^^^OF PR^rTcf^^ iCAL Sl^\ BV 4010 .B87 1864 Burgon, John W. A treatise on the pastoral office THE PASTORAL OFFICE. Bi/ the same Author. A PLAIN Commentary on the Fouii Holy Gospels. 1855. 7 vols. Fcap. 8vo. Ninety short Sermons for Family reading, following THE COURSE OF THE CHRISTIAN SEASONS. 2 vols. 1 855. Fcap. 8vo. Historical Notices of the Colleges of Oxford. 1855. 4to. The Portrait of a Christian Gentleman : A Memoir of Patrick Fraser Tytler. (2nd edition.) 1859. Crown 8vo. Inspiration and Interpretation : Seven Sermons preached before the university of oxford : with preliminary re- marks; being an answer to ^ essays and reviews.^ 1861. 8vo. Letters from Rome to Friends in England. 1862. Crown 8vo. A TREATISE ON THE PASTORAL OFFICE ADDRESSED CHIEFLY TO CANDIDATES FOR HOLY ORDERS, OR TO THOSE WHO HAVE RECENTLY UNDERTAKEN THE CURE OF SOULS. BY THE REV. JOHN W. BURGON, M. A. VICAR OF ST. MAEY-THE-VIKGIX'S, OXFORD, AXD FELLOW OF ORIEL COLLEGE. KAI nP02 TAYTA TI2 'IKAN02 ^outran MACMILLAN AND CO. 1864 The right of Trandation and Repi-odnction is reserved. Equidem vitse perfectae meipsum esse minime profiteor, cum de vita perfecta alios moneo : sed potius cum hsec ad meos consacerdotes loqui audeo^ simul cum illis cupio audire quae loquor. TO THE RIGHT REVEREND FATHER IN GOD, SAMUEL, LOED BISHOP OF OXFORD. CHANCELLOR OF THE MOST NOBLE ORDER OF THE GARTER, LORD HIGH ALMONER TO HER MAJESTY THE QUEEN. My Lord, IT was declared by Hooker on a memorable occa- sion,— " I embrace willingly the ancient received course and conveniency of that discipline, which teacheth inferior degrees and orders in the Church of God to submit their writings to the same au- thority, from wliich their allowable deahngs whatso- ever in such affairs must receive approbation." — In the same dutiful spirit, I beg leave to submit these ensuing pages, (such as they are,) to your LordshijD ; humbly trusting that they will be generally approved. I offer them as a further instalment of a promise once made in your presence, that I would " be diligent m reading of the Holy Scriptures, and in such studies as help to the knowledge of the same." VI Not only because I was ordained by yourself to the Pastoral Office ; and because I have enjoyed the blessing of ministering in the Diocese over v^hich you preside ; and because I am indebted for many a lesson of Pastoral earnestness to your own bright example ; but also in token of personal regard, I have requested permission to inscribe this first page of my book with your Lordship's name : being, with sincere respect, My Lord, Your affectionate Servant, And dutiful Son in Christ, JOHN W. BURGON. PREFACE. IhAT in the judgment of the Writer some such Treatise as this is very much wanted, must be obvious. He would not else have turned aside to imdertake it: have devoted so considerable an amount of thought and labour to the subject : have resumed from time to time a task which has been often interrupted, and sometimes for a long period laid aside; and finally have brought to a close in 1864 what was originally commenced in 1856. Yet is he constrained to declare that after having cost him far more trouble than he ever thought possible, these pages go forth from his hands with an unusually slender amount of personal approval : so much easier is it to recognise a deficiency, than to supply it. May this Treatise soon be superseded by one in every respect better adapted to the wants of those for whose sake chiefly it was wi-itten ! The present adds another to the many works which have from time to time appeared on the duties of the Pastoral Ofiice ; and it aims at being more practically useful, as well as better adapted to the actual wants of the day, than its predecessors. If it shall be thought to require an apology, this will perhaps be most conveniently ofiered by stating how it came to pass that the work was originally undertaken. Frequently applied to by Candidates for Ordination, now for a list of Books, — now for some instruction as to the Duties of a Clergyman^s Calling : at one time, for advice as to the composition of Sermons, — at another, for hints about the preparation of Candidates for Confirmation : — the present writer at last drew up a few memoranda on each subject. He became more and more impressed mth the utter want of preparation with which viii PREFACE. most men enter on their sacred Office; and it was obvious to extend tliis remark to others beyond the sphere of his observation. In fine^ these papers g-rew in his hands, until they had acquired a considerable bulk. He still persuaded himself*, ho\vever_, that there must exist somewhere in print the kind of help which men desiderated ; and it was not until he had convinced himself of the contrary, that he ventured on so serious an undertaking" as trying to remedy the deficiency. Writers on this subject seem strangely prone to overlook the special needs of those whom they address. Thus, when the present Treatise was in an advanced state, a work appeared which, from its title, {The Duties of the Parish Priest,) seemed likely to supersede the necessity for proceeding any farther. On examination, however, the learned and interesting volume alluded to was found to leave the ground still to a great extent unoccupied. Such an exact and critical knowledge of the Greek Testament as shall serve to elicit the choicest observations of a Biscoe, a Middleton, a Scholefield, a Wordsworth : — such an " intimacy with the primitive Fathers^^ as shall enable a man to confute " the Infidel or Deist, the Arian or Socinian, the Puritan or Dissenter, and the Romanist -," as well as to render superfluous the study of recent liturgical writers : lastly, a knowledge of original Ecclesiastical records, beginning with Beda, whose history is to be illustrated from Anglo-Saxon Homilies and Canons ; Wharton^s Anglia Saci-a ; the mediaeval treatises of Alcuin, Isidore, Walafrid Strabo, Rupertus, and the rest ; " a Comparison without reserve of the Offices of the Prayer-Book of 1549, with those of the Missal and Breviary, Ritual and PontificaF^: together with the entire English theological literature of the Reformation period^ : — to recom- mend all this, as if it were a possible achievement for a Parish Priest, — de he who he may ; is, (in the humble judgment of the present writer,) simply nugatory. The subject must » See Professor Blunt's ii, in, iv. "■ liCctures on tlie Reading of the Parish Priest :" j). 25-130. PREFACE. ix certainly be handled in a different spirit if we aspire to be of real use to Candidates for the Pastoral Office. With whatever success, it shall be a comfort to think that I have thus attempted to remedy, even in an imperfect way, the reproach which attaches to us as a Church of sending men into the Ministry unprovided even with a plain Manual of elementary Instruction. But indeed our entire practice requires to be reconsidered and remodelled. Surely the method is even pre- posterous, of committing the Cure of Souls to those who have never had the slightest preparation for their difficult office, or enjoyed any special teaching as to how it is to be rightly discharged. No sooner has a youth graduated in Arts, than he announces himself as a Candidate for Ordination ; at the end of a few months presents himself before the Bishop ; and on the very next Sunday, comes forward as a Professor of Divinity and a Physician of Souls. Examined indeed as to his fitness, he has been ; and had he not displayed a fair amount of knowledge, he certainly would not have been ordained. But is it not clear that such an ordeal, from the very nature of the case, must be in the highest degree unsatisfactory? The standard for the examined is exceedingly low; and there is every reason why the examining party should be exceedingly indulgent. Thus suddenly introduced to an office beset with the gravest difficulties, the newly ordained Shepherd of souls discovers at leisure the extent of his shortcomings. He has to visit, to catechize, to prepare Candidates for Confirmation, or for the Lord's Supper, and must trust throughout to the suggestions of the moment for direction and help. It is his duty to be for ever reading Services of which he does not know the history, and which he has never studied. Above all, he is once, twice, perhaps three times a week, expected to discourse publicly about a Science of which as yet he does not know so much as the grammar. The absolute barrenness of such teaching might be foreseen. It manifestly becomes his part, as a matter of prudence, to deal with generalities : to be rhetorical and vague, instead of precise and ins^^'-^^^^^ive. X PREFACE. This "straDge and well-nigh incredible custom which has prevailed among us, and is only beginning in the rarest in- stances to be broken through, (of our Clergy being admitted to their holy office without a shadow of training in the duties, but specially in the in'uid and hahlt proper to it, and essential to the well-being of the Churcll^'') — must strike the most careless observer. I humbly hope that the day is not far distant when it may be generally deemed as ridiculous as to myself it seems that this most difficult and dangerous of all offices should be entered upon with less preparation than almost any other calling in the world. Professors of every branch of human learning are thought to require a long com-se of pre- liminary study. Physicians of the body are carefully trained for their function. By what strange infatuation is it expected that the Physician of souls should have an intuitive acquaint- ance with every department of his vocation? or judged reasonable that the teacher of Sacred Learning in a parish should some- times know no more Divinity than some of the children in his own Sunday-school ? ^Tiy, there is scarcely a trade or a handi- craft but requires a prolonged apprenticeship. Is it expected that men will become Theologians suddenly, and by intuition ? The complaint is of long standing : yet has no practical answer been hitherto given to it, except by the setting up of a few Diocesan Theological Colleges, — Institutions which claim our generous sympathy, and deserve to have a place in our prayers. They found an able advocate a century and a half ago in the person of Robert Nelson. Among the (upwards of twenty-five) ^^ Ways and Methods of doing good'^ enumerated at the end of his Address to Persons of Qiialiti/ and Estate, (London, 1715,) he specifies, — "Setting up Colleges or Semi- naries for the Candidates of Holy Orders.^' On this subject, the pious and enlightened writer says, — " For all Candidates of Divinity, it hath been much wished by many that there were some proper Seminaries; where, after an academical education '' FreeniJin's Prlnriplcs of Dirine Scrvire, i. 397. PREFACE, XI first laid in one or other of our Universities^ they might not only be fully instructed in the art of Preaching, but in all other parts of their duty ; and more especially^ how to perform all the public Offices with a becoming gravity and devotion. We have indeed very noble foundations for the encouragement of Theological Science ; but there seems to be somewhat further yet required, beyond the common method which is taken in the Colleges Nothing would be likely to give a greater increase, in the opinion of the best and ablest friends to our Holy Religion, than the foundation of such Apostolical Semi- naries in every diocese, under the immediate direction of the Bishop thereof c/^ — A little later, Bp.Wilkins called attention to '^ the abrupt and overhasty manner '''' in which men ventured upon the Pastoral Office ; remarking that this " ^^ ould be counted a very preposterous course in other matters^/'' — But the complaint dates from far. Bp. Pearson, addressing the Uni- versity of Cambridge in 1668, said: " Illud, Academici, nos j)roprius tangit, ne ea ipsa, de quibus expostulamus et querimur, nobis baud immerito imputari possint. Quid tot hominum millia ab Ecclesiae communione defecisse adeo indignamur? Nonne hoc quicquid est, eorum negligentise atque inertise tribuendum, quorum curse et tutelse commissi sunt ? Non solent homines a recta via satis admoniti declinare atque deflectere Exponitis quotannis, vel potius protruditis, adolescentes gradibus academicis ornatos, publicisque testimoniis munitos, sed ssepe minima rerum scientia prgeditos, . . . Theologies studiis ne leviter quidem tinctos, sacris tamen ordinibus statim inhiantes.... Quern illi ab Ecclesia jam secedentem retinebunt ? quem ante egressum revocabunt e?-'^ This is not exactly the proper place for discussing how a great and acknowledged deficiency in our system, (if system ours can be called,) is to be remedied. Diocesan Theological Colleges are c P. 122-8. — See more, on the same subject, in Nelson's Life of Bull, § v, p. 16 -18. ^ See below, p. 172-3. « Mlnoi' Worls, ed. Churton, vol. i. pp. 429 -.^o. xii PREFACE. clearly not the only conceivable remedy. Equally certain is it that we possess at our Universities the machinery needful for achieving what we ^vish. Two observations are all that I will further venture to make,, in passing, on this difficult subject. The one, — That any material narrowing of the platform which is now (or, till last month was) required for the first degree in Arts, — is much to be deprecated. The other, — That we may not, in fiiirness, overlook the admirable preparation for the Pastoral Office which has been all along obtainable in such parishes as Kidderminster; — and which, practically, h the training enjoyed by not a few of our Clergy. It will still remain undeniable that besides this practical initiation into the Ministerial function, men stand in need of distinct Theological training; require to have sound principles instilled into them, and to be guided to a correct appreciation of Holy Scripture. Without at least one year spent in the exclusive study of Divinity, I see not how any one can be thought fit to undertake the Teacher^s office, — to proclaim himself, in fact, a Professor of Sacred Science. The strange prevalence of lax and unsound notions respecting Divine things; the shallow Scepticism which is so much in favour and fashion ; the disposition which is abroad to break down the ancient bulwarks of the Faith ; the conspicuous hostility of persons in power towards the Church ; the intense secularity of the Age, which infects the counsels even of those who profess attachment to the Church, and her ordinances : — all these things have conspired to make me do what I could towards keeping alive in the minds of my Brethren of the Clergy a truer appre- ciation of their position, and of their consequent Duties. — It will distress me if I shall be thought to have overstepped the limits of a becoming modesty : or if any should be offended because an indi\ndual invested with no authority has thus presumed to teach. In the hour of peril, it is surely incumbent on every man to con- tribute somewhat to the common defences. And I have confined my particular observations to that sphere of Pastoral labour with which alone I have been hitherto familiar, — namely, the cure of souls in agricultural parishes. But, in truth, whether in Town PREFACE. xiii or Country^ Human nature is found to be much the same ; and, except in matters of detail^ the same general principles are everywhere applicable. Real earnestness will make its way in any place. Let it not be thought however that I here dictate to others ; or, (though I have written nothing inconsiderately,) that I suppose myself to be always certainly right. Addressing chiefly young and inexperienced men, (as explained on the title- page,) I have only been solicitous to maintain no single opinion of which I susj^ect the soundness ; and to recommend no course of action of which I have not sufficiently ascertained the value. It argues, doubtless, a certain want of worldly prudence, thus freely to express sentiments and declare opinions on many diverse and difficult subjects. But I would infinitely rather prove of some little use in my generation, than enjoy the praise of being a shrewd and wary man. One must be prepared to make some ventures, I suppose, in a good cause. Lastly, should any be induced to peruse these pages, who are far in advance of such teaching, — and who, having the same object with the Writer in view, have happily attained it by pursuing a different and a better course, — they are entreated to believe that from them I desire nothing so much as to be a learner ; and that I shall be very grateful for any criticism they may be disposed to bestow upon my work.... I dismiss it with a hearty aspiration that it may promote no other thing than God's Truth; and become in His hands a help to many who, having entered the Ministry" with but slender preparation, are now acquainting themselves,— where there are few to sympa- thize with them, and none to guide, — with the diflficulties and dangers of the Pastoral Office. Oriel, Hoi?/ Jfeek, 1864. Ap ovv opx/jcrecos ixev /cat avXTJo-ews ean ^iSacTKoAta kol fidO-qais^ Kol xpovov TTpbs TovTo bel, KOL IbpcaTcav avxyu)u kol TToi/cav, kol \xl(j- Govs KarafiaXeHv ianv ore kol irpocraycjiyGiV berjdrjvai, kol aTTohiiJirjaaL fxaKpoTcpa, KOL TCiWa tcl [lev iroLrja-aL navra ra 8e r^aOeiv ots cpLTreipta (rvAAeyerat* ttjv he ^ocptav, rj ttclo-lv CTTtdrarei, kol Ttavra kv eavTrj TO. KaXa avKKalSovcra l)(ei .... ovt(d kovc^ov tl kol TreiraTrjiJievov Tipayixa VTToXrjxj/opieOa uxtt^ OeKijaat 5et^ [xovov kol elvai aocpov; ttoKXtjs TOVTO T% afxaOLas. — GREaoR. jN^azianz. vol. i. Or. 2. p. ^J, B. C. CONTENTS. Page Dedication .......... v Preface .......... vii CHAPTER I.— ON THE STUDY OF THE BIBLE. The Bible a neglected Book ....... i Should be laboriously studied ....... 2 We read it too fast^ and trammel ourselves too soon with helps . 5 The unique character of the Bible ...... 6 Better to read it ivithout a special object . . . . .10 Interpretation. — The premature use of Commentaries discouraged 14 Illustrations of the foregoing advice . . . . . • 15 Another illustration supplied by S. Matth. xxvii. 5-10. . . 16 Yet men are not competent to understand the Bible without help 23 God must perforce be the best Interpreter of His own Word . 23 Practical inferences from the extant specimens of Inspired In- terpretation . . . . . . . . .26 Ancient and Modern Commentators contrasted . . .28 Commentaries on Holy Scripture . . . . . -31 Advantage of reading the New Testament in the original . -36 Kind of comment which no Commentaries supply , . -39 A better way of understanding Scripture than by occasional references to Commentaries^ pointed out . . . .42 Popular misapprehension of the Interpreter's office . . -43 The fashionable fallacy on the same sulgect . . . -45 Physical Science in reference to Divine Revelation . . .46 Dr. Colenso's notions concerning the Deluge, and the Exode . 48 No advances in Physical Science can ever affect the Science of Sacred Interpretation at all . . . . • 5^ CHAPTER IL— INSPIRATION.— THE TEXT OF SCRIPTURE. The Bible professes to be ' the Word of God' . . . - S^ xviii CONTENTS. Choice of Subjects Topics to be treated of in Sermons . Method of Sermons ..... Deficiency of living interest .... Sermon-Writing and Visiting should go together Suggestions as to the best method of writing a Sermon The comparative advantages of written and of ' extempore Sermons considered ....... Remarks on the extempore method .... Sundiy pleas on behalf of extempore Preaching, examined Reproduction of old Sermons ..... Suggestions addressed to those who have to prepare many Sermons ........ The Secret of impressing others .... Subjects unfitted for rebuke from the Pulpit Handling of large subjects ..... Unlawful expedients for awakening attention The Ordinance of Preaching may be easily over estimated A natural Manner the best ..... The devices of an earnest man for filling his Church Dangers of the Pulpit ...... Necessity of Prayer . . .... The one true test of successful Pulpit ministrations Page t8o 182 184 185 186 187 189 193 194 197 198 201 201 202 203 203 204 205 206 207 208 CHAPTER YL— ON PASTORAL VISITING. PART I.— PASTORAL VISITS IN TIME OF SICKNESS. Preciousness of the opportunity afforded by Sickness . . 210 Spirit in which a sick bed should be approached . . .212 Use of the Service for the Visitation of the Sick, recommended 212 Yet it is not to be servilely adhered to . . . . .214 How far extempore Prayer is allowable . . , . .216 Dealing with the Sick on the subject of Sin . . . .216 The Casuistry of the Confessional no part of the Anglican system 219 Absolution . , . . . . . . .222 The Communion of the Sick . . . . . . .223 Visits paid to neither ' sick' nor ' whole' . . .224 CONTENTS. PART II.—PASTORAL VISITS IN TIME OF HEALTH. Page Difficulty in Visiting 'the whole' . . . . . .22^ The oversight of the flock to be periodical and systematic. . 226 A Pastor's converse not of necessity always ^religious' . .228 Pastoral Diaries . . . . • . • • -230 Method of making a conspectus of a Parish . . . -230 The principal use of Pastoral Visits . . . . -232 Subjects of Conversation . . . . . . -233 The private Visit the complement of the public Ministration . 234 Things which may then be advantageously explained . . 236 Importance of Visiting to a Pastor . . . . -237 Pastoral Visits, a great aid to Sermon- writing . . .238 Difficulty of visiting persons of the middle class . . . 239 Visits to persons of the highest grade . . . • .240 Visits to Dissenters . . . . . . • .241 Health, not Sickness, the season for Spiritual Ministrations . 242 CHAPTER YIL— ON VILLAGE EDUCATION, AND CATECHIZING. Magnificence of theory in a Village School, contrasted with the imbecility of its actual practice . . . . . -244 Further development of the Educational process . . .245 Importance of the School . . . . . . .248 General inefficiency of Masters . . . . . .249 Attainments to be desiderated in a Village School . . .251 An Infant-School indispensable 252 The Day-School 253 Inaccurate Reading . . . . . . • -253 The wits may be sufficiently exercised, by procuring that is read shall be thoroughly understood The foregoing position illustrated, from Numbers xxii. to And from Numbers xxii. 23-35 Reasons why such minuteness is recommended Questions on Judges iii. 12-26 .... The Catechetical method Unsuspected dulness of the humbler class The use of Pictures recommended .... what xxiv 255 255 256 259 259 261 262 263 XX CONTENTS. Village notions about Geography Inaccuracy of village Scholars Attainments which may be expected from a Village School Arithmetic ....... The Pastor in his School. — The Sunday- School Prolonged attendance at School to be encouraged The Night-School Village Education, a problem The Village Lecture Insufficiency of mere head-knowledge The habit of Eeverence .... Reverence in Church ..... Catechizing ...... Not necessarily limited to the Church Catechism Religion the best Education .... Catechetical Teaching concerning the Church, and the nature of the Commission of the Clergy ...... CHAPTER YIII.-ON CONFIRMATION. Remarks upon the sacred Rite Steps preliminary to Confirmation Dealing with the reluctant Preparation of Candidates Manuals and Tracts .... The case of the very ignorant and dull The private Interview .... Neglected Parishes .... Preparation of Candidates for Holy Comnmnion First Communion .... Devotional Helps .... The inter\iew at the end of a year Pastoral hopes ..... CHAPTER IX.— THE PASTORAL METHOD. Object of this and the next chapter, exjilained The Daily Service. — Occupation in the Vestry Clerical attire 304 305 307 CONTENTS. XXI The Sentences. — ' Benedicite.' — ' Benedictus.' — 'Te Deum Liturgical Reading Mr. Garrick's method Reading the Psahns Unimpressive Reading . The Lessons. — Banns. — Creeds The Litany. — Prayers for the Sick The Ember Prayers. — Critical Remarks Coincidences of Feasts and Holydays Saints' Day Collects ..... Prayer for the Church Militant Sermons. — The Offertory .... Parochial Psalmody ..... A Cathedral Service unsuited to a Parish Church Remarks on Psalmody ..... Use of a Hymn-Book ..... Frequency of Celebration of the Eucharist Lists of Communicants .... Practical details of Celebration The Cup unmixed. — Form of Communicating After Celebration ..... Non-Communicants not to be present during Celebration Departure of non-Communicants Holy ]\Iatrimony . Page 308 310 311 312 3^3 314 316 317 319 320 321 322 323 324 325 328 330 332 333 335 338 339 341 342 CHAPTER X.— THE PASTORAL METHOD (corUinued.) Public Baptism of Infants . . . . . . -345 Parents not to be admitted as Sponsors for their own Children 346 Repeal of the xxixth Canon . . . . . . .348 Administration of Baptism . . . . . . -351 The Font. — What is ' Dipping ? 353 Names of Sponsors to be recorded . . . . . -355 Private Baptism . . . . . . . . -356 Reception of privately baptized Children . . . '357 Lay Baptism . . . , . . . . '35^ Baptism of Adults. — Churching of Women .... 359 XXll CONTENTS. Where the Service is to be introduced The Passing-bell '^ The Pastoral Method in the case of a Death And in the case of a Burial ..... Popular Objections against the Burial Service, considered Burial of grievous Offenders ..... The Interment ....... The Pastoral Method at, and after Funerals Page 361 362 363 367 370 371 372 CHAPTER XL— ON PAROCHIAL MANAGEMENT. PART I. The Theory of a Pastor's Hope Every fresh Parish a fi-esh Problem Parochial Details to be fully mastered Our Services may not be abridged The Village Feast How to deal with it . . . The Harvest-Home The School Feast.— The Cricket Club The Musical Class. — Village Club and Reading-Room The Lending Library. — Allotments. — Clubs Need of securing Lay Co-operation Parochial Associations Communicant Classes Advantages of this Institution Clerical Associations A Plea for the care of Churchyards PART II. Dealing with Dissenters ....... The first great requisite Hindrances and stumblingblocks to be removed out of the way Treatment of Dissenters Spirit in which they should be visited General Considerations on the subject of Dissent A Warning. — ' Godly Discipline' ...... 375 377 378 381 383 384 385 387 388 389 390 391 392 393 394 396 399 400 401 403 404 406 410 CONTENTS. XXlll Immorality of Rural Districts Corrective checks suggested . The subject of Discipline dismissed 412 413 414 CHAPTER XII.— THE PASTORAL SPIRIT. Our Saviour proposed as a Ministerial model Entering' (the Ministry) * by the Door' ' Fishers' and ' Shepherds' The Shepherd's Office . Teaching of the Pastoral image 'Feed My Sheep' Humility of Christ. — His Unworldiiuess Self-denial. — Spiritual meat . Our Lord's laborious days How patiently He pleaded with individuals How He recognised the g-ood in each His Consideration for the weak His progressive method of Teaching Our Lord's, a finished work His use of Prayer Estimation in which, from His example, Scripture is to be held His severity towards Sin Zeal, the characteristic feature of our Lord's Ministry Needless offence not to be given Strictness in respect of belief The foibles and sins of the Clergy relinked Judas, a warning The mystical teaching of S. John xxi. Words of hope and encouragement 416 417 417 419 420 424 425 426 427 429 430 432 433 434 435 436 437 438 440 441 442 444 445 446 ONE SOWETH AND ANOTHER REAPETH : an Ordination Sermon, on S. John iv. 35-38. Occasion of our Lord's Discourse, 449. — His words explained, 451. — Inferences from them : Lessons of Modesty, 453 — of Encouragement, 454 — of Humility, 456 — of Patience, 457 — of blissful Anticipation. xxiv CONTENTS. Appendix. A. Genuineness of the Doxology at the end of the Lord's Prayer in iS. Mattheio, p. 459, B. Melodramatic element in tJie Sarum Missal, p. 459. C. Preparation of Candidates for Confirmation, p. 461. D. Table of Coincidences of Sundays and Holidays, — also of Movable and Immovable Holidays, not Sundays, p. 462. E. Tabidar Statement relative to the result of frequent Celebration of Holy Communion, p. 463. F. Communicant Classes, p. 464. General Index. 'EPEYNATE TA2 rPA*A2.— HASA TPA^H eEOHNEYSTOS. CHAPTER I. ON THE STUDY OF THE BIBLE. KvpL€, TTpbs Tiva aiT€\€V(T6^€0a ; pr^xaTa (oir\s alcavLOV €)(^€LS. Cotisider hotv studious ye ought to he in reading and learning the Scrijjtures. — the ordering of priests. IN the front of any treatise on the Christian Ministry, must be placed the study of that much-neglected book, — the Bible. It is the one revelation to man of Gobi's mind and will. Nothing which is not read therein, nor may be proved thereby, is "to be required of any man that it should be believed as an article of the Faith. ^^ All other books which relate to the science of Divinity, have grown directly out of this. They are expositions of its teaching, or formularies of its doctrines ; commentaries on its meaning, or exhortations based upon its precepts ; treatises on its idiom, or discussions of its difficulties ; unfoldings of its prophecies, or helps to its correct understanding. They all point back to the Bible : appeal to it, refer to it, submit themselves to its decision. From this celestial armoury, the minister of Christ derives all his weapons. At home and abroad, from what is here revealed he makes himself and others " wise unto salvation."*^ Not afraid to profess ignorance of any other book, about this he may on no account make so fatal an admission as that he is but slenderly informed. Somewhat concerning the study of the Bible, therefore, must be laid down before we can advance a single step. The Bible shall be the corner-stone of our intended superstructure. And first, we repeat that the Bible is a ''much-neglected book.^ Not of course that it is not read, by the clergy especially. 2 The St achj of the Bible [chap. with diligence. AYhat is asserted is, that the labour generally expended npon it hears no manner of proportion to its im- portance. How few are able even to decipher the language in which the Old Testament is written ! How few take pains to retain their familiarity with the original idiom of the New ! Is it not unreasonable that a minister of the Gospel in the nine- teenth century should not be able to read with fluency the record which he is called upon daily to illustrate and explain ? But even in the case of those who are familiar wath the Greek of the New Testament, — (not to insist further on the sulrject of Hebrew,) — how obvious is it that such knowledge w411 profit little, unless it be matured by constant study and obser- vation ! It is a critical acquaintance alone with the sacred idiom which will be of real avail to the student. A little know- ledge, (proverbially " a dangerous thing,'"') is here strangely prone to mislead. On the other hand, the remedy is easy. If a person of ordinary abilities, (having gone through the usual curriculum of our universities,) will attentively read half a chapter of the New Testament every day in the original ; will read steadily on, with patience and attention, and keep some register of his difficulties as well as of his observations, as he proceeds ; above all, if he will frequently add to his reading a chapter of the ancient Greek version of the Old Testament Scriptures; this man will assuredly become in a few years a competent critic (for all practical purposes) of the Greek of the Evangelists and of S. Paul. Such a work as that of Dean Trench on the Synonyms of the New Testament, then falling in his 'way, will give him a great lift. It should be added that, while he is so engaged, Rose's edition of Parkhurst's Lexicon, and Greenfield's Abridgment of Schmidt's Concordance, ought seldom to be out of his hands. To the sul)ject of the original language of the New Testament we shall be constrained to return in a subsequent page. For the entire volume of Scripture, it is hard to see how less can be required than an amount of systematic study to which most men appear to be strangers. For I venture to assume that if the consecutive laborious examination of the several books be not achieved before a man undertakes a parochial cure, the chances are that it will never be achieved at all : and it is ON THE STUDY I.] generally neglected, 3 thouglit that not many men devote themselves thus early to the task. True^ that all ^' read their Bible /^ In the college-chapel, and at the college-lecture, and probably in private, — almost daily. But why deceive ourselves on so solemn a subject ? The chapters so read are not studied with that exactness which is indispensable if the Bible is ever to be turned to scientific account; neither in this way is the volume ever read conse- cutively through. Enough has perhaps been said. It may be laid down that the Bible should be studied at least as labo- riously and exactly as any other book which has to be completely mastered. Every expression, every word, must be weighed ; patiently, thoughtfully, systematically, reverentially. None, it is hoped, will suppose that I am putting the inspired Word of God on a level with Aristotle or Thucydides : or implying that the Bible is to be studied in the same spii'it as profane WTitings. But it must certainly be studied with at least the same amount of attention as any other very difficult book of History, Poetry^, or Morals : that is to say, ^vith consumn ate industry and inquisitiveness. Addressing, for once, very junior aspirants to the ministerial office, I would entreat those who have not done this already, not to lose a day in makiug a beginning; (for indeed they have not a day to lose) : and let them begin, by all means, with the first chapter of Genesis ; per- suading themselves of this, — that, whatever flattering notions they may entertain on the subject, they are as yet veri/ imj^er- fectly acciuainted tvith its contents. The assertion may be hazarded, that they probably could not solve more than three out of a dozen questions, the answers to every one of which nevertheless lie on the surface of the sacred narrative. If any doubt this, (and it will be disbelieved by many,) let a man attempt to answer in writing the questions I proceed to offer at foot^. Should he succeed, a (i) On which of His creatures is it said conceniing the work of every day, related that God bestowed names? that " GoD saw that it was good"? (2) What about the creation of the (9) What is there peculiar in the em- waters ? (3) Rehearse in order the works ployment of that sentence concerning of the days of Creation. (4) Describe the works of the six days ? (lo) What is exactly the food assigned to m.an. (5) In said (of that kind) concerning the crea- what terms is the origin of fowl de- tion of man? (ii) Over what part of scribed ? (6) Are any of God's works Creation did God first assign to man the singled out for sinc'ml commendation? dominion? (12) Is man's 'dominion' (7) How are the names of the sun, spoken of before, or after, his creation ? moon, and stars introduced? (8) Is it (r3) How is Adam mentioned, and out OF THE BIBLE. B 2 4 How the Bible [chap. the present remarks are clearly not for liim. Shonld he fail, then may more attention to what follows be reasonably expected of him, than he would else have bestowed. The Bible then, is to be read patiently and laboriously, and it is to be read consecuilveljj through . Not a single word may, on any account, be missed ; not a single clause slurred over : and when a fresh chapter is begun the concluding words of that which went before should be reconsidered. If a man will be at the pains to find out for himself, (which he easily may,) how the Books of Kings and Chronicles interlace each other, and chooses to read them eonjoiutlf/, — it is not denied that he will do well. Again, if he is disposed to read the prophets in their presumed historical order, — it is thought that he will do wisely so to read them. The same may be said of S. PauFs Epistles. But let not this principle be carried too far. Above all, let no edition of the Bible be habitually used, which professes thus to put the sacred contents to rights. Except in the instances above indi- cated,— to avoid distraction, and to ensure a perfect work, — let the several books of the Bible be read through in the order in which they actually stand ; the order into which, by God's good providence, (not unmindful, we may be sure, of His own work !) those books are found to have fallen. The dignity of the four Gospels, — or rather of the one Gospel " according to'' four Evangelists a, — is so august, that the subject claims separate notice. Sooner or later, to read them in a Harmony, is of course indispensable : in other words^ (for it is only a better way of stating the same thing,) they should by all means be minutely compared together. At the same time, it must never be forgotten that each is complete in itself: has an independent perfectness : and therefore claims no ordinary amount of independent study. From the comparison of the four, a fresh set of phenomena is evolved; and by consequence, a of what is he said to have been created ? food of beasts ? fishes ? birds ? creeping (14) Is Eve alluded to ? (15) Which di- things ? (19) What is the Earth said to visions of the vegetable kingdom are have first brought forth ? (20) Judging enumerated, as tlie work of the third from the italics employed, how much of day? ( 1 6) Is the Creator distinctly said that statement, " He*^ made the stars to have pronounced a blessing on Man? also/' exists in the Hebrew? on the beasts of the earth ? on the fishes " Th Sto ncradpcop eV ^ariu Evayy4\iov, of the sea ? on the fowls of the air ? says Origen. And again, Evayye\i(TTal (17) What divisions of time are here fitu T4(T(rap€s, EuayyiKiov he eV. mentioned ? (18) What is made of the ON THE STUDY I.] is to he read. 5 new field of criticism is disclosed. But nothing which a Harmony will ever bring to light can compensate for the neglect of what the Gospels severally teach. In the first instance^ therefore,, let them be studied one by one ; and when, at last, recourse is had to a Harmony, let the reader be thoroughly persuaded of this, — that there does not exist a work under that name which is trust- worthy. It is suspected that we all read the Bible much too fast. We do not linger over the words as if we loved them, and were loth to pass on. '^^ O how sweet are Thy words unto my throat : yea, sweeter than honey unto my mouth,^^ — said one of old time ^. Truly, the man must have delighted in the words of Hoi}' Scripture, who could so express himself! And yet, nothing knew /le of the consolation of the Gospel. Now, I do not find that readers of the present day commonly feel towards Holy Scripture as /le seems to have felt. Seldom is the attempt made to retain on the palate the flavour of the words of Inspiration. It follows, that we seldom notice the peculiarities of Divine expression; seldom detect covert hints or allusions, or avail ourselves of the less obvious teaching of the Spirit. Thus, we do not fully apprehend what we read ; and when we come before the world, we " therefore do err, — not knowing the Scriptures^ To give a humble example of what is meant : — In the history of the Deluge, there are commonly said to be references to but three Sabbath-days; and yet, any one examining that record with attention, will find that it contains indications of no less than nine. — Again. Has it ever been noticed that when the ' paralytic, borne of four, was healed by our Saviour, his bed [Kkivi]) tvas left on the hoiise-toji ; not let down with him into the house? It will be found a salutary practice in reading the Bible, besides an attentive examination of everi/ word, sometimes to look off the page, and attempt to give an exact account of what one was reading the instant before. Let a man attempt to repeat a parable, or relate one of our Lord's miracles, in the words of Scripture, — and he mil sufiiciently perceive the importance of the practice here recommended. He will be amazed to find how small a portion of what he never got by OF THE bible. 6 Independent Study of the Bible. [chap. heart, he is able to produee from memory ; and how ver^ inac- curately he renders what he thinks he can recal. Another impediment to an intimate acquaintance with the Bible, is the habit so early acquired of resorting to extraneous sources for assistance,, — ^ Introductions/ ^ Guides/ ^ Analy- ses/ '' Notes,^ and the rest. Such an useful elementary work as Nicholls' ^ Help to the Reading of the Bible"* will prove, on the contrary, a serious hindrcoice, if it induces a man to accept tabular statements, summaries, and general deductions, ready done to his hand, — in lieu of discovering all these things for himself. It is wished that men could be persuaded that the imperfect enumeration of miracles, — the not quite accurate genealogy, — the set of references containing a few mistakes and not a few omissions, — w^hich they make for themselves, is incal- culably more instructive to them, and wdll in the end prove infinitely more serviceable, than the ready-made achievements of another, how^ever exact and exhaustive, which they simply adoj^tt. Let men by all means acquire the habit of independent study and observation. It will be high time to compare their results with those of others, when they shall have completed their researches, and ascertained experimentally the difficulties of the task. In some such way then it is thought that every one should master the Bible for himself: take his own survey of every book ; classify and distribute the several personages ; group together the similar events, expressions, trains of thought. Nothing can be properly called his owti but what he has thus acquired. He will be careful to register his difficidties also; and, being supremely anxious to learn, he will for ever read in a spirit of humble but close observation and curious inquiry, which will introduce him to a hundred matters of interest, not familiarly known to others, or at least not generally insisted on in books. It will not perhaj^s be altogether a waste of time, that we should handle this subject a little more particularly; and indicate to the student of Scripture, somewhat in detail, the nature of the task which lies before him. He should attend then to the unique structure of the Bible, consisting as it does of two sets of writings ; the former 39, by prophecy, type, and shadow, all pointing- to the coming of ON THE STUDY I.] Unique structure of the Bible. 7 Christ; the latter 37, all discoursing of Him as come in the fleshj or declaring the doctrines of His king'dom. He should carefully remark how perseveringly each subsequent writer of the O. T. either elaborately rehearses^ and so confirms, — or by allusions without number shows that he deems worthy of all acceptation every book which has preceded. Allusions to the earlier narratives will be found on examination so to interpenetrate all the books which follow, that to eradicate any portion of the Bible is absolutely impossible. All the pai-ts must stand or fall together^. The very Prophets quote from their predecessors^ prophecies, and so commit themselves to one another irre- vocably. But it is the N. T. which most remarkably establishes the Old. Formed into a single volume four hundred years before the birth of Christ, the O. T. is by Him and by His Apostles emphatically called 7] TpacpT], ' the Scripture.'' With what reverence it is appealed to in all those later writings : how authoritative all its utterances are assumed to be : what mysterious importance is claimed for its minutest details, — the reader of Scripture must by all means collect for himself; and such an attentive reader as I have been supposing, cannot overlook it. He will note with awe that his Lord thrice repulsed Satan with a sen- tence quoted from what " is written^'' in the Book of Deuter- onomy; in reply to which Satan himself was constrained to borrow (albeit in vain) a weapon from the same celestial armoury. Nor will it escape him that the Eternal Son appeals to the sure word of Scripture even in addressing His Father in Heaven b; and declares that \t^^ cannot he broken^" If all this begets no sense of the Divine origin of the Bible, a man must needs be strangely constituted indeed. But I am con- cerned now chiefly to call attention to the august spectacle of our Saviour Christ habitually handling the earlier Scrips tures; and so everywhere confirming their truth. Not only does He accept the prophecies of His ancient Servants, " begin- ning from Moses ^,^^ and declare them to be fulfilled in Himself, — but (which is much to be noted) He lays His finger on so a See on this subject Insjnration and Interpretation, p. 234-5, &c. b S. John xvii. 12. c S. John x. 35. d S. Luke xxiv. 27. OF THE BIBLE. 8 The peculiar and uniq^ie [chap. many incidents of the Sacred History, that He corroborates all ; His allusions extending from the first page of the Bible a, down to the days of Elijah and Elisha^. Especially should it be noted that those parts of the Old Testament which might be thought more than others to stand in need of corroboration, have all enjoyed it. He does not merely allmle to the Deluge, but expressly declares concerning the men of NoaVs time that ^^the flood came and took them all awayc." He weighs the guilt of Capernaum against that of SodomS'crmo?i5, p. 153-5. OF THE BIBLE. 10 Danger of reading the [chap. of tliem all Thus mucli shall suffice on this great subject. My purpose has been merely to suggest to the Christian reader with how much attention and intellig-ence the Bible is to be studied. It will also sufficiently appear from what has been said why it is judged expedient that he should not at first embarrass himself mth a Commentary. Is it unreasonable to exj^ect that, in the course of his survey of the structure and contents of the Bible, he will attain to such a conviction of its Divine origin that he will be proof against all the sophistries of the infidel when he is invited to look upon the Bible as if it were an ordinary book ; or suasively urged to attend chiefly to its human aspect ? It was the opinion of a late eminent Prelate of our Church that it is best to read Holy Scripture with a special object. This counsel has been since repeated, as well as largely acted upon. A profound conviction of the danger of such counsel, — when addressed, (as by a late esteemed Professor,) to candidates for the Ministry^, — induces me to put forth a diametrically opposite opinion. It is presumed that it is generally better not to read the Bible with a special vicAv to one particular object : that it is even dangerous so to read it. Bather, in approaching those sacred pages, should notions of what we wish to find there, be dismissed ; and a single desire cherished to ascertain simply what God lias revealed. We speak as addressing candi- dates for the Ministry; or persons who, although in Orders, and therefore professors of sacred learning, do not yet nearly enjoy that familiarity with the Bible which they still hope to acquire. Let the mature in attainments and in age, ransack the Scripture for evidence on any specific subject they please. These pages are not specially addressed to them. The nature of the danger apprehended, is easily shown. A man desires to find in the Bible illustrations of the depravity of Human Nature, or of the Doctrine of Sacrifice; instances of unfulfilled Prophecy, or of typical coincidence ; proofs that the literal meaning is to be adhered to, to the exclusion of the » "The next suggestion, with respect up some peculiar question of interest to your metliod of reading the Scriptures wliicli you can create for ycmrselves, no which I will offer is this, — that it maybe matter what." — Blunt's Duties of a well to read them with a view to Some Parish Priest, p. 8 1 . particular inquiry, with a view to clear ON THE STUDY I.] Bible luith a special object. 11 mystical sense, — or vice versa ; evidences of God^s moral govern- ment of the worldj or of some one of the Divine attributes. Such an one is prone to overlook^ certainly to undervalue, what- ever does not conduce to his pui-pose. If a chapter does not contain evidence of the wished-for kind, the book is laid down with a sense of disappointment : if it does, undue importance is attached to a single passage. The rest of the chapter is slighted. He has detected the attribute of tender Mercy b; but he fails to lay equal stress on the terrible indication contained in the same chapter that God is a God of severe Justice likewise '-\ And thus, he makes the Bible the kind of book he pleases. He determines beforehand what it shall tell him ; and attends to it, or not, as it tells him, or not, what he wishes to know. Let it be further added that it is very easy thus to blind oneself to the real teaching of Scripture. It is one of the properties of ^' the Word of God,^"* that it is, (like its Divine Author,) ^^ a discerner of the thoughts and intents of the heart '^.^'' And because this is an office of Holy Writ not generally noticed, it shall be dwelt upon for a few moments. The Bible then, is a great instrument of human probation, — moral and intellectual. To quote the words of a recent writer, who has abundantly illustrated the remark by his own strenuous practice, — " All men appeal to Scriptm*e, and desire to draw the authority of Scripture on their side Nothing so slight that it has not been caught at ; nothing so plain that it may not be explained away. What men have brought to the text, they have also found there^.'''' Is any one inclined to regard the Gospel as a mere moral code ? It is not hard to discover isolated passages which shall seem to countenance the opinion. The enforcement of a great moral duty shall sometimes appear to have been the sole pui-pose of certain of our Lord''s Paral^les '^ ; or of His mightiest Miracles S. No mystical teaching shall be thought to underlie His most wondrous sayings ; or the most clearly symbolical of His actions h. Nay, we shall sometimes even seem to have His august authority for discovering merely b Gen. xviii. 26-32 : xix. 10, 15-2-2. mws, pp. 3.;7 and 358. c Gen. xviii. 20, 21 : xix. 11, 24-26. ^ S, Luke x. 30-35. d Heb. iv. 12. « S. John vi. 5-13. e Eev. B. Jowett in Essays and Re- ^ S.John xiii. i-ix. OF THE BIBLE. 12 The Bible to he studied in order [chap. a human purpose in eitliera. A religion of Love, — untram- melled by uncharitable dogmas, unperplexed by unfathomable doctrines, — shall be imagined by some to be the true idea of Christianity; and they Avill think they find in the Gospel itself a warrant for their imagination^. A few untoward texts will, of course, suggest themselves c: but — are there perhaps no various readings ? As for dogma, (say readers of a certain class,) how different is the general tone of the Gospel from the Athanasiau Creed ! There is, to be sure, a very unmanageable verse at the end of S. Mark^s Gospeb' : but has not the ge- nuineness of the passage been suspected? — Luther, in his mis- taken zeal for the true proposition that '^ we are justified by faith only,-*^ is found to have rejected the Epistle of S. James. — Beza, having first determined, not only that " the just shall live by faith,^^ but also that he shall be incapable of ever " draw- ing back^"* unto perdition, — when he found that S. Paul says the direct contrary, hesitated not to tamper with the inspired text, so as to make S. PauFs language seem consistent with his OAvn en-oneous judgment^. Such is the treatment which the Bible experiences at the hands of men. It was designed to be a trial ; and in this very way. We can always find something in it to suit our purpose ; however unreasonable, however wicked, that purpose may hap- pen to be. Every sect professes to stand upon the Bible. Every error pretends to appeal to the Divine oracles for its proof. Especially necessary therefore does it seem that we should approach the awful page with humble hearts, and minds unpre- occu2)ied : with spirits supremely desirous of hearing the voice of God speaking therein to ourselves. The object should be to reflect, as in a very faithful mirror, every outline, every hue, every peculiarity, of the Divine original. No single accessory should be overlooked; no feature distorted; no part, however subordinate, either overcoloured, or unduly toned down. We a S. Luke X. 36. S. Mark viii. 1-3. ver. 7, &c. S.John xiii. I4. d y, Mark xvi. 16. b S. Matth. vii. 12 : xxii. 37-40. « gee the remarks in Bp. Pearson's S. Mark xii. 32-34. S. John xiii. 35. Praf. Par. in LXX, on Heb. x. 38 I S. John iv. 7, 8, 16. {Minor Works, i. p. 261-5) : and by all '^ S. Matth. xx. 16. 1 Cor. v. it. means Bp. Turton, Q)i ike Text of the 1 S. John ii. 22: iv. 3. 2 8. John ^i6/e, p. 78-86, and p. 125-6. ON THE STUDY I.] to discover what the Bible teaches. 13 are not proper judges in such a matter. We go to the Bible to be learners^ and learners only*". We may not even choose our subject ; for we go to the Bible in order to learn this very thing, viz. what are the subjects to which Almighty God would have us direct our attention. Hence we are made very thoughtful by finding that a domestic incident sometimes fills a chapter ^ : that a page of moral precepts awaits us when we were anticipating lofty doctrinal statements ^ : or again, that our attention is occasionally invited to a strictly private transaction ^ (A man would have lost this last lesson, had he been straining his eyes for coincidences between Sacred and Profane History !) Then, we shall be astonished to find that the same record which con- denses an important life, of nearly a thousand years' duration, into three short verses^, will freely bestow one third of that space on the description of an act, apparently insignificant, which can have scarcely occupied one minute in the doing l; or will devote a yet longer space to a transaction to all appear- ance so unimportant as the account of a man's losing his way in the field, and finding it again "i ! These minor revelations of the Spirit, as they may be called, are only to be detected by persons who read the Bible in the frame of mind here recom- mended. For there is hardly a more striking feature in the Book of God's Law, than the apparent unconsciousness with which the inspired writers pass from what seems ordinary, to what certainly is altogether stupendous^. Then, as we proceed with the sacred story, how are we all of a sudden reminded that the very narrative itself is full of prophetic meaning ! Melchizedek and Abraham, — Sarah and Hagar, — very differ- ently impressed, surely, will two men arise from the perusal of those histories, one of whom took up his Bible in order to collect Divine examples of literal exposition ; the other, in oi'der to ascertain what the Bible teaches concerning itself I f Optimus[S. S.] lector est, qui die- 15-17: 18-20, &c. torum intelligentiam expectat ex dictis ^ " Then he put forth his hand, and potius quara imponat ; neque cogat id took her, and pulled her in unto him videii dictis contineri, quod ante lee- into the ark." Gen. viii. 9. tionem prsesumpserit intelligendum. Hi- ^ Gen. xxxvii. i5-i7' lar. Pictav. de Trinii. i. 18. ° E. g. Gen. xxxi. 55 and xxxii. i : s E. g. Gen. xxiii. xxxv. 8 and 9. S. Jude, verses 8 and 9. ^ E. g. S. Matth. V, vi, vii. S. Paul is full of such passages : e. g. i E. g. Gen. xxx. 14, &c. i Cor. vi. 1-3 : xi. 9, 10. 2 Cor. xi. 33 ^ E. g. Gen. v. 3-8 : 9-1 1 : 12-14 : and xii. 1-4, &c. &c. OF THE BIBLE. 14 The 'premature use [chap- If any one therefore inquires whether he ought not to read Holy Scripture with some definite object before him ? it is answered, — Certainly : but let that object be, the discovery of what Holy Scripture teaches. Disabuse your mind of every prejudice, and sit down humbly to do nothing but learn. The attitude recommended seems exactly suggested by those words of the infant Samuel, — " Speak, Lord, for Thy servant heareth ! " And this leads me naturally to offer some remarks on the Interpretation of Holy Scripture. It is a vast theme; and one which it is obviously impossible to handle satisfactorily in this pluce. But the subject is far too intimately bound up with the matter in hand, that it should be passed by in silence. Indeed, to stop short at the literal meaning of the words ; to suppose that we understand the Bible, because we are versed in its grammar, antiquities, chronology, geography; and can give some account of its Patriarchs, Judges, Kings, Prophets; — is a very weak mistake. " I do much condemn that interpretation of the Scripture,^'' (says Lord Bacon,) ^^ which is only after the manner as men use to interpret a profane book.^' The Bible is not a literature^ but a Revelation. Now, one need not hesitate to lay down the rule absolutely, — at first, use no Commentary whatever; but suffer the Bible to be its own interpreter. Let men be content, for a while, to read and to wonder : to grope their way with no other assist- ance but that which the Bible itself supplies. Exactly as it fares with one who tries to find his way alone in the dark, so will it fare with them. They will learn, at last, to distinguish objects for themselves; and this mil inspire confidence, and produce a sense of security. In time, they will tread boldly, and even prefer not to lean upon a guide. Then, indeed, a judicious Commentator will be of real use. At present, he would only perplex and mislead. Ultimately, he might be found to have robbed a man of his birthright, — the faculty of private judgment; as well as destroyed his power of vision. " One is often tempted to wish that every Commentary, at least of modern days, was burnt ;^^ says Evans, in his ' Bishopric of souls :' " for the effect of its continual use is to enslave the mind, and confound the understanding; to fill with prejudice, ON THE STUDY I.] of Commentaries discouraged. 15 and possess with party-spirit Use no Commentary at awr And indeed, at first, a man cannot t^are time for a Commen- tary. To go carefully over the inspired te. t is as much as he can achieve. Interesting- " Notes'*^ beguile attention, and consume an unreasonable proportion of that time which a man sets apart for the study of the Bihle. The discovery that he has advanced so little, at the end of an hour or two, is fatally discouraging. A far more serious evil is tlie distracting and disturbing influ- ence of a Commentary. So many more things are told tlian we expected, or even desired, that it is with difficulty we at last resume the attitude of attention to the Spirit^s teaching. And what if the guide whom we have chosen should prove incom- petent, or should lead us astray ? I venture to subjoin the first example, (not an imaginary one,) which presents itself. A thoughtful reader of S. Luke''s Gospel, observing that our Lord compares the Kingdom of God to a seed which a Man cast "into his garden^,'' is inclined to connect that expression with S. John^s statement, that "in the place where He was crucified there was a garden ; and in the garden, a new sepulchre There laid they Jesus^/^ What S. Paul, (explaining the mystery of the Resurrection,) says about " bare grain, it ma}^ chance of wheat, or of some other grain, .... sown in dishonour, raised in glory '^Z' confirms the reasonableness of such a notion ; and our Lord^s own prophetic declaration con- cerning Himself, that " except a corn of wheat fall into the ground and die, it abideth alone ; but if it die, it bringeth forth much fruit d f' — these words, I say, help further to estabhsh it. The subsequent discovery that Gregory the Great, and Ambrose before him, have connected the place in S. Luke with the place in S. John, becomes an encouraging circumstance. Let it be discovered that the thought has found favour with many profound Commentators, ancient and modern, and our reader has met w4th appreciable corroboration. But how erratic and impracticable, how full of incorrect notions, both concerning the Fathers and concerning Holy Scripture itself, would that man be who should trust himself hahitually, and from the first, a S. Luke xiii. 19. h S, John xix. 41, 42. <= 1 Cor. xv. 37, 43. d S. John xii. 24. OF THE BIBLE. 16 The wpplication of the [chap. to the guidance of such a work as the ' Catena Aurea/ for example; — which is here instanced chiefly because it is the most obvious storehouse to which the ordinary EngUsh reader resorts for a something of Patristic lore ! On the other hand, (to take the case before usj what if D^Oyly and Mant had been the guides? Would not their profound silence have dis- couraged the supposed inference? Or_, what if a man had trusted to such a Commentator as Scott ? Is it not to be thought that the following weak note, — " the grain of mustard seed is represented as sown in a good soil, and a select spot ; a garden, not a field," — would have extinguished a speculation, which, to say the least, is beautiful, and instinct with life ? Matthew Henry, in like manner, recognizes in this mention of "a garden," nothing beyond a hint that the seed was " sown in a soil projjer to receive it J' How worthless and unmeaning is such a remark as that ! One is tempted (for the subject is important) to subjoin a further illustration of the position here sought to be established. With this view, those six striking verses of S. Matthew^s xxviith chapter (5-10) are selected, in which the Evangelist relates what became of the thirty pieces of silver which Judas Iscariot returned to the chief priests; together with the quo- tation from " Jeremy the prophet" which follows, and with which S. Matthew concludes that part of his subject. Now, it may be assumed that any person reading these verses with a Commentary at his side, will be chiefly impressed with two things; — first, with the difficulty of reconciling S. Matthew^s account of the Traitor's suicide, (ver. 5,) with that of S. Luke in Acts i. 18 : — next, he will be perplexed by the difficulty of ex- plaining why the name of Jeremiah is connected with a prophecy which is nowhere found in his writings; but which is found, substantially, in Zechariah xi. 13. If anything else assumed prominence, it would be the apparent inconsistency of the cir- cumstantial narrative of S. Matthew, (which makes the chief priests the purchasers of the potter's field;) and S. Luke's incidental declaration that it was Judas who '' purchased a field with the reward of iniquity." And this point, like the other two, would assume this prominence, only because so much prominence has been assigned to it by the Commentator. ON THE STUDY I.] thirty pieces of silver. 17 As for the first difficulty, it is generally explained correctly ; namely, that having* " hung himself/^ (as S. Matthew says,) Judas ^' fell headlong,'^ — according to the statement of S. Luke. Generally, I say ; not always. Critics have amused themselves with extraordinary suggestions : as when Dr. Wall delivers it as his opinion that the traitor died of a disease which causes a man " in a violent fit of the spleen, to be strangled, and to burst from it."*^ Others have thought the same. The second difficulty since the days of Origen has produced a large crop of conjectures. Augustine has an unfortunate sug- gestion that S. Matthew's memory here deceived him. But even the pious remarks with which that prince of Commentators endeavours to make his suggestion palatable a, ought to prove unavailing. It must be confessed that the learned John Mill inclined to Augustine^s view; although he suggests as an alternative that S. Matthew may have used a volume in which the prophecies of Jeremiah and of Zechariah followed conti- nuously, and made as it were a single work. — Dr. Wall observes that " it is much more likely that the Greek translators of Matthew should have made the mistake, than Matthew himself. ^' And if so,^-* (he gravely adds,) '* it is pity that somebody did not search the Hebrew copy before it was lost/^ Great pity, certainly, Lightfoot says that because Jeremiah stood at the beginning of the prophetic Canon, his name is here used to denote the entire volume of Prophecy. — Jerome relates that he was shown the words in an apocryphal work of Jeremiah ; which has given rise to a strange conjecture (of Zeger and others) that the Evangelist is here quoting from a lost apocryphal book. — Others, (overlooking the fact that ' Jeremiah' is the reading of all the copies,) have been uncritical enough to suggest that the name found its way into the text by an error of the transcribers, and supplanted that of Zechariah, — which last, it is assumed, the Evangelist actually wrote. "It is most natural/' (remarks Scott, the commentator,) " to admit that a trivial error has crept into the text ; for the change of a single letter, according to the abbreviated manner in which names are written in the old MSS., would suffice to occasion the mistake:'' — a view of a I)^ Con?:. Erangg. III. c. vii. OF THE BIBLE. C 18 S. Matthews quotation [chap. the subject, by the way, wliich has found favour with some exeelleut critics; but which the learned editor of the New Testament, (John Mill,) had shown, a hundred years before, to be untenable. — Eusebius hints that the words may once have existed in Jeremiah^s prophecy, but that some one has fraudu- lently procured their erasure. — Drusius is sure that we are here presented with a blunder; whether of the author, or of his transcriber. — Others have thought that since one and the same Spirit inspired all the prophets, there could be no impropriety in quoting" as Jeremiah's a prophecy which, in reality, was written by Zechanah. — Others, that the transaction recorded in Jeremiah xxxii, and the prophecy found in Zech. xi, are here blended by the Evangelist. — Erasmus suggested that Zechariah may have borne two names, like so many other persons in Holy Scripture. — Maldonatus, Beza, Jansen, and Bengel, incline to the opinion that the name of the author of the prophecy is an interpolation, and ought to be expunged from the text, — the unreasonableness of which view, Augmstine had demonstrated a thousand years before they were born. — Hammond, Mede, Lowth, and others, suppose that Zech. ix, x, xi were actually written by Jeremiah, though they are found incorporated into the writings of the later prophet. — Hengstenberg, whose view Dr. M^ Caul adopts, believes " that S. Matthew intentionally ascribed the words of Zechariah to Jeremiah, because he wished to impress upon his readers the fact that Zechariah^s prediction was a reiteration of two fearful prophecies of Jeremiah, (xviii, xix,) and should, like them, be accomplished in the rejection and destruction of the Jewish people. He wished to remind them, that ' the field of blood,' purchased \vith the money that testified the fulness of their guilt, was a part of that valley of the son of Hinnom which their fathers had made a 'field of blood' before them; and where Jeremiah had twice, by the symbol of a potter's vessel, announced their coming destruction ^." — Does the reader wish for more ? Such is the wilderness through which the Commentators are wont to guide their victims. And now, (let it be asked without offence,) — What is the result which a person of average intellect would come to, if he made a practice of abstaining as much as * Kimchi's Commentary on Zechariah, p. 149. ON THE STUDY I.] from ' Jeremy the prophet! 19 passible from the use of a Commentary, but had a profound veneration for the Word of God? Such a student would, I suspect, be found to reason somewhat as follows : — '^ ^ Jeremy the prophet' ! That is strange ; for there are no words at all like these in Jeremiah. Neither does the marginal reference guide me to that prophet; but to a place in Zechariah, — which I well remember. I find however that the two places are quite difier- ently worded, Jeremiah, (according to S. Matthew,) says, — 'And they took the thirty pieces of silver, the price of him that was prised, whom they bought of the children of Israel : and gave them for the potter's field, as the Lord appointed me.' Whereas in Zechariah, (xi. 12, 13,) it is written, — 'And I said unto them. If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter : a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord.' It cannot be pretended that these two places are iden- tical; and it is unreasonable to assume that S. Matthew is quoting the place in Zechariah, in the face of his express assertion to the contrary. The text is here happily beyond suspicion. I have no alternative therefore but to believe, on the testimony of this inspired writer, that the words in question were actually written by Jeremiah. '' The only object of the marginal reference, then, must be to recal the striking similarity of these two texts : and indeed, I remember while reading Zechariah to have been struck with the similarity between several places in his prophecies and those of Jeremiah t>. (This similanty was noticed anciently; and seems to have given rise to the saying which was current among the Jews, — '' Zachariam habuisse spiritum Jeremise") c. It is singular, to be sure, to find certain prophetic words quoted which no longer exist in the prophetic Canon : but the present is not an unique instance <^. As for one prophet's quoting b E.g. Jer. iii. 12: xviii. 11, and 38, 40, and Zech. xiv. 10, n. Zech. i, 4. — Jer. xxiii. 5: xxxiii. 15, " gurenhusius, p. 282, quoted by Dr. and Zech. iii. 8: vi. 12.— -Jer. xxiv. 7: Wordsworth in loc. XXX. 22: xxxL I, 33: xxxii. 38, and ** S. Jude 14, 15: perhaps S.James Zech. viii. 8 : xiii. 9. — Jer. xxv. 5 : iv. 5. See the learned and curious note XXXV. 15, and Zech. i. 3. — Jer. xxxi. of Grotius on S, Matth. xxvii. 9. OF THE BIBLE. C 2 20 Tlie cq:)plicatio7i of the [chap the words of another, it is a phenomenon with which we are well acquainted^. Here then, in short, is an astonishing' prophecy of Jeremiah, with which the first Evangelist has enriched the Treasury of Inspiration ; and he doubtless preferred the words of the earlier prophet, because of the express mention of ' t/ie jJe.hV which they contain. Why should I hesitate to accept S. Matthew^s plain statement; and to take Scripture as I find it ? Is the Gospel according to S. Matthew less the Word of God than any other portion of the Bible? May not the Holy Ghost in the New Testament be allowed to reveal a minute circumstance like this, connected with the Old, if He see fit? Shall my eye be evil, because He is good?"*"* In some such way, it is thoug-ht, that a plain student of the Bible would reason ; and that he would reason rightlf/. But the chief thing to which I desire to invite attention, remains still to be stated. Having so far read, and so reasoned, our supposed critic would dismiss the question. S. Matthew goes out of his way emphatically to declare that " Jeremy the prophet^' uttered a certain prophecy, — which prophecy is no longer to be found aiii/- where in the O. T. A prophecy bearing a strong resemblance to it is found in the book of the prophet Zechariah. Such, after all, is the sum of the matter. And now, the man has leisure to turn from a dry (and surely not very important) question of criticism, to a survey of the context in which this quotation stands. How many things begin to strike him immediately ! (things, be it observed, which are quite passed by in most Commentaries ; and which, it is thought, are invariably thrown into the shade by insinuations respecting the bad memory of Evangelists, the inaccuracy of transcribers, and so forth.) Such is the remorse of Judas, as described in ver. 5; for it really was no repentance at all, but the writhing of an agonized conscience; the pains of a lost soul beginning on this side the grave ! — Next, the terrible blindness, or rather hypocrisy, of the chief priests, as described in ver. 6, — reading, as it does, a solemn warning on human » Thus Is. xi, 9 recurs in Hab. ii. I4 : xxvi. 18 : Habak. ii. 13, in Jer, li. 58. Is. Hi. 7, in Nahvun i. 15 : Is. ii. 2,3,4, So Numb. x. 35 is the first verse of in Micah iv. i, 2, 3 : Micah iv. 6, in Ps. Ixviii. Zeph. iii. 19 : Micah iii. 12, in Jer. ON THE STUDY I.] thirty ineces of silver. 21 inconsistency. — Next, the remarkable purpose to which the priests applied the price of our Lord^s blood, as related in ver. 7. — Next, the startling declaration in the Acts, that Judas was the purchaser of that field : whereby the dead man is repre- sented as the chief agent in the transaction. And why ? because by his agency the whole thing came to pass. Much in the same way, David is elsewhere declared to have been the mur- derer of Uriah^. And this grows into a homily, when it is meditated upon; for the heart asks itself, — Am / then the author of the evil which I have at any time, remotely, occa- sioned ? Will God hereafter lay it to 7ni/ account ? — Next, the striking disclosure, (apparently,) made in the Acts, that the potter^s field proved also the scene of the traitor's suicide ; aqd the singular circumstance that a twofold reason is assigned for the bestowal of the appellation, " field of blood,''"' on the parcel of ground which his accursed bribe had bought; somewhat as two reasons are given in the Old Testament, for bestowing the names of Beersheba, of Bethel, and of Israel. And, looking curiously over these several points, how will first one, then another, force itself upon the attention ! Not least, surely, that very striking record, that, with the money for which Christ was sold, a burial-place was bought near Jerusalem, in which to hury strangers, I am much mistaken if this one statement w411 not grov/ under the eye which steadily contemplates it, until it assumes even colossal size. The prac- tical warnings supplied by the remorse of Judas, and by the hypocrisy of the chief priests, — are appreciated at once. The lesson which flows out of the discovery that the purchase of the field of blood is ascribed to the traitor, — finds its way to the heart without delay. We preserve a memorandum of what has just been pointed out concerning the place of Judas'* dreadful death, and the twofold reason for calling that locality ^ Acel- dama,' and so dismiss both subjects. But the application of the money for which tlie Saviour of the World was sold, — O that is far too striking and solemn a thing to be lightly disposed of 1. It haunts the memory, as well as kindles the imagination. We reason with ourselves concerning it, somewhat as follows :— Where so many things are passed over in impenetrable *' 2 Sara. xii. 9. OF THE BIBLE. 22 The mysterious pu7^chase. [chap. silence, it cannot be in vain that the Holy Ghost gives pro- minence to certain other things. Here is one of those minute disclosures which, (for aught that appears to the contrary,) might have been withheld : and which, if withheld, no one would ever have been found to inquire after. It does not, by any means, rise to the surface of the narrative spontaneously. It is, on the contrary, curiously sought out ; revealed by anti- cipation j thrown into a parenthesis ; and brought into marked prominence. What then may have been the intention of the Spirit in causing S. Matthew so to write? The chief priests '^ took counseF^ ; and with the thirty pieces of silver, bought '^ the potter's field — to hury strangers in" The Gentiles, there- fore, (of whom so many must every year have died at Jerusa- lem !) — the Gentiles were henceforth buried in ground which His blood had purchased who came to be the Saviour of the World, — "not of the Jews only, but also of the Gentiles^*' Thus is their interest in Christ's blood at once singularly set forth in a kind of parable. As, by His death. He went to prepare a place for the souls of many; so did he, in dying, procure a place of rest for the bodies of many, likewise. Nay, the selfsame wicked agents who contrived His Crucifixion ; and who thus, (designing nothing less 1) proved instrumental in procuring the Salvation of the Gentiles; — those same chief priests and that same Judas are the active agents here in con- necting those same Gentiles, even after death, with the Lord that bought them. And thus it came to pass that it fared with the Gentiles, as it fared with their father Abraham^, of old, — a burial-place became their first possession; and it was theirs, at a time when God gave them none inheritance in the land, no, not so much as to set their foot on ; though He had pro- mised them that He would give them the whole Earth for a possession^. Far be it from the present writer to impose such speculations on any to whom they may happen to be distasteful. They pretend to no authority. They may be rejected without blame of any kind. But we are bold to assert concerning remarks like these, first, — that he who condemns them will find it a very difficult matter to establish the reasonableness of his sentence ; « Rom. ix. 24. *» Consider Rom. iv, 16, 17. " Gen. xxiii. Acts vii. 5. ON THE STUDY I.] A71 explanation, 23 and next, — that they are worth a hundred times more than any of the conjectures above enumerated relative to ^ Jeremy the prophet ^ aye, worth more than them all put together, and told over a thousand times. Let it not be supposed from anything which has been said above in disparagement of Commentaries, that it is insinuated that a man is competent to understand the Bible absolutely without a guide ; and (in the cant of the day) to ^ think for himself in matters of so much difficulty. Every honest and good heart, under the influence of God's Spirit, can make but one reply when asked, — " Understandest thou what thou readest^?'' He labours under a fearful delusion who imagines that everyone is competent to construct a Creed of his own out of the Bible. I know whom I am addressing. These pages are for Christian men dwelling in a Christian land ; who have been baptized into the " one Catholic and Apostolic Church;" whose privilege it is, not only to have lisped *^ the Creed, the Lord's Prayer, and the Ten Commandments," but also to have been '^ further instructed in the Church Catechism." He who is generally familiar with the teaching of the Prayer-Book, and he onlyy is competent to use Holy Scripture in the manner which is here recommended. This is, in truth, the clue to the com- plaint of the unbeliever, that " the language of Creeds and Liturgies exercises a disturbing influence on the Interpretation of Scripture*." And then further, it surely is not the obvious resource of a man who at first attentively studies the Bible without a Com- mentary, to excogitate an unheard-of system of Interpretation ! E-ather may it be humbly hoped that a devout survey of Scrip- ture will conduct to a directly opposite result. I proceed briefly to illustrate my meaning. Let it be assumed that -the best expositor of Holy Writ must perforce be the Holy Spirit Himself. He, unquestionably, must be best qualified to interpret the Word, who Himself in- spired it. Non nisi ex Scripturd Scripturmn potes interpretari, is a true Canon. A careful comparison of Scripture with Scrip- ture will therefore be the surest way to ascertain the sense of Scripture. In other words, the collation of such passages as the ^ Acts viii. 30. " Essays and Beviei'js, p. 367- or THE BIBLE. 24 Specimens of [chap. marginal references suj)})!}^ (and if there be any others which private study sug-gestsj will prove of incalculable importance for our general guidance. As for the particular interpretation of God's Word^ we may ])e bold to assume that our only sure teaching will be derived from a careful examination of those sjjecimens of Interpretation which it has itself furnished. These are neither inconsiderable in number; nor in character, equivocal. The Evangelists, — the Apostles, — our Blessed Lord Himself, (" in whom are hid all the treasures of wisdom and know- ledge V'O — each, in turn, supplies us with specimens of inspnred hiterpretation. It is for those who deny the mystical or spiritual sense of Scripture, (or by whatever other name the deeper sense of God's Word is designated,) to explain how it happens that the method of all the inspired writers is one ; and their own method, quite another. Not, of course, that any sane person would doubt the paramount value of the literal sense; much less deny, or overlook it. What is here asserted is, that Holy Scripture itself informs us that there is a vast deal more in Holy Scripture than lies on the surface. It is a plain fact, I say, that the Spirit's general method of Interpretation is the method which is sometimes called ' mystical.' I do not care to define that method. Directly contradictory, at all events, is it of the fundamental principle of the modern infidel, — ^that " Scripture has one and only one true meaning b." This subject has been already so fully illustrated in an- other work*^, that it may be the more briefly handled here. S. Matthew's interpretation of Hos. ii. i, — of Jerem. xxxi. 15, — and of the many places where our Saviour is announced in the Q. T. as " the Branch^/' — are the earliest specimens of Christian exegesis which we meet with, and they all occur in the first page of the Gospel®. Further on, S. Matthew declares that those words of Isaiah, " He hath borne our griefs and carried our sorrows V^ received their fulfilment when our Saviour cast out devils and healed sicknesses?. Four more unexpected, and » Col. ii. 3. rt E.g. Is. xi. i. Zech. vi. 12 : iii. 8. ^ Essays and Reviews, p. 368. Com- Jerem. xxxiii. 5 and 15. pare pp. 378 and 380. « S. Matth. ii, 15 : 17, 18 : 23. c Inspiration and Interpretation, pp. f Is. liii. 4. J45-163. 8 8. Mattti. viii. 16, 17. ON THE STUDY I.] inspired Interj^retation. 25 as it were improbable specimens of interpretation,, can scarcely be conceived. Nor let it be supposed that this sin^^ular method is peculiar to S. Matthew. It is founds on tlie contrary, to be common to every inspired writer. S. Peter explains that the saving* ordinance of Baptism corresponds with the waters of the Flood, as antitype with type'. S. John hints that the water and the blood which flowed from the wounded side of the Redeemer were emblematical of His Divine and His human nature k. S. PauFs Epistles are a perfect mine of wealth to the student of Interpretation. He shows that the very texture of the historical narrative in the Pentateuch is brimful of mysterious signifi- cancy ^ : that the course of the sacred story is an unsuspected revelation of high Christian doctrine™; that direct spiritual teaching is contained in the most ordinary provisions of the Mosaic Law°, — which Law he refers ex^^licitly to the Holy Ghost o. In the book of Deuteronomy, Moses cautions the people as follows : — " This commandment ... is not in Heaven, that thou shouldest say, Who shall go up for us to Heaven to bring it unto us? . . . Neither is it beyond the sea, that thou shouldest say. Who shall go over the sea for us, and bring it unto usP?" We are assured by S. Paul, — or rather, by the Holy Ghost, — that it is '^ the Righteousness which is of faith '''' which ^^speaketh on this wise;" and that the questions, re- spectively, imply a bringing " Christ down from above ; " and a bringing Him " up again from the dead.'''' The exposition proceeds in the same marvellous strain q. — Our Saviour Himself illustrates not less astonishingly the fulness of the ancient Scrip- tures. His exposition of the manna r, of the brazen serpent^, of Jonah^s history^, — of the phrase 'mercy and not sacrifice",'' and of the language of the Angel in the bush^, — will occur to » I S. Pet. iii. 20, 21. 1 Cor. v. 7, 8. k I S. John V. 6. o Hebr. ix. 8. ^ Consider Ephes, v, 30-32. P Deut. xxx. 12, 13. "^ Besides the well-known expositions i Rom. x. 4-40. of Abra,ham and Melchizedek, (Hebr. ' S. John vi. 31, &c. viii.), Hagar and Sarah, (Gal. iv. 21-31), ^ g, John iii. 14, 15. consider i Cor. x. 1-4. Also, 2 Cor. * S. Matth. xii. 39, 40. iii. 12-16, and viii. 15. » S. Matth. ix. 13 : xii, 7. n 1 Cor. ix. 8-10, quoting Deut, XXV. ^ S. Matth. xxii. 32 = 8, Mark xiL 4, See also iTim, v, 18. — Hebr. ix. 6-9. 26 = S. Luke xx. 37. — Hebr. x. 20. — Hebr. xiii. 11, 12.— OF THE BIBLE. 26 Accommodation. [chap. every reader; and it is needless to multiply examples. ... I am not concerned to vindicate these specimens of inspired Interpre- tation. They ave facts ; facts, which no blindness can overlook, no sophistry evade, no perverse ingenuity pretend to gainsay. There have never been lacking persons both of our own and of other communions, to maintain that these are but instances of Divine accommodation ; but if by ' accommodation ■* they mean the arbitrary perversion of Holy Scripture from its true scope and meaning ; the imposing upon it a sense which it was never intended by its Divine Author to bear, or the applying it to doctrines and transactions with which in reality it has no man- ner of connexion ; — do they not perceive that what they say is not only unreasonable, but even profane ? Must not the Author of Scripture understand His own Work, infinitely better than tke^ ? Do these persons really suppose that mankind will accept their confused glosses, and timid pratings, to the rejection of a Divine Revelation ? Epr let them explain how it happens that this mysterious method is the rule, not the exception, of Evangelical Interpretation. Will they persuade us that when our Lord ex- pounded to the two disciples going to Emmaus " out of the Law of Moses,^' " the things concerning Himself*,^^ He trifled with their understandings, and amused them with '^ accommoda- tions^^ ? Then, if He did not, what did He find in the Law of Moses to suit His purpose ? Certainly if our Saviour be not present there in a figure and under a veil. He is not there at all ! What do these persons really suppose Him to have meant when He declared, — " Moses wrote of Me"^ ? It will of course be inquired, what practical inference we propose to draw from instances of Interpretation so extraordinary as those cited above? And because our answer must perforce be brief, we must be content to make it general also. I. The most important inference to which attention is invited, is the proof thus afforded how very little we understand of the deeper meaning of Holy Scripture. 1. Next, the high probability which is thus established, that a world of unsuspected wonder underlies all the ordinary revela- tions of the Spirit. Nothing doubting the sufficiency to Salvation of the plain letter of God^s Word, — by no means undervaluing » See S. Luke xxiv. 27. Compare Acts xxviii. 23. ^ S. John v. 46. ON THE STUDY I.] Practical inferences. 27 what is commonly called its literal sense, — we are yet led to be- lieve that there must lurk an unexplored mine of wealth beneath that surface -soil J whose beneficent office it doubtless is, to minister abundantly to every necessary human want ; to yield " wine that maketh glad the heart of man, and oil to make him a cheerful countenance, and bread to strengthen man^s heart*'." Nay, it is precisely because we take Scripture ^ literally,^ that we are constrained to think it so deep and mysterious. 3. Further, it is manifest that however difficult, — perhaps impossible, — it may prove, satisfactorily to apply the method of which we are thus furnished, (and by the Finger of God Him- self,) with upwards of fifty specimens, it is yet a great gain to have been guided to an apprehension of what that method is. We see clearly what is the general nature of the loftiest style of Interpretation: we dimly discern how it is to be applied in particular instances. 4. Lastly, we are reminded that the Fathers, (as might be expected,) are on the whole more trustworthy guides than the modern. Their method bears a general resemblance to that pursued by Apostles, by Evangelists, by the Lord Himself: whereas the distinctly modern method bears no resemblance to it; but, on the contrary, stands out in painful contrast. The ancients were, in fact, disciples in the school of Apostolic Inter- pretation. The earliest of them seem to have even caught the dying echoes of those voices whose utterance is confessed to have been the utterance of the Holy Ghost ^. Founders they became, in turn, of mighty schools of Interpretation \ all of which bear a marvellous family resemblance to one another; and which are for ever reproducing lineaments which recal their Divine original. As for the moderns, it is exactly in proportion as they have been diligent scholars in those schools, that they deserve attention at our hands. Not to anticipate what belongs to a subsequent chapter, let it only be added, that the moderns possess distinct excellences of their own ; and that then only do they reveal their essential littleness when they measure themselves against the c Ps. civ. 15. the Holy Spirit, as the narrative itself d Consider S. Peter's Sermon, (Acts expressly declares, — ver. 4. Take notice ii. 4-36,) delivered under the immediate also of the exegetical details in which influence of the recent out-pouring of it abounds, — as of Ps. xviii. in ver. 24. OF THE BIBLE. 28 A caution, — TTie ancients [chap. ancients, in order to raise a laugh at their expense*. This provokes comparison ; and it is straightway discovered that we have been invited to contrast a race of giants with a family of dwarfs. Before passing on, it is right to insert the following caution. An utterly mistaken notion will have been conveyed, if from what goes before it is supposed that to allegorize every historical incident ; to insist everywhere on typical coincidences ; to mul- tiply remote and improbable allusions ; in a word, to surrender the reins to a florid, perhaps a feverish fancy ; — is to discourse in the manner of the ancients. It is not so at all. The ancients do indeed throw themselves with generous warmth into their subject, so as sometimes to overstep those limits which stern criticism, and a severe judgment, might perhaps have prescribed. But the disciples of the approved modern school, with timid precision, write as if they were afraid of the record which they profess to illustrate; and are apparently bent on nothing so much as on evacuating its meaning; which is a far graver fault. They are brief, and sententious, and safe, (which is their glory :) or they take such monstrous liberties with Scripture, that one can but exclaim, with righteous indignation, " They know not what they do V The first, imitate what they admire, and admire what they know to be Divine. The last, shrink from everything which they do not quite like ; and do not quite like anything which they do not quite understand. The first are, by consequence, generally instinct with life, and vigour, and instruction : the last are too often utterly lifeless, dry, and un- profitable. The first are fullest where there is most difficulty : the last are never so eloquent as where there is least to be said. Of a Patristic Interpreter, the characteristic quality is — the reverence of his tone and the x>^'foundness of his matter: of a modern Annotator, — his singular irreverence, and his astonishing shalloivness. The one opens the Word of God ; and tries to get as near to the kernel of it as he can. The other, encumbers the Divine record with a few bald remarks of his own; and is apparently quite contented to spin his web on the husk, or outer rind of it. And these qualities come out just as strikingly in the respective method of the ancients and the moderns iii hand- * Daill^ has a whole chapter in this vein, — On the ri(/kt vsc of the Fathers : B. II. c. iii. ON THE STUDY l] and moderns contrasted. 29 ling a common statement^ as in the way they deal with some great and confessed mystery. A single instance is subjoined; for it will make what is meant plainer than many general statements could do. It is recorded in the sixth of S. John, that when our Blessed Lord, on a certain occasion, " saw a great company coming- unto Him, He saith unto Pliilip, Whence shall we buy bread that these may eat?-"* — But why ^ unto Fliilip' ? Why not to S. Thomas, or to S. Jude ? — The answer, (says modern criticism,) is to be found in a minute circumstance independently recorded in the 44th verse of the ist chapter of the same Gospel: viz. ^^ Philip was of Bethsaida." Somewhere near Bethsaida, con- fessedlyt', the miraculous feeding took place. To Philip there- fore, we are assured, the question was most properly directed, inasmuch as being of that immediate neighbourhood he " was the most likely to know where bread was to be bought.''' Here then ^^ we have strong indications of veracity in the case of a miracle itself; and I leave it to others, who may have ingenuity and inclination for the task, to weed out the falsehood of the miracle from the manifest reality of the circumstances which attend it, to separate fiction from factV^ &c. &c. We are not insensible to the importance of attending to the incidental disclosures of the Spirit. Where the statement is minute, but the sure inference weighty, remarks of this kind are entitled to high praise; though the propriety of calling them ^' undesigned coincidences,''^ seems questionable. But has the present remark the apologetic importance to which it lays claim? — Philip, being a native of Bethsaida, must have known where bread might be bought. Therefore our Lord addressed His question to him. — Such is the criticism by which it is proposed to vindicate the veracity of the man whom Jesus loved, and who leaned on Jesus'' breast at supper ! But first, — How does this explain why Fhilip was specially addressed? He ^^ was of Bethsaida,'"' — true. But since the Evangelist immediately adds, " the city of Andrew and Peter^" might not our Lord's inquiry have been addressed with equal propriety to either of Philip's fellow-townsmen ? b S, Luke ix. lo. •= Undesigned Coincidences, &c., by the Rev. J. J. Blunt, B.D. (1847), P- 281-4. d S. John i. 44. OF THE BIBLE. 80 S. John vi. 5 explained. [chap. Next, how evident is it that ttoOcv does not here signify '* from what place" but ^^ from what resources,'^ '^ with what money :" to which Philip naturally replies that " two hundred pence/' (all their store probably,) would not buy enough bread to supply each person with a little. Uodev might in fact just as well have been translated ^' How, ^'* as ^^ Whence y" — a ren- dering which would have precluded the proposed inference. Consider how the word is used in S. Mark viii. 4. A yet more fatal objection presents itself. The miracle in question was wrought near Bethsaida-/^///^*,— on the eastern side of the lake : but Bethsaida, " the city of Andrew and Peter,'' is allowed to have been on the western side. The pro- posed criticism therefore falls to the ground. Instead of esta- blishing the ' veracity' of the Gospel, it only illustrates the inaccuracy of modern criticism. The strangest thing is, that S. John kas himself explained why our Saviour addressed His inquiry to S. Philip. " This he said," (remarks the Evangelist,) " to 2^ rove him ;" {-neipa^div avrov, riiahing trial of him :) " for He Himself knew w^iat He would do." In other words, our Lord was bent on making proof, or trial, of Philip's faith. On a subsequent occasion, we find him putting a request to our Lord, which showed a certain slowness of heart to recognize the Godhead of the Incarnate Son^. To Philip therefore, now, a i^/vV/Z-question is addressed, which, by producing a sense of present destitution, and constraining a confession of inability to remedy it, should draw his attention to the act of Divine power which is immediately to follow. In the words of an ancient expositor : — " Philip was the disciple specially addressed, because although of an inquiring and teachable nature, yet was he somewhat dull of apprehension in Divine matters Christ puts the question to him, as to a man unduly slow at comprehending the things w^hich pertain to GoD; in order to exercise and train him to faith^." Let this one specimen suffice. It is a fair illustration of the modern method : to all appearance, so clever, sharp, and critical, — in reality, so wondrous shallow, utterly mistaken, and absurd. • Consider the meanings of ■K6Qiv in ^ S. John xiv. 8-11. the following places : — S. John i. 49 : <= Cyril. Alexand, O^p^. iv. 276, C, iv. II. S. Matth. xiii. -27: xv. 33. D, E. S. Mark xii. 37. S. Luke i. 43. ON THE STUDY I.] Commentaries on the Bible. 31 And yet, the author of it may well have been a man of exceed- ing piety and considerable learning, and who has left a most fragrant memory behind him. — Now, to proceed. We are, in this manner, led to say a few words on the last subject to which it is proposed to invite attention ; namely, that of Commentaries on Holy Scripture. On this head, (which forms so frequent a topic of inquiry with young Divines,) before specifically recommending any to notice, it seems desir- able to warn those whom it may concern, against certain mistaken notions. Let it be our endeavour to point out what is the true office of a Commentary : for this is a matter on which some misapprehension is observed frequently to pre- vail. It must not be supposed then, that any number of Commen- taries will render superfluous the patient study of Scripture itself. The faculty of discernment, the eye to judge of Divine things, a man must perforce bring with him. Of the probable correctness of any remark, the importance of any proposed inter- pretation,— its suitableness to the context, and its conformity to the analogy of God's Word, — of all this, the student must be the judge ; and to be a competent judge, he must have first been a diligent reader of the Bible. Then further, no single Commentary extant can be pronounced a sufficient help to the whole of Scripture. It is idle to expect that any such should exist. Least of all do the books ordinarily found on a clergyman's shelves deserve such praise. D'Oyly and Mant (to speak plainly) have produced an utterly unsatis- factory piece of patchwork. Scarcely ever does it explain a real difficulty. — The labours of Patrick, Lowth, and Whitby are better : but the first is for the most part wordy and unequal. Prebendary Lowth, good as far as he goes, is too brief. Whitby is learned, but dry; and of questionable orthodoxy. — Scott is injudicious : always deficient in learning ; and often in his doc- trinal statements, unsound. — The Latin Commentaries of Corne- lius a Lapide, Pole, the Critici Sacri, and so on, are not only expensive, but they are severally liable to grave objections. The first mixes up so much of fable with what is sound, that he cannot be recommended as a safe guide. On Canticles i. 7, for example, — " Tell me, O thou whom my soul loveth, where OF THE BIBLE. 32 Comme7itarie>t on the Old [chap. thou makest thy flock to rest at noon/' — (for which the Vulgate has, " u])i cubes in meridie/') — he informs his reader that " me- ridies^' is '' Romana ecclesia, ad quam Petrus, jubente Christo, ex Jerusalem et Aiitiochia transtulit Pontificatum suum." What is to be thought of one who could write thus ? If he believed it, — he was weak indeed. If he did not believe it, — he was something worse. — His note on S. John vi. ii, consists of two silly stories of angels (" specie clegantium juvenum''^) who entered the refectory of a convent, and fed some hungry friars. It ends, — ^' Roma3 locum visitavi, et veneratus sum, ibique totam rem depictam conspexi." — Pole's Synopsis, useful as a book of reference, as a Commentarij is nearly useless. Who cares to be presented with a succession of garbled extracts, the mere shreds of many men's conflicting opinions? — Extremely jejune are the notes on the O. T. furnished by the " Critici Sacri." Moreover, with a great show of learning, they some- how never touch the life : while, on the N. T., Grotius is the only one of their number \vhose remarks do really repay study. However inclined to pursue this subject further, I abstain. All that can be fairly expected of a Commentary on Scripture is that it should faithfully reflect the general mind of Catholic antiquity, and unostentatiously give the results of modern criti- cism : that it should clearly warn against error, — be largely sug- gestive of Truth, — and guide to fuller sources of information. And now, for the benefit of beginners only, and of such as cannot hope to possess many books, shall be offered, not without hesitation, a few remarks on the most easily accessible compila- tions of this class. On the Pentateuch, for reverence, learning, and fulness, I know of nothing better than the " Annotations" of Henry Ainsworth^, — (a folio which may be easily met w^ith;) the frequent allusions, and abundant references of which, it will be the reader's privilege to unravel. — Very important as an auxi- liary, will be found the " Bibliotheca Biblica," a Commentary, (also on the Pentateuch,) which appeared anonymously in the ^ Wherein the Hebrew words and sen- with the Holy Scriptures, See. The best tences are compared with and explained edition is that of i6.';9. A new transla- bi/ the ancient Greek and Chaklce rei'- tion is offered, which Bp. Pearson desig- sions, and other records and. monuments nates as "nearer the letter than the of the Hebrews : hut chiefly by Conference sense." OX THE STUDY I.] and the New Testament. 33 early part of the last century, — 1720-35. Its author was the Rev. S. Parker, whose health succumbed beneath the labour of the undertaking. In this work, the Patristic annotations, (^^ gathered out of the genuine writings of Fathers, Ecclesiastical writers, and Acts of Councils, down to a. d. 451/O ^^^ found side by side with the text ; and at foot are the " Notes and Scholia^^ of modern Divines, — Anglican, Romanist, Lutheran, &c. "Occasional annotations"''' are interposed, as occasion re- quires. The " Bibliotheca Biblica,"'^ however, extends to seven small quarto volumes, and has become rare. The enumeration of Commentaries on the O. T. shall not be pursued any further ; except to observe that Calvin is always an admirable expositor, save where his theological prejudices inter- fere to warp his judgment. It must be added that Dr. Pusey's " Commentary on the Minor Prophets ^^ promises to be by far the most valuable of modern contributions to our exegetical literature. Nor, in approaching the N. T., does it seem of any use to recommend habitual access to Chrysostom, Augustine, and Cyril, on the Gospels ; or Theodoret on the Epistles. These pages are not addressed to men to whom such advice could be profitably oifered. The subject must be dealt with in a humbler style. On the entire N. T., then, the " Annotations'' of Dr. Words- worth most nearly meet the requirements of the modern student. They are critical as well as exegetical; and have the merit of guiding to fuller sources of information, both Patristic and Anglican. The orthodoxy and learning of the author are con- spicuous.— Bengel's " Gnomon'' is an exquisite performance, and it has the advantage of being a commentary in one volume^. But then it is purely suggestive; and however interesting to a scholar, is far too brief and partial to supply the wants of an inquiring student. — Of the learned and admirable notes of Grotius I have already spoken. They will repaj^ careful studyc. — I regret that I can only here mention Dean Alford's Commentary to caution students against its use. ^ First published in 1742. The last <= Not that Grotius may be trusted edition appeared in 1855. It has also throughout. Of Erasmus and him, Bp. been well translated, quite recently : but Bull remarks, — " uterque, nescio quo Bengel's ' Gnomon' should if possible be fato, ad loca Scripturse illustriora quae- read in the original. que pro Filli Divinitate, quam tamen OF THE BIBLE. D 34 Commentaries on [chap. On the Gospels aloiie^ I know of no better large and learned exposition than that of Maldonatus*, — or on the Epistles, (both for judgment and for learning,) than that of Estius ^ : and both of these are easily procurable. But then, there is the mischief to the weak, — the annoyance to the strong, — of having a Romish view of everything which is capable of distoi'tion, perj^etually thrust forward ; b}^ the first-named Jesuit especially, who disgusts one by his frequent outbreaks of personal bitterness against Calvin, — one of the best of commentators; and in Hooker^s judgment, " incomparably the wisest man that ever the Fj-ench Church did enjoy^.''^ For this reason, I hesitate to recommend either Maldonatus or Estius to beginners. — I must not omit however to mention with admiration the interesting Gospel Commentary of the Rev. Isaac Williams. For piety and beauty of sentiment,, those eight small volumes are unrivalled. — Of the merit of the " Catena Aurea,^^ no one can be insensible : but the conviction must be recorded that it is an unsafe ex- position of Scripture for any but experienced Divines to use. — No book, on the other hand, with which I am acquainted, is so well calculated to furnish an intelligent reader with a general insight into the structure of the Gospels as Townson^s " Dis- courses on the Four Gospels, chiefly with regard to the peculiar design of each, and the order and places in which they were written^/^ — Hammond^s notes are valuable: but beginners should use his labours with exceeding caution. He was want- ing in judgment; and some of his expositions are even un- accountably strange. Only read his note on S. John v. 4. On S. PauFs Epistles, the exact^est work in our language (as far as it goes) is Bp. Ellicott^s " Critical and Grammatical Commen- tary . . . with a revised Translation.^^ None should be repelled by its discouraging apparatus of references, or by its uncouth tech- nical terminology. Better is it to study a few verses of S. Paul_, critically and grammatically, with a judicious scholar, than to et ipsi agnovisse videntur, convellenda on S. John xix. is altogether wanting, natus " Def. Fid. Nic. II. 4, 5. A '^ He was a pupil of CorneUus Jansen, terrible censure, truly ! and professed Divinity at Douay, where » He was a pupil of Toletus : studied he died in 1613, aged 70. at Salamanca, and afterwards taught <= Ecd. Pol. Preface, c. ii. § i. at Paris. He died at the age of 50, ^ First published in 1778, Reprinted in 1583. His work is unfortunately in Dr. Townson's collected Works, 2 posthumous, and here and there incom- vols. 8vo, 18 10. plete. For instance, the Commentary ON THE STUDY I.] the Neiv Testament. 35 race carelessly with inferior guidance over an entire Epistle. Moreover, it is seldom necessary to follow this learned critic throug'h all his details, in order to ascertain his opinion. Dr. Wordsworth''s Commentary however will suit the general student better; and it cannot be dispensed with by any. The purely English reader will derive much help from the '' Paraphrase and Annotations''^ which pass under the name of Dr. Fell®; but Avhich appear to have been the work of other hands. The paraphrase is unequal, — ^that of the Epistle to the Hebrews being the best. Many of the annotations are excellent. — But beyond a doubt, the best way to understand S. Paulas writings, is to read them constantly, — to learn portions of them (Ridley learned them almost all) by heart f, — to compare his language in one place with his language in another, — and above all, to translate portions of his writings, for oneself, into English. This should be done in the manner of a paraphrase ; taking care to distinguish from the inspired text w^hat is added in order to make the course of S. PauFs argument intelligible to oneself. On this subject, what precedes shall suffice. The enumeration of Commentators might be prolonged indefinitely. Some of the Puritan writers are by no means to l)e neglected. How important again are the passages collected by Wetstein in his v^aluable edition of the N. T. !g Let those who have the work at hand to refer to, notice what light he throws on the fact that barley loaves supplied the food for the five thousand : — how strikingly he exemplifies the viciousness of Herod^s entertain- ment, by the passages adduced on the subject of dancing : — and how unexpectedly he illustrates our Saviour^s dying promise to the repentant malefactorl^. How precious again are the illustra- tions of Lightfoot and Schoettgen, derived from Rabbinical « Edited by Dr. Jacobson, Oxford, for the profit thereof I think I have felt 1852. in all my life-time, ever after; and I <■ " Mine own dear College," (wrote ween of late, (whether they abide there Ridley, shortly before his martyrdom,) now, or no, I cannot tell,) there were " In thy orchard, (the walls, buts, and who did the like. The Lord grant that trees, if they could speak, would bear this zeal and love toward that part of me witness) I learned without book God's Word, which is a key and a true alnaost all Paul's Epistles ; yea, and Commentary to all Holy Scripture, may I ween all the Canonical Epistles, save ever abide in that College so long as the only the Apocalypse. Of which study, world shall endure." — Life, p. 637-8. although in time a great part did depart s Amsterdam, 175 1. 2 vols. fol. from me, yet the sweet smell thereof I ^ See his notes at pp. 876-7: 412; trust I shall cai-ry mth me into Heaven : 818-20. or THE BIBLE. D 2 36 Advantage of reading the [chap. sources^ contained respectively in the " Hebrew and Talmudical Exercitations^'' of the one ; and the " Horae Hebraicae et Tal- mudicae'^ of the other! Concerning" the last-named work^ the late Dean Lyall ventured to say that it " never oug-ht to be off the table of the theolog-ical student^/'' But it is useless to extend this enumeration of books. Far rather does the present writer feel disposed to end as he began; namely, by assuring the student that he will profit most of all by what he teaches himself; or rather, by what he allotcs the New Testament to teach him. A single incident recorded by two or more of the Evan- gelists, broken up and arranged in parallel columns, — that is, harmonized, — proprio 7nartey will show a man more of the method of those blessed writers, than the occasional inspection of any existing Harmony. To have translated one of S. Paulas Epistles, (as already hinted,) will better acquaint him with the spirit of the great Apostle, than many treatises. The frequent use of the Septuagint, will afford more useful insight into the idiom of the inspired writers, than could be obtained from the labours of all who have written on the N. T. dialect. One has no wish to magnify the impoi-tance of studying the N. T. in the original. One would gladly throw in one^s lot with him who, in order to give more time to his bishopric of souls and to prayer, had surrendered the privileges of learning ; and been content to grow wise unto salvation from the study of his English Bible only. Yet must it be stated that such an alterna- tive is scarcely ever, if ever, presented to a man^s acceptance; and that we are prodigious losers if we suffer so important a gate of -knowledge as the Greek language, (which we have all forced open once,) to swing back, and become hopelessly closed. Remarks of this kind lose so much of their point unless they are supported by an example, that, (somewhat reluctantly,) one or two shall be offered : not curiously chosen, but the first which occur to the memoiy. " All these are the beginning of sorrows^," — said our Loed, while delivering His great prophecy. But the word translated " sorrows,"*' in the original is " lirth-imngs." Now, all are familiar with S. Paul's declaration that " the whole Creation * Propcedia Prophet lea, p. loo. *» UdvTa 5e ravra apxh wSiVaw. S. Matth. xxiv. 8. OX THE STTDY I.] Neio Testament in the original. 37 groan eth and travailefh in pain together until nowc;^"* all know too that the end of the world is by our Saviour called '^ the Regeneration^ ;^^ and remember what is written about "anew creature/'' — " new Heavens and a new Earth/" — and ^^ the new Creation/" A certain passage beginnings " A woman, when she is in travail hath soitow, because her hour is come®/" also presents itself. On a train of thought like this, a single burning word falling, kindles the whole in a moment. And the illumi- nating process does not terminate at once. That same Greek word, (the invariable word for birth-pangs,) recurs in S. Peter's speech on the Day of Pentecost, when " the j^ains of Death"" are spoken of, — an expression derived from the xviiith Psalm f. This suggests the reason why Christ is called " the first born^/' or "first begotten of the dead^ :"" which last expression again makes it plain in what sense S. Paul applies to our Lord"s Resurrection those words of Psalm ii, — " Thou art My Son : this day have I begotten Thee'."" Now, much of all this is inevitably lost to a man who has neglected to keep up his knowledge of Greek, — however slender it may have originally been. At the Transfiguration, Moses and Elias are said to have dis- coursed with our Lord concerning " His decease which He should accomplish at Jerusalem'^."" But the Greek word for "decease" in this place, is " exodus ;" and who perceives not that the very expression contains a homily ? Whether S. John meant to say, in his first chapter, that the Eternal Word dwelt among us, or in us, — I will not venture to assert : but it is certain that by the term i(TK7]vo)a-€v, which we render '^^ dwelt,"" the Evangelist implies that Christ "tabernacled" here below. Now this is suggestive : for will not the Feast of Tabernacles, then, have symbolized His Incarnation ^ ? and thus, the three great Jewish festivals have corresponded with those of the Christian Church ? An expression in the Epistle to the Hebrews, — " the veil, whic/i is His fies/i^/' — straightway comes to mind; that veil which was rent in twain, when His flesh was <> 2uj/w5iVet, Rom. viii. 22. s Col. i. 18. ^ 'Ev rfj TraKiyytyeaia. S. Matth. xix. ^ Rev. i. 5. 28. > Ps. ii. 7, quoted in Acts xiii. 33. e S. John xvi, 21. J^ S. Luke ix. 31. ^ ''Ou 6 Qehs ave(TTr](T€, Xvcras tus wd7vas ' Compare 2 S. Peter i. 13, 14 : and Tov QavoTov. Acts ii. 24. See Home's consider Acts vii. 46, (in the original), excellent note on Ps. xviii. 4. «» Heb. x. 20. OF THE BIBLE. 38 The Greek of the Neiv Testament. [chap. torn upon the Cross. Such instances might be multiplied in- definitely; but a large enumeration would be foreign to our present purpose. Only one more shall be added. In the parable of the Prodigal Son, according to our version, the Father says, — '^ Bring forth the best robe, and put it on him ^.'' But T7]v aroKriv Tr\u TTpcaTrjv can only mean " the frsl robe,^^ — viz. that original robe of Righteousness which, when our Father Adam lost, he knew himself to be ' naked '','' Atten- tion having been thus awakened, and guided in the right di- rection, an expression in another parable comes to mind. We recal how it is said of the wounded man who fell among thieves, — not that they robbed him, but — that they " strijjped him of his raimenf^" Consider those places in S. PauFs Epistles where Baptism is spoken of as a,2Jutting on of Christ*^; and you obtain an insight into an important department of doctrine. Certain allusions in the Book of Bevelatione, will be not unprofitably called to mind in connexion with the same places of Holy Scrip- ture : allusions not the less precious because they are found in the book which closes the Canon ; and of which it is the striking peculiarity that it does in so many ways reproduce the utterances of the earliest chapters of the Bible ; stamping them, as it were, afresh, with the corroborative impress of the Spirit of Truth. The object of the foregoing remarks has been to encom-age the reader to make an effort to retain his knowledge of Greek ; inasmuch as so much of the edification to be derived from the N. T. inevitably grows out of the very words which the Spirit has seen fit there to employ. And really, it would not be dif- ficult to demonstrate from any page, chosen at random, how many interesting remarks are within the reach of very moderate scholarship. Thus, to keep to the page of the Gospel last quoted, the reader is requested to notice the significant recurrence of the verb Qvuiy (vv. 23, 27, 30,) which is there translated '■ to kilV but which properly means ^to sacrifice:' and that strong and unexpected term SoiyAevo), in v. 29 ; which though not unreason- ably rendered ^ I serve,' in reality implies something more. Its prophetic meaning is well exhibited by Gal. iv. 25, — where the » S. Luke XV. 22. meaning of Rom. xiii. 14 : Eph. iv. 24 : »» Gen. iii. 21. Col. iii. 10. «= S Lukex. 30. e Rev. iii. 18: vii. 13: xvi. 15: xix. 8. * Gal. iii. 27, — which establishes the Consider 2 Cor. v. 3. ON THE STUDY I.] Mliat Commentaries do not supply. 39 notion of ^ bondage^ is emphatically brought out. Lastly^ look at that not very common word €vcl)paLvofxaL, recurring four times, (vv. 23, 24, 29, 32J and meaning rather ^ to feast' than ^ to be merry/ How striking is it to find that same word recurring in Is. liv. 1, (as quoted in Gal. iv. 27,) where the exhortation is made to that same Church which the poor prodigal set forth in emblem, — " Rejoice thou barren that bearest not.''"' AVas not the great Victim which was sacrificed on the occasion of her return, the subject also of all her joy ? The subject of Commentaries was introduced by a few remarks depreciatory of their importance ; as well as discouraging to those who may be over-inclined to use them. Let it be further pointed out that there is a certain style of comment, and perhaps the most important of all, which cannot be supplied to any extent by a commentator ; but which a thoughtful man is sure to make for himself, — unless indeed he allows his attention to be diverted from it by the suggestions of his adopted guide. An example will best show my meaning. A man has been reading the following words from the xiith of Genesis : — " Abram took Sarai his wife, and Lot his brother^s son, and all the substance that they had gathered, and the souls they had gotten in Haran; and they went forth to go into the land of Canaan ; and into the land of Canaan they came.''^ Now it is all well to adduce, (as Patrick does,) quotations from Pirke Elieser and Maimonides, on the former half of this verse ; and on the latter half, to make two remarks, — one incor- rect, the other irrelevant. (I mention Patrick as a commentator not unlikely to be consulted.) The affecting and the instructive circumstance here seems to be contained in what Scripture omits ; but which the ordinary instincts of one^s nature sufficiently sug- gest : namely, the patriarch's heavy trial in having to exchange the parental associations of Haran, for the unattractive and as yet untrodden land of Canaan. Kow must his heart have yearned back to "the land of his nativity,'' to " Ur of the Chaldees" ! How uncongenial must the journey have seemed ! how insecure, to venture with so large a retinue among strangers, and they, idolaters ! how joyless must have been the very promise of pos- session; and how perplexing, in the case of one who had no son! . . . Such reflexions, (for they are no more,) give reality to OF THE BIBLE. 40 Example of what [chap. Scripture; make it a practical concern; and are more truly tisefal to a reader, than the most successfully established outline of the patriarch^s route ; x)r, on the other hand, vague encomiums on the patriarch's faith, which might just as well be introduced in connexion with any other passage in his history. If further remarks be desired, they will be suggested by the statement that Abraham took with him " all Jtis suhstance" ; which shows that it was a real removal into Canaan, without purpose or prospect of return : while the allusion to " the souls they had gotten in Haran'^ reveals the prolonged period during which the patriarch had tarried there, previous to entering the pro- mised land ; and supplies the imagination with an outline which it contemplates with reverent curiosity, and fills up as well as it knows how. Or take another example, of a somewhat different kind. We read in Acts xii. 12-14^ — "And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark, where many were gathered together praying. And as Peter knocked at the gate, a damsel came to hearken, named Rhoda. And when she knew Peter's voice,'' &c. Now, what first strikes one in all this is the intimation that the house of the pious matron here mentioned, must have been a familiar place of resort for the early believers at Jerusalem : inasmuch as S. Peter, on being released from prison, proceeds thither at once; although it is so late at night. Who may have been assembled praying at her house on that occasion ? Three of the names, at least, we can guess : Barnabas, for he was Mary's kins- man ^, and is known to have been at Jerusalem at this time ^ : — S. Paul, for Barnabas and he were already firm allies, (as we were told in the former chapter, and are again reminded in thisc;) and they were now sojourning at Jerusalem: — ^lastly, " John, whose surname was Mark," will have been there, for it was his home. What a training for that young man, by the way, to have been thus brought up among the chiefest of the Apostles ! He must have been intimate with Simon Peter also, inasmuch as the latter was a frequent guest at his mother's house ; a fact which is proved by the maid-servant who kept the door having recognized S. Peter bi/ his voice. And since S. Peter » Col. iv. 10. b A.ct3 xii. 25. *: Acts xi. 25, 26, and 30 : xii. 25. ON THE STUDY I.] no Commentary supplies. 41 and S. John were always together^ (as the sacred story shows, and S. John^s appellation, 6 akXos /uaf^r/rTJ?, proves,) is it not reasonable to infer that S. John, who was even now mourning his brother^s recent martyrdom ^, was another of those who had assembled at the house of Mary on this occasion ? For we know what this little assembly of saints was praying for. This is discovered by a comparison of the last words of ver. 12, with ver. 5. Earnest prayer {irpoaevxii iKTevi')^) was being made o?i. lehalf of S. Peter. Could a more striking example of the efficacy of Prayer be appealed to in the whole Bible ? Prayer brings an Angel down from Heaven ! — It follows, — "When they had opened the door and saw him, they were astonished/'' " What were they astonished at ? " once inquired a poor illiterate creature, (rich in faith !) : " Was not that the very thing they had been praying for ? ^■'. . .. Faith as a grain of mustard-seed must be rare indeed : for we find that these Apo- stles thought the damsel "mad,''^and were more ready to believe in the advent of a messenger from the unseen world, than in S. Peter''s safety. Take notice then that God gives us more than we can either ask or think : for even if the liberation of S. Peter was the thing they prayed for, they cannot have ima- gined that it would take place instantly, — and that before their petitions, the iron gate of the prison would swing open at mid- night, "of its own accord ^■'l Shall we not notice also that while the name of many, a mighty one is withheld in Holy Scripture, the names of so many servants^ (Rhoda among the rest,) are recorded? From Rebekah^s aged nurse Deborah®, down to the runaway slave Philemon, — the eye of God is found to be upon the little ones of the earth ; and lo. He gives to many of them already a place " in the Lamb''s Book of Life ! '''' Now it is not pretended that the above remarks are profound. Rather, on the contrary, is the reader requested to observe how obviously they lie on the surface of the narrative : how entirely they are such as all may make, if there be but attention, ordi- nary intelligence, a competent knowledge of the Bible. But I am saying that remarks of this kind, however humble and easy, are really more useful, more conducive to the souFs health, than many of the recondite observations sometimes found in ^ Acts xii. 2. e Gen. xxiv. 50 : xxxv. 8. OF THE BIBLE. 42 'A more excellent ivay' than [chap. commentaries; the results, it may be, of the most elaborate research, and the profoundest learning. Above all, they are such as every man may, if he will, onake for himself. There will arise occasions, doubtless, when we shall be con- strained to have recourse to a commentary. If the object be to ascertain, on an emergency, the meaning of some very difficult place of Scripture, we have no alternative but to seek for the best annotation within reach, on that particular text. But I venture to assert that such a difficulty is exceptional : and, (what is even a more important consideration,) that a commen- tary will very seldom solve it. " If a passage shall remain, as assuredly some will, obstinate to the last against your struggles to wrest from it its meaning, then go to a commentator,^-' says Evans, in his ^ Bishopric of Souls ^ : adding, — " And there, for a certainty, you will find it slurred over ; while his book teems with lengthy explanations of other passages of which you needed no interpretation.^^ Let me be allowed to point out a yet " more excellent way^^ of understanding Holy Scripture, than by referring to commen- taries. It should be our practice, if a more profound acquaintance with the meaning of God^s Word be indeed our object, to take up from time to time, the approved sermon or treatise of one of our best Divines on some great subject; carefully noting the light which it throws on Scripture, and making a register of the places which it specially explains. This is a far more satisfactory way of approaching the dark places of Holy Writ than the desultory method of studying each single passage by the neces- sarily imperfect and partial light of a '' note.^-* The writer, if he be ^ a master in Israel,"* will illustrate every important place which bears upon his main subject ; Avill assign to each its proper value, and put it in its proper light. The great treatises of Bp. Bull ; many of the Sermons of Bps. Andrewes and Sander- son ; — Dr. MilFs five Sermons on the Temptation : — such writings as these, I repeat, are an infinitely better introduction to the meaning of Scripture, than the habit of dipping into a commentary. The reason is obvious. Bethell and Wall, in their respective works on Baptism, fully explain all the places of Scripture which bear on the subject : and he who reads them ON THE STUDY I.] refevring to a Commentary. 43 attentively, masters not merely one, nor even many texts ; but a whole subject, a whole class of passages. The same thing may be said emphatically of the readers of Hooker and Pearson. Our Lord^s sayings during " the great Forty days^^ have been admirably discoursed of by Dr. Moberly ^. Let any one attentively read his pious volume; and he ^Y\\\. feel that he has learned to appre- ciate something of the height and depth of our Lord^s recorded utterance. — He who should study the works of our greatest Divines in this spirit, would obtain a profounder knowledge of the Bible than he could have acquired by any other method. " For I am persuaded,^^ said Lord Bacon, " and I speak it with an absit invidia verbo, and no ways in derogation of Antiquity, but as in a good emulation between the Vine and the Olive, that if the choice and best of those observations upon texts of Scrip- ture, which have been made dispersedly in sermons within this your Majesty^s island of Britain by the space of these forty years and more, (leaving out the largeness of exhortations and applications thereupon,) had been set down in a continuance, it had been the best work in Divinity which had been written since the Apostles^ time^.-'-' The exeg-etical strength of An- glican Divinity, in fact, is not to be sought for in commen- taries,— a department in which we are clearly deficient; but in the sermons and treatises of our ablest divines. On this entire subject of the elucidation of Scripture, however, there seems to exist such a g-rave and growing misconception, that the reader^s attention is respectfully invited to the remarks which follow. To interpret the Word of God, is the true function of a Divine : to write a series of critical remarks upon it, is the oiRce of a secular critic. The work of sacred Interpretation has grown less and less, the labour of secular Criticism more and more popular among us; and the prevailing notion seems to be that the Divine Oracles have been adequately explained when illustrative matter has been accumulated out of the works of travellers, the remains of antiquity, the collections of naturalists, chronologers, and geographers. Let but philology and ethnology lend their aid, and a liberal set of references to German writers be added, ^ The Sayings of the Great Forty Days, of God, &c. 8vo. 1846. between the Resurrection and Ascension, ^ Advancement of Learninrj, ed. 1828, regarded as the outline of the Kingdom p. 268. OF THE BIBLE. 44 Philip and the Ethiopian. [chap. and all lias been accomplislied. — Without disrespect to com- pilations of this class, even when they aspire to the title of " Commentaries^'' on Scripture, (to which they have no claim,) let me be permitted to point out this single circumstance which seems to be generally lost sight of: namely, that the utmost which criticism of this kind can ever hope to effect, is to put modern readers almost on a level with the vulgar of that gene- ration to which Scripture, (presenting then exactly the same difficulties as now, and standing just as much in need of an interpreter,) was originally addressed. Almost on a level, I say ; not quite : for a picture of the plain on which Jericho once stood, (but stands no longer,), is not quite as great a help to realizing the scene of S. Luke xix. i-io, as the (once familiar) sight of Jericho itself would have been. To be shown a representation of a sycomore tree, and to be furnished with its botanical designation ; also to have the nature of a publican^s calling explained to one ; all this is not to know quite as much on either subject as was once familiarly known to the meanest inhabitant of Palestine. But an illustration will perhaps make my meaning plainer. The Ethiopian understood tJie text of Isaiah liii. 7, 8, (the sense, I mean, of the prophet^s words,) as well as Philip the Evangelist. Accordingly, his question was, — " I pray thee, of whom si^eaheth the proi:)het this? of himself, or of some other man ? " He did not invoke the aid of a philologer. A ' guide,^ as he himself declared ^, an mterpreter of Scripture, — was what he wanted. Is it not plain therefore that an engraving of the scene of the incident alluded to, — a dissertation on the geogra- phical limits of Ethiopia, — a note to inform us that the second syllable in ' Candace^ is short, — together with a vignette of the kind of chariot in which the eunuch was possibly sitting, and of the kind of roll in which he was probably reading, as well as of a coin (if it existed) of queen Candace herself: — is it not plain, I say, that illustrations of this kind, however ably executed and set off with all the graces of a graphic pen, instead of admitting us to a share in Philip's discourse, do not nearly put us moderns on a level with the meanest slave who waited on the Ethiopian, and in stupid wonder observed the scene at a distance ? Who « Acts viii. 3 1 . ON THE STUDY I.] The Bible and Physical Science. 45 sees not that the work of Interpretatioii is still to come^ when helps of this class have been multiplied to any extent ? And yetj the men of this generation seem supremely ambitious of that slaveys privileges ; terrified, beyond expression, at the bare idea of being invited to take a seat by his master^s side, and listen to Philip ! To judge from the favour which picture-books enjoy at the present day, and to read the curious remarks which pass for comments on Holy Scripture, one would really con- clude that men supposed that the Bible might be very well interpreted without reference to the decisions of Theology. There seems to exist even a species of jealousy of the Theolo- gian^s function; a vague kind of dread of his method, and suspicion of his lore. The ideal of a good commentary in the popular estimation seems to be a book which shall advance no opinions which have ever been controverted; which shall keep clear of dogma ; which shall confine itself to matters on which Christians of all denominations are agreed. (Happy com- mentary ! ) So mistaken a view of the commentator^s office may be left to cure itself. The hungry soul will proclaim at last that it has been cheated of its bread. But of late years, a new and yet more preposterous phase of the question has been actively developed. The belief has been sedulously inculcated that the advance of ^ Science'' is destined to work some great change in Biblical Interpretation. We are never favoured with any precise anticipation how this is to be effected ; nor indeed does any one pretend that the Bible deals largely with scientific matters. On the contrary, all must have been struck by ^'^its evidently restricted limits, and almost exclusive attention paid to its own proper end alone; its disregard, apparently intentional, of all subordinate subjects; affording on all such only the scantiest and shortest notices which the necessity of the case demanded ^.■'^ Notwithstanding this, writers of a certain school are never weary of hinting that ^ Science'' and the Bible stand in a hostile attitude to one another, and that of course the Bible will ulti- mately have to give way. This strange notion, rather this dangerous fallacy, has been stated and re-stated until some people seem to accept it as an axiomatic truth. Respectable ^ Miller's Bampton Lectures, p. 80. OF THE BIBLE. 46 Physical Science and [chap. authors permit tliemselves to anticipate that the sacred records '' especially the Semitic portion/^ will have to " submit to a wider interpretation/' " in order to harmonize with the irre- futable conclusions of Sciefice^." Physical Science in short, (seldom represented by any really scientific manj sets herself above the Bible^ and claims the office of a judge towards it. It is not everywhere that she caii plant her foot; but wherever this is possible, she is at once arrogant and imperious. The six days of Creation she declares inconsistent with the facts of Geology, — which is simply not true. The Deluge she pro- nounces impossible ; and she rejects as incredible the narrative of what befel the cities of the plain. She makes no secret of her wonder how the world can be so foolish as to believe in the history of the Exode. She denies that the sun can, in any sense, have ' stood still."' This is so solemn a subject that we may scarcely confess how ludicrous seems the attitude of Physical Science when brought face to face with the revelations of God. She cannot compre- hend one of them. The very language of the Bible she does not altogether understand. All her remarks are childish, nugatory, beside the purpose. She is simply out of her element; and has evidently mistaken her vocation. For (can it require to be stated?) we are not in the least degree concerned to account for the marvels of Scripture ; to explain hoiv they came to pass. We do not heed the explana- tions which Phj^sical Science in her respectful moments is disposed to offer. What natural forces, at the bidding of the Author of Nature, brought about the Deluge; or overthrew Sodom; or delayed the phenomenon which astronomers (in- accurately) call ^ sun-set,' and prolonged the daylight, as re- corded in Joshua X. 12-14; — the ratmiale of all these things, regarded as physical phenomena, we are altogether indifferent about. We should as soon think of demanding a scientific explanation of the dazzling glory which surrounded the Son of Man on the holy mount; or of the mysterious darkness which attended His Crucifixion. Even if a satisfactory explanation were volunteered, we should reject it as a thing wholly irrelevant • Dean Milman, Latin Chriaflanitt/, vi. 633, -quoted by Dr. Colenso. ON TFIE STUDY I.] Divine Revelation. 47 and useless. It might be a great curiosity indeed ; but it would be a far greater impertinence. Physical Science then mistakes her office when she presumes to sit in judgment on the wonders recorded in the Bible. They are for faith to feed upon^ and for piety to discourse of, and for sacred learning to illustrate : 7wt for Natural Philosophy to dispute about, much less to deny Consider the miracle of the Incarnation, whereby it came to pass that that holy thing which was born of the Virgin Mary was called the Son of God ; behold Him crucified, dead, and buried : bursting the bonds of the grave on the third da}', — eating and drinking with His Disciplesb_, — and finally ascending up into Heaven. We believe all this on the sure word of God : na}^, it is the foundation of our dearest hopes. We build upon these sacred truths our loftiest teaching also, and seek hereby to win men to Cheist. But what has Phi/sical Science to do with all this? or rather, what care we for her prating about these matters, which con- fessedly she does not understand ? They do not fall within her province; and if she should discourse of them ever so well, her comment would be tasteless and irrelevant. How utterly foreign to the great doctrine of the Ascension, for instance, would be the very best attempt to explain it on scientific principles I We may be asked, — Does then the Author of Scripture re- quire at our hands an unreasoning faith, or expect us to believe impossibilities? Is it pretended that the disclosures of Holy Writ may be contradicted by other well ascertained facts, and yet be true ? Or can it be unlawful for Natural Philosophy to consider the problems of the Bible ? — Certainly not, we answer. Far be from us an irrational faith. We believe nothing contrary to reason. Phenomena, be it remembered, are not necessarily \)i\Q facts they are taken for : and Physical Science may do what she will, except set herself above God's Word. Let me try to put this entire question in a somewhat clearer light. We receive the Bible at the hands of the Church, (its witness and keeper from the beginning,) as a Divine Revelation. It is declared to be such by Evangelists and Apostles, by our Saviour Christ Himself. It professes to come from God. All History bears witness to its truth. Type and Prophecy yield their ^ Acts X. 41. OF THE BIBLE. 48 ' Science and the Deluge, [chap. solemn attestation. The spectacle of a world submitting' itself to the doctrines of the Bible, and thereby becoming remodelled, is in itself a system of evidence which can only be accounted for in one way. The Bible has addressed itself successfully to men of every age and every clime. It has evoked the profoundest utterances of piety, and wisdom, and learning. Its unearthly power is proclaimed by the loftiest and the most lowly. Its adaptation to the wants of man, is as extraordinary, as its texture is unique and its appearance unpromising. Our very spirits within us bear emphatic witness that the Bible is a message sent from God. Now, the heart once fully convinced that it is in possession of a Divine Revelation, refuses to listen to the captious cavils of unbelief, although wearing philosophic robes, and speaking in a loud imperious voice. It believes implicitly that everything contained in the Bible, however extraordinary, is true, — hecmise it is contained there. No arguments addressed to the mere reason could now strengthen its convictions ; for the reason has been thoroughly convinced already of the entire reasonableness of Faith. When Faith has once heard her Saviour emphatically declare " Moses wrote of Me,^^ — she only inquires ^^ Where Lord?" What cares she, what can she care, for the unsup- ported asseverations of a stranger who contradicts those words of Christ, and advances an arrogant opinion that Moses wrote not of Him ? To return to our proper subject, therefore, — we cannot help being struck by the contrast between the method of Divine Wisdo7n in dealing with the Word of God, and that which calls itself the method of Physical Science. Concerning the Deluge, for instance. Inspiration declares that God^s saving of Noah and his family in the ark when He drowned a sinful world, is a proof that He knows how to distinguish between the godly and the ungodly^. Divine Wisdom further foretels that just as it fared with the world in the days of Noah, so will it fare with mankind at the sudden Coming of the Son of Man^. An in- spired interpreter adds that the Flood was a type or figure of Baptism, — the baptismal waters being the instrument of our safety as the waters of the Flood were instrumental in procuring « 2 S. Pet. ii. 5, 9. ^ S. Matth. xxiv. 37-39. ON THE STUDY 1.] ' Scieynce and the Exode. 40 the safety of Noah and his family c. Such are some of the remarks on the narrative in Genesis which the Bible itself supplies. God Himself had long before, (namely, in the days of IsaiahJ made His faithfulness to Noah the pledge of His abiding mercy towards His Church : — " As I have sworn that the waters of Noah should no more go over the earth, so have I sw^orn that I would not be wroth with thee, nor rebuke thee''/^ So that Divine Wisdom by its handling of this portion of Holy Scripture shows us that its use is for our w^arning and en- couragement in daily life, and for our instruction in sacred mysteries. And now let us hear " geolog'ical, mathematical, and physical Science^' discoursing on the same lofty theme. " If only a man allows himself to ^ think' upon the subject,'^ (writes a dis- tinguished champion of such lore,) ^^ and to realize to his own mind the necessary conditions of the supposed event, he will need only a common practical judgment to convince him that 6ke story ivhkh is told us in the hook of Genesis, is utterly in- credible^ J' The critic adds several notable remarks concerning the difficulty of storing and keeping fresh litter (!) in the ark : concerning bad ventilation, and the inconvenience of a window which was not furnished wdth glass ; with other observations of the same apposite and curious kind. One instance more shall suffice. A flood of water, it may be said, is a physical problem which Physical Science may surely discuss if she will. Turn we then to a narrative of a different kind. The history of the Exodus from Egypt into Canaan is circumstantially related in four books of the Bible : rehearsed in the Psalms, in Nehemiah, and in the Acts^; and alluded to, more or less in detail, throughout all the rest of Scripture. The chief transactions which attended it are spoken of in Joshua, in Judges, in Samuel, in Kings, in Job ; in the Psalms repeatedly; by Isaiah and Jeremiah, Ezekiel and Daniel ; by Hosea, Amos, Micah, and Malachi, and indeed by the prophets generally, — w^ho employ them for rebuke or for exhortation. Our Lord and His Apostles again and again comment upon the historj^ of th^ Exode. Some of our Saviour's loftiest teaching is in fact based c I S. Pet. iii, 20, 21. ^ Is. liv. q. « Dr. Colenso, II. p xix. f Ps. Ixxviii and c\a. Neliem. ix. Acts vii. OF THE BTBLE. E 50 The method of Physical Science. [chap. upon it^; while many of the most striking specimens of Apo- stolic exegesis grow out of its details^. S. Paul, after rehearsing the main facts of the story, declares that '' all these things happened unto them for our ensamples, and they are written for our admonition^/-* And now, once again, what has Fhijsical Science to say to all this ? Very little truly. What chiefly strikes her is the utter imjjrobabiliti/ of the whole transaction. How (she asks) could so many men have travelled ? where could they have encamped ? wherewith could they have been sustained ? who provided them -with ' drainage,^ ' water-pipes,'' and ' salt-* ? And then, how about their cattle ? In short, — " We have'' (she says) " only once for all deliberately to face this question, . . . and we shall see the utter inijJOssibUitf/ of receiving any longer this story of the Exodus as literally and historically true^" Such, — with whatever modifications, — is invariably the method of Physical Science. Even where she believes, it is after a most unlovely fashion of her own. Her reason is convinced; that is all : and she favours us with some remarks on the shallowness of the Red Sea near Suez ; on the effect of wind ; and on the deposition of something like manna at the present day in the desert; — in order to show us that the narrative is not quite so unreasonable as it seems. The general historical truth of this or that part of Scripture, she seems to think it a great matter she should condescend to admit. When she has made the notable discovery that the narrative is in the mam possibly true, she turns the page, — not for a further revelation, but in search of some fresh problem whereon she may make trial of her wit. Intellectual exercise, not spiritual edification, seems to be her object. So far from accepting the popular notion that the advance of Physical Science is destined to produce a new a}ra in the Inter- pretation of the Bible, I am prepared to assert the direct contra- dictory ; viz. that no advances of Physical Science will ever affect the Science of Sacred Interpretation at all. Then only w^ill a sacred critic lay himself open to correction by the self-styled man of » S.John vi. 30-51 ; also iii. 14, 15. <= i Cor. x. i-ii. Compare S. Jude ^ See 2 Cor. ii. T3-17 : viii. 15. Rom. ver. 5. X. 4-10. I Cor. ix. i-ii. Also Heb. '• Dr. Colenso, II. p. 169. xi. 29. ON THE STUDY 1.] Reca'pitulatioii. 51 ^ Science/ when, forgetting- his proper province, he attempts to give a philosophical account of the wonders of Revelation. But, be it observed, by so doing he surrenders his office as a Divine. He comes abroad in the garb of a Natural PJiilosojjher ; and must expect to find himself tossed hither and thither on the billows of speculation. "^ The advance of [physical] Science,"*^ I repeat, ought to open a Theologian^s ejes to the danger of attending to the suggestions of physical Science; and convince him of its unfitness ever to become his ally in the work of Biblical Inter- pretation. But inasmuch as the subject-matter of Theological Science is one, and that of Natural Science quite another, it is logically impossible that the legitimate decrees of either should ever interfere Avith those of the other. As well might it be expected that the convulsions of Nature which shake this low^er world will at last disturb the deep calm of Paradise, as that the fretful progress of Mankind in investigating physical phenomena will produce any effect on the Interpretation of God''s Word. What has been said amounts to this : — that the Bible should be studied with the utmost possible attention, and in a spirit of profoundest humility : — ^that inasmuch as the Holy Spirit must, after all, be allowed to be the best Interpreter of His own meaning, the student of Divinity should be supremely attentive to the specimens of Inspired Interpretation which the N. T. con- tains : — that it seems advisable to make but a sparing use of commentators; but, when these must be resorted to, that the Ancients are, generally speaking, more trustworthy guides than the moderns : — that the constant laborious study of the Bible itself will prove the most valuable aid after all : — and that, pre- ferable to the use of Commentaries on isolated texts, is the study of Treatises on large subjects. Lastly, it has been pointed out that graphic illustrations of Scripture, whether effected with the pencil or the pen, are not to be accepted as interpretations of its meaning; and it has been shown that Physical Science quite mistakes her vocation when she addresses herself to the criticism of the Bible. OF THE BIBLE. E X CHAPTER II. INSPIRATION.— THE TEXT OF SCRIPTURE. "Iva €7TLyv<2s TT€p\ Sv KaT7)-)(r\6r] E. g. Gal. i, i, 11-17: ii. 2, 7-9. xiii. 18: xv. 25: xvii. 12, — (With S, I Cor. XV, 3. 2 Cor-xii. i. Ephes. iii. 3. Luke xxii. 37, should be compared S. I Thess. iv. 15. i Tim. iv. i, &c, &c. John xix. 28 and 30 ; and for the phrase c Jer. ii. i : iii. 6 : vii. i, &c. &c. &c. ra -rrcpl i/xov, [yeypa/jLiJLei'a, see Acts xiii. d As in S. Mark xii. 36. S. Luke i. 29, and S. Luke xxiv. 44,] see also S. 68, 70. Acts i. 16: iii. i8, 21 : iv. 24, Luke xxiv. 27, 44. S.John v. 46. Acts 25 : xxviii. 25. Heb. iii. 7 : v. 10 : ix. 8 : xxviii. 23.) X. 15. I S, Pet. i. II. 2 S. Pet. i. 21. Scarcely less remarkable are the fol- Cf. S. Matth. X. 20. S. Mark xiii. II. lowing, where however Cheist is no e The reader will find it worth his longer the speaker : — S. John i. 46 : while to refer to the following places in xx. 9. Acts iii. 18 : xiii. 27 to 29 : xvii. the Gospel: S. Matth. xxvi. 24, 31, 54. 2, 3 : xviii. 28 : xxvi. 22, 23. i Cor. xv. S.Mark xiv. 21, 49. S. Luke iv. 21 : 3, 4. i S. Pet. i. 11. xviii. 31 to 33 : xxii. 37 : xxiv. 25 to * 2 Tim. iii. 16. {'Every Scripture [is] 27, and 44 to 46. S. John v. 39 and 46: inspired by God.') inspiration. 54 No jyart of the Bible to he [chap ever thoulea for ' verbal errors' and [chap. could be insinuated, remains to be noticed. An excellent living annotator on S. PauFs Epistles, remarks concerning- the expres- sion 6€OTTV€V(TTos, (2 Tim. iii. i6,) that it " does not exclude such verbal errors, or possibly such trifling historical inaccuracies as ifiau^s spirit, even in its most exalted state, may not be wholly exempt from.^' {' Verbal errors'* and ^ historical inaccuracies^ again !) " It still does certainly assure us,'"* (he straightway adds,) " that these writings, as we have them, are individually pervaded b}^ God^s Spirit ; and warrants our belief that they are TCLs aX-qdels pr\(J€Ls Y\viv^xaTos tov 'Aytov^, — and our assertion of the full Inspiration of the Bible.^^ Truly, an ampler admission could not be desired. And yet, how is it possible to withhold the respectful remonstrance which rises to our lips when we read such words ? — You ' assert' that the Bible is 'f?d^j/ inspired' : you admit that its books ' are individually pervaded by the Spirit of God'; and you ^believe' accordingly that they are ' the true sayings of the Hq-ly Ghost.' You lay your finger on no single verbal error, or historical inaccuracy. On the contrary, you dwell on the meaning and importance of every particle of Holy Writ as laboriously as if you held with the great Casaubon, " nihil in Scripturis esse otiosum ; non dictio, non dictionis forma, non syllaba, non litera." Why then do you contend for imperfections, — for " verbal errors," and " trifling historical in- accuracies,"— in the Bible ? May not the well-known principle of English Law, that every man shall be accounted innocent until he has been proved to be guilty , be extended to the Word of God? Can it be right, — is it reasonable, — to suspect 'Hhe true sayings of the Holy Ghost'' of falsity and error? For really this vague insinuation of verbal inaccuracy, and trifling mistakes in matters of history, is a thing to the last degree arbitrary and unreal. Which are the difl[iculties which it is intended to meet? Surely, we may be allowed, — nay, we have a right, — to insist on their production ! So faint an expres- sion of doubt cannot of course offend; but why, side by side with a vehement assertion that the language of Scripture is the language of the Holy Ghost, are suspicions gratuitously pro- mulgated which are all but inconsistent with that belief? For who shall set limits to these " verbal errors" .^ Who shall decide » Clem. Rom. 1. 45. ON II.] ' historical inaccuracies not alloived. 57 which are '^ tf'ij^ififf historical inaccuracies,^^ — which are not ? Who will take upon himself to open the sacred pages,, and declare concerning anj/ " matters^'' which he finds there, (e. g. a proper name which occurs twice in Gen. xlvi. 17,) — These ''have no relation to Divine truths'' ? Once admit the prmcijjle that the sacred writers may have erred, and what right have you to com- plain if your neighbour seems to you to abuse it ? Why timidly leave the house-door ajar, instead of either bolting it, or setting it wide open, at once ? Of course, if a single error had ever been proved to exist in Scripture, we could not write thus : but it has not. Of known textual inaccuracies, — or of errors which may reasonably be assumed to have crept in from the carelessness, ignorance, mis- taken zeal, or officiousness, of copyists, critics, editors, printers, — vvdiat need to say that we do not now speak ? Why confuse thing's utterly distinct? Nothing, it will be observed, has been hitherto said in support of any ' theory of Interpretation.^ In truth, I have none to oifer; nor have I ever met with any which seemed deserving of serious attention. Above all, I cannot see that a theory is needed. Admirably has it been remarked by Hooker concerning the sacred writers, — " God, which lightened the eyes of their understanding, giving them knowledge by unusual and extraor- dinary means, did also miraculously Himself frame and fashion their w^ords and w^ritings; insomuch that a greater difference there seemeth not to be between the manner of their knowledge, than there is between the manner of their speech and others ^.''^ It may surely suffice us to accept the Bible simply as the Word of God. We shall gain nothing by distinguishing between Revelation and Inspiration, — whether dynamical or mechanical ; or by prescribing offices for the inspiration of suggestion, of direction, of elevation and strength, and of superintendence onlyc. Why speculate how much is to be assigned to the ' human^, how much to the ' Divine element'' ? or conjecture as to the liabilities of man^s spirit to error ' even in its most exalted state ^ ? Why perplex ourselves with a theory of illumi- nation and dictation ; or invent such a paradox as a Bible which shall be inspired in a different degree in different parts of the *> Works, vol. iii. p. 66i. <= Bp. Daniel Wilson, INSPIRATION. 58 The Scripture infallible. [chap. page ? Let us beware how we commit ourselves to anj/ theory of Inspiration whatever All the strange notions above enu- merated testify to nothing so much as Man^s impatience of a Divine mystery; his restless eagerness to get between God and those whom God inspired,, in order to witness the nature of the process, and if possible to find out how He did it. In vain are we warned that this thing was wrought in the secret council- chamber of the Almighty ; and that we may not enter there and live. ' Coelum ipsum petimus stultitia.^ We shall not be acting unwisely, if we presume, — until the contradictory shall have been satisfactorily demonstrated, (which we may be persuaded it never will be,) — that the Bible is a book equally inspired by God^s Spirit throughout : while it seems only the act of ordinary piety and reverence to suppose that what is the language of the Holy Ghost must be infallible also. We cannot bring ourselves to believe that any errors are to be looked for in those many books of Scripture whose one Author is confessedly — God. As for a ^' very few statements, purely historical, minute, and isolated,^"* — " absolutely unconnected with religion or morals,^^ — which have sometimes troubled critics, their very fewness and minuteness ought to open men''s eyes to the gross improbability that these can form exceptions to a rule else universal; and which, if it is to stand, can from its very nature admit of no exception whatever .... For our pertinacity on this head, we shall doubtless be ridiculed by some, and charged with ' Bibliolatry^ by others ; while a third set of critics will condescendingly assure us that we mistake the question, and are contending for a shadow. It must suffice to declare that after patient study, we are constrained to think quite differently ; and to remark that if we err, we err with the best Divines of every age of Christendom How it has fared with the cojiies of the Scriptures of either Covenant is evidently a distinct question. In conclusion, attention shall be invited (not for the first time,) to a solemn analogy which usefully illustrates the pro- blem before us. I allude to the union of the Divine and the Human Nature in the one Person of Christ. Not in vain, truly, was He called ^ the Word of God.^ (Rev. xix.13.) That name may have been specially intended to remind us of the singular parallel wdiich subsists between the written and the Incarnate Word. ON II.] The Incarnate and the written Word. 59 For it is undeniable that the Word written stands out among books,, as the Word Incarnate stood out among men, — quite alone. In its offices moreover, and in its reception at the hands of mankind, — in its difficulties, and in its perfections, — in its seeming weakness, and in its real power, — the Gospel may be most usefully illustrated by a reference to the history of Him whose Life, and Death, and Resurrection it sets forth. But T am concerned at present with only one hard problem, namely, the Insjjimtloii of Scripture : and I invite men to consider whether the (so-called) Divine and Human elements in Holy Writ are not strikingly paralleled by the union of the two Natures in the one Person of our Lord. How then did it fare w4th the Incarnate Word ? Was His Divine Nature ever absent ? or was it ever present in less than full measure ? Was He less the Son of God when He thirsted at Samaria^s well, than when He stilled the storm ? If He was the Anointed. Jehovah when He cried, ' Lazarus, come forth ! ' He was also the Anointed Jehovah when, a minute before, He was observed to weep ! Surely, it was ^ the Son of God^^, ^ the Prince of Life^^, ^ the Lord of Gloryc*, yea, ' God' Himself d, — whom the Jews crucified ! Finally, He was absolutely with- out fault or error of any kind, whether trivial or great Apply this, in the way of analogy, to Holy Writ : and acknow^- ledge that it also is equally Divine, equally inspired by the Divine Spirit throughout : that it is novv^here destitute of the attribute of Inspiration : that it is absolutely faultless and infal- lible, from the alpha to the omega of it. Those who accept the proposed analogy, and plainly deny in our Lord''s Humanity "the existence of the faintest trace of sin, or of moral or mental imperfection^ y' are constrained to admit the absolute faultless- ness of Scripture also : for surely, the correlative of ^ error or inaccuracy^ in the written Word is '^ moral or mental imperfec- tion^ in the Word Incarnate H We cannot explain how those two perfect natures co- existed in the Person of the Word Incarnate. Neither, I am persuaded, shall w^e " by searching ' Heb. vi. 6. ^ Acts iii. 15. hubs' See i Cor. xiii. 6, — oh x^^hfi e^t Tfj <■ 1 Cor. ii. 8. ^ Acts xx. 28. dS./cia, a-vyx.^'Lpei Se tj7 a\7)diia. So S. ^ Bp. Ellicott in Aids to Faith. John iii. 21 : vii. 18. Rom. i. 18 : ii. 8. ^ The Holy Spirit constantly makes 2 Thess. ii. 12. i S. John i. 6. ' truth' the correlative of ' unrightcous- INSPIRATION. 60 Dean Alford on [chap. find out" how, in the written word there can co-exist the Human and the Divine element, — so indissolubly by God joined together, that Man can never more put them asunder. Our Saviour Christ, to look upon, was (it may be humbly supposed) not altogether unlike any other of the sons of men. So, in its external aspect, does it fare with the Bible. The several books, differing remarkably in style, remind us of the idiosyncracies of their several human authors. But as God was present wherever the Son of Mary was, so is God^s Spirit present everywhere in Scripture, interpenetrating its everj^ word and letter. — The sub- ject-matter of the written Word differs, — being now seemingly an ordinary narrative; now a prophetic message proclaiming itself to come directly from the mouth of God; just as the actions of the Word Incarnate differed, — being at one time, to all appearance, ordinary human actions; at another, clear dis- plays of Divine Power, a laying bare of the Almighty Arm. But the point to be noticed in this sublime analogy, is, that as God was universally present with the Incarnate Word, so is He invariably present with the Word written. The Word must therefore be infallible throughout, — because it is through- out Divine. Some persons have perplexed themselves by importing into this question a difficulty which assuredly does not belong to it. If God be indeed so present in Scripture as we have represented, then (it is illogically argued) the sacred writers must have been mere mechanical agents, who would all have had their faculties overruled to write in the same style ; or, if they were Evange- lists, to write the self-same things in the self-same words. But this is a mere instance of arbitrary assertion ; unsanctioned by reason, and (according to our view) disproved by experience. ^' That the contents of the Gospels are various," writes Dean Alford, " and varioiidy arranged^ is token enough that in their selection and disposition we have human agency presented to us, under no more direct divine guidance, in this respect, than that general leading, which in main and essential points should ensure entire accordance." But why, (we ask,) should not the diverse- ness of the Gospels be the result of the direct guidance of the Holy . Spirit ? Is sameness the characteristic of all God^s works ? As reasonably might it be asserted of four individuals, that if God on II.] * Vei'haV Inspiration. 61 l^e indeed their Makei*;, they must all four be of one height and have the same countenance ! If the Gospels were verbally inspired, (the learned writer proceeds,) — " each Evangelist has recorded the exact words of the Inscription on the Cross ; 7iot the general sense, but the inscription itself, — not a letter less or more. This is absolutely necessary to the theory/^ But where are the grounds for this assertion ? we ask again : and what ' theory^ does the learned writer refer to ? How comes it to pass that he does not see that the Evangelists may have been divinely inspired to record the wording of the title on the Cross differently^ He forgets his own true canon, *^^that we must take our views of Inspiration not, as is too often done, from a p7'iori considerations, but entirely from the evidence furnished by the Scrijitures themselves^." A similar error is committed by those who deny the ^ plenary' Inspiration of parts of Scripture, on the plea that parts are not ' scientifically accurate/ They evidently reason thus : — Lan- guage fully inspired must needs be true : but language relating to natural phenomena caimot be true unless it be scientifically accurate. Now since the Bible contains many statements which lack scientific accuracy, those parts of the Bible cannot be fully inspired. — But it ought to be enough merely to state the argument, to show that it is fallacious. Consider that assertion of Him who is Truth itself, — " He maheth His sun to rise on the evil and on the good.''' That single saying establishes the fact that scientific hioivledge may be enjoyed by one who yet does not condescend to employ scientific language : that perfect Wis- dom may deem it consistent with perfect Truth to discourse of the facts of ^ Science' in popular phraseology. . . . The invariable practice of ^ Science' itself to speak of ^ sunrise' and ' sunset,' — meaning nothing less than that the sun either sets or rises, — is a familiar example of the same thing. . . . The Almighty de- clares— " / do set my bow in the cloud." Was it ever inferred from this that the rainbow is not understood by its Author ? In the same spirit we deal with the objection that certain " Biblical notices of animals are not in strict harmony with zoological facts." Thus, what Scripture asserts about the ostrich, is denied : the hare is said to be erroneously classed » Proleg. pp. 1 8, 20 and 21. INSPIRATION 62 Remarks on tJie inspired writers, [chap wdth ruminating" animals : ants are declared not to " prepare their meat in the summer f^." — The following" remarks will probably be found to meet all similar difficulties. (i.) Men must be quite certain about their facts j — both as to ivhat the Bible actually says; and as to the contradictory being infallihly established by competent local observation. — (2.) It may not be assumed that, in its zoological allusions, the Bible exhibits a technical precision which it emphatically disclaims in other departments of Natural Science. Its language here is (A^QHixly phenomenal. — (3.) We need not be surprised if, on such subjects, an inspired writer is permitted to adopt a well-esta- blished human tradition. We are not warranted in supposing that God must either pledge His eternal attributes to the accuracy of human observation and inference ; or else vouchsafe a special revelation on an obscure point of Natural History. . . . Tested by these rules, the three preceding difficulties disappear. We should be sorry to have opinions imputed to us on such a subject which we do not entertain. That each sacred writer e.rer- cised his oicn reaso7i when he wrote, we nothing doubt. That each has a style of his oivn, all may see. That each foiled and studied, we are willing to believe''. That the inspired writers overlooked no human helps and appliances, we feel sui-e^. Neither do we sup- pose that they knew everything because they were inspired in the fullest measui'C. They remembered and they forgot d. For aught that appears to the contrary, they ma}^ have been sometimes unoonsciovs of their own inspiration, — unaware of the Divine force and efficacy of their own words. But what then ? They ivere inspired ! They forgot nothing which God willed them to remember : they remembered nothing* which God willed them to forget. They knew exactly as much of everything which they pretended to discourse about as God willed them to know. The use which they made of their toil and study, when they wrote, was the use God willed them to make, and no other use. Their style was the style which God judged the fittest, or He would not have selected it to be employed in His own service. And though they made use of their own reason, we believe that their reason, — originally Go D^s gift, — was now entirely informed 3 Job xxxix. 1 2 to I 7. Lam. iv. 3. — i' Dan. ix. 2 : i. i 7 Acts vii. 22 : xxii. 3. Lev. xi. 4, 6. — Prov. xxx. 25. "= 2 Tim. iv. 3. '' 1 Cor. i. 16. ox II.] and on the ruUurc of liisinration. 63 and directed by God. Certain it is that some things which the sacred writers deliver, they knew without revelation; even as other things which they relate can have become known to them by revelation only. Let S. PauFs statement that he had left a cloak at Troas, stand as an example of the first : S. Luke^s account of the Agony, or the Evangelical narratives of the Temptation, serve as illustrations of the second. But the point here insisted upon is that the attribute of Inspiration, so em- phatically claimed throughout Scripture, belongs equally to the greater disclosures of the sacred writers and to the less. We need not pretend to explain its nature, because we predicate its existence. " All Scripture ''^ (saith the Scripture itself,) " is in- spired by GoD.''^ We bestow upon the wJioIe of it, without exception, the title of God^s " JFord." And because Scripture is allowed to be the Word of God, we are bold to speak of God as its proper Author. The language of Scripture, in Scrij^ture itself, is repeatedly attributed to the Holy Ghost ^ : and we are at a loss to perceive why ive should assign to it any lower origin. The human authorship is not absorbed by the Divine ; but it becomes of secondary moment in consequence of the presence of that loftier element. Nothing doubting that the words which Caiaphas delivered on a memo- rable occasion, rose naturally to his lips, expressed his thought, and revealed his disposition, — we yet find that they were so divinely overruled that they contained a far loftier meaning than he either imagined or intended''. We believe the same thing of the sacred writers. It is the known property of a divine utterance to be many-sided ; to have an ulterior un- suspected scope j to have a more than human fulness of signi- fications. But, (once more,) since this attribute attaches to it only because it is Divine, we refuse to reason concerning it any longer as if it were merely human : somewhat as of the Son of Man, now glorified in Heaven, we speak no longer habitually as Man, (which He yet undoubtedly is), — but rather, inasmuch as it concerns an unbelieving age to be more especially reminded of this, we prefer to speak of Him as God. Low humanitarian conceptions of the Incarnate Son are rifest when the lowest ® See above, p. 53, notes (b) and (d). 8, 9. Hence that constant expression *■ See S. John xi. 49 to 52. 'Iva irKvpcaQfj, as in S. Matth. ii. 15 ; rore 8 Consider S. John xvii. 11 and xviii. iirKi^pwdr], as in ii. 17, &c, INSPIRATION. 64 Scriptitre absolutely infallible: [chap. views of Inspiration prevail : and he who denies the Insi)iration of Scripture, is ever found ready to doubt the Divinity of Christ. We claim for the Bible then the attribute of absolute Infalli- bility because we believe the Bible to be Divinely inspired ; and we cannot, (until the contrary shall have been demonstrated,) believe that error of any kind proceeds from God. Moreover w^e believe that the Inspiration of the Bible extends to the w^ords which make it up : because (i) without words there could be no Scriptures; and because, (2) on the one hand, we have no authority for limiting the extent of Inspiration ; while (3) on the other hand, we have authority for presuming that the individual words of Scripture are inspired a : lastly, because (4) we can discover no logical standing-ground between a rejection of Inspiration altogether, (in any real sense which shall consti- tute the Bible ^ the Word of God,^) and an admission that its sentences are inspired as well as its paragraphs ; its words as well as its sentences ; its syllables as well as its words. We cannot imagine, (to express the same thing differently,) why the words of Scripture should be excluded from the sphere of that Divine influence, (whatever its nature may have been,) which we call Inspiration, and which is confessedly the attribute of Scripture. And this is found to have been the belief of some of the wisest in every age; men who did not advocate the " theory of verbal Inspiration^^ indeed, (for many of them were so happy as never to have heard of it ;) but who held that Scrip- ture, inasmuch as it is a perfect and infallible whole, must be held to be perfect and infallible also in all its minutest parts. II. It is obvious that when we thus speak, our remarks apply in strictness only to the sacred autographs themselves. No one ever supposed that copyists are infallible. God has not seen fit to work a succession of miracles for the protection even of His Word. He yniglit have pleased to do so, but He has not pleased. And it is undeniable that a great many slight inaccu- racies must exist in the sacred text, in consequence. This thought when first presented to the mind, especially to the a Consider attentively the following and indeed iv. i-ii. S. Mark v. 18. places : — S. John x. 34. Gal. iii. 16. Heb. vii. i, &c. I Cor. ii. 13. Heb. xii, 26, c; : also iv. 7, 1 II.] hut not the text of Scrii^ture. ^^ unlearned mind, is apt to occasion not a little uneasiness. What ! the Bible no longer exactly as it was written ? Inaceuraeies in Uie Bible ? And des-igning* men have not been slow to take advantage of this state of distress to inspire unlimited mistrust of the sacred deposit. It seems the part of faithfulness and wisdom, instead of checking inquiiy in this direction, (where of course from candour and intelligenee we have nothing to fear,) to admit the pheno- menon in its fullest extent, and even to court its investigation. The mere Eng-lish reader can scarcely require to be reminded that, reading his Bible in a translation, he is in the ]3osition of one who receives a message tkrongh an interpreter. All that he needs to know, doubtless, he knows, or may know by inquiry ; and the Scriptures are his, for "the sense of Scripture is Scripture.^^ But it is obvious that he is not in the same position, with regard to the text, as one acquainted with the sacred tongues. And yet, let it be observed, that as i^ to provide unlearned readers mth abundant consolation^ a Greek version of the Old Testament was habitually employed by the inspired authors of the New : while, if encouragement is needed, it is abundantly supplied by the circumstance that scarcely any of the Fathers were able to read Hebrew ; and Augustine, the prince of Com- mentators, is found to have understood but little Greek. In short, a very sorry translation of the Bible would abundantly suffice to make men wise unto salvation ; whereas our version is perhaps the best in the world. But take up a copy of the Greek Testament at random : and, — no matter how carefully it has been printed, — some typogra- phical inaccuracies will always be discoverable ^. Minute and unimportant errors, I grant : but there they are ! However insignificant, it is impossible to deny, if men insist upon it, that the Word of God, o.s tlwre exhibited, contains inaccuracies. Is it not a mere trifling with the question, however, so to speak ? All is set straight b}^ a slight acquaintance with the language, or by reference to a copy of ani/ other printed edition. b The famous text of Stephens, (Paris, Teschendorf, (ed. 7™% 1859,) exhibits ha- 1550,) has y^vv^av for y^v^av in S. Matth. ir^pdaavTa^ for -res in S. Matth. xiv. 34 : xxiii. 36 : also iaOevres for iaOevros in x^^PVTai for X'^P^'^^'- i^ '^^ John xxi. 25 : Acts iii. 1 1. — The last critical edition of also oSoyha-n for d^rjyfja-ei in Acts viii, 3 r . OF SCRIPTURE. F 66 The text of the Old Testament [chap. The same in kind^ although far graver in extent, are the inac- curacies resulting from transcription. From the very nature of the case, he who transcribes a MS. must fall into error some- times. He reads a word wrongly, or he inverts the order of a group of words, or he omits a sentence, or (misled by his memory) he inserts a clause; or, for some other reason, his transcript proves to be not quite faultless. The man who copies from him, probably perpetuates the mistakes of his predecessor, and in turn adds a few of his own. Hence it comes to pass, (and we have no wish to disguise the fact,) that no two codices of the Scriptures exhibit an absolutely identical text. When we approach the books of the older Covenant, ad- missions must be made which seem at first to be of a more serious character. The last chapter of Deuteronomy, consisting of twelve verses, confessedly was not written bj/ Moses j for it contains an account of his death and burial. But what then? It is the inspired work of some otAei^ hand, — of Joshua for example : and may have been written as long after Moses^ death, as S. Matthew's Gospel was ^vritten after the death of Christ ». Here and there, recent names of places are supposed to have been inserted in the Pentateuch at a subsequent date. Shoi*t explanatory clauses, which now form part of the text, did not exist possibly in the original autograph. We have no wish to dispute the general fact with the critics ; though we are inclined to suspect from an attentive survey of their enumeration of places, that they have been over liberal with what was not their own. Nay, the volume has been thought to have undergone something analogous to editorship or revision at the hands of the inspired Ezrat>. But a divinely authorized revision effected by one or more inspired hands, even if it were an established fact, should not create perplexity, much less inspire mistrust. A vastly dif- ferent picture is thus presented from that which unbelievers de- light to draw. There is no reason for saying that the text of the O. T. has been ' tampered with^, — except in those eighteen known places which the Scribes altered. And even admitting that certain numerical details are not entirely to be relied on, will it be pretended that serious inconvenience results ? We shall still » Compare Deut. xxxiv. 6 with S. Matth. xxviii. 15 : also xxvii. 8. b Prideaux, vol. i. p. 358-405. THE TEXT i II.] and of the New, not untrusticorthy . 67 accept S. PauFs assurance that those many writings are O^o-nv^v- (TTOL, "inspired by God/^ We shall still refuse to understand how a writing" can l)e inspired, which is not inspired verbally. We shall believe as firmly as ever that every word which God has inspired, is infallibly true. The O. T. as we have it, is, after all, t/ie same which our Saviour and His Apostles emplo?/ed and canonized; and what sufficed for them^ may surely suffice for us ! The only question then which remains is this, — Is there reason to believe that the Jews, (whose prime glory it was that " unto them were committed the oracles of God^,^^) — have been careless of the sacred deposit ? By no means. No people have guarded their national literature with equal jealousy. Their excessive reverence has even betrayed them into superstitious puerilities with respect to the very letters which make up the words of Scripture. Such trifling may excite ridicule, but it is at least wholly inconsistent with the supposition that there has been carelessness in the transmission of God^s Word. And yet, (as Kennicott and De Rossi^s labours prove,) the phenomenon of ' various readings^ has not failed to attend the transcription of those ancient books. But the text of the N. T. belongs to a more recent period, and rests upon a foundation which nothing can shake. We know that writers of a certain class delight in insinuating doubts, and creating mistrust. They are fond of instituting a contrast be- tween ' the letter^ of Scripture, (a cant phrase, based on a mis- (ionception of the meaning of 2 Cor. iii. 6,) and its ^ spirit / and they would have us believe that ' the letter "^ is in so unsettled a state, — ^that ' the veil of words,^ (to use another of their cant expressions,) is in so very moth-eaten and precarious a condi- tion,— that it is altogether untrustworthy. They would guide us, therefore, to ^ the spirit within -/ and bid us neglect ^ the letter,^ — which it is to be presumed ' killeth.'' And even those writers who are influenced by no evil animus, are prone to declare that the uncertainty of the text of Scripture proves that a belief in its verbal Inspiration is untenable ^ : simply because (say they) it is not known which the words of Inspiration actually are. « Kom. iii. 2. declared in a recent Charge (1863) that ^ E. g. a celebrated church dignitary " various readings and various versions OF SCRIPTURE. F 2 68 Various readings do not affect [chap. This is obviously a mere confusion of thought. Mighty or might not^ one taking up S. John^s Gospel before that ink to which he so often alludes was dry, — have truly said, Ei'ert/ word here is inspired!^ If he might, it is evidently quite a separate inquiry. How has S. John^s Gospel fared under the subsequent process of transcription ? Has it suffered much or little ? The answer to this question will be equally applicable to all the rest of the New Testament. And first, let it be asked, — What mean these many injurious insinuations of the corruptness of the sacred text ? Do readers of Sophocles and Thucydides, (authors who lived some hundred years before,) doubt that they read the words of those great masters of Attic verse and prose ? Do they hesitate to deduce canons of Greek construction from their extant remains, and to reason about Greek words from observing how thei/ employed them? Why then this hesitation about the language of Evan- gelists and Apostles ? Is it because the text of these is known to be less certain than the text of those ; so that the confidence we bestow so readily there, must here perforce be withheld ? That the veiy reverse is the case, is notorious. Nowhere, (as in the case of iEschylus, Plato, and the rest,) has the text been conjecturally emended. There is no ancient book in the world of which the text is nearly so certain, as the N. T. ; and the reason is, because we possess a far greater number of manuscript copies of it, than of any other book. By multiplying MSS., we do indeed multiply ' various readings,"* as they are called ; but then, (what is far more important,) we also increase our certainty as to which of those readings are true, because we multiply our \vitnesses on this very point. " The fewer the MSS. of an ancient author, the worse the text of that author ; and the more the MSS., the better the text."*^ So that although the various oro'throw the hypothesis of Verbal that the Inspiration of a sacred writer Inspiration." Similarly Dean Alford extended to the very words which he (Prolcf/. p. 2i). How so? it may be employed? Now, if it actually did ex- respectfuUy inquired. Would then the tend so far, — that is, if the hypothesis recovery of the original autograph of be true, — who sees not that the subse- S. John's Gospel suddenly re-establish quent errors of copyists, instead of the hypothesis of Verbal Inspiration, as " overthrowing" the hypothesis, have far as that one Gospel is concerned, absolutely nothing whatever to do with though not in the case of the rest ? the question, and therefore never can What then means the hypothesis, but affect it tlie least in the world ? THE TEXT II.] the Interpretation of Scripture. 69' readings of the N. T. amount to some hundreds of thousands a, the texty (as already hinted^) is established with an extraordinary degree of certainty. For let a man ever so little versed in inquiries of this nature take up any edition of the N. T. which contains an ample col- lection of various readings, and examine them with attention. He will be constrained to note how very insignificant almost all are; and to admit that if all were adopted, they would scarcely ever materially aifect the sense ^. But does the critical editor adopt them ? Nothing of the kind. He knows very well that by far the larger number are not worthy of a moment^s notice, — are demonstrably the result of inaccuracy and mere inadvertence. Accordingly, he adopts only a few. And of what nature for the most part are these ? Let us inquire. The Greek text ordinarily in use is that of Stephens, put forth at Paris in 1550. Emended in 286 places^, this text was reprinted by the Elzevirs at Ley den in 1624; and is now gene- rally known as the ^ Textus receptus,'' — on the whole, an admi- rable text certainly; though the accumulated evidence of the last two centuries has enabled us to correct it with confidence in hundreds of places. From this text Tischendorf, (on a rough estimate,) departs about 4000 times. That he is often injudicious in so doing, is certain. But a circumstance of more interest to the ordinary reader, and which he is quite competent to convince himself of, is the profound insignificance of nine tenths of Ti- schendorf''s proposed emendations. Taking an average specimen at random, I adduce at foot his corrections of the last cliapter of S. John''s Gospel fl, which consists of 25 verses. It will be seen a Bentley (ryis) estimated them at makes ovk en into one word ; for eA/cu- 30,000. o"at reads eKKvaai ; and for laxvcrav, ^ Bentley (on Free-Thinking, § 32,) Xcrx^ov: — v, 8. for d\A' reads dAAa : — says: — "Make your 30,000 [various v. 11. makes iriPTrjKovraTptcoi/ into two readings] as many more .... Put them words : — v. 12. omits 5e : — v. 13. omits into the hands of a knave or a fool ; and ovv 6: — v. 14. omits 6 and at>ToG : — yet, with the most sinistrous and absurd v. 15. for 'Icvpa, reads 'Iwduyov, and for choice he shall not extinguish the light irXelov, ttK^op : — v. 16 and 17. for irpS- of any one chapter ; nor so disguise fiara, reads Trpo^drid : — v. 1 7. reverses Christianity but that every feature of the order of the words ah irduTa, and it will still be the same." omits 0 : — v. 20. omits Se : —v. 21. in- c See Scrivener's preface to his edi- serts ovv -.—y. 22. reverses the order of tion of the Gr. Test. (Deighton) 1862. the words aKoAoudu fioi : — v. 24. alters ^ In S. John xxi, ver. i. Tischendorf the order of the words ia-Tiv t) fxaprvpia omits 6 'Irjaovs : — v, 3. for au— reads avrov : v. 25. omits 'A/i??/^, and (by a 4vi^7](Tav and omits evQvs : — v, 4. for misprint) hsk's, x^P-V^aj for x^PV<^ai. yeu- reads yLvo/x4pr^s and omits 6 : — v. 6. OF SCRIPTURE. 70 Various readings often unimportant, [chap. that he departs from the text of Stephens 25 times : but it will also be perceived that in nol one of those places is the sense of the original appreciably affected. I am not making light of the Greek Article, — nor of the collocation of words ^,— nor of the dif- ference between the imperfect and the aorist tense, — nor of par- ticles,— nor of spelling. But I boldly declare that whether the Saviour^s name has the article or not, — whether we read o-u iravra or TTCLVTa (TV, — whether taxva-av or Xaxvov, — whether 6c be inserted or omitted, — or whether we write -nk^lov or irXeov; — the differ- ence, if any, is so exceedingly slight, that by no one but a good grammarian, addressing a reader of more than ordinary intelli- gence, could it sometimes be made even comprehensible In the mean time. Are the proposed emendations of this scholar worthy of our acceptance ? On the contrary. His revised text of the N. T. is all ])ut universally distrusted''. Significant enough is the circumstance that Tischendorf^s two great editions (of 1849 ^^^ ^^59) ^1'^ found to differ in 1292 places; one half of which c^ in 1859, he rejected in favour of the readings of the Textus Receptus. Not to dwell however on the demerits of individuals, let a few plain facts be stated. The Greek text, as we have it in any ordi- nary edition, (that of Bp. Lloyd for example, who reproduced that of Mill (1707), which is xery nearly that of Stephens (1550),) is known to be generally correct, — quite correct enough for all practical purposes. A man may draw inferences from its words ; and his reasoning will not be fallacious because his premises were unsound. What need to say, at the same time, that he will of course consult the various readings in some good critical edition before he ventures to draw important inferences of this nature ? And the point to be observed is, that with very little trouble, he may at once convince himself of one of the three follow- ing things : — Either, (i) (which is most probable,) that the pas- sage which concerns him is altogether unencumbered by a single admitted various reading:— or, (2) (which is not unlikely) that the phenomenon of a various reading, — perhaps of two, — attaches to the passage; but that both are so unimportant, or else rest " Ipse verborura ordo myeterium est. pristinam sinceritatem restituendo vere-« (Hieron.) mur ne minus feliciter versatus sit." ^ Mr. Scrivener contents himself with <= Viz. 592 places. SeQ Scrivener, vM remarking, — " In textu autem sacro ad supra. THE TEXT II.] The text of Scripture not uncertain. 71 upon such insufficient authority, that they may be at once dis- missed : or, (3) (which will very seldom happen J that sufficient uncertainty attaches to the place to render it necessary that he should express himself with hesitation; the evidence for two conflicting readings being about evenly balanced. Now, Avill it be said by any candid person that there is any hardship in all this; or that it is reasonable, from anything which precedes, to speak disparagingly of the text of Scriptiu'e, or to insinuate doubts concerning it as the very Word of God ? In the first case supposed, it may be regarded as certain that we possess the ijmssima verba of the Spirit. Even in the second case, we shall, for all practical purposes, enjoy the same blessed confidence. ' The Word of the Lord^ will still have ' come unto' us ; only w^e shall not feel quite positive (suppose) whether the voice said ets or km, — -npoay^iv or -npoayay^lv ; whether it added or omitted the article. Will it signify much which was spoken ? Wondrous little, surely. Even in the third case supposed, we are not nearly so much at fault as would at first sight appear. The choice probably lies between two readings; 07ie of which, observe, will be the very utterance of the Spirit. Still oftener is it simply a question whether certain words have a right to stand in the text, or ought to be ejected from it. I freely permit myself to add that it is seldom difficult to ascertain on which side the truth lies. And further than this I do not w4sh to pursue the question ; for it would involve a discussion of uncial and of cursive MSS., of early versions, of quotations in the patristic writings, and of the weight due to internal evidence. But having said so much, it is but right to remind the student who reels under some reckless assertion concerning the utter uncertainty of the text of Scripture, that the deposit has been marvellously fenced about by the good providence of God. We have manuscript copies of the N. T. in great abundance; and some, (written in ^ uncials,'' or capital letters,) are of very high antiquity. The Vatican Codex (B), for example, is possibly as old as the Council of Nicsea; and the Alexandrian Codex (A) in the British Museum cannot be more than a century and a half later. But then, some of our MSS. in the cursive charac- ter must have been copied from MSS. in uncials; and it may be OF SCRIPTURE. 72 The text of the Neiv Testament not [chap, fairly assumed that many a MS. of the tenth or eleventh cen- tury exhibits a purer text tlian others of a far earlier date. The readings of the (uncial) Codex Bezse (D) are among the least trustworthy ; and the most venerable codex of all^ (alluded to above J exhibits an extraordinaiy amount of palpable inaccu- racy*. This becomes intelligible when it is considered that although all the MSS. extant must perforce have been derived in the first instance from one original autograph, yet they have not been, in turn, successively transcribed fi-om one accredited copy : but the copies first made became the fontal sources (so to speak) of several families of texts, which are more or less repre- sented at this day by the entire collection of MSS. scattered throughout the world. Tlie laws of criticism in this department of sacred learning are not yet fully established ; if for no other reason, for this, — because the texts of so few MSS. have been as yet thoroughly ascei-tained. We do not know all the imper- fections of the oldest Codex in existence, (B), with certainty, to the present hour. This is not said as if any serious evil resulted from the elementary state of our actual knowledge ; for it is not to be supposed, (I humbly think,) that we shall ever know much more about the sacred text than we know at present. But it is unquestionably to be believed that as the years roll on, and calm, judicious, conscientious criticism, (represented by such men as Mr. Scrivener,) extends its investigations over the mighty field which lies before it, we shall attain to a greater and yet greater amount of certainty as to the true readings of Scripture : ap- proach nearer and yet nearer to the inspired autographs of the Evangelists and Apostles of Christ. For the doubt which hangs over the text is by' no means so great as has been represented; neither are MSS. the only in- struments we have to help us in clearing that doubt away. The oldest versions of Scripture may be considered fairly to represent far older copies of the N. T. than any we now possess : the old Latin version for example, which must have been current in the West within a hundred years of the completion of the Canon ; and the Peschito, or Syriac version, which was executed in the East about fifty years earlier. We have besides the Coptic, iEthiopic, and Gothic, — which are all translations of very great « See Letters from Rome, pp. 18, 35, 33. THE TEXT II.] hy any means to he suspected. 73 antiquity. And is it to be supposed that the men who executed an ancient version contented themselves with the use of a single manuscript copy of the original Greek ? Jerome^s recension of the Latin version^ (i. e. the Yulgate,,) is known to exhibit the result of a careful collation of 7}iani/ copies of the Scripture of the third or fourth century; while every Greek Father who quotes the N. T.^ from the very fact that he copied from a written_, not a printed book_, becomes an independent witness to the sincerity of the text. It should be remembered too that the primitive practice of reading Scripture aloud before the congregation secured extraor- dinary protection for its eveiy letter. " I charge you^"* (writes S. Paul to the Thessalonian churchj '' that this epistle be read imto all the holy brethren.''^ (i Thess. v. 27.) All his Epistles were publicly read before the congregations of the churches to which they were severally addressed ; and doubtless communi- cated to all the neighbouring churches : (consider Coloss. iv. 15^ 16.) and the Gospels likewise. How readily the slightest inac- curacy will have been detected in copies of so revered,, and jealously guarded an autograph, cannot require to be pointed out. Nay, it is not a little remarkable that even when an attempt was confessedly made on a grand scale to alter a single word of Scripture, (as by Origen, — who is the cause that we read at the present day ' Bethabara'' instead of ^ Bethany' in S. John i. 28,) the MS. evidence still accessible to us over- whelmingly establishes the fact that ^ Bethany^ is the true reading. A different illustration of this subject presents itself. Bentley thought that instead of Trpoa^pxeraL in I Tim. vi. 3, — ao^(3€L(ov in S. Jude, ver. 18, — and ovk in S. James v. 6, — it would be an improvement to read '7:po(ri)(€rai^ — ao-eAyeiwr, — 6 k9 (i. e. 6 Kv- pLoi) : and he anticipated that '^ if all the remaining manuscripts were diligently perused, perhaps one might find in some or one of them^^ such " various lections ^\^' But Bentley^s expectation remains unfulfilled to this hour ; and will doubtless, to the end. Now, had this mighty scholar and critic lived a thousand years ago, how would it have fared with those three places of Scrip- ture ? It may be regarded as certain, that in one or two MSS. b Remarks on Free-thinking, § 32. OF SCRIPTURE. 74 Sound7iess of the sacred text. [chap. the three proposed readings would have been actually discover- able at this day : but just as certain is it that they would have been utterly disregarded by every judicious critic. It would be deemed incredible that one or two MSS. of the eighth century could be right in such a matter ; and the whole body of older MSS., versions, and Fathers, wrong. Attention is further invited to the following striking fact, which ought to have made a deeper impression on the minds of those who are tempted to look with suspicion on the text of Scripture. The reasonableness of expecting that instead of ' Jeremy^ in S. Matth. xxvii. 9, — ' Abiathar' in S. Mark ii. 26,—* fifteenth^ in S. Luke iii. i,— and ^sixth^ in S.John xix. 14, — we should have read something different, is universally allowed. Critics have gone so far as to insist that these are decided proofs of the fallibility of the Evangelists. Now, the first and the last of these cases sorely troubled the ancients ; who suggested that we must certainly be presented here with a clerical error. Great must have been their inclination to rectify it; to substitute ' Zechariah' for ' Jeremy^, and ' tJiird' for ' sixth"* ; (especially when this last reading was declared to exist in the so-called autograph of S. John^^s Gospel which was shown at Ephesus in the second century) : — and yet, as a plain matter of fact, the ancients did not alter the text in these places; but the four improbable words are found standing to this hour, in every cottager^s Bible, exactly as the four Evangelists wrote them 1800 years ago. We shall perhaps be reminded that the various readings in the N. T. are not all of the unimportant character hitherto repre- sented : that short clauses, one or two verses, a whole section, half a chapter, — have been called in question. The thing is perfectly well known. But then, (i) This remark holds true of onli/ one half chapter, viz. the last twelve verses of S. Mark^s Gospel; (2) onlj/ one entire section, viz. the history of the woman taken in adultery, (S. John vii. ^'>^ — viii. ii.) ; (3) only one case of two entire consecutive verses, viz. S. Luke^s account of the ^ Agony and Bloody Sweat,' (xxii. 43, 44.) "Whether these are spurious additions to the sacred text, or, (as I feel certain,) the very words of Inspiration, — this is not the place to discuss. Let it only be observed that there are obvious reasons why the THE TEXT Ti.] The more considerahle suspected places. 75 places in question should have been omitted from some copies, — none, why they should have been fraudulently introduced. Ulphilas omitted the books of Kings from his famous Gothic version of the Bible, because they contained a history of wars likely to inflame the spirit of the Goths. Jerome says that the 35th verse of i Cor. vii. is not found in some Latin copies, because of the difl[iculty of translating- those words of S. Paul into Latin. In like manner the difficulty of harmonising S. Mark-'s account of the Resurrection with that of the other Evangelists doubtless led to its omission in some copies ; while a dread lest our Lord^s words should be perverted to a wicked purpose, (as Augustine suggests,) caused the omission of the memorable section in S. John^s Gospel, — ^just as a mistaken jealousy for the doctrine of the Divinity of Christ will have led some one to omit the Agony in the garden, when he was tran- scribing S. Luke. The famous verse in S. John''s first Epistle (v. 7.); the reply of Philip to the eunuch, (Acts viii. '^J.); the quotation from the Psalms in S. Matth. xxvii. ^^ ; and the angelic agency which caused the troubling of the pool of Eethesda (S. John v. 3, 4,), are I believe the principal cases where a single verse of Scripture has been called in question ^. Now, even supposing, for argument's sake, that all the thirty verses already enumerated were spurious, — (a monstrous suppo- sition truly !) — how obvious is it that no general doubt would thereby be thrown over the rest of the inspired text. Were we assured that so many as thirty verses of the N. T. are un- authorized additions, without being informed which those verses * I am not unaware that Tischendorf centuries of the Cliristian sera ? Schulz not only calls in question, but even remarks, — " Ex Marci genere non est ; ejects from his text other verses, — e. g. formulam citandi ex Joanne, locum a S. Mark xv. 28. But when it is con- Luca cepisse videtur glossae auctor." sidered that out of 18 uncial MSS, 13 But (as usual, with criticism of the contain this verse, and that it is found same nature) this is a mistake. 'H in the Italic, Vulgate, Coptic, Syriac, 7pa<|)7? is said irXripMerivai twice by S. Gothic, and jEthiopic versions, — ivho Matthew, ticice by S. Mark, once by S. would not hesitate to ratify the decision Luke, and only ticice by S. John, of the critic ? Such a body of evidence The other verses disallowed by Ti- in favour of a verse of Scripture is schendorf are chiefly these : — S. Matth. irresistible. Who at this day would xxi. 44: xxiii. 13. S.Luke xxiii.^ 17: venture to disallow words which were xxiv. 12. Acts xxiv. 6 to 8 : xxviii. 29. certainly generally found in the Gospels — The second of these places from S. used in the Churches of the East and of Luke Tischendorf may be said to reject the West, of the North and of the in defiance of all the manuscripts and South, during the first two or three all the versions ! OF SCRIPTURE. ■> 76 Suspected clauses. [chap. are, we might indeed feel that a burthen of doubt hung, like a dark cloud, over every individual page of the deposit : but when, on the contrary, instead of thirty verses anywhere existing, the seven passages which contain them are pointed out, and we are assured that critical uncertainty, on a grand scale, extends no further, — then, to represent the text of the N. T. as generally insecure, is simply to promulgate a falsehood. All scholars know, (and those who are not scholars raay easily learn,) which short clauses are thought on good grounds not to have formed a part of the original text of Scripture. The doxology at the end of the Lord^s Prayer in S. Matthew vi. 13, for example, is no doubt a venerable liturgical fragment of the Greek Church which has crept into the Greek copies through the inadvertence of the Greek transcribers. Those concluding words of I Cor. vi. 20, — " and in your spirit, which are God^s,^^ appear to be a gloss. S. Luke''s history of the Temptation (iv. 8.) contains five words which some ancient copyist must have inserted from remembering too well the parallel place in S. Matth. iv. 10, and confounding it with the language of S. Matth. xvi. 23. The three accounts of S. Paulas conversion in like manner have caused that an expression which occurs in one, should be inserted by mistake in another. This catalogue might easily be extended. But the point to which special attention is invited is, that no difficulty, — no uncertainty, — no inconve- nience, results from all this. The questionable places are all capable of definite specification ; affect neither faith nor practice ; can mislead nobody ; are of importance to none hut the critical scholar. So far from making the text generally indeterminate, they establish it effectually. For, what has never been held to be doubtful, may be regarded as beyond doubt. What all persons, in all places, at all times, can be proved to have read, that must perforce be regarded as the true reading. In fact, I scruple not to declare my conviction that the modertis stand upon singular vantage-ground in respect of the text of the N. T. ; and that the exact utterance of the Spirit is ascertained with greater certainty noio, than it was even in the days of Origen and Jerome. This is proved by the very circum- stance that we are able confidently to correct both those critics : I and how? by means of the cumulative body of evidence which] THE TEXT II.] Use of various readings. 77 subsequent research has heaped together. That the truth might have been far more triumphantly ascertained in very ancient days, is of course beyond question : but the laws of textual criticism were as yet unknown; and the reference which was then made in a given locality to several manuscripts, probably all of one family, — and far more frequently to a single copy of the Scriptures, however ancient, — was certainly not the way to establish the true reading of any given passage. Invaluable as evidence^ the testimony of any single Father, however old or learned, can never be regarded as decisive. Thus, who will ever consent to omit from Ephes. i. i, the words kv 'Ei^eo-w, simply because Origen (A. D. 230,) asserts they were wanting in his copy; and because Basil (A.D. 350,) declares that they were not to be found in the MSS. to which he enjo3^ed access? This must suffice. They certainly are not to be heard who demur to the Inspiration of the words of Scripture on the j)lea that it is not certain which the words of Scrij>ture are. We are content to claim Inspiration ybr those words only concernhig ivhich there is no reasonable doubt. To some, it may seem a matter of regret that a perpetual miracle has not guarded the ipsissima verba of the Spirit; but the wiser sort will judge differently. They will recognize the Wisdom which has seen fit thus to exercise the wits of men, to stimulate patient research, and to reward laborious inquiry. They mil admit that a body of evidence so multitudinous and varied, forms a singularly complete and satis- factory safeguard ; and they will rejoice at the discovery that the text of the Bible has been made an instrument of moral probation to Gobi's creatures, — which office it will doubtless continue to discharge until the second coming of its Author to judge the World. They have long since assured themselves that *' the Text is quite certain enough to every one who does not wish it to be uncertain ; and is only uncertain to him who does not desire it to be certain a/'... AVhat, lastly, if the Author of Scripture, by not causing His Divine Oracles to be " stereotyped in any angelic printing-press,'''' should be for ever administering a gentle rebuke to those who might possibly be tempted to over- look the message, in their curiosity concerning the vehicle which conveys it ? * Wordsworth's Letters to Gondon, p. 93, 94. OF SCRIPTURE. I CHAPTER III. ON THE STUDY OF THE PRAYER BOOK. ^TvoTVTKDCFLV e^i vyiaivovTdiv Xoycav, ^v Trap'' efiov ijKovcras. Trjv Ka\i]v T:apaKaTa6r]Kr]v (jivka^ov. Mihi placet ut sue in Romana, sive m Galliarum,, sive in qualibet ecclesia, aliquicl invenisti quod plus omnipotenti Deo possit 2^i(icere, sollicite eligas, et in Anglorum ecclesia, qure aclhuc ad fidem nova est, institutione pr^ecipuaj quae de multis ecclesiis colligere potuistiy infundas. — responsio geegorh pap^ ad AUGUSTINUM. IN EXT ill esteem to the Bible, we hold the Book of Common Prayer. To say concerning it that it is but a human per- formance; and that what men have written once men may write again_, — is neither reasonable nor correct. Altogether std generis is the Prayer Book. To treat it as an ordinary production, argues a feeble conception of its claims ; and pro- bably but a slender acquaintance with its history. Let it not be thought that we confound things human with things Divine,— the P. B. with the Bible. The Word of God must ever be enshrined apart. All that we assert is, that next to it in dignity and importance, after however vast an interval, comes our English book of C. P. I proceed to enumerate some of its characteristic excellences ; believing that thus it will be most effectually recommended to the attention of those for whom these pages are chiefly designed. I. And first, — It is the authorized exponent of the Church's ON THE STUDY OP CHAP. III.] Materials of the Prayer Booh. 79 mind on all the chief points of doctrine. To this book, we of the Clergy give our solemn assent, when we '^ willingly and ex animo^"* subscribe to the three Articles in the xxxvith Canon. Hither therefore we resort in all cases of controversy ; whereby the field of disputation is happily narrowed. The formularies being admitted, any difference of opinion which may arise is limited to their correct interpretation. In numberless cases too, the P. B. is precious as an authorita- tive interpreter of Scripture. The table of proper lessons may be cited as a more striking illustration of this than even the occasional offices supply : witness those nine chapters which are appointed to be read out of Exodus, ending with ch. xxxii. on Easter-Tuesday a. How manifest is the teaching of that selection ! II. Next, — Let the nature of its contents be considered. How large a portion exhibits the very words of Scripture ! One entire book of the Bible has been transferred to its pages. Pass by the Sentences, Versicles and Responds, Lord^s Prayer, Hymns, and Psalms ; the Lessons, Ten Commandments, Epis- tles and Gospels ; all of which are the very Word of Gob ; — and what remains ? We discover that our book preserves those three great bul- warks of the Faith,— the Apostles', Nicene, and Athanasian Creeds b; whereby it is a witness to primitive truth; and erects a barrier against that tide of antichristian teaching which is for ever waiting to overwhelm the Church. And next, what- ever venerable compositions by the common consent of all the Churches have at all times been deemed most excellent, t/wse also it retains. Such are the ^ Te Deum,' the ' Benedicite,' the essential features of the Litany, the ^ Gloria in Excelsis.' Our P. B. further presents us with about a hundred prayers and collects ; not a few of which are of profound antiquity. a Exod. iii., v., xiii., xii., xiv., xvi., who have rejected the authority of the xvii., XX , xxxii. Consider these in Christian priesthood, have ahnost uni- connexion with S. Luke ix. 3 r . veraally levelled to the ground this bul- ^ " It is a remarkable fact, that the wark against the progress of Anti- Creed in which the equality of the Son christ, which was raised by the Church with the Father is maintained, on wJiich in her hour of peril, and cemented by equality the whole system of Christianity the blood of her Saints,"' — Rev. W. B. depends, is not retained by a single Barter's Gainsaying of Coir, (a capital dissenting society among us. Those tract,) p.. 26. THE PEAYER BOOK. 80 Organic Structure of the Prayer Booh. [chap. III. As the materials of it are either Divine in their nature, or almost Apostolic in their derivation, so also does the very organic structure of our Daily Service testify to its ancient origin : while its division into two great parts is in conformity with primitive usage. For our actual Order for Morning and Evening Prayer is not by any means, (as some suppose,) an arbitrary selection from a mass of materials which lay confusedly heaped together in the Sarum (much less the Roman) Breviary; or scattered about piecemeal in the service-books of the Eastern or Western church, from the days of Basil and Leo, downwards. Those two Offices are the consolidation of the ancient English Offices for ^ Matins,^ ' Lauds,^ and ' Prime,' on the one hand, — for ' Vespers,'' and ^ Compline,'' on the other. The consolidation I say; not the mere abridgment, much less the promiscuous fusion of those older Offices. Our Morning and Evening Services are living organized structures; abridged into sym- metry indeed more than three hundred years since ; as well as informed with new life and vigour; but retaining throughout indelible traces of the originals which they represent, and to which they succeeded : " in virtue of which real and genuine descent, they inherit a finely-conceived general structure, as well as a profound significance of details, which a newly- originated office, unless dictated by almost superhuman or Apostolic wisdom, would be very unlikely to possess^.'' For, in consequence of a general resemblance between the first three and the last two Services just named, — both in respect of the elements out of which they were constructed, and also in respect of the order and sequence in which those elementary parts anciently stood, — it was found possible to preserve not only essential continuity but practical identity as well, between the ancient and the revised Service; and yet, to abridge and consolidate into one, the three and the two Offices respectively, which had before been distinct. That such was the view v/hich the men who executed the great revision of our Liturgy in 1549, themselves took of their own work, is proved by the Preface they prefixed to their book : in which, " nothing,^' (as the writer last quoted points out,) " is ^ Rev. P. Freeman's Principles of Divine Service, p. 304. OX THE STUDY OF III.] Our reformed and our unreforraed Booh. 81 more remarkable than the utter unconsciousness which it mani- . fests on their part of having done an?/thing more than revise. ■^■f'Certain things taken awavj, — consolidation of elements hereto- '.j^e disjointed and broken up, — certain provisions for securing [ift the Psalms and Lessons should l)e really and thoroughly ustd and not skipped for the most part,, as in time past, — and thihrfeirning of the whole into Eng-lish ; this was their entire icl'<^'of what they had done. They expected the people and ^9hurch of the day to accept the Services^ as essentially and for fill practical purposes the same Services revised; — and what is more, as such the Church and people manifestly did accept ,- them Some elements or features, doubtless, they re- jected; others they expanded. Bitt the exact order of such elemerds or parts of the old Services as they retained, they pre- served inviolate, both in the Daily Services and in the Com- munion Service; and that tmthoiit a single excejjtion.'^ (p. 8-9.) As for our Communion Office, " the order, form, and substance of it_, as at first revised, are those of the English variety of the old Western Office, and of no other in the world; with only the omission of some features,, and the development of others. And though subsequent revisions produced some alterations of form and order, these tended to assimilate the Office to another and wore primitive type, — which can be shown to have preceded them.''^ (p. 15.) It only remains to state under this head that it is a well- ascertained point that, " in the earliest age, dov\^n to about the fourth century, the Church thought it good to have in effect two, — at the utmost they may be called three, — solemn Services of ordinary public worship in the day, and no more'^^" And thus, not only does the organic structure of our daily office prove to be of exceeding antiquity ; bat its very division into Morning and Evening Prayer, is found to be primitive and even Aposto- lical.— Finally, " the assimilation of the two, as to the nature of their contents, yet still without rendering them by any means identical, is entirely in the spirit of the older Office ^.^' There was, in fact, far less violence done to popular prejudices by the first Book of King Edv/ard, than is often supposed. Men t> Eead the entire passage inFi-eeman, p. 149, 150: and see the quotation from Neale, p. 894. '^ Ibid. p. 301. THE PRAYER BOOK. Q 82 The (jradnal Reformation [c;hap. did indeed behold swept away the wliole of the melodramatic element which had so disfigured the unrefbrmed book ; and they will have been struck by the disappearance of many a peculiarity of mediaeval practice, which had been hitherto prescribed by the rubric. But the gain was manifest, — aljove all, of Services performed in the vernacular tongue. Moreover, the essential features in every respect remained the same. There had been three Services, and no more, celebrated in our churches antece- dently to 1549. Matins, Lauds, and Prime had been said b}^ accumulation early in the morning; Mass, rather later; Ves- pers and Compline, (also by accumulation,) in the afternoon. ' Matins/ — the Norman-French appellation for the earliest of our unreformed ofiices, (which contributed most largely by far to our ' Morning Prayer,^) had given its name to the first Service : ^ Evensong,^ — the Anglo-Saxon equivalent of Vespers, had given its name to the last. These apjjellations, (including that of • Mass,') were retained ; as well as the hours at which the three Services had been anciently celebrated. Thus was the organic oneness of our reformed and unreformed Ritual established ; however consj^icuously it had been re-adjusted throughout. IV. Moreover, it is thought that the gradual nature of the change effected in 1549 is not generally adverted to : nor the fact that the reformation of our Services had been steadily going on for at least thirty-three years previous to the appearance of King Edward's first Book. But such was the case. A revised edition of the Sarum Breviary appeared in 151 6, (reproduced in 1531 ;) and two years later, (1533,) appeared a revised edition of the Sarum Missal. In 1536, the Bible in Latin and English was ordered to be set up in churches, for any to read at their pleasure. In 1542, appeared the Order, (found in the Injunc- tions of 1547,) that, ^^ every Sunday and holy-day, should be plainly and distinctly read one chapter of the New Testament in English, at Matins : and at Evensong, after Magnificat, one cha])ter of the Old Testament." The English Liiany, with whicli the people had been acquainted (through the Primers) for nearly 150 years, in 1544 was formally introduced into Divine "Worsliip. From 1538, or earlier, the 'Pystels and Gospels' used in the Communion Office, began to appear in ON THE STUDY OF III.] of our public Service. 88 English, annexed to the Primer; and by King Edward^s Tn- jimctions of 1547^ (a year and a half before the English Book of 1549 came into use^) the Epistles and Gospels were actually read at High-Mass^ " in English, and not in Latin'^/' The Ten Commandments, the Creed, and the Lord^s Prayer were also recited in English after the Gospel, — a prelude to their subse- quent incorporation into the Communion Office. A reformation of the Service Book had been moved in Convocation in 1541 ; and a reformed edition of the Sarum Breviary appeared in the same year, printed by Whitchurch, — to whom the English Book of 1549 was confided. The one Use of Sarum, then made obli- gatory on the Clergy of the Province of Canterbury, was an earnest of the intention speedily to issue a '^ Book of Common Prayer .... after the Use of the Church of England^'' This Book, which appeared in 1549^ had been heralded in the previous year by an English Order for Communion ; and, in the year before that, by the first Book of Homilies. The Divines who prepared the P. B. of 1549 were, without a single exception, members of Convocation^. If then the organic unity of our ancient and modern Offices is complete, the process by which their reformation was effected was systematic and gradual also. V. There is another consideration to which it seems reason- able to attach no small weight, while reviewing the claims of the English Book of C. P. on our affection and reverence. I allude to its having been all along the peculiar property of this nation : and to its marked indepjendence of the Church of Rome, from the beginning to this day. In saying ' from the begin- ning,^ reference is made more particularly to those Services which Augustine the monk introduced into England, a.d. 597. That the Ritual which Augustine found here when he reached our shores, was not Roman, is a matter of history'^. True indeed it is that, when Augustine came. Religion was fast dying out : but the lamp, although flickering, had not yet expired; and there is abundant reason for suspecting that it had been originally kindled by flame brought />o«2 the East^. a Sparrow, p 6. ^ Mabillon, De Liturg. Gall. p. 15. b This title, discontinued after the Book Bede, Uist. Eccl. lib. ii. c. 2. of I 549, was restored at the last review, « That our English method of reckon- 1662. See Keeling, pp. iii. and i. ing the hours of the day, (from midnight <= Freeman, ii. pp. 99-1 17. on to mid-day; from mid-day on to THE PRAYEE BOOK. G 2 84 Qirr ancient EncjUsli daily [chap. What is here insisted iipon^ however, is that it was not the Roman claUi/ Office at atf, which Augustine introduced into this country ; ^^ but only a kindred, thoug'li very closely allied, member of the familj^ or stock of Offices to which the Roman belonged f'-/'' Certain peculiarities of the English rite "have every appearance of having' come direct from the East ; and the whole is by many degrees more Oriental than the Roman. ''^ " The essential and invincible irreconcilableness of the two/" appears from the efforts made on more than one occasion by the Roman Church to assimilate the English use to her ov/n. '' Some of these peculiarities are shared by certain other rituals, otherwise of the Roman type ; and thus tend to class the English rite in a particular variety of that species to which the Roman belongs. It is a curious fact that the ritual of the Church of Lyons, otherwise agreeing with the Roman in all essential points, even more closely than the English does, departs from it in several of the selfsame respects as the English. . . . Another French rite still existing, (that of the Premonstra- tensians,) coincides still more exactlj- mth the English in its variations from the Roman^>. . . . The English rite, it would seem from hence, may properly be classed with the Gallican variety of the family to which the Roman belongs c." And here. History comes in with her verj^ striking record of what took place when Augustine visited our shores at the close of the sixth century. Whereas the Faith is one, but the Use of Churches is diverse, — (the ancient Roman and the ancient Gallican Uses being confessedly distinct,) — Augustine applied to the Bishop of Rome for counsel. " What the Roman use is, thou knowest very well, my brother ; " (was Gregory^s memorable reply ;) " for thou thyself hast been brought up in the observance thereof. Nevertheless, my sentence is, that thou diligently midnight,) was the ancient method of St. John had presided over the Church the patriarchate of Ephesus, Townson in those parts. They assumed that their has established in a very interesting way of celebrating Easter was his way. manner. Tlie ancient boast of the See Palmer, sect. ix. (vol. i. p. 155,) British that their tniditinn of keeping and sect. xi. (vol. i. p. 176-9.) Easter was derived from St. John, how- =» Freeman, i. 41. ever historically incorrect, is not a thing ^ " It is admitted by all the learned, to be overlooked : but rather, to be ac- and supported by irresistible evidence, counted for and explained. The British that the Church of Lyons was founded must liave had a tradition that the Di- by missionaries from Asia." Palmer, vine fire had been brought to their Orif/. Lit. i. 153. altars fr^m Asia Minor : they Inieir that '' Ibid. p. 24^-9. OX THE .«?TUDY 01 HI.] Office not the Roman Office. 85 cull out whatever thou lindest in the Romau^ in the Galiican_, or in any other Chureh_, most likely to be acceptable to Almig-hty God : and that thou impart to the Church of England,, (a Church as yet ne\v to the faith J the very best Ritual thou art able, gathered out of the ritual of many Churches/'' Then, with epigrammatic conciseness, Gregory enunciates a sentiment^ which he would have gladly seen paraphrased as follows : — " We may not thrust our Roman Ritual on other Churches, simply because it is the use of Eo?ue : for Rome is only entitled to the respect of Christendom because, (as we believe,) its ritual is pure and Scriptural/^ But to proceed literally, — " From every single Church, therefore, select thou whatsoev^-r things are pious, vvdiatsoever things are religious, whatsoever things are right ; and of these, carefully packed (as it were) together, establish a Use to be observed by the Church of England/'' That our ancient national Office is independent of the Roman, has been fully shown. The very books; and the position which the Psalter holds in either, are dissimilar : their respective titles differ, {' Portiforium^ being the peculiar English name for the Romish ^ Breviarium'' ;) and " their rubrical structure and phraseology are widely different. The Roman knows nothing of the English ^ Rules called the Pie^ {Flea) : the English, nothing of the ' Rubricse generales.^ The English has a peculiar title for the series of lection-res].>onsories, viz. ^ historia^ ; and by the change of this, the character of the day is in a great measure determined ^/' Then, we alone of the Western Churches have reckoned our Sundays for the latter half of the Ecclesiastical year, from Trinity Sunday, instead of from Pentecost; which last has been the immemorial Romish (and even Galilean,) practice. Our interrogative Creed at Baptism, like that of no other Western Cliurch, for probably more than a thousand years has ended ^^^th the words, " everlasting life after death ^/' The very book which contained the Baptismal Office, known by the Romish Church as the ' Rituale,^ was called in England ' Ma- nuale.'' At the burial of the dead, our form of committing the " body to the ground ; earth to earth, ashes to ashes, dust to d " Non eniiii pro locis res, sed pro c Freeman, i. p. 246-7. bonis rebus loca amanda sunt." Bede, ^ Heurtiey, Harm. Symh. ^C3 p. 1 14^ Hist. Ecd. lib. i. c. xxvii. § 60. 115. THE PRAYER BOOK. 86 The Psalter. — No sympathy between [chap. dustj" is peculiar to the English Church a. The exhortation addressed to the sponsors at the end of the Baptismal Office, (similar to that which is found in the Sarum and the York Manual) is another peculiarity of our use^. Individual impo- sition of hands at Confirmation^, does not seem in early times, to have been given in the Romish Church ; nor have we any account of it in any other Church of the West, except our own^. Neither uninteresting, nor irrelevant to the subject in hand, is the history of onr Prayer-book Psalter. Jerome made three versions of the Psalms, — in 383, 389, and 391, respectivel3^ The first, (called t//e Roman,) the Romish Church originally adopted, and retained until the sera of the Council of Trent. It obtained in Gaul nearly as soon as at Rome ; but was laid aside there in the sixth century, when Gregory of Tours introduced Jerome''s second, more correct version of the Psalter, hence called the Gallican. From Gaul, this latter version passed over into England before the coming of Augustine the monk in 597 ; and it has prevailed here ever since until this hour, — although freely corrected from the Hebrew by Coverdale in 1535 and 1539, and by Tonstall and Heath in 1541**. Thus, though the Gallican Psalter was introduced into Rome itself by Pius V, (1566-157 2,) our independence is as conspicuous in this, as in every other respect. And so much concerning- certain marks of independence in our ancient national Ritual : for it must never be forgotten that, at the sera of the Reformation, our Service Books were English^ — not Roman. The discrepancies between the several English ' Uses,^ however numerous, were unimportant. Of these, ^ the Sarum Use,^ (or that recension of the Liturgy which was origi- nally adopted by the Church of Salisbury,) enjoyed the greatest popularity. Between this, however, and the Roman, the discre- pancy in respect to the Eucharistic rite was so considerable, " that it may safely be affirmed that no Roman or continental priest can possibly, for 7nany ages before the Reformation, have officiated at an English altar ^" At the reformation of our » Palmer, c. ix, « Palmer, c. vi. § 2. b Mr. Palmer found nothing similar in ap- tized into the congregation, (so precious in a doctrinal point of view !) in like manner, is peculiar to the English P. B. ^ : as well as the Exhortation to pray for the child about to be baptized, wdth which the Baptismal service commences. So again is the address to Women who come to be churched. The same may be said of the preface, followed by an inquiry addressed to can- didates for confirmation, with which the Confirmation ofiice begins*^. That rite of the Marriage service in which the priest with a certain formulary joins the right hands of the couple, and afterwards pronounces the marriage to be complete, is peculiar to ourselves. At the end is an exhortation to the newdy married, instructing them in their respective duties, which was not used in the English Churches before 1549 ; although directions are found for such an exhortation in the rituals of Liege and Milan.^ The former of the two benedictions which conclude the office for the Visitation of the sick, (a truly beautiful composition,) is also peculiar to the reformed English ritual. In ap})ointing a portion of the Law of Moses * to be read before the Epistle and Gospel, our Church reverted to the immemorial practice of the =>■ Palmer, c. v. § 5. tion of the requirement at the end of *> Ibid. § 7. the Baptismal Service,) — the Ten Com- ^ Procter, p. 373. maiulments, Creed, and Lohd's Prayer •1 Palmer, c vi. § 2, were recited in English, innjiediately •= Ibid. c. vii. § 7. after the Gospel, at Mass, long before f " It is commonly known by the the Book of 1 ? 49 appeared : "a prelude" name of the 'Ten Commandments ;' a (says Mr. Freeman) "to the subsequent name which, though very proper, yet more formal incorporation of them into tends sometimes to make people forget a somewhat earlier part of the Office ; that it is properly a lesson from, the Old though indeed this would seem to have Testament." Palmer, c. iv, § 2, — I do been a custom of very long standing in not presume to dispute with Mr. Palmer the iCnglish Church." He quotes docu- in this matter.^ What is remarkable ments of the years 1 28 1 and 1360. Prin- however, — (it forms a valuable illustra- ciplcs, Ike. vol. ii. p. 116. ON THE STUDY OF III.] of the English Ritual. 89 East". Not a little remarkable indeed is it to find that the result of the fiery purging which our ancient Offices underwent in the middle of the sixteenth century was, that they thereby recovered a singular feature of outward resemblance to the parent source from which they are remotely derived. " The English ritual/'' (adds Mr. PalmerJ "resembles that of the Eastern Church in the circumstance of combining all the Offices of the Church in one volume. The '■ Euchologium/ or ritual of the Greeks,, now comprises the offices for Morning and Evening Prayer, the Liturgy or Eucharist, Baptism, Litanj^, Orders, &c. li^^: — in which respect, it contrasts strikingly with the mul- titudinous tomes of the unreformed Churches of Western Christendom. The cycle of Lessons, which v^^as adopted in 1549, is a feature calling for special note. " It remained for our Revisers to bring back the Apostolic largeness of Scripture reading, and to restore to the people somethings of that historical knowledge of Divine things which must, after all, be the basis of all other. . . . The appointment of Lessons from tlie O. and N. T. alike, in accord- ance with an ancient Western usage, is an arrangement be3'ond all praise ; and well vv^ortby of the meditative mind of that old Egyptian Christianity from which it first emanated'.'''' Mr. Freeman, v^-hose words w^e have been quoting, points out that from the cycle according to which Scripture is read on week days in the English Church, results " this incidental advantage, that it produces a variety of instructive combinations. The self- same chapter of the N. T. appears at three periods of the year in conjunction v/ith as many diiferent chapters of the O. T. ; and a watchful and well-trained eye will occasionally discern beautiful correspondences or contrasts, of the same kind as are often so finely worked out and stereotyped for us in the old Offices. . . . Our Sunday cycle, in which one Lesson is regulated by the season, the other by the day of the month, presents a still more varied field for such combinations. The Proper Lessons are a g Palmer, c. iv. § 2. the public Sunday Service. {Apol. i. ^ Ibid, c, V. § lxxx\ai.) Take notice however that i It prevailed in Egypt before a.d. the Law and the Prophets used to be 400. (Freeman, i. 250. See the place read every Sunday in the Synagogues from Ca.ssia,u quoted in Procter, p. 218.) of the Jews See Acts xiii. 15. (Sepa- In the time of Justin Martyr, either the rately mentioned in Actsf xv. 2 1 and xiii. Gospels or the Prophets were read in 27.) THE PKAYER BOOK. 90 Minute marks set on [chap. finely conceived addition to our ritual possessions. AVliile de- ferring- in a great degree to the old mind of the Churchy and taking counsel of it^ they are, as a whole, perfectly original in conception ; and proceed mainly on the principles above traced out, of presenting large tracts of the Divine doings in old time, wrought up as far as the case admitted into a harmonized picture of the elder economy^. ^' (2) And next, — we have set a minute individualizing mark of our own, (invariably, I believe, for good,) on almost every principal feature of our ancient Ritual which has been retained. Thus, to go no further than the Loed^s Prayer : the rubric directs that the Priest shall ''begin'' it, "with a loud voice j^"* manifestly alluding to what had been the previous requirement, — viz. that, (except at mass,) the Priest should repeat the Lohd^s Prayer inaudiblyb_, until he came to the clause " And lead us not into temptation,^' — when he raised his voice, and the choir responded, " But deliver us from evil,'"' At the last review, the people were further directed invariably to join in repeating the Lord's Prayer; whereby our Church proclaimed her sympathy with the ancient Greek and Gallican Churches, — whose practice in this respect, (as Gregory the Great remarks,) was diverse from the Roman ^. We further showed our sympathy with the East by occasiouall}^ restoring the doxology at the end of the Lord's Prayer'^ That truly venerable liturgical fragment, the Greek Churches never hesitated to retain ; but it is unrecognized to this day by any Church of the West, except our own. For our actual version of the Seraphic Hymn, ' Ter Sanctus,' we have reverted to the ancient liturgies of the patriarchates of Antioch and Alexandria^. The clause ' good will towards men/ at the beginning of the ' Gloria in excelsis,' we translated from the Greek. And when, in 1549, she appointed that 'at the end of every Vmlni throughout the year,' the hymn 'Gloria Patri' » Freeman, i. p. 347-8. beginning of the Communion Service, i> ' Notandum est, quod nunquam in alone ? Ecclesia Sar. incipitur Pater Noster ... <= See the passage quoted at length by a sacerdote in audientia, ad aliquod ser- Mabillon, Ue Lit. Gall. p. 49, 50. vitium, nisi ad missam tantum, ubi tota- '• At the beginning of M. and E. liter in audientia dicatur.' — i E. g. Collect at the beginning of S. after Trinity : Easter Day : ist S. the Communion Service : 2nd Collect after Epiphany: Good Friday. Com- for Peace : 1 2th S. after Trinity, pare especially 7th S. after Trinity. ON THE STUDY OF III.] to their Latin originals. 95 is not Latiiij any more than ^ multiply upon us^ is Euglish : but 'Increase and multiply/ besides improving the rhythm, al- most brings the Collect within the limits of an established idiom. In many a short clause, the surprising skill of our translators is conspicuous. Thus, out of, ^'^et ad protegendum nos, dex- teram Tuse Majestatis extende/^ — they made, " and in all our dangers and necessities, stretch forth Thy right Hand to help and' defend us.^^ — Out of, '' Deus, qui conspicis omni nos virtute destitui ; interius exteriusque custodi,"*^ — "they made, " Almighty God, who seest that we have no power of ourselves to help our- selves ; keep us both outwardly in our bodies, and inwardly in our souls." — " Ipsi quoque mente in coelestibus habitemus,^'' — they render, " So w^e may also in heart and mind thither ascend, and with Him continually dwell/' — " Defensionis auxilium,'' — they beautifully expand into, " may, hy Thy mighty aid, be defended and comforted in all dangers and adversities." — The original of, " Whose never failing providence ordereth all thi7igs both in Heaven and Earth," — is, "cujus providentia in sui dispositione non fallitur.^' — " That we, running the way of Thy command- ments"— stood in Latin, " ut ad tua promissa currentes.''' — '' Grace to withstand the temptations of the world, the flesh, and the devil," — is the translation of '' diabolica vitare contagia.^' There is a genial wealth of diction, a devotional exuberance of phrase in some of these passages, which reminds us that our English altars were first kindled by a glowing coal from the East. Contrast our beautiful, " Lord of all power arid might, who art the Author and Giver of all good things" with '' Deus virtutum, cujus est totum quod est optimum " ! That which has actually been the result might have been anticipated. The English P. B. has become a part of the national religion, and has ever embraced men of widely diver- gent opinions, and very different schools. That any Catholic ritual could be devised which in every respect should hit the tastes of all, is not to be expected : but no one can pretend that he finds the use of the P. B. a hardship, without laying himself open to the gravest suspicion of being unsound in the faith. Never intended to satisfy sectarian prejudice, it has been so contrived as positivelj^ to exclude the actual unbeliever. VIII. Not least of all, because it supplies an answer to that THE PRAYER BOOK. 96 The Prayer Booh a treasury [chap. entreaty of the Apostles, — ' Lord, toaeli us /loiv to pray !', our P. B. may well be held by us next in estimation to the Bible itself. That mistaken spirituality which makes light of ordinances and forms, and hesitates not to rush into the Divine presence with the crude, unconsidered utterance of the moment, — by men of such a spirit, the value of the P. B. as a guide to devotion is not to be imagined. But the humble and lowly will rejoice in it unspeakably. The utterance of God^s Saints for a thou- sand, two thousand, three thousand years, — they will know how to prize. Both ivkat to pray for, and hoiv to pray, they will learn from its pages ; and thus they will realize in a higher sense than their fellows, the notion of the ' Communion of Saints,^ in which all alike profess to ^ believe.'' IX. Lastly, the Prayer Book exhibits the accumulated wis- dom not of a single age, or country, but of all the ages. It is not a legacy bequeathed to us by our own forefathers alone ; but an inheritance which we derive from the whole of Christendom. The East has contributed her purest traditions; the West has enshrined them in a casket of her wisest contriving; and Piety has gathered up the gems of holiest utterance wherever sylla- bled a, careful only to conceal the speaker^s blessed name. IFfto translated the Collect for the Seventh Sunday after Trinity? a To prevent such an entire niiscon- nary assembly of the faithful should have caption, after all that has j^one before, been transferred to an act of worship as that it is here implied that the Eng- performed by that assembly, — is easy lish P. B., or indeed the Liturgy of any and obvious. Somewhat thus, the In- other ancient Church, is lil%e a piece of troitus of the Priest, when he proceeds to mosaic, — ingeniously put together on the altar, gives its name to a certain por- any given occasion — let me briefly tion of a Psalm; and the act of dismiss- explain. The alternate recitation of ing the people, (il//.s.s'a,) gives an appella- Psalms. the Nicene Creed, the ' Kyrie tion to the entire Service of the Mass. Eleeson,' the germ of the Litany, and The more popular notion respecting the hymn 'Gloria in excelsis,' are all the etymology of the word 'Collect/ contributions of the East. The Collects, (namely, that it collects and r/athers up tlie practice of reading Scripture in the the teaching of the occasion on which Daily Offices, the Athanasian Creed and it was used,) is rendered especially plau- the Te Deum in its present state, have sible when we find it prefixed to such been the growth of the Western Church- a composition as that in the Confirma- es : — Rome having probably given us tion, or in the Burial Service, or that in the former, — Gaul, the latter two. the Service for the Visitation of the Sick. Collects, in the strict sense of the But it is unreasonable to suppose that word, seem to have been the invention the word Collect should have been ori- of Leo and Gelasius. (Freeman, i. ginally used to denote one thing in one p. 14+.) The name however, Collecta, place and another thing in another, (for 'CoUectiOj'as 'Ascensa' for 'Ascen- Some very interesting remarks on the sio ;' *Mi3sa' for ' Missio,' &c.) is of structure of the Western CoZ/ec* may be course Eastern; being the equivalent of seen in Mr. Freeman's work, already so crwo|iy. That the appellation of the ordi- often quoted, — i. p. 372-5. ON THE STUDY OV Ill,] of accimmlated wisdom. 97 or penned those for the first three Sundays in Advent ? Who composed the ^Te Deum/ and made it a song fit for Angels to chant before the throne of God? Who wrote the Hymn ' Media vita/ — aye, or transferred it so exquisitely into our Burial Service? ^ATience comes ^ Yeni Creator?^ Whose is that most beautiful expression, " So pass the waves of this troublesome world, that finally he may come to the land of everlasting life^ ?^'' How did the Creeds grow up, until the Council of Constantinople gave us that Confession of Faith which we call '^Nicene?^ or what w^ere the steps whereby, in the West, the (so called) Athanasian Creed attained its actual strength, and symmetry, and beauty? May not some of our existing Collects, or at least certain clauses in them, have been even indited by Apostolic men? Nay, is it certain that the very Apostles of our Saviour Christ when they celebrated ^ the LoRD''s Supper,-* (for so, they also called it^,) — did not teach the presbyters of their own ordaining to exclaim " Avcti 70.9 Kapbias, and direct the assembled faithful to reply, — "ExofJiev t(3 Kvpd^? To 'Ajurji^, — " the [well known] Ame7i'' which followed the prayer of Consecration^, — it is plain that they taught them; as well as that Paul delivered to Timothy (first Bishop of Ephesus) a form of sound words ; and commanded him to hold them, (the very words themselves,) fast^ All the ages have contributed their wisdom and their piety to the construction of our Book of C. P. In this armoury, there has been deposited an effectual weapon against every form of heresy and error. Calm as Para- dise, no feverish language is to be there met with : no trace is to be fomid of days of strife and excitement, — except such trace as the palm of victory affords of a martyr^s conflict. And its utterance has been refined by the purest taste, on three suc- cessive occasions. And in all its essential outlines it has been ^ The nearest approaches to it I know beauty of this passage the Eoyal Com- of are these: — . . . . " quatenus spei, missioners for the revision of the Li- fidei, et caritatis gemmis ornati, et pras- turgy in 1689 showed themselves so sentem vitam transigatis inlaesi, et ad little conscious, that they proposed to aternam perveniatis seciori." And: — substitute for it, — ' so j^ass through this .. . . " de Jluctibus hujus sceculi . . . ad present Etill tvorld, that finally he may portum oiterna; quietis admittas." (The come to everlasting Ufe.^ first is from the Benedictio to the ' Hebd. <= i Cor. xi. 20. xxii post Pentecosten' in Gregory's *S'«- ^ i Cor. xiv. 16. cramentary. -p. I g2 : the second, from the ^ 'TiroTinrcoa-iu exe vyiaip6vTa}v \6yuv, Galilean, (folio ed.) p, 950.) — Of the '^n^ irap' i/xov yjKovaas. 2 Tim. i. 15, THE PRAYER BOOK. H J)8 Recapitulation. — A method [chap. the consolation of God^s people, — of our fathers, and of our fathers^ fathers, — for much more than a thousand years. For such reasons as these, therefore, — (I.) Because it is our guide in matters of Doctrine : (II.) on account of the Scriptural and Apostolical character of its contents : (III.) on account of its essential antiquity, as well as the actual conformity of its requirements with primitive practice : (IV.) because our English Book proves to have gone through its first great change gra- dually and systematically; and therefore to have received the deliberate impress of the English Church at the period when our fathers cast off those fetters which for about four hundred years they had impatiently borne : (Y.) on account of its having been the peculiar inheritance of this Church and Nation from the very first : (VI.) because of the many individualizing notes which have been set upon it, and which mark the re- formed Services as our own : (VII.) on account of the immense learning, labour, and skill which were brought to its original revision in 1549, as well as to every subsequent review of its contents : (VIII.) on account of its value as a help and guide to devotion : (IX.) because it contains the accumulated wisdom and piety of every bygone age of the Universal Church : — for all these reasons, I say, the P. B. may not be regarded as an ordinary human performance. It is altogether sui generis ; and m.ay well stand next in our regard to the Bible itself. But it is time that we should pass on to that which is our proper subject ; namely, the Study of the Prayer Book. If what precedes has in some degree illustrated the nature and extent of the inquiry, helped to stimulate curiosity, or even to awaken attention; — the pains which have been taken will not have been misemployed. At all events, we could not offer any plan for studying the Book, until we had adverted to its claims on the reverence and affectionate admiration of us all. Now, there are various modes of systematically studying the P. B. We may begin bj^ collecting the reluctant disclosures of the Apostolic period; and trace the development of the Liturgy through each successive age, until we reach our own branch of the Church Catholic, and come down to the present day. Or again, regarding the P. B. as a complex whole, we may analyze it into its constituent parts : and study it, by separately ox THE STl'DY OF III.] of studying the Prayer Booh. 99 examining the sources of these : Breviary, — Missal, — Ritual, — Psalter, — Ordinal. Or again, we may confine our attention strictly to our English Book of C. P. ; dating our inquiries rigidly from the year 1549 ; or extending that limit only in order to admit the Primers, which prepared the way for the Prayer Book. But perhaps it may be possible to suggest a more convenient method of study than any of these : one, certainly, which recommends itself by the facility with which it may be adopted; and which seems to have this special advantage, — that it imparts something like scientific definiteness to a student''s inquiries ; and enables him to recognise instantly under which head every fresh piece of information falls. The method alluded to may be as successfully employed in the study of a single collect, as of one of the occasional services. What is meant shall be explained a little in detail. If attention is paid to the subject, it will be perceived that whatever illustrates the book of C. P., falls under one of three heads. It relates, either (I.) to tlte sources from which our Services are derived : or, (II.) to the successive modifications which those Services have experienced : or, (III.) to their devotional or doctrinal aspect. In other words, and perhaps more ac- curately,—(I.) the Antiquity of the P. B. : (II.) the History of the P. B. : (III.) the Teaching of the P. B. :— seem to be the three heads under one or other of which, whatever we learn concerning it readily falls. I. To the first must be referred the information derivable from the Patristic writings; beginning with the martyrdom of Polycarp, whose dying words are thoug-ht to be a quotation from the Hymn ^ Gloria in excelsis ^J Whatever hints are to be met with in Ecclesiastical writers, from Ignatius and Justin ^Martyr downwards, respecting the primitive Service of the Church, (and such notices are neither fevv^ nor inconsiderable;) it will be found convenient to refer to the general head of Antiquity. To this head, above all, belongs whatever results from the study of ancient Liturgies; of which the Western of course chiefly concern ourselves. Let me not be drawing a dis- » Mart. Polyc. § xiv. THE PUAYER BOOK. H 2 100 Stmly of the Antiquttij, and [chap. couraging' picture, if, in order to convey some notion of the extent of the subject-matter of this first head of inquiry, I specify the chief liturgical works which supply materials for the kind of investigation here indicated. It is desirable then that in this, as in so many other in- vestigations, the student should proceed in a backward order. Having acquainted himself with the English Primers, (several of which have been of late years reprinted^,) he who desires to understand the history of the P. B. should set himself to study in the first instance the Service-books of the unreformed Eng'lish Church. The originals of these are in the highest degree rare, and expensive; but so much of the P. B. as belongs to the Service of the Mass may be conveniently ex- amined in a well-known volume, in which the Uses of Sarum, Bangor, York, Hereford, and Rome are exhibited in parallel columns ''. The Romish Office-Book will afford a student but slender real help. It is the Portiforium, Missal, and Manual according to the Church of Sarum to which he must almost exclusively direct his attention. And he will find the originals of most of our English Offices exhibited within the narrow compass of a few pages, in a recent treatise '^. Our ancient occasional Offices have also been reprinted by Maskell'i. The Notes of Cosin and Andrewes are of a mixed character; but they belong in the main, to this first head of inquiry^. Next, the student should inquire for the Sacramentary of Gregory the Great, (circa A.D. 590.) This instructive monument will prepare him to profit by the two earliest known Sacramentaries^ " Maskell's Monvmcnta RituaUa (2 fallacy results from this. Vei'y different vols. 1856,) contains an early specimen indeed are the rubrics of the Roman of the 'Prymer' in English. — See also Missal of 1477, Burton's Three Primers put forth in the ^ A History of the Book of Common reif/n of llenri/ VIII. : rlz. a goodly Prayer, with a Rationale of its Offices, jirymer, 1535 ■' ^^^ manual of j)r ay ers, or by the Rev. Francis Procter, 2nd edit. the prymer in English, i539.* Kinr/ 1856. Henry's Primer, 1545. (Oxford, 1848.) ^^ Monumenta RituaUa Ecclesice Angli- ^ The ancient Liturgy of the Church of cance ; or Occasional Offices of the Church England, &c. by the Rev. W. Maskell. of England according to the Ancient Use 8vo. 1846. There is one point on which of Salisbury, &c. — 2 vols. 8vo. 1846. a student should be put on his guard. ^ Cosin 's Works, vol. V. edited by The Editor has apparently printed the Dr. Barrow ; also Andrewes' Collected oldest texts and rubrics of the English IT'^orA's, xi. pp. 141-158. uses he could find ; and yet he employs f Muratori's edition of all three is an edition of the Roman Missal which easily procurable. Vetus Liturgia Ra- appeared in 1 759 ! A grave practical raana, &c. 1 748, 2 vols. fol. OX THE STUDY OF III.] the History of the Prayer Book. 101 of the Church of Rome^ — the so-called l)ooks of Leo and Gelasius; which represent, however imperfectly, the Liturgy of that Church as it stood about the close of the fifth century. A student will then be competent to use with advantage Palmer^s ' Orig^ines Liturgncse, or Antiquities of the English Ritual •/ prefixed to which is a ^^ Dissertation on Primitive Liturgies/^ well deserving of his best attention g. He should further seek to obtain some insight into the Oriental Offices; both because the East had attained to maturity and eloquence while yet the West was lisping with stammering lips; and also because the men who revised our Offices are found to have been well acquainted with the Liturgical treasures of the East^\ To insist upon the importance of Bingham^s great work in this connexion, ought to be quite superfluous. No student can afford to neglect it. — Whatever hints then are obtained from these, or from kindred sources, it will be found convenient to refer, (as already explained,) to the head of the Antiquity of the Prayer Book. II. All that relates to the history of our English Book of C. P., from 1549 until 1662, belongs to a distinct department of inquiry. Hither are to be referred especially the changes introduced at the successive revisions of 1549, 1552, 1559^ 1604, 1662: the Latin versions of Alexander Ales ^ and Walter Had- don : the influence of the Continental Reformers upon its con- tents : the conferences with the Puritans ; and the peculiarities of the Scotch Book, (Laud^s,) of 1637. The progress of opinion, the history of Doctrine, and the vicissitudes of Ecclesiastical practice in the Church of England, as illustrated by the changes in her Rubrics, — the growth of her Services, — the alterations in her Prayers : — such seem to be the chief matters which belong to this second department of study. As distinguished then from those inquiries which relate to the Antiquity of our P. B., the present may be considered to have reference to its History. K There is a little book by Krazer )iianner exhaustive. The collections of which will be found to furnish much Goar and Renaudot should by all means useful information concerning the vari- be examined by one who would obtain ous Liturgies of the West. De Apo- a personal acquaintance with the Ori- stolicis, necnon Antiqms Ecdesue Occi- ental Liturgies. dentalis Liturgiis, &c. 8vo. 1786. • To be seen in Bucer's Scripta Angli- h On the subject of the Eastern cana. Church, Mr. Neale's volumes are in a THE PRAYER BOOK. 102 'The History of the Prayer Book. [chap. It" a siii<^'le book must be indicated ou this branch of liturgical investigation, beyond a doubt it will be Mr. Keeling's. Its object is " to exhibit the P. B. telling its own history. It is an attempt to arrange the authorized Liturg^ies of our Church, together with that set forth by K. Charles I. for the use of the Church of Scotland, in such a manner as to enable the reader at one view to compare their variations ; and thus to trace out for himself an explanation of the Rubric and Ritual, as well as the progress of the changes they have undergone^.''' Hamon L'Estrange^s work, published two centuries ago with the same general design b; and Dr. CardwelFs reprint of the two Books of King Edward VI.^, which is of similar purpose ; may not be over- looked in this enumeration : for (as every attentive observer will see) the usefulness of these books has not been entirely superseded. An excellent compilation by Dr. Bulley, President of Magdalen College, well deserves to be mentioned in the same connexion ^^. But the volumes which illustrate the History of the P. B. are not so briefly enumerated. All the formularies which preceded the book of 1549, and j)aved the way for its reception, are well deserving of attention. Such were the Homilies e : the doctrinal treatises set forth by authority in the reign of King Henry VIII. f; the Ai-ticles of Religion, Canons, Injunctions, &c., which appeared from time to time, down to the beginning of the eighteenth century S : the history of the several Conferences connected with the Revision of the Book of C. P.^ There is no * From the Preface to Liiurgice JBri- tion ^ '■ the institution of a ChHs- and lyroceedings of Convocations, from tian man, 1537: the necessary doctrine \^^'] to 1717. Oxford, 1842. and erudition for any Christian man. '' Dr.CaxdvfeWa History of Confei-ences (Oxford, 1856.) — Burton s Short Instruc- and other proceedings connected tvith the OX THE STUDY OF III.] The Teaching of the Prayer Booh 103 more satisfactory way of understanding" the many questions connected witli the History of the English Church from the Reformation period onward ; no more interesting way of study- ing the History of the P. B.^ tlian by conning over the curious contents of such vokimes as these ; where you infalli])ly become introduced to far more than can be interwoven into any narra- tive compilation. But the student wnll not be the less grateful to tliose authors who have collected and methodized notices illustrative of the doctrine and discipline of the English Church during the last three centuries^ : and taught us how we may conform to its Liturgy ^. Under this second class, those v/riters distinctly fall who have illustrated the Rubrics of the P. B. by expressly writing about them'. III. Quite distinct from the foregoing observations are those which present themselves on the Doctrinal and Devotional aspect of the P. B.J in its present authorized form. The teaching of the P. B._, I say, is a wholly distinct thing from the ancient sources from which the book is derived; as well as from the modifications which it successively experienced, until it attained its present shape. The edifying structure of the Calendar, as well as of the week-day and Sunday cycles of Lessons, &e., belongs to this third head : the suitableness of each succeeding portion of the Service : the meaning of the several petitions, and the object of the several prayers : the doctrinal value of the Creeds : the rationale of the inspired Hymns recited during public worship, together with their accurate interpretation : the instruction as to the sacred seasons conveyed by the Collects, Epistles and Gospels, Proper Psalms, and Lessons : above all, what is the Doctrine of the Church of England concerning the revision of the Book of C. P. ; from 1558 loith an attempt to ascertain how the Ru- to 1690. Oxford, 1849. — Gibson's >S'7/«,o- hrics and Canons have been understood dus Angllcana ; also edited by Cardwell. from the Reformation to the accession of with a preface giving a history of the George III, &c. 1S58. Convocation Controversy, (Oxford, 1854.) '' How shall ice conform to the Liturgy To these maybe added, (as a matter of the Church of England? by J. C. of curiosity,) that very curious pamphlet, Robertson, 2nd ed. 1844. Alterations in the Book of C.P prepared 1 Especially Archd. Sharp, in his hli the Royal Commissioners for the Re- well-knovi^n Visitation Charges, The vision of the Liturgy in 1689. (Printed Rubrics in the Book of C P. and the by order of the House of Commons, Canons, so far as they relate to the Paro- (No. 283, ) 1854.) ^^'^^^^ ^'li^Wll- Tteprinted at Oxford, ' See Lathbury's History of the Book 1834. of C. P., and other Books of Authority ; THE PRAYER BOOK. 104 Hookers remarks [chap. two Sacraments ; as well as what is taii^j-ht by the several occa- sional Offices. All these subjects, it will be seen, fall under a third and distinct head : to which must be also referred the value of the P. B. as a manual of devotion : the consolation therein provided for suffering souls; and, not least of all, the boundless wealth of the Psalter. There is a little work by Bishop Sparrow which is highly illustrative of the P. B. under this point of view*. Mr. Isaac Williams has also written on a part of the same subject, with his accustomed piety and beauty. Mr. Philip Freeman^s great work, already so often quoted, is an invaluable commentary. Eminently suggestive again iii almost every page, is the well known " Christian Year •/' and the preface to Dr. Wordsworth^s " Hymns for Sundays and Holydays^-'-' is brimfull of the best liturgical teaching It maybe added, that the treatise of Shepherd, however dissimilar in character to the works above named, falls under this third head of liturgical investigation. But beyond all other w^riters, how does our own incomparable Hooker by the fire of his magnificent eloquence at once warm the student, and illuminate his way ! How exquisitely does he discourse of Prayer c; — how wisely has he shown the advan- tage of a Liturgy (c. xxv.), — appealing to the immemorial prac- tice of the Jewish Church as a precedent for the use of set forms of prayer, (c. xxvi.) How nobly does he defend and account for short prayers and ejaculatory petitions, (c. xxxiii.) — ^the intermingling of lessons with prayers, (c. xxxiv.) — peti- tions for things earthly, (c. xxxv.) and the frequent iteration of the LoED^s prayer ; concerning which he remarks, (in his beau- tiful way,) that " though men should speak with the tongues of Angels, yet words so pleasing to the ears of God as those which the Son of God Himself hath composed were not possible for men to frame.'' (c. xxxv. § 3.) Where shall we find a more magnificent panegyric on the Psalms, or a more exquisite apology for their use in the congregation ? (c. xxxvii, xxxviii.) JF/io has ever more eloquently described the advantage of a service in which the Minister and people answer one another by course ? (c. xxxix.) — of responsive chanting, in particular; » A Rationale upon the Book of C. P., ^ The Holy Year, 1863. &c. Oxford, i2rao. 1843. " B. v. c. xxiii. : also c. xlviii. ON THE STUDY OF III.] on the Prayer Book. 105 which, (ancient as Moses and MiriamJ in the Church of Christ may be traced back to the age of Ignatius, — who is said to have beheld a vision of Angels so employed, and to have delivered the practice to the Church over which he presided ; whence it spread over all the world. But, (asks Hooker,) " whether Ignatius did at any time hear the Angels praising God after that sort or no, what matter is it ? If Ignatius did not, yet one which must be with us of greater authority did. ^ I saw the Lord,' (saith the prophet Esay,) ^on a high throne; the Seraphim stood upon it; one cried to another saying. Holy, holy, holy. Lord God of Hosts, the whole earth is full of His glory d/-*^ Hear him vindicate the congregational use of the ' Magnificat,'' ' Benedictus,' and ' Nunc Dimittis ;' and explain the importance of Litanies (c. xli.) and Creeds, especially the so-called Athana- sian, (o. xlii.) — that " most divine explication of the chiefest articles of our Christian belief.^' The ' Gloria Patri,' (which he couples with it,) he shows to be not merely " an heavenly accla- mation of joyful applause to His praise in whom we believe ;" but a confession of our faith in the Blessed Trinity, no less than a hymn of glory. Who that has read, can ever forget, his defence of the petition for deliverance from "sudden death?''' (c. xlvi.) Than his exposition of the doctrine of the Sacraments, and his apology for our method of celebrating them, nothing can be imagined at once more exquisite and more edifying ; better calculated to move the heart, and to enlighten the understand- ing, (c. 1. to c. Ixviii.j What warmth of piety, informed by what profound learning, and set off by what unrivalled elo- quence, meets us in every page ! Lastly, with how masterly a hand does he touch upon the principal remaining Church Offices, — Confirmation, Matrimony, the Churching of Women, the Burial of the Dead ! (c. Ixvi. : Ixxiii-iv-v.) The Christian phi- losophy of our Fasts and Festivals, he discourses of as none have ever discoursed before or since (c. Ixix. to Ixxii). His survey of the Ecclesiastical year, and proof that our days of solemn observance " have relation all unto one head,'' should be engraved on the heart of every one who ministers in the House of God. (c. Ixx. § 8.) " Well to celebrate these religious 'i Eccl. Pol. B. V. c. xxxix. § 3. THE PRAYER BOOK. 106 The Visitation Sevvice examined [chap. and sacred days/^ (he says of our Festivals,) '^ is to spend the flower of our time happily. They are the splendour and out- ward dig-uity of our religion, forcible witnesses of ancient truth, provocatives to the exercise of all piety, shadows of our endless felicity in Heaven, on Earth everlasting" records and memorials, wherein they which cannot be drawn to hearken unto that we teach, may oid}^ by looking upon that we do, in a manner read whatsoever we believe/^ (c. Ixxi. § 1 1.) It is not too much to assert that had Hooker gone over the whole of our Book of C. P. as he has gone over those jiortions of it which the Puritans assailed, he would have left nothing for future labourers in the same harvest-field. It is not pretended that these three departments of inquiry are so distinct, that the one will never run into the other. On the contrary, their tendency is to do so continually. But when every admission has been made, the fact, as originally stated, for all practical purj^oses, holds true. It is possible to study the Antiquities of the P. B. and to rest in tliat inquiry,: — as Mr. Palmer has shown in his " Origines Liturgicae.''^ It is possible to confine our attention strictlj^ to the successiv^e Reviews of the P. B., — as Mr. Keeling has done in his '' Liturgi^ae Britannicse.^' It is possible, lastly, (with Hooker,) to consider the wisdom, and the fitness, and tlie beauty of our Services. Each depart- ment, I re])eat, for every practical purpose, is distinct ; and we may addict ourselves to whichever we please. I shall, perhai)s, best illustrate the particular method of study thus indicated, as well as most efiectually recommend it, if I select a portion of the P. B. for consecutive comment. Accord- ingly, choice shall be made of the Order for the Visitation OF the Sick : chiefly because it is a service of such special interest to those who are entrusted with the cure of souls, while it has probably been less frecjuently handled than some others. Proceed we then to view it, under the threefold aspect already explained : and first, what belongs to the antiquarian. side of the subject shall be indicated. I. The original of the present Office is found in the Sarum " Ordo ad visitandum infirmum." The priest proceeded to the sick man's house, robed, "cum suis ministris;'' sajing, as they went alonij, the seven penitential Psahns, together with the ox THE STUDY OF III.] fro7ri three differerd ijoints of view. 107 Latin antiphon^ — " Remember not. Lord, our iniquities/^ On entering the house, he pronounced in Latin the words, —" Peace be to this house, and to all that dwell in it : peace to those who come in and go out/^ On coming into the sick man^s presence, if extreme unction was to follow, a crucifix was here produced : after which, the priest sprinkled him with holy water; and began, " Loed, have mercy upon us,^^ &c. down to the words, — " And let our cry come unto Thee ! '' Contrast this with our actual order. The procession of robed clergy, — and the chanted Psalms, — and the crucifix, — and the holy water, — are dispensed with ; together with the superfluous words at the end of the salutation of the house. The antiphon, on the other hand, is retained /br^/^t? comfort and edification of the sick mauy and begins the service. Whereas however anciently the latter part was altered, in order to render it more suitable to the occasion, — our Reformers, with the same object, omitted a few words from the beginning, while they restored the latter part to its original state. That somewhat awful clause, " Neither take Thou vengeance of our sins," (terrible words surely to use on making our first appearance before a sick man !) they tenderly suppressed : but whereas, before, the conclusion of the antiphon had been altered into this, — " Spare, O Loud, spare Th^ servant whom Thou hast redeemed with Thy precious blood, and be not angry with him for ever/^ — (whereby the language had been made altogether personal to the sufferer,) — our Reformers, in the same spirit of charity, decided to retain the antiphon in its usual form ; whereby the minister has the comfort of bringing himself under the same condemnation with the sick man ; of including himself, and all present, in the same prayer for mercy. Conformably with the invariable unreformed practice, the LoRD^s Pra3^er was recited by the priest secreto, down to the clause, " And lead us not into temptation ^, ''■ — which he pro- nounced aloud, so as to elicit the response, " But deliver us from evil.^'' This peculiarity was not dispensed with till 1662. The same ten versicies and responds as now, followed : but they have been exquisitely improved. For instance, the answer, a Cyprian has an interesting passage ou this last petition, — De Bom. Oral, c. xix. sub fin. THE PEAYER BOOK. 108 The ancient and the modern [chap. — " And evermore mightily defend him/'' may well have super- seded the oldj — ''^And out of sin defend him.'^ So, instead of, — " DoMiXE exandi orationem meam : Et clamor mens ad Te ve- niat/' we can but admire the spirit which substituted (in 1552), — " O Lord, hear our prayers : And let 02ir cry come before Thee :" whereby the minister ag-ain associates himself, and all present, with the sick ... As much as possible to edify, seems to have been the object which the revisers of our Liturgy ever kept in view. Nine prayers anciently followed, — two only of which, with excellent judgment, were retained. The last supplied the model for our first prayer, beginning, — '' O Lord, look down from Heaven.'''' But observe how feelingly the original Latin has been handled ! For — " Vide et visita hunc famulum tuum,^^ we have, — " Behold, visit, and relieve this Thy servant.''^ The irre- levant clause which follows, {" et benedic eum, sicut benedicere dignatus es Abraham, Isaac, et Jacob,^^) is omitted : the petition that he may be filled ^' oiiuii gaudio, efc Imtitia, et timore Tuo (!)," is reasonably exchanged for — " Give him comfort, and sure conji- dence in Thee.''^ Every way preferable, sui*ely, to — " Expelle ab eo omnes inimici insidias, et mitte Aiujelum 2)acis qui eum custo- diat in pace j^ierjjetna,'' is our present prayer — " Defend him from the danger of the enemy, and keej:! him,'' (not Thine Angel, but Thyself !) " in perpetual peace and safety" The third of the nine prayers in the unreformed Book supplies the beginning of our second. Our Reformers adopted its lan- guage, as far as they were able : but it proceeded, (after the words, " grieved with sickness,''^) as follows : — ^' Visit him, O Lord, as Thou didst visit Peter^s wife's mother, and the centu- rion^s servant, and Tobit and Sarah, by Thy holy Angel Ra- phael. And so restore him, 0 Lord, to his former health, that in the courts of Thine House he may say. The Lord hath chastened and corrected me ; but He hath not given me over unto death.^^ Weigh this against what follows : — " Sanctify, we beseech Thee, this Thy fatherly correction to him ; that the sense of his weak- ness may add strength to his faith, and seriousness to his repent- ance : that if it shall please Thee to restore Mm to his former health, he may lead the residue of his life in Thy fear, and to Thy glory : or else, give him grace so to take Thy visitation^ on the study of III.] Visitation Service, contrasted. 109 that, after this painful life ended, he may dwell with Thee in life everlasting, through Jesus Christ our Lord/^ An exhortation, somew^hat like our own, came next ; together with an interrogative Creed in fourteen articles ; eked out with definitions, and ending, — ^^ This is the Catholic faith, brother : which iiyiless thou beUevest faithfuUi/ and firmly, tliou canst not he saved.'' A shorter form was subjoined, for the use of illiterate persons : but this also was very unlike the Apostles' Creed * ! Afterwards, came a second exhortation to the sick man to be liberal, to make restitution, to forgive the offences of others, and to confess his own. For this, i\o form of words is prescribed in our reformed service ; but a rubric wisely supplies its place. The same form of absolution as at present, (partly precatory, partly authoritative,) anciently followed : but it underwent im- portant changes before it was transferred to our reformed book. For first, the clause, — ^^ who hath left power to His Church to absolve all sinners who truly repent and believe in Him,''' was then inserted : whereby the act of absolution which follows is limited to the case of true penitent believers; in other words, to the case of those whom God has already Himself infallibly for- given b. The act of absolution, therefore, on the part of the priest, is shown to be purely ministerial : like the act of those by-standers, who, after Christ Himself had delivered Lazarus from the bands of death, were commanded to " loose him, and let him go'' : (S. John xi. 44.) or like the act of that priest to whom our Lord sent the leper, after He had Himself cleansed him of his leprosy. (S. Mark viii. 3, 4.) To mark this yet more plainly^ our Reformers delicately varied the phrase, in order to distinguish between the act of God and the act of man : rendering the ancient, — " Dominus noster, Jesus Christus, pro sua magna pie- tate TE ABSOLVAT ;" thus, — "^ of His great mercy forgive thee" : but, — " Ego ahsolvo te,'' — " I absolve thee". Man may absolve : to FORGIVE sins, " who is able but God only?" This is not the doctrine of the Council of Trent *^; but it is the Catholic doctrine of Absolution as expounded by the best of the schoolmen^. — On the other hand, our Reformers omitted the almost blasphemous * Manuale, &c. fol. Ixxxix and xc. ^ See the quotations from Hales, ^ Ezek. xviii. 2\, 27 : xxxiii. 14 to 16, Bonaventura, Thomas Aquinas, and &c, others, in a valuable chapter of Shep- <= Sess. xiv. c, 7 and 9. herd On the Common Prayer, p. 371, seqq. THE PRAYER BOOK. 110 Tlte ancient and the modern [chap. association with Alraight}- God, oP the ^*^ Apostles S. Peter and S. Paul^^!: as well as the words which follow, — 'Me quibus [scil. peccatis] corde contritus et ore mihi eonfessus es : et ab omni- bus aliis peccatis tuis de quibus si tuae occurrerant memoriae libenter confiteri velles : et sacramentis Ecclesise te restituo/' Then came the orii^inal of our present ' Collect', beginning", — " O most mercii'ul God, who according to the multitude of Thy mercies/' But what a happy rendering of the words, — '^ Fenia 7'e //fission is evacnas/' is that, — " IViOu rememherest them no more"! Still better deserving of notice are the changes effected in the sub- sequent parts of the same prayer. It will be perceived that the words, — " Renova in eo, piissime Pater, quicquid diabolica fraude violatum esf represent very imperfectly the clause as it stands at present in our book : — '' Renew in him, most loving Father, whatsoever hath been decayed hj the fraud and malice of the devil, or hy his own carnal vnll and frailness." Let it riot be imagined, however, that anything like license swa3^ed the pen of our Reformers. Those learned men knew that the very ancient prayer they were dealing with, was the form of recon- cihng a d>dng penitent, which had been in use as anciently as the fifth century. The earlier drafts of it are found to have contained the additional clause, — '^ quicquid ferrena fragilitate corruptum est " ; which evidently supplied them with the original of the phrase, — " vhatsoever hath been decayed... hy his own carnal ....frailness^." — Then further : " Consider his contrition, — accept his tears, — assuage his pain,'' — (instead of the thrice repeated " Miserere" of the original,) may have been suggested by the following passage in a kindred prayer of the same antiquity : — '' Res2yice flentem famulum Tuum : adtende prostratum : ej usque planctum in gandium Tua miseratione concede." The word " ac- cept," which is not thus accounted for, will be perceived to embody the substance o.f a long rubric in the Sarum Manual. The next clause, — "as shall seem, to Thee most expedient for him," may be presumed to have been altogether our Reformers' own. So, doubtless, was the conclusion of the same prayer: — " Strengthen him with Thy blessed Spirit ; and when Thou art * See the Sacramentary of Gelasius, [scil.^nj\\\\i^tua^qmdqidddiahoUc(efrau- p. 552. The following passage in the dis irrepsit, qvidqmd terrence labis in- Leonine Sacramentary (p. 379,) is, in currit, e.xpelle." some respects, closer yet : — " et ab ea ON THE STUDY OF III.] Visitation Service, contrasted. Ill pleased to take him hence_, take him unto Thy favour, throug-li the merits of Thy most dearly beloved Sox, Jesus Cheist our Lord/^ But eoneeriiing this, a word shall be offered by and by. In the unreformed book, the Office for Extreme Unction followed : the Priest first reciting* the first t^^'0 v/ords of the Antiphon, — '^^ Salvator mundi;'"' and then the Ixxi^t Psalm, — " In Thee, O Lord, have I pnt my trust. ^^ This done, he pronounced the whole of the Antiphon, as follows : " Salvator mundi, salve nos, qui per crucem et sanguinem redemisti nos : auxiliare nobis, Te deprecamur, Dominus noster.^'' Shall we more admire the discrimination which, in rejecting the modern ceremony of Extreme Unction, was yet careful to retain the Psalm with which that rite commenced, as well as the Antiphon which followed: or the exquisite taste which, (in 1662,) by a skilful re-arrangement of its clauses, brought the Antiphon to its present delightful harmony of expression? Translated originally thus : " O Saviour of the world, save us, which by Thy Cross and precious Blood hast redeemed us, help us, we beseech Thee, O God,^^ (which is the exact counterpart of the original,) — how exquisitely has it been remodelled into, — "O Sa\aour of the world, who by Thy Cross and precious Blood hast redeemed us, save us, and help us, we humbly beseech Thee, O Loed \" — It is a minute circumstance to notice, but I must also call attention to the epithet " jjrecious," which our Reformers, here, (as elsesvhere^,) have prefixed to the mention of Christ^s redeeming Blood; following* therein S. Peter^s language, which doubtless suggested the chief expression in the anthem itself ^ ; and showing with what exceeding pains they went over every part of this service. The address which follows, — ("The Almighty Lord, who is a most strong tower,^"* &c.) was nev/ in 1549 : being nobly constructed out of Divine materials d. The concluding bene- diction, (added only at the last review,) is the most venerable ^ E. g. In the prayer of humble ac- they had translated " de latere suo," in cess, which they altogether composed the Baptismal Service, " out of His most in 1547 : in the Litany, where they pi-ecious side.") rendered the ''pretioso" of the original <= 'EAur/jw^Tjre ... rt^tw at/xan Xf-ncrTov. Latin, (as in the present place,) "most i S. Pet. i. 18, 19. precious:" and in the ' Te Deum.' — It ^ Viz. Psalm Ixi. 3, Phil. ii. 10, and may be added that (ever since 1549) Acts iv. 12. THE PRAYER BOOK. 112 Changes in the English [chap. portion of the entire service; being the form, prescribed by God Himself, in which " Aaron and his sons^^ should bless the children of Israel, in the days of the Exode^. It has therefore been the j^roperty of the Church of Chiiist for upwards of 3300 years b. But our reviewers prefaced it with the clause, — " Unto Gobi's gracious mercy and protection we commit thee :" and the words, " both now and evermore,^'' were at the same time added at the end. Having thus, — imperfecth^ indeed, (for we have scarcely looked beyond the Sarum Manual,) but still sufficiently for our present purpose, — considered the sources from which our Service for the Visitation of the Sick was derived, we proceed to remark on the history of the service, as it stands in our reformed Book. II. It is observable that, in the first English P. B. of 1549, the priest began the service by repeating the cxliii^d Psalm, — the last of those seven penitential Psalms with wdiich, (accord- ing to unreformed usage,) it was customary to approach the house. Provision was further made at the end of the service, for the anointing of the sick person, if he desired it. Moreover, it was " my prayer,^"* ^^ my cry,^' in the last of the versicles and responds in 1549. None of these undesirable traces of the older order are found at the end of three years ; but the priest w^as required to kneel when he pronounced the anthem, " Re- member not. Lord, our iniquities.^^ The response, " Spare us, good LoRD,^^ (as in the Litany,) and the Invitation, " Let us pray,^' were not added however till the last review. The prayer beginning, — " Hear us. Almighty and most merciful God,^"* underwent several notable changes. Until 166:2, it retained the petition, — "Visit him, O Lord, as Thou didst visit Peter''s wife's mother, and the captain's servant, So visit and restore to this sick person his former health, if it be Thy will.'' Until 1552, it contained the further clause, — " And as Thou preservedst Thobie and Sara by Thy Angel from danger." Not until 1662 was every trace of prayer for the sick man's recovery removed ; and a petition substituted, " that if it should be God's good pleasure to restore him to his » Numb. vi. 24-26, ^ It is the 'Benedictio populi' in the old Gallican Missal, for Friday in Easter week : but it is there thrown into the plural. ON THE STUDY OF III.] Visitation Service. 113 former health, he might lead the residue of his life in God's fear, and to God's glory." Among the many changes introduced in 1662 into the rubrics which follow the Creed, especially worthy of notice is the direction that the Minister should examine whether the sick person ^^ repents him, truly of his sins." The charge ^^to move''-' him, " (and that most earnestly,) to liberality toward the poor,''^ was then wisely restricted to the case of "such sick persons as are of ability :" and if there had been a confession made, it was then provided that the Priest should al)6olve him, " if he hvmhly and heartily desire it." The direction in the Book of 1 549 J that "the same form of Absolution should be used in all private confessions,^^ disappeared in 1552. The improvements which were made in ^ the Collect,^ (as it is called,) are worthy of attention. Until 1662, it ended thus: " impute not unto him his former sins, but take him to Thy favour; through the merits,^^ &c. The Scotch book of 1637 added the clause, — " ivhen the hour of his dissohition is come, take him." Borrowing a hint from this, our last reviewers brought the prayer to its present perfection, by inserting the words, — " strengthen him with thy favour, and tvhen Thou art pleased to take him hence." The benedictory prayer, beginning, — " The Almighty Lord, who is a most strong tower,'''' — (as marvellous a specimen of the English of 1549 as could anywhere be found,) — exhibits a singular trace of the labour bestowed at the last review, in the substitution of " none other,^'' for " no other name under Heaven.''^ Exquisitely sensitive must the ear have been which suggested that slight alteration ! Surely, it is the work of the same hand which remodelled the Antiphon, " O Saviour of the world \" — All that follows, to the end of the Service, was added in 1662. — Such are the chief remarks, in connexion with the history of the Service for the Visitation of the Sick, which present themselves on a comparison of the successive editions of the Prayer Book. TIL But, as already explained, there are observations of a different kind, which grow out of an attentive survey of the text as it stands: or which bear upon its teaching, but are derived from sources not strictly liturgical. THE PEAYEE BOOK. I 114 Considerations suggested hy our [chap. Tlius, the very first reflection wliicli presents itself on a mere glance at the Service, is one of the most important pro- bably which a man will ever make upon it : namely, the sig- nificance of the fact that a form of prai/er has been prescribed for the Visitation of the Sick. "What is it, but the collective voice of a mighty multitude of Fathers, Doctors, Confessors, Saints, — cr^dng aloud across the great gulf of Time; and warning us against going unprepared into the presence of a sick man? Against trusting to the extemporary shapings of our own wits ? Against imagining that sickness emancipates either the sufferer, or the shepherd of his soul, from the necessity of a form of prayer ; or from the repeated use of the same form of sound words with which the sick man was first approached ? Further, on the very threshold of the Service, we are met by a consideration of some interest. The rubrical provision, that, " when any person is sick, notice shall be given thereof to the Minister of the Parish,^^ (insei-ted in 1662,) amounts to a chari- table intimation that the Church does not hold that Minister guilty of neglect who has overlooked a sick man^s necessity, only because he has received no notice of it. — The further remark presents itself, — that our Church follows, as closely as she is able, the Apostolic precept in similar cases a. " The elders of the Church''-' are '' sent for ," and they ^^ jjrai/ over" the sick man j a course which is also enjoined by the Ixvii*^ Canon. If they no longer " anoint him with oil in the Name of the LoRD,^'' it is because miraculous powers are no longer exercised by the Church ; and because the restoration of the sick was the sole object of such anointing. — Our Church further gives her Ministers the same charge which her Loud gave to His Disci- ples, when He sent them forth : — " Into whatsoever house ye enter, first say. Peace he to this house." (S. John x. 5.) We are next struck by the exclusion from this Service of any prayer for the Recovery of the sick person. When it is dis- covered that, out of nine prayers in the unreformed book, no less than seven were direct 2^etitions for healthy this will be felt to be more than remarkable. It is manifest, notwithstanding, that the possibility of the » S. James v. 14, 15. ON THE STUDY OF III.] actual Visitation Service. 115 sufferer^s restoration is contemplated throughout. There has been a visible anxiety to make this more a Service for the sick who 7nai/ recover, than for the dying who are about to depart. Nevertheless, as we have seen, it is not healthy — but grace to live in the fear of God, and to His glory, if by God's good pleasure health should be restored, — which is prayed for. The rubrics prefixed to the Exhortation, show that consider- able liberty is accorded to the Minister. How far he is from being restricted to the use of the form here provided, is further shown by the instructions given him to examine and to exhort the sick man on many su]3Jects. The option is further allowed him of postponing the prayers, until certain religious and secular duties have been disposed of. The inquiry which he is directed to make respecting the Articles of the Apostles' Creed, is surely a most solemn and instructive circumstance. A belief in those eternal verities then, is the only foundation for a dying man's hope. In life, the Church requires more of her children : but in death, she is content to be assured that they hold fast that brief formula ! — Lastly, he who would know her mind respecting deathbed con- fession, may learn it here. " If the person feel his conscience troubled with any weighty matter," — then, and not otherwise, he " shall be moved to make a special confession of his sins :" and Absolution shall be administered only '^ if he humbly and heartily desire it." Three forms of Absolution are provided in the Prayer Book : the first, (in the Daily Service,) declaratory : the second, (in the Communion Service,) precatory : and this, — which is partly precatory, partly authoritative, — is the third. Such a form was altogether unknown in the Church for the first twelve centuries, — as Romanists freely admit. Once introduced, it won such favour, that, in sixty years, the use of the ancient precatory form almost disappeared ; and there were even found some who began to question the validity of precatory absolution altogether '\ The authoritative form is not to be condemned, however, merely because it was unknown in ancient times ; or because it has been misunderstood and abused since its intro- duction. '^ When its import and meaning are duly defined and t» See the qxiotations in Shepherd, i. pp. 364-5. THE PRAYER BOOK. I 2 116 Remarks on the Visitation Service. [CHAP. rightly understood, it may, on certain occasions, be adopted with propriety and advantag-e ^Z"* The attentive student will not fail to recognize that the ver- sicles and responds after the Lord's Prayer, are taken from the Psalter : — the first pair, from Ps. Ixxxvi. 2 : the second, from XX. 2 : the third, from Ixxxix. 23 : the fourth, from Ixi. 3 : the fifth, from cii. i : — A memory of the two Sacraments enters into this Service : for besides the exhortation to remember the pro- fession made to God at Baptism, and demanding assent to the Creed in t/ie very words of the Baptismal Service, — there is a marked conformity between the reply which follows the Creed, and the beginning of the ensuing rubric, (as altered in 1662,) with the reply to the last question in the Church Catechism. — It may not be unworthy of remark that the Christian, in his sickness, begins his Hymn with the last words of the ' Te Deum'' of his health ; — " In Thee, O Lord, have I put my trust; let me never be put to confusion !'' (Ps. Ixxi. i.) : — while the suppression of the last five verses of that Psalm, becomes our w^arrant for reading portions of Psalms to persons in sickness^. — The "Anthem,^' (as it was styled in 1549,) be- ginning,— " O Saviour of the world,'' (like the, " Bemember not. Lord, our ofFences," at the beginning of the Service,) will be perceived to be one of the few direct addresses to the Second Person in the Blessed Trinity, which our Prayer Book contains. Next comes a benedictory address, the beginning of which recals the 2nd verse of the Psalm which went before. Mr. Palmer (ch. viii.) considers it peculiar to the English ritual, into which it was introduced in the time of K. Edward VI. Its exquisite adaptation to the wants of a dying man, — its fitness to sustain his hopes, as well as to guide his thoughts to the one Object of Faith, — must strike all who have used it. » The reader is referred to some judi- ed. — See also Binsrham, book xviii. c. 3. cious remarks on this subject by Shep- ^ The same inference may be deduced herd. On the Common Prayer, vol. i. from tlie Service for Churching of Wo- p. 366-8. — In connexion with the gene- men ; where half of ver. 13, all vv. 14 ral subject, should be read what Hooker and 15, and half of ver. 16, are omitted has written concerning " how it stand- from the cxvith Psalm. A slight change eth with us of the Church of England, is also made in ver. 4, — but with obvious as touching public Confession ;" and design ; which does not seem to be the likewise, as touching "private Con- case with the small discrepancy, (' always fession and Absolution." — See his E. P., be,' instead of 'be always,') observable book vi. c. iv., especially §§ 15, 16 : and between Ps. Ixxi. 5, as it stands in the the important notes on § 9 in Keble's P. B., and in the Visitation Service. ON THE STUDY OF III.] The Antiquity of our Prayer Booh. 117 To conclude. The four supplementary prayers^ (all added in 1.662,) are of great beauty^ — especially that for a sick child. A prayer in the Burial Service is recalled by the beginning of the third. The last is constructed entirely out of Divine materials. — Such are the chief observations which suggest themselves to one studying this portion of the P. B. without extraneous helps. To speak more accurately^, they are the remarks^ neither Anti- quarian nor Historical, which have been all along spoken of as belonging to a third and distinct head of inquiry. I have now completed as much as it was proposed to offer on the Service for the Visitation of the Sick : reserving something of a practical character for a later chapter. The three depart- ments of Liturgical investigation indicated at the outset^ having been thus illustrated somewhat in detail, it follows to declare the general results to which it is thought that such lines ot inquir}^, when extended over the whole of the Book of C. P., will severally lead. I. The prevailing conviction which must result from the first will be, that our English P. B._, alike in its contents, structure, and method, is remarkable for nothing so much as for its high antiquity. '^ No doubt, from God it hath proceeded,^-' says Hooker, " and by us it must be acknowledged a work of His singular care and providence, that the Church hath evermore held a prescript form of Common Prayer, although not in all things everywhere the same, yet for the most part retaining still the same analogy. So that if the Liturgies of all ancient Churches throughout the world he compared amongst themselves, it may be easily perceived they had all one original mould^/' Thus, whereas it has been shown that a careful examination of ex^ tant remains conducts to the conclusion that four great fontal Liturgies, — the Great Oriental, the Alexandrian, the Roman, and the Galilean, — " have been the parents of all the forms now extant, and indeed of all which we can in any manner discover : and that their antiquity was so very remote, and their use so extensive in those ages when Bishops were most independent, that it seems difficult to place their origin at a lower period than the Apostolic agC^ : — it is here suggested that ^^ the mould" ot all the four was the mind of Him who is " the first Cause of « B. V. c. 25. § 4. ^ Palmer's Orig. Liturg. i. 8. THE PRAYER BOOK. 118 'The rock whence ive are heam," in [chap. Beauty f the very Author of order, as well as the Object of worship. It remains to remark that he who pushes his inquiries furthest back will observe that the Services of the Eastern Church were undoubtedly moulded on those of the Jewish. How many traces of " the rock whence we are hewn, and the hole of the pit whence we are digged/-* do we unconsciously carry about with us at the present day ! What means our ' Pentecost^/ and our epithet ' Paschal ?' Whence the observ- ance of three hours of prayer^? and of two weekly fasts^? and of three great yearly festivals^ ? and of a fast of forty days^ ? Whence the practice of commencing the ecclesiastical day on the eve preceding^ ; — and of commencing the ecclesiastical year, (until 1 75 1 J in March g ? whence our abundant use of David's Psalms in public worship? whence the precedent for introducing inspired hymns into the liturgy ^i ? whence came the invitatory, ' Alleluia' i? and the asseveration at the end of every prayer^? Whence came antiphonal singing^, — and the surplice"^, — and the Saturday fast", (which was observed at Rome till Augus- tine's time °,) and the mixed cup in the Holy Eucharist, — and the germ of many of our oldest prayers, — and the use of a first and second lesson P, — and the weekly ^^ word of exhortation to the people," delivered from " a pulpit of wood^," — and the rite of Confirmation ? and the ceremony of the Churching of Women ^ ? Why does the altar stand at the east end of the church ^ ; and » Consider Acts ii. i : xx. i6. i Cor. ' See Keeling, p. ii. xvi. 8. See the TaUe of Vigils, Fasts, ^ Th 'Afxiif, — i Cor. xiv. i6. See &c. in the P.' B. Numb. v. 22. Deut. xxvii. 15. 1 Chron. ^ See Dan. vi. 10 : and compare Ps. xvi. 36, &c. Iv. 17. with Acts ii. 15 : x. 9 : x. 3, 30 ^ Exod. xv. 20, 21. (Consider the and iii. i. construction of Judges v.) i Sam. xviii. c S. Luke xviii. 12. (See Lightfoot, 7. Is. vi. 3. By all means, see Hooker i. p. 611.) Compare the inibric prefixed on this subject, to the Litany, where a trace lingers of ™ Levit, xvi. 23, &c. what was our xinrefomied practice. » See Hooker, V. Ixx, 9. *! See Deut. xvi, 16, 17. Exod. xxiii. ° Epid. xix. ad Hla'on. (quoted by 17. (Compare the last rubric but one Bingham, xx. iii. i.) at the end of the Communion Service.) p See Acts xiii. 15 : xiii. 27, and xv. ^ Jonah iii. 4, t;. Consider the mira- 21, &c, ^ Nehem. viii. 4. culous fasts of Moses, Elijah, and One ^ See Levit. xii. 8 ; and compare the greater still, concluding rubric with verses 12, 13 of f Consider Gen. i. 5. Ps. Iv. 17, &c. the Psalm (cxvi) used. 8 Exod. xii. 2. ■ The porch was at the east end of ^ The Song of Moses (Exod. xv.) be- the Temple, and the altar stood in the came a part of the ordinary Jewish court, before the porch : 2 Chron. viii. Liturgy. See Hooker, V. xxvi. 2. 12 : xv. 8, &c. &c. ON THE STUDY OF III.] resiyect of our religious observances. 119 the priest at the north side of the altar ^ ; and why is there a candlestick ? and (so late as George Herbert''s time) incense^ ? Whence the box with " a hole bored in the lid of it'' ?^^ ^ay^ what has determined the very shape and proportions of a Churchy but the divinely ordered ichnogTaphy of the Temple? and what rendered superfluous any -directions as to the baptism of infants but the fact that infant haptism was universally practised among the JewsX ? Who shall doubt that the Eastern Church derived the first lispings of her entire ritual from a Hebrew original ^ ? What are the greater part of her versicles^ responds^ and antiphons^ but fragments of the utterance of the Psalmists of Israel ; expressions which were every whit as familiar to the ears of S. Peter and S. John^ as they are to ours ! The Lord^s Prayer has been thought to be a summary of the public prayers of the synagogue a : and the Doxology at the end is probably an Apostolic variety of i Chron. xxix. ii. We take our leave of the sick and dying in the language which Aaron and his sons addressed to the children of Israel''. The very formulae observable in the epitaphs of the first Christians, were derived from the gravestones of God^s ancient people^. II. Profound reverence for the Authors of each successive revision of our Liturgy, will infallibly result from the second department of inquiry above indicated. Gratitude and admi- ration will be the prevailing sentiment of our hearts. We shall be convinced that the book has been essentially one throughout : and that, losing nothing, it has gained much at each successive review, and especially at the last. III. The advantages of the third head of investigation differ from the former in being not speculative but practical. To him who uses it aright, the P. B. becomes not only the focus to which his litm-gical studies will converge, — the centre around which the results of his general reading will crystallize ; — but the book becomes his instructor and guide in matters of Faith ; in Devotion, his pattern and standard; his infallible rule in * Consider Lev. i. ii, Heb. xviii. i : ''2 Kings xii. 9. X. 12. S. Luke i. II. J' See Wall's Introductory chapter. ^ "The Country Parson (1652) hath « The reader is referred to Mr, Free- a special care that his chui'ch be man's great work, i. p. 59-78. at great festivals strewed, and stuck » Ihid. p. 417. with boughs, and perfumed loith incense.'" ^ Numb. vi. 23. (c. xiii.) — 2 Chron. xiii. 11, &c. « Letters from Rome, p. i73-4- THE PRAYER BOOK. 120 The Threefold Study of the [chap. whatever regards Ecclesiastical observance. It colours all his opinions. The very spirit of it becomes transfused into his daily ministrations. It is the school in which, next to the Bible, he has learned the lessons which he accounts most pre- cious. Its contents prescribe and regulate the entire course of his teaching. — And thus much concerning the threefold study of the Prayer Book. Now, on a survey of these three heads, — under one or other of which, as already. explained, everything readily falls; — it will be perceived that their difficulty of cultivation is inversely as their importance. The least difficult inquiry is also the most important. A man may never have set eyes on Gregory^s Sacra- mentary, or handled the Sarum service-book, and yet be none the worse. — It is no disgrace to be but sHghtly acquainted with the changes which our Book of C. P. has undergone. Those changes belong to the past ; and the considerations which arise out of them rarely affiect present practice. — Not a shadow of excuse, on the other hand, is to be invented for him who omits to study the P. B. with attention, — as far as he may do this withovt extraneous helps. He will neither be able to read the Daily Service with full profit, nor to minister in the Offices wdth intelligence, until he has mastered those Prayers, and Psalms, and Hymns which he is called upon so often to repeat. Powerless to teach the ignorant-; helpless on any sudden emergency ; without skill when invited to listen to the com- plaints of a weary, or a wounded spirit ;— how shall he direct attention to collects of which he knows nothing; or advise respecting the use of that Psalter which he has never yet studied for himself? Above all, how shall he banish and drive away all erroneous and strange doctrines contrary to God's Word ? rebuke the unfaithful, and silence the gainsayers ? This is the study of the P. B. which is so earnestly pressed upon the attention of young aspirants to the Ministry, They are entreated to enrich the blank pages of an interleaved copy with references to those writers above all who have, (often incidentally,) taught them to appreciate the beauty and the meaning, of the Services. Let them handle that volume, in a word, with a constant view to the exercise of the Pastoral Office. ON THE STUDY OF III.] Prayer Book.— The ' Te Beum! 121 Sure I am that any one wlio^ in this spirit^ undertakes the study of the Book of C. P., if he be but ^^ dilig-ent in such studies as help to the knowledge of the Holy Scriptures/'' will find his daily reading- supply abundant, and often most unexpected illustrations of its contents. I only forbear to m.ultiply refer- ences, because it would be endless. As an example may be cited Bp. Builds vindication of the ^ Magnificat,^ towards the end of his iv^'' sermon. The reader may also refer to the places at foot, in Dr. MilFs " University Sermons,^"* if he has the work at hand, as a further illustration of what is here intended^. And yet, mindful of the practical difiiculties which beset this subject on what may be called its learned side, I desire above all things to dwell on the supreme value of that knowledge which results from the constant study of the Book itself, almost without external aids. A patient examination of it with a view to more fully appreciating the beauty of its method, the extent of its resources, and the profoundness of its teaching, — certainly has not been attempted by all. It is thought that exactly in pro- portion as a man does this, his Liturgical knowledge will serve him effectually or not. Let the ' Te Deum"* be instanced as a composition the struc- ture of which may be not unprofitably investigated in this manner. Beginning with an invocation to the One Eternal God, (in which act of praise the assembly of worshippers as- sociate themselves with ^^ the Heavens, and all the Powers therein/'') — this Divine hymn expands into a confession of faith in the ever-blessed Trinity, to whom ^' Cherubim,''^ (as revealed to the beloved disciple ^,) — " and Seraphim,^^ (as de- scribed in Isaiah^s ^ vision of the Lord in His glory c,^) — "cry. Holy, Holy, Holy.'''' Then,-^-with a hint derived from the Book of Revelation, — it magnificently proclaims that Apostles, and Prophets'^, and Martyrs, are full of the praises of One God in Trinity e. But from this place, (ver. 14,) the Hymn centres its regards on the Second Person, and becomes none other than a " song of praise to our Lord Jesus Christ/^ whom it confesses as ^^ the King of Glory (Ps. xxiv. 10);^^ "the everlasting Son/'' =* See pp. 38, 112, 279-80, 301-2, ^ Rev. xviii. 20. 332, 347, &c. e "The Holy Church throughout all ^ Rev. iv, 8. the world doth acknowledge Thte^ — the '^ Heading of Is. vi. Father," &c. &c. THE PRAYER BOOK, 122 Structure of the ' Te Deum' [chap. who, ^^ to deliver man, abhorred not the Virgin^s womb:^^ but, " when He had overcome the sliarpness of death, opened the kingdom of Heaven to all believers;''^ and now " sitteth at the rig'ht Hand of God;^^ whence "we believe that He will come to be our Judge/'' From a confession of Faith, the ^ Te Deum' changes into a prayer for the universal Church : the transition being indicated by the words, — " We therefore pray Thee helj) Thy servants, whom Thou hast redeemed with Thy precious blood/' and the close marked by the adoption of Ps. xxviii. 9, — " O Lord, save Th}^ people, and bless Thine heritage. Govern them, and lift them up for ever.'"' At this point, the expressions become further narrowed, and our desires brought nearer home. It is no longer, — " Govern them, and lift them up : '^ but, — " TFe magnify Thee, and tve worship Thy Name."'' A series of petitions in fact begins here, offered not for others, hwt for ourselves. Finally, we are presented with three verses from the Psalms : (Ps. cxxiii. 3: xxxiii. 21 : xxxi. t, or Ixxi. i.) in the last of which, the ' Te Deum,-' which was found to be, at the outset, an Invocation ; next, a CreecU ; then, a Trayer for the Church Catholic; after that, a Prayer for a single congregation ; — becomes concentrated into a petition which every individual utters for himself. It is no longer the prayer of many, — " O Loed, let Thy mercy lighten upon us, as our ivwst is in Thee:'"' but the passionate cry of 07ie : — " O Lord, in Thee have / trusted. Let ?ne never be confounded!'' Four times, at least, does that plea, joined to that petition, recur in David's Psalms '\ The foregoing remarks are not offered as possessing merit, but simply as a specimen of a method which demands no learned appliances for its successful prosecution. It will be for the student in like manner carefully to note the attitude of the Church with regard to either Sacrament. How plainly is participation in the Body and Blood of Chiiist limited to the case of the ' worthy ' receiver ! How significant is her silence * The same Creed-like structure is are, partly, confessions of faith in the just as discernible in the Litany, and Trinity, — partly, prayers, — and almost in the Hymn ' Gloria in excelsis,' — all exclusively addressed to the Second three compositions beiny clearly Eastern PcM-son. in^/teiV orif/m and the last named a mere '' Ps. xxxi. i : Ixxi. i : xxv. i, and translation from the Greek. All three 19. ON THE STUDY OF III.] The Teaching of the Prayer Book. 123 as to the manner of Christ^s presence in this Sacrament c ! and yet, her language is emphatic when she forbids the adoration of the Eucharist^. In respect of this great mystery, she keeps fast to her Saviour^s side, and repeats His words; but pre- sumes not to explain them. She seems to inherit the spirit of S. John, as declared in a memorable place e. — Nothing can be more unequivocally laid down in the Service for the other Sacrament, than the doctrine of Baptismal Regeneration f. And yet, should we have had so much of bitter controversy on this subject, if the need of " daily renewal" even in the case of those who are regenerate, so plainly asserted in the Collect for Christ- mas Day, had been generally remembered ?— Consider, again, how a single prayer in the Burial Service, sets forth (i.) the solemn truth that with Almighty God ^' do Ike the spirits of all them that depart hence in the Lord :'' (2.) that with Him "the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felicity :" and lastly, (3.) that when the number of God^s elect is complete, " we, with all those that are departed in the true faith of His holy Name, shall have our perfect consummation and bliss, Ijotli in body and soul'' Let a man^s liturgical attainments be what they may, he may not flatter himself that his knowledge will avail him, unless he can point readily to the Collects for purity, for charity, for truthfulness, for pardon, for peace; for heavenly-mindedness, for succour and support, for protection and preservation; for mercy, for deliverance, foi: God^s continual help, for stedfastness, c "The Church of England," (remarks time of the Eevision of the Offices in Dean Aldrich,) ''has wisely forborne to the sixteenth century. The Communion use the term Real Presence in all the Offices of the various dioceses of Salis- books that are set forth by her authority, bury, Tork, Hereford, or Bangor, in We neither find it recommended in the whatever else they might differ,^ agreed Liturgy, nor the Articles, nor the Ho- in this point :— an unanimity, it must mihes, nor the Church's, nor Nowell's be admitted, most striking and even Catechism." (Quoted by Dr. Jacobson astonishing, when the universal preva- in his preface to Nowell's Catechism, lence of this direction elsewhere through- p. xxix.) out the West, and the immense im- ^iBbofxi'jKovTa Bibliis/^ And again : " Qui LXX interpretes non legit^ aiit legit minus accurate^ is sciat se non adeo idoneum^ qui scripta Evangelica Apostolica de Grseco in Latinum^ aut alium aliquem sermonem transferat, utut in aliis Grseeis scriptoribus multum diuque fuerit versatus^/^ And so Valckenaer c : — " Grsecum N. T. contextum rite intellecturo nihil est utilius quani diligenter versasse Alexandrinam Antiqui Foederis interpretationem, e qi(d una plus peti p)oterit atixilii, quam ex veteribtis Scriptorihis Grcecis simul siimtis. Centena reperientur in N. T. nusquam obvia in scriptis Grsecorum veterum_, sed frequentata in Alexandrina versione/' The late Professor Blunt happily described this version as " the viaduct ])etween the two Testaments/'' Pearson''s ^^ Praefatio Parse- neticad^-' should be read with care; and the Lexicon of Trom- mius^ (a Concordance to the LXX,) will be found of invaluable assistance. If not before, the phenomena attending quotations from the O. T. are now sure to attract notice. With a more curious eye than ever, will our Authorized Version now be perused ; and its renderings of hard passages compared with those of our older translations. These are conveniently exhibited in Bagster^s " Hexapla/'' which has the advantage of containing the Preface of our translators of i6i i. But the student soon finds that he has to seek in Beza and elsewhere, as well as to go back to the renderings of the Vulgate, if he would discover the clue to many of the interpretations in our authorized version. To the life- giving doctrines of Christianity, solemn attention must be constantly directed. Truly, the considerations may scarcely be enumerated, which S. PauFs writings suggest. His quick, fiery manner, so perplexing ! his divine logic, so difiicult to appreciate e ! some of his allusions, so dark and unintelligible' ! How extraordinary are many of his doctrinal statements S ! and ^ Veteris Inteiyretis cum Beza cdiisque '^ In S. Luc. i. 5 1 , reccritioribus Collatio in Quatuor Evan- ^ Prefixed to most editions of the geliisetApostolorumActis: inquaarmon LXX; and carefully edited by Archd. scepius absque justa satis causa hi ah illo Churton in his edition of Pearson's Minor discesserint disquiritur, — pp. 307 and 61. Works, vol. ii. p. 246-275. This learned little work (London, 1665) ^ Q^l. iii. 20. Avell deserves attention. It was written ^ i Cor. xv. 29. at the suggestion of Bp. Andrewes. The « Col. ii. 15, preface is by Bancroft. STUDIES. 140 The Study of Ecclesiastical History. [chap. his psychological sayings, how hard to explain satisfactorily ! The very narrative of his experiences, we often can but read with awe and wonder^. Now, what I am saying is, that if interest be once thoroughly awakened in subjects like these, a student is sure to be conducted profitably over a vast field of sacred learning. The very chronological, historical, and geographical difficulties which await him, are neither few nor inconsiderable. At the same time, let it be added for the comfort of those who are cut off from access to many books, that they are protected also from the danger of growing discursive ; are constrained to make the most of such helps as are within reach ; are induced to exercise a greater amount of attention ; and, not least of all, it is their prime felicity to be for ever thrust back on the divine record itself. It is not necessary to pursue these remarks into further detail. Two great omissions will perhaps be noted in what goes before. The works of the Fathers have not been made a dis- tinct head of study; and very little has been said concerning the study of Ecclesiastical History. The omission has not been unintentional. Some acquaintance with Patristic Theology will be obtained in the most interesting and useful manner, if its aid be first invoked in illustration of a definite portion of Holy Writ. And although, no doubt, the most systematic method of understanding the doctrines of the Church is to read Church History, it is thought that after mastering Eusebius and Bede, together with the usual epitomes which bring- the history of the Church down to our own times, a man will do wisely to take up the studv of Scripture itself, (in the manner already indi- cated,) before devoting himself exclusively to tlie records of the Church's fortunes. Nothing however is farther from the pre- sent writer's intention than to seem to dictate in such matters. He who j^refers the study of Ecclesiastical History to every other department of sacred lore, will soon discover how rich and varied a domain lies before him. The Acts and Canons of Councils, — the rise of heresies, — the history of Creeds and of Liturgies,— the lives of the Fatliers of the East and of the West, together with their works, — the growth of schools of Interpretation, — the history of dogma ; — and then, the develop- * 2 Cor. xii. 2-4. OX PASTORAL IV.] 'Studies which the Church recommends. 141 ment of corrnptions in the Church _, — the rise and progress of the Reformation, — the Romish and the Puritan Controversy, — our present state and our future prospects : — truly, he who should devote himself to the study of Church History in the first instance, would not be left behind by him who should pursue his studies in a different way. What a vast literature will he perforce be conducted OA^er ! To how many curious dej^artments of sacred learning* will he become inevitably intro- duced ! ...... And yet, when the practical difficulties in the way of a studious life are considered, — the supreme blessedness of becoming really acquainted with the Gospel of Cheist, — and (not least) the need which one entrusted with a cure of souls cannot but experience daily of enlarging his knowledge of Holy Scripture itself; — I cannot Imt recommend to those for w^hom these pages are chiefly intended, attention to the precious nar- ratives of the Evangelists, and to the writings of S. Paul, before any other thing. We may now proceed a step. — What did the Church specially mean when she asked if, besides the reading of Holy Scripture, we would be '^ diligent in such Studies as help to the knowledge of the same ?'' " What those studies were meant to be,'''' (says Professor Blunt,) ^^ is sufficiently manifest from the canon entitled ^ Concionatores,' in the Canons of 157 1, (the very year when our Articles were ratified,) and which enjoins the preacher to propound nothing from the pulpit which is not agreeable to the doctrine of the Old and N. Testament, or which the Catholic Fathers and ancient Bishops have not gathered out of that doctrine ^.^^ The Canons themselves, (not to say the Prayer Book, in many places,) re- peatedly appeal to " the judgment of the ancient Fathers, and the practice of the primitive Church^" ; as well as to the " decrees of the ancient Fathers'^ -." while to see how largely the Homilies are indebted to the same sources, it is only necessary to refer to the words ' Ambrose,^ ' Augustine,^ ' Chrysostom,'' ' Cyprian,'' ' Gregory,'' ' Jerome,^ in the index at the end^. Primitive Ca- tholic Antiquity then is the witness to w^hich the Church of ^Duties, &c. p. 85-6. — [Wilkins's Con- ^ Canon xxxii. cilia, vol. iv. p. 267. — Sparrow's Canons, ^ Canon xxxiii. p. 238. — Cardwell's SyvA)dalia, i. 126.] « Edited by the Rev. John Griffiths. STUDIES. 142 The Stud}/ of Prim it ire [chap. England habitually appeals and defers. In this spirit the study of the Apostolic Fathers has been already advocated ; and I ven- ture further to recommend Dr. Routh^s five volumes of " Reli- quiae Sacra}/^ together with his " Scriptorum Eeclesiasticorum Opuscula/^ as next claiming notice. It seems impossible to survey the table of contents of either of those two works with- out the profoundest interest. In the former, whatever precious fragments of the earliest Christian writers Eusebius has pre- served, are carefully edited and learnedly annotated : and what can be more aftecting than the tradition (recorded originally by Hegesippus, a.d. 152-173,) concerning the humble estate of tw^o of the Besposyni, — as oar Lord's kinsfolk after the flesh were called ; grandsons of Judas, the Lord's cousin ^ ? What more striking- than the frag'ment of Quadratus (a.d. 125) con- cerning the persons wdio were miraculously restored by Christ'' ? What more interesting than the explanation which Julius Afri- canus (a.d. 221—2) offers of the manner in w^hich the two gene- alogies of our Lord are to be reconciled^ ? — In the latter, are found Polycarp's Epistle, and the famous fragment of Irena?us, wdierein he relates wdiat Poly carp remembered of S. John : Hij)- polytus' Refutation of the heresy of Noetus, (wdio maintained that " Christ w^as the same as the Father ; and that the Father Himself was born, and suffered, and died :'') two of Tertullian's and four of Cyprian's treatises; the famous Sy- nodical Epistle of Cj^ril of Alexandria against Nestorius : two precious doctrinal fragments, — one by Gelasius, Bp. of Rome (a.d. 492-6) ; the other by Chrysostom, against Transubstan- tiation : together with the Canons of the first four (Ecumenical Councils. — To this enumeration may be added the late Charles Marriott's ^^Analecta Christiana," which contains several im- portant Patristic treatises. The point has now been reached w^here the " brook" wdiich long since '' became a riv^er ^/^ sensibly widens out, and becomes a sea. Pass the first three centuries of the Christian aera, and instead of a few rare tomes, we are met by voluminous authors, and a mighty literature. On so vast a field, we may not here » Euseb. iii. 10. The passage is re- •= Euseb. i. 7 : Routh, vol. ii. p. 2.^1- edited by Routh, Rcliq. vol. i. p. 21 ■2- 37. 15. ^ Ecclus. xxiv, 31. ^ Euseb. iv. 3 : Routh, vol. i. p. 24. ON pastoral IV.] Catholic Antiquity recommended. 143 enter. It sball only be said that a Divine can scarcely spend his leisure more profitably than in the study of the Fathers ; and that^ as a rule, the oldest of these are the best deserving of attention. If unable to achieve much in this department, a man may at least read Justin''s Dialogue with Trypho ; ])art of the great work of Irenaeus against Heresies : and make himself to some extent acquainted with Augustine, by reading either his treatise " De Civitate Dei '', or " De Doctrina Christiana", or " De Consensu Evangel istarum''^ He may easily m^fster the famous Epistle ^^ad Januarium''^, and that (the 99th) on the interpretation of i S. Peter iii. 19, 20. — Some of Tertullian^s, Cyprian^s^ and Chrysostom^s writings have been mentioned already. The attention of readers of less learning maj^ be con- fidently invited to the learned and judicious labours of the late Bp. Kaye, on Justin Martyr, Tertullian_, and Clement. It is needless to pursue the subject of Patristic studies any further. Quite certain is it that to one entrusted with a con- siderable cure of souls, a very limited acquaintance with the giants of old time, is all that is practicable. He will be glad of any occasion to extend that acquaintance. He will rejoice in any inquiry which sends him to the fountain-head ; and compels him to devote an occasional afternoon to verifying quotations. He will often curiously turn over the pages of Cavers " Historia Literaria"*^, as well as of Dowling^s " Notitia Patrum" : the first, giving a sketch of the lives, with an enumeration of the works, of the Fathers ; the other little work describing the contents of the several ^^ Spicilegia^^ and collections of '' Anecdota" which aj)peared from 1700 to 1839^. But the study of the Fathers is not for /imi. Let mature Divines who are blest with leisure gratify this taste as largely as they please. Such persons I am not here addressing. It may perhaps be thought, that so limited an extent of Patristic reading can be of little real service. But this is a mistake. On all subjects of chief importance the Fathers speak as it were nno ore ; and the instant a reader begins to attend to their utterances, some are heard to bear clear and decisive testimony on certain of those subjects. The way in which they appeal to the canonical books, — their entire submission to the ® Dowling continues Ittigius ; but is aJready sadly in want of a continuator. STUDIES. 144 The M>((h/ o/Enr/lish [CHAP. Word of God, -the witness they bear to the doctrine of the Blessed Trinity, — their language concerning the two Sacra- ments,— concerning Episcopacy, — concerning the Blessed Virgin, — on all such subjects their testimony is conclusive ; and makes a far deeper impression than if the same knowledge had been obtained at second hand. We were led to the foregoing^ remarks on the writings of the Fathers l)y the guidance supplied in the authoritative formularies of our Church. It even stands to sense that the opinions of those who were taught bj' the Apostles of Christ^, or by their disciples, must be deserving of far greater attention than the self-evolved imaginations of men of the present day. Those who lived earliest must perforce be the most trustworthy wit- nesses of that which was revealed in the beginning ^. But does it follow, because the ancient Greek and Latin Fathers are our best teachers, that we should be neglectful of the works of our own great English Divines ? Would it not appear, on the contrary, that the only reasonable question is, Which of our own writers have studied most assiduously in the school of the ancients, and most successfully reproduced their teaching ? Now, it is certain, that besides those famous Anglican doctors already enumerated, there exists a long succession of Divines deeply imbued with the spirit of Catholic antiquity; a few of whom, it will not be improper to enumerate. Than Bishop Andrewes, there perhaps never lived a profounder Theologian, nor one whose writings are better deserving of notice. Men are invited to make trial of his Passion Sermon on Lam. i. 12 : his Whitsuntide Sermon on S. John xx. 11-16 : the two on ver. 17 : and another on i S. John v. 6. Let them not be repelled by the antiquated idiom ; or diverted from the point, by the quaint manner of the writer. If they will read steadily ^ K\viu.r]$, 6 Kol eupuKas tovs /xaKaplovs melius ea fortasse, quae erant vera, cer- ^Airo(TT6\ovs Kal (TviJ.$e^\7iKu>s avTo7v ^Attoo-tSacov Si^iSayfievoi. — Ire- mordiis Christianismi, eo magis contra naeus Hceres. iii. c. iii. § 3, apud Euseb. haereticam pravitatem justissimas ob V. 6. causas valent." — And TertuUian, {adv. b " Antiquitaa," (in the well-known Marc. 1. iv. c. 5,) "Constat id verius words of a heathen,) " quo propius ab- quod prius, id prius quod ab initio, id erat ab ortu et divina progenie, hoc ab initio quod ab Apostolis." ON PASTORAL I TV.] Divines recommended. 145 and tbong'htfuUy on to the end, they will inevitably have recourse to Bp. Andrewes again. Young Divines should make a study of Bp. BulFs " Defensio Fidei Nicsense^'' (i68oj) and examine with equal care his " Ju- dicium Ecclesia? Cathoiicse trium primorum sseculorum de neces- sitate credendi quod Dominus noster Jesus Christus sit verus Deus^'' (1694;) — a work which procured for its author the thanks of the Gallican Church. Of both treatises, good English trans- lations have appeared ; but the Latin is excellent, and therefore easy. BulFs ^ Sermons' also should be carefully read : particularly those on the Intermediate State : on the honour due to the Blessed Virgin : on the difficulty and danger of the priestly office : on the different degrees of bliss in Heaven : on the nature and office of the Holy Angels. Especially let his discourse be studied, " Concerning the first Covenant, and the state of Man before the rall.'\..Bp. Bull is a writer of peculiar value; inas- much as he helps one so materially to lay the foundation of sacred learning. He deals nobly with those great fundamental verities, on which alone the after-structure can be securely built. It seems impossible to read the ^ Index Thesium' pre- fixed to his Defence of the Nicene Creed, without a thrill of unearthly joy. We may not go over other writers so much in detail. Some of Bp. Beveridge's Sermons have been cited already, and he is a Divine who deserves to be very largely read. — Those of Bp. San- derson are particularly valuable. He is considered by his learned editor to have advanced beyond almost any other English Divine " in a thorough understanding and hearty appreciation of the position, privileges, and duties of his Church and curse : '^ and may be regarded as one of the best interpreters of the mind of S. Paul. Though not so learned a man as Hammond, he was much his superior in judgment and critical clearness of under- standing ; and had by far the highest natural gifts. He was to Hammond what Augustine was to Jerome''. — For spirituality, and piety of sentiment, Abp. Leighton has no superior. The very titles of his Sermons are exquisite. — Bp. Cosin is full of learning and excellent Divinity. Read his two Sermons on the From Dr. Jacobson's Preface. From the Conversation of Canon Word.swortli. STUDIES. 146 Tlie studi/ of English Divinity [chap. Temptation, as a specimen of his skill in handling' Scripture. — For unction, Bp. Taylor stands unrivalled. As favourable speci- mens of his manner, may be cited his three Advent Sermons : two on "The Minister's Duty in Life and Doctrine:" his Sermon at the opening* of the Parliament in Ireland : that, called "Via Intelligentise ; " and his two funeral Sermons, viz. on the Lord Primate (Bramhall,) and the Countess of Carbery. — The works of Waterland and Jackson can never be resorted to without advantage. Those are among our greatest storehouses of orthodox learning and sacred wisdom. — Donne and Frant, Hall and Wilson, are full of sound doctrine and of practical piety. — On the R/Omish question, involving as it does so much of posi- tive teaching, Jewell, Cranmer, Bramhall, Crakanthorp, Laud, Barrow, and Stillingfleet are all to be sought after; and some of the most famous of their treatises should be very attentively studied. — Van Mildert's " Lectures,^' and Davison's " Discourses on Prophec}^"" are especially valuable to a young Divine. And he certainly will not find Dr. Wordsworth's " Occasional Sermons" least edifying"; for a reason which the very table of contents will sufficiently explain. — The works of other writers elsewhere recommended, I abstain from mentioning again in this place. But of modern theologians, none have surpassed our late learned Dr. Mill. In him revived the spirit of great Bishop Pearson. Everything which he wrote deserves to be read ; and how deeply is it to be lamented that he did not live to write more ! His chief works have been already described. Scarcely less admira- ble are his " Five Sermons on the Nature of Christianity," preached in 1 846 : while the " University Sermons," which he published in 1845, are quite a storehouse of sound Divinity and judicious exposition of Scripture. His style, it must be con- fessed, is not what is called ^ easy reading.' But, (in the words of a great thinker,) the question to be considered is, " how far the things insisted upon, and not other things, might have been put in a plainer manner-'." Let any one deliberately try to express more concisely what Dr. Mill expresses, or to express it better; and he will learn to put up with his style, as he finds it. This must suffice. It would have been a more prudent course, » Bp. Butler's Preface to his Sermons. ON PASTORAL IV.] recommended to English Divines. 147 doubtless^ to offer a formidable list of Divines^ and dismiss it with an exhortation to the study of them all. Many mil smile at the narrow domain which has been here mapped out. But let those be judges vvdio have discovered how much easier it is to describe ail that ought to be read^ than to master even a small portion of it. ^ Multum non multa/ is a capital motto for a student, — especially for a student of Theology. — Some again may be found to object that these are all writers of one school^ — men of one way of thinking : and the objection, if urged ]>y the modern freethinker, shall be freely allowed. But I take leave to declare that the school they belong to, is the school of the Apostles : and the men with whom they coincide are the Fathers and Doctors of the primitive Church. To Presbyterian and to Romish Dissent,, the Divines I have been recommending were altogether opposed : but they would have been even more implacable, if possible, towards that spurious Liberalism which seems to be nowadays coming into fashion. The lax and novel in Theology, was their abhorrence. To contend for the Truth, — (of which, somehow, we seem of late to hear wondrous little,) — this was all their care May candidates for the Ministry be respectfully reminded that '^^ caution is as necessary in the choice of books as of company ?^^ But what students are, above all, requested to notice, is, that their favourable regard has been solicited to writers of our own Communion. We are vindicating the claims of English Divinity , to the respect of English Divines. A sufficient tribute has been already paid to the paramount importance of the primitive Fathers. They are our great instructors; the fontal sources from which flov/s down that river, ^^ the streams whereof make glad the City of God : " but then they are fountains which lie far off among the everlasting hills ; difficult of access ; requiring to be approached with skill and caution; and, except at the actual fountain-head, often observed to flow in a tortuous, and a turbid current. To speak without a metaphor, — There exists in the works of our own best authors, a rich store of admirable Divinity ; and it is to be feared that many, in their zeal for Antiquity on the one hand^ or for German Rationalism on the other, are prone to overlook it, — to their own infinite loss, and the damage of the souls entrusted to their care. STUDIES. L 2 148 Relative merits of the [chap. Lord Bacon records his persuasion, — " that if the choice and best of those o])scrvations upon texts of Scripture which have been made dispersedly in Sermons within the island of Britain by the space of forty years and more, leaving* out the largeness of exhortations and applications thereupon, had been set down in a continuance, it had been the best work in Divinity which had been written since the Apostles^ time^/^ Sincerely impressed with the justice of this remark, I think it our duty to lift up our voices on behalf of Ue Fathers of our own Church. And because the relative claims of the ancients and the moderns do not seem to have been often explained, it may be allowable to add a few remarks on the subject. A modern, whether he be opening the sense of Scripture, or declaring the faith of Christendom, — is constrained to appeal to the Fathers. This, in itself, is a note of inferiority; and suggests that we shall do well ourselves to resort to the sources from whence our supposed author derived his knowledge. But besides that this would be inconvenient, and in some instances impracticable, let us consider whether there be not some counterbalancing considerations,, which go far to restore the balance between the ancients and the best Divines of our ovn\ Communion. I. And first, as for being receivers, not inventors, the ancients and the moderns are more nearly on a par than at first appears. The Fathers do not always achioioledge their obligations. It was not their manner so to do. Still less are they accustomed to name their author. Inverted commas and foot-notes as yet were not. The ancients however, generally, do but repeat what they had been taught by yet more ancient men, — by speech or by writing. Thus, Ambrose adopts so freely the sentiments, and even the language of Origen, that it is scarcely safe to quote him as an independent witness*^. When Jerome (A.D.398,) wrote his Notes on S. Matthew, he expressly stated that his qualification for the task was his acquaintance with what six Greek and three Latin Fathers had already delivered on the same subject ; and he insinuated that he ought to have studied * Adv. of Lcarninr/, p. 268. nonia, Eusebius bishop of Vercellse, Ru- *> 'Ambrosii pene omnes libriOrigenis finus, and Jerome, freely translated sermonibus pleni sunt.' (Hieronym.) Origen, — as Jerome himself assures us Hilary also, Victorinus of Patau in Pan- in his Epistles. ON PASTORAL IV.] Ancients and the Mode) ms. 149 all the Commentators before venturing- to put forth a Com- mentary of his own. Irenseus constantly quotes the authority of certain ^ Elders;^ men_, that is^ who were venerable in a.d. 177-197. In brief, the ancients no less than the moderns^ were in the main receivers only. To transmit the Truth in its integrity to their successors, was all their care. From the very first_, Divine Truth has been a -napahocns, or Tradition: not a thing to be discovered, but to be handed on^. Let me not be misunderstood. As the Bible is the sole depository of the Faith, so are the Fathers of the first four centuries collectivelij the sole authoritative transmitters thereof. We, one and all, are receivers ; and we are nothing more. For though we will try, in our turn, (God helping us,) to hand down the Truth in its integrity to those who shall come after, — yet we know very well that we shall not thereby attain to the rank of co-ordinate authorities. Here is no self-exaltation there- fore : still less any depreciation of the Fathers. But I am saying, that the Ancients, like the Moderns, did but " contend for the Faith once for all delivered^ :" handed it faithfully down^, — as we do ; and, for the most pai-t, did no more. c " In ea regula incedimus, quam Ec- clesia ab Apostolis, Apostoli a Chkisto, Christus a Deo tradidit." — (Pearson's Minor Works, ii. 11.) Consider the fol- lowing places : — S. Matth. sx\'iii. 20. 1 Cor. xi. 2 and 23, (comp. i Cor. xv. 3.) 2 Tliess. ii. 15 : iii. 6. S. Jude rer. 3. d S. Jude exhorts the early Christians iirayccvi^iaGoA rfj aira^ irapadodeiaj] ro7s ayioLs TricrTei. — S. Jude, ver 3. c Trenaeus, after recounting the suc- cession of Bishops of Rome down to his own time, remarks, — ttj avT^ rd^ei koI rfi avrfj Sidaxfi V '^^ o.iro tusv "KiroardXui' iu rfj (KKArjala irapddocns, kol rb ttjs aKrjdeias KTipvyjxa KaTTjuTTjKev (Is 'i]ijlus. H ceres, iii, c. iii. § 3, apud Euseb. v. 6. — Tertullian says, — ' Quid autem praBdicaverint, \_sc. pragdicatores quos Christus instituit,] id est, quid illis Christus I'evelaverit, ethic prasscribam non aliter probari debere nisi per easdem Ecclesias quas ipsi Apo- stoli condiderunt, ipsi eis praedicando, tam viva (quod aiunt) voce quam per epistolas postea. Si hasc ita sunt, con- stat proinde omnem doctrinam qu£e cum illis ecclesiis apostolicis matricibus et originalibus fidei conspiret, veritati de- putandam ; sine dubio tenentem quod STUDIES, Ecclesia ab Apostolis, Apostoli a Christo, Christus a Deo accepit.' — PrcescHp. Hcer. c. 21. (p. 209.) The two following passages from Ire- naeus are much in point : — Kat YloKvKapnos Oe ov ix6vov VKO 'AiroaT6\wv /j,a6r)rev6ils, Kol (Twayaarpacpsls -rroWols rQ7s rhv Xpi- (Trhv kwpaK6aiu, hXKa kol vwh ^ AttocttoKoov KaraaraOds els ttjv 'Aaiau, eV rfj iv "^tjxvpvri iKK\7]aia, ii:i(TKOTros, hu Kal Tj/iiels kwpoLKa- fieu iu rfj Trpurp rj/xwu riKiKia' ravTa Si- Sd^as ail, a Kal irapa twv ^AttocttSAwu e/na- Oev, OL Kal rj 'EKKArjcria irapadidooaii', ci Kal tx6va earlu a\r]6ri, Maprvpovatv tovtols al Kara t^v 'Aaiav iKKArjaiai. irdaai, Kal 01 ixexpi' vvv diaSe.SeyiJ.4uoi rhv YloXvKapirov, Contra Hcer. iii. c. iii. § 4, apud Euse- bium, iv. c. 14. — 'Quid enim ? Et si de aliqua modica quaestione disceptatio esset, nonne oporteret in antiquissimas recurrere Ecclesias, in quibus Apostoli conversati sunt, et ab eis de praesenti quaestione sumere quod certum et re Hquidum est ? Quid autem si neque Apostoli quidem Scripturas reliquissent nobis, nonne oportebat ordinem sequi Traditionis, quam tradidenint iis quibus committebant Ecclesias V — Contra JIar, iii. c. iv, 6 1 = 150 Relative merits of the [chap. 2. Aug'ustine individually was a theologian of amazing sa- gacity, acuteness_, and judgment; immeasurably superior to most of the Fathers^ : yet, even Augustine^s judgment as an interpreter must be thought faulty sometimes. Not to allude to the many places where he has erred through misapprehension of the meaning of the text, the following example occurs. Our Loud in a certain place says, — " My Father is greater than V\'' Augustine^s opinion here is quite unmistakable c. He declares repeatedly that the words were spoken with reference to our LoRD^s assumption of Man\s nature 'i. So indeed, in his note on the place, writes the great Cyril. Not so Origen, Atha- nasius, Basil, Gregory of Nazianzus, Epiphanius, Chrysostom, Cyril of Alexandria elsewhere, Vigilius, Hilary, Alexander of Alexandria., Victor Africanus, Phoebadius, Nicetas, John Damas- cene, Victorinus, and others. Their opinion was, that the words have reference to the Generation of the Son<^ : which is also the deliberate verdict of Pearson, Bull, and other of our greatest doctors, — notwithstanding the contrary decree of the Constanti- nopolitan Council of a.d. ii66, resting, as the Patriarchs there assembled alleged, on Patristic testimony^. Another interesting instance of (what I humbly presume to be) an error of judgment in the writings of Augustine, shall be added. He did not believe that it was Samuel indeed, who appeared to Saul. The emphatic declaration of Scripture that it was none other than the prophet himself,— the language ascribed to him, — the true prophecy recorded to have been delivered to Saul from his lips, — all conspire to prove that the plain words of the Spirit must here be taken in their plain literal sense. Certain it is that by the holiest and wisest of the Jews they were so understood; and the author of the book of Ecclesiasticus in the last verse of his xlvith " ' Unus Augustinus pise mille pa- '' So, in effect, in the following places tribus.' of his writings; especially those with *> S. John xiv. 28. an asterisk: — vol. ii. 611. — iii. p. 1. «= Although misrepresented by the 69S-700. — v. 887-8: i;:5i6. — vi. 55*: partial extract given from his 170th 594. — viii. 628 : 631: 645*: 646: 658: Epistle (vol. ii. p. 610.) by Bp. Pearson 660: 688 : 734 : 757* : 758 : 761 : 764. in his note (A) on Art. I. See the con- « Meij^'ora avrhv (prjirlv ws &i/ai)xof, text. There is one place however in ex.(^v apxvv Kara fx6vop rh i^ ov. Cyril. Augustine's writings which would have Alexand. Thesaur. c. 11, [vol. v. p. 85,] suited Pearson exactly, — viz. vol. vi. quoted by Pearson, p. 159, quoted by Bull, vol. v. p. 726. » Mai, iScnx>t. Vctt. Nova Coll. vol. iv. ON PASTORAL IV.] Ancients and the Moderns. 151 chapter^ has embodied that belief of God^s ancient Church. It was out of deference to Augus tineas opinion, I suppose, that the chapter in question is appointed in our Calendar to be read " only to ver. 20 J' But if Augustine sometimes errs; and if on such occasions we must look to Hooker, and Bull, and Pearson, to Waterland, and Jackson, and Mill, in order to know which opinion we may most safely hold; — what is to be said of the want of judgment sometimes displayed by such men as Clement of Alexandria and Ej^iphanius ? Nay, if on a deep doctrinal text like the former of the two above cited, we are compelled to distrust even Augustine, how shall we repose implicit con- fidence in the exegetical remarks of Irenseus, and Origen, and Tertullian, and Ambrose, and the Grregories, on texts of less importance ? — Deference to the ancients seems to be the reason why a famous place in S. Peter^s first Epistle (iii. 19, 20) has been generally thought to have reference to our Saviour^s Descent into Hell. Hernias, Irenseus, Tertullian, Hippolytus, Clement of Alexandria, Origen, Athanasius, Epiphanius, Cyril, Pseudo-Ambrose, Buflinus, have all helped to propagate the mistake, — which even appeared in the first draught of our Articles (1552) ; and still survives in the choice of the Epistle for Easter-eve ! It has been well exposed by Bp. Pearson in his great work. I scruple not to avow my conviction that in point oi judgment, the greatest of our modern English Doctors, — Andrewes, Hooker, Sanderson, Bull, Pearson, Barrow, Beveridge, Jackson, Water- land, Mill, — are no whit inferior to the greatest of the ancient Fathers ; even to those of the first five centuries : and that wherever a consensus of such English Theologians is to be obtained, their decision is ' worthy of all acceptation.'' 3. But when, from matters of theological opinion, we turn to questions of critical learning, it must be confessed that the ancients are altogether wanting, Augustine is found to have been very imperfectly acquainted with the Greek languages; g " Ego quidem Grsecse linguae per- like manner, it is recorded by Jerome, parum assecutus sum, et prope niliil." — " Hebrsei sermonis ignarus fuit : Grae- Contra literas Petiliani, ii. c. 38 : (vol. carum quoque literarum quandam auru- ix, p. 247.) ^ee ?iis>o De Trinitate,\\hA\\. lam ceperat ; sed Heliodori pi-esbjteri, Pro(£m. : (vol. viii. 794 ) — Of Hilary, in quo ille familiariter usus est, ea qu£e STUDIES. 152 Eelative merits of the [chap. and with the exception of Origen and Jerome, very few indeed of the ancient Doctors understood Hebrew. The Greek Fathers read the Old Testament for the most part in the version of the LXX,— the Latin Fathers read the whole Bible in Latin. On the score of critical learning ^ then, it is unreasonable to compare the ancients with the greatest of the moderns. We do not forget how entirely Augustine,— approaching Scripture through the Vulgate, — puts every recent Doctor to shame : nor yet how the most learned of the Germans, in matters of Hebrew scho- larship, have committed themselves to mistakes infinitely more gross than were ever made by the ancients. Still, the fact remains concerning the Fathers^ deficiency in respect of critical learning : and accordingly we have many a long piece of ratio- cination, founded on some transparent mistake'^. The Greek Fathers, inasmuch as the language of the N. T. was that in which they habitually discoursed and wrote, doubtless enjoyed an immense advantage over the rest of Christendom : but even Origen, — the learned editor of the Greek version of the O. T., — has a remark which proves that he was not aware of one of the fundamental rules respecting the Greek article; that, namely, which prescribes its omission before the predicate of a proposi- tion. On those words in the first verse of S. John^s Gospel, — KoX 0€os riv 6 Xoyos, he remarks : — " With infinite caution, and not by any means as one unaware of the niceties of the Greek language, does S. John occasionally employ and occasionally withhold the article. To Aoyos, he prefixes the article : but the appellation 0eo9, he sometimes introduces with, sometimes without it. His practice is to insert the article when the word Sens is used concerning the unbegotten Author of all things : but to withhold it when the Aoyos is spoken of by the name of 0eos/^ A strange notion, truly ! For first, it is not true that the sacred writers have distinguished between 0€os and u 0eoy ; and secondh', (as Bp. Middleton remarks,) — " The Evangelist could not have written 6 0eos without manifest absurdity ^.^ intelligere non poterat quoniodci ab Ori- S. Luke i. 1 5. — It ought in fairness to gene essent dicta, quaerebat." — Hiero- be added that the doctrine of the Greek nym. ad Marcellam, EpUt. cxli. article was very imperfectly understood, " See Augustine's Interpretation of till quite lately. Bp. Pearson's labo- the Psalms, pmsim. rious (but certainly mistaken) attempt ^ See Origen, hi lor. vol. iii. p. 46 C. to prove that Kvpios, without the article, ed. Huet.— Middleton, in lor, : also on is employed to designate the Eternal ON PASTOKAl, lY.] Ancients and the Moderns. 153 Altogether puerile are some of the dicta of the aneiei^ts on such subjects. To say the truths many of them took strange liberties with the text of Scripture^ from failing to appreciate the stringency of the laws of textual criticism. Immeasurabl}^ above us in general soundness of Doctrine,, and in the spirit of their exegetical remarks, "they are observed to reason as weakly as Cicero himself when they discuss questions of antiquity, or of philology. They can soar like angels, more readily than they can walk like men. In matters of Learniufj and Criticism, I repeat, the most learned of the moderns, as compared with the early Fathers, are as giants compared to men of small stature. 4. Then further, it cannot be regarded as a circumstance of slight moment, that when we receive teaching at the hands of our own Andrewes, or Hooker, or Taylor, or Laud, or Cosin, or Bramhall, or Sanderson, or Waterland, or any of the rest, — we are receiving what has stood the trying ordeal of fourteen, or fifteen, or sixteen hundred years. The interpretation, or the tenet, has survived every shock; and comes to us endorsed by all the piety, and all the learning, and all the wisdom of the intermediate ages. Is it a slight thing that in this far land, at this remote period, under these widely diverse circumstances, — notwithstanding party strivings, and shifting fashions, and the workFs hostility, and the faithless imbecility of man, — sacred Truth should survive quite unaltered? her form, her features, the very expression of her face, the same? and that a hand should be still seen pointing in the old direction, and a voice still heard crying, — ^ This is the right way, walk ye in it ? ^ Does not what so comes down to us awaken a sentiment of gratitude and respect towards modern Divines ? constrain us to acknowledge that we enjoy a consolation at their hands which the ancients, from the very nature of the case, had it not in their power to bestow ? 5. But, above all, (and with this I conclude,) there is this special satisfaction in what is delivered to us by an English writer of undoubted learning and authority; by one, therefore, who is at once versed in the learning of the ancients, and thoroughly imbued with Anglican teaching; —that tve knoiv we Son, — should make the moderns hum- Origen, himself a Greek, did not know ble. But how does it come to pass that better ? STUDIES. 154 The essential sujjerioi'itt/ [chap. ma^ accej[jt his statements. We may be generally/ sure that we are presented with the teackhuj of our own Church. Moreover, what he delivers comes to us in an entirely intelligible and available shape : which cannot always be said of what is found in the early Fathers. And I am not ashamed to say, that, jis an Englishman, and a member of a Church which I humbly love to think is the purest and best in the world, — it is no slight comfort to me to be told ichat results the Church of Eiujlamlj in her wisdom, has come to: — what points the same Church has omitted to pronounce upon : — and what conclusions she has without hesitation condemned. The moderns, in a word, the greatest of English Theologians, give us the Doctrine which is specially ours^. Need I yet add a few words to explain wherein the essential superiority of the Ancients, after all, consists ? In truth, they stand on a loftier platform than ourselves. Between us and them, ^ a great gulf is fixed.' They lived nearer the time of our Lord, and embraced as living realities the Apostolical Traditions concerning the doctrines of the Gospel. The great writers of the first four centuries whose works are in part preserved, are not nearly fifty in number : but those men were familiar with the works of scores of others which have since perished. And the schools wherein not a few of the Fathers studied, were presided over by mighty spirits which had received the torch of Truth from men who had been disciples of those who had listened to the Apostles of CHiiisxb. The consequence mig*ht have been foreseen. In those schools, a purer atmosphere was breathed ; and Divine things were habit- ually discoursed of atler a loftier fashion than has ever been attained by the moderns. Witnesses therefore are the primitive Fathers to a system of teaching in order to imbibe the s])irit of which, we must sit at their feet, and be humble. And it is worth observing that although, when the most learned of the !* " A quels vero Anglicanse Ecclesiaj 1,2.) Tlie links of this divinely-intended mens petenda est, nisi ab ejusdein Eccle- chain may be illustrated by an actual sia3 Scriptoribus ?" — Arclid. Welchman. instance. The thini;s which Polycarp, *> '' Now therefore my son," (says S. Bishop of Smyrna, had heard of S. John Paul, addressing Timothy.) " be strong the Evangelist, he will have committed in the grace that is hi Christ Jesus, to that faithful man, Irenoeus ; who will And the tilings that thou hast heard liave been able to teacli others, as Hip- of me amoiig many w itnesses, — the same i)olytus, (a.d. 200 ) also. Hippolytus was commit thou to faithful men, — who shall at the head of an important school of be able to teacli others also." (2 Tim. ii. Interpretation. ON PASTOHAL IV.] of the Ancients explaiutd, 155 moderns of set purpose expound a particular text_, they do it with pre-eminent judgment, ability, and conclusiveness ; yet are their obiter dicta, — their allusive references to Scripture, — by no means deserving of equal attention. When, on the contrary, a primitive Commentator makes such tacit reference, his allu- sive quotation may be supposed to furnish a clue to the detailed interpretation he would have offered, had it been his purpose to do so. In other words, the greatest of the ancients were more learned in Holy Scripture than the greatest of the moderns. To the ancients we owe that explicit Theology, for the proof whereof we refer to God''s Word. They vindicated those doc- trines often by lives of suffering ; or sealed their confession with their blood. They have taught us how to resist every fresh form of heresy; and have provided us with formulae whereby to record our acceptance of the Faith as it was " once for all delivered to the Saiuts.^^ And then, be it remembered, when we consult the writings of the principal Fathers, we are not appealing to the teaching of this or that Church : but to the records of ancient Chris- tendom,— from East to West ; from North to South. AVe have the consentient testimony of the five great Patriarchates, — E-ome, Alexandria, Antioch, Jerusalem, and Constantinople. Not the feeble utterance, here and there, of a single voice; but a mighty chorus of voices from Palestine and Syria, from Asia Minor and Greece, from Italy and Gaul, from Africa and the Islands of the Sea; all witnessing to the same great Catholic doctrines, all affirming the same essential truths. From Cle- ment, Bp. of Rome, a. d. 70, and Ignatius, Bp. of Antioch, A. D. 100, to Chrysostom, Abp. of Constantinople, a. d. 398- 407, and Augustine, Bp. of Hippo, A. d. 395-430, — we find one consentient attestation to '^the principles of the doctrine of Christ.^ So much, then, concerning' the proper subject-matter of Pas- toral studies: — concerning Patristic reading; concerning the study of English Divines ; and concerning the special claims which these last have on the attention of English clergymen. I have ventured to map out only a narrow domain, because, in a work addressed to men engaged in Pastoral duties, or expecting soon to incur the responsibilities of a parish, it would have been STUDIES. 156 Tlie Divinity of the Ancients [chap. useless to describe a course of reading for which few professed students even, have been able to find leisure. Not unaware am I that it has become the fashion of late to speak contemptuously of such a course as has been above recom- mended. The Divinity of bygone ages is represented as alto- gether antiquated and out of date ; quite a thing of the past. This is because some men suffer themselves to be misled by a supposed analogy between Physical Science and Theology : whereas the two stand in marked contrast to each other. So important a matter cannot be too clearly laid before those for whom these pages are chiefly intended. The essential dilFerence between Theology and every other Science is this ; that whereas the rest are progressive, Theology does not admit of progress. The reason is, because it came to man in the first instance not as a partial discovery, but as a complete Revelation. The Christian Faith, in full harmony of proportion, was " once for all (dVaf) delivered to the Saints.''^ Whereas therefore in the investigation of natural phenomena, men are eao*er to discover somethino: new, TheoloaT bids us & >j^y inquire for what is old. While Physical Science, directing her eager gaze steadily forward, ever aims at making fresh conquests. Theology is engaged \\\ '^ guarding^' \\eY " dejmsit^^' ; in^Iiold- ing fast'' her " tradition" '' ; in sufieriug none either to add, or take away from it aught c. And this has been her occupation from the beginning until now. To Physical Science, the obvious course is to explore a new way, and to find therein her highest reward : but the counsel of the SpirviT is, — "Ask for the old paths."*^ Xo other Science besides Theology can be named which for eighteen hundred years has been content to abide by one and the same text-book, as by an infallible authority; and to claim unconditional assent to her teaching 1)y simply proving that "/^ is ivntte)i^\" * I Tim. vi. 20. 2 Tim. i. 14. Coiup. cum placitis novis ? Porro id ratum tibi 1 Tim. i. 18. 2 Tim. ii. 2. fixumque in animo sedeat, nihil esse in '' I Cor. .\i. 2. 2 Tliess. ii. 15 : iii. 6. Religionem admittendum, nisi quod And consider i Cor. xi. 23 : xv. 3. certissimis Saciiv Scripturze testimoniis c Deut. iv. 2 : .\ii. 32. Rev. xxii. 19. confirmatur ; eaque omnia tuto satis ig- Eccl. iii. 14. — Oi;t' a.(p(^\e2v ia-riv, o{jt€ norari, quae sancti, tum Primitiva?, turn irpoaetlvai, (Arist. Eth. Xic. ii. 6. 9,) was Refonnato Ecclesia? Patres ignorarint : the lieathen notion of a perfect \v.»rk. id demum verum esse quod primum." — J " Quid enim Religioni, mille et Archd. Welchman. septingentos annos natse, jam tandem OX PASTORAL IV.] not a tliuKj of til e Past. 157 Cite whichever other branch of learning you please^ and its earlier professors must be allowed to be immeasurably left behind by those who represent the same Science at the present day. The very reverse is true in the case of Theology. Au- gustine is g-enerally in advance of all his modern readers. The ancients_, as a rule^ are in advance of the moderns. Hence the sayings " Philosophia quotidie progressv, Theologia nisi regressu non crescit^.^^ If, in sacred Science^ we resort habitually to the fountain-head, it is because we know that there the water flows the purest. We must go back to the writings of the ancient Fathers if we Vv^ould catch the echoes of the inspired teaching of the Apostolic age. From all that has been said it will follow that no attention can be paid to novelties in Theology. In this subject-matter, (to cjuote the striking words of Bp. Pearson,) ^'^ whatever is certainly ^letv, is certainly /^Z.^^.'''' It is the highest praise of a modern doctor that he faithfully reproduces the teaching of the primitive age. The shallow school now in fashion, as I began by saying, represents such views as obsolete. It delights to set up the coming sera as a rival to the Reformation period. There came then, there is coming now, (it is said,) a great burst of light. We may be excused for declining to discuss a purely conjectural anticipation. We request only that it may be remarked that, as far as Theology is concerned, the method of this new school stands in striking contrast with that adopted by the Fathers of the Reformation. Their appeal was ever to the ancient writers : and they founded their claim to be heard on repeated proofs of their substantial agreement with them. A singular and striking illustration of the reverence which they entertained for Antiquity is furnished by the Index to the publications of ^the Parker Society / in which the mere references to the quotations from Chrysostom, fill thirty-one columns; while those to Augustine extend to no less than seventy -six ! ® " Hsec ipsa est Religionis natura ut nisi regressu non crescit. Cupio itaque non animi sagacitate invenienda, non vos in studio theologico, rebusque divi- ingenii facultate excogitanda sit, sed ab nis, ad antiquitatem qusereudam, am- iis, quorum curae commissa est, pruden- plectandam, veneraudam perducere." — ter recipienda, fideliter retinenda Pearson's Minor WorTcs, ii. 9, 10. Philosophia quotidie j)ro(/ressit, Theologia STUDIES. 158 Theological Science unaffected [chap. Do we then assert that no advan<:>e has been made in the knowledge of the Scriptures since the lieformation ? Far from it. The advance in textual Criticism has been slow and steady ; and we have been in consequence brought a little nearer to the sacred autographs. In grammatical science great progress has been made. The doctrine of the Greek article, in particular, has been investigated with singular success; and the happiest results have attended the study of particles and prepositions. Even geography, chronology, and ancient monuments have done something (wondrous little truly, but still something,) for us. But what we say is that all the forenamed Arts and Sciences put together have not revealed to us one new doctrine ; have not modified, in the slightest degree, one old truth. Nay, (not to speak now of the vagaries of Physical Science,) we are con- strained to remember how the most promising of our allies. Philology, from first to last, has been guilty of considerable eccentricities of her own. Thus, she once tried to persuade us that the names of certain musical instruments mentioned in the book of Daniel are certainly Greek ; and therefore requested us to look on Daniel as a late book. She has since found out that the names in question are Semitic, and has therefore reversed her decision^. She once flattered herself that by observing -where the words ^ Eloliim" and ^ Jehovah^ occur in the Pentateuch, she could discriminate the hands of different authors. She has again asked leave to think quite differently ^. Winer considers it truly amazing that, thirty or forty years ago, German Philology used to lecture the Apostles, telling them what conjunctions they ought to have employed ; so that, in her view of the case, there were scarcely half a dozen passages in the whole compass of S. PauFs writings in which the Apostle had not selected the wrong particle. She has since seen her error and repented. — But the point to be observed is, that Theological Science cares nothing for all this. The vaunted progress of modern Thought and modern Science, of which we hear such exaggerated ac- counts, (tending certainly to foster a marvellous degree of self- a See Bp, Chandler's Vindication of R. Payne Smith's Messianic Interpreta- the Defence of Christianity, \ol.u. p, ayto tlon, d<.c. p. 289-292, 63. Dr. Mill's Observations on the at- ^ See the Quarterly lieview for April tempted application, &,c. p. 64-6. Rev. 1863, No. 226, Art. V. ON PASTORAL IV.] by the 2'>^' ogress of Physical Science. 159 complacency in certain quarters^ has hitherto proved unable to render Theology ani/ assistance at all. As for reversing her decisions, — since " modern [Physical] Science^'' is occupied with a distinct subject-matter, it is not possible that she should ever even remotely afiect them : v\diile " modern Thought^'' will as- suredly find herself anticipated and outstripped by the Ancient of Days. For the last time : — every other Science ma}^ shift and change, — make progress or give way; but Theological Science stands immutable for ever. She is exacth^ where and what she was in the beginning. — These remarks will explain, and it is hoped sufficiently vindicate the reasonableness of that course of study which has been recommended in the preceding pages. There remains a method by which men may extend their knowledge; obvious indeed, yet, so prolific in usefulness, that no apology should be required for describing it. I am addressing those who would fain enlarge their acquaintance with that Science which they profess to teach : but whose shelves are slenderly furnished; and whose opportunities of regular access to libraries are few. On finding oneself in a Theological Library, instead of that desultory survey of the shelves which results in nothing, it is an excellent practice to fasten on the works of some great Divine with whom one is unacquainted ; and carefully to survey the nature of his writings : — Sermons, so many, and on such and such topics : Controversial works and Treatises, so many ; the subjects such and such. A man may soon acquire the art of handling books of Divinity v/ith profit. A hint may be gathered from the very inspection of the collected works of an author who was esteemed in his generation. Above all, it is discovered with astonishment what laborious achievements have been made in every department of Theology, the very existence of which were not so much as suspected ; how abundantly the Armoury of the Church has been furnished with approved weapons for almost every danger with which the Faith may at any time be threatened. And the method just described will be found especially useful if a student would obtain some familiarity with certain multi- tudinous and ponderous tomes, which, though discoursed of by many, are investigated by but few. Costly, bulky and scarce, — STUDIES. 160 A hint to Students [cHAP. by most men, the works of the Fathers are unattainable. But there is nothing to hinder the most unj^retending student from making the acquaintance of nearly all those ancient worthies; even if he is conscious that he can never become intimate with more than a few of them. I am saying that it will be found a great gain_, even to turn over the pages of an ancient Father. A single afternoon, at intervals, spent watli the best edition of the works of each of the following : — Justin Martyr ; Irenaeus ; Hippolytus ; Ter- tuUian; Origen; Cyprian; Clement of Alexandria ; Athanasius; Ambrose ; Hilary ; Basil ; Cj-ril of Jerusalem, and his namesake of Alexandria; Gregory of Nyssa, and his namesake of Nazianzus; Jerome ; Epiphanius ; Chrysostom ; Augustine : — a single after- noon, I say, so spent, by a fair scholar, of a curious and in- quiring tm*n, camiot fail to be prolific in advantage. He will learn the titles of their several writings ; the extent, nature, and general method of each. Here and there, he will read a column, — ^the exposition of a parable, or a disputation on some hard text. A portion at least of the editor's preface, he will find time to examine. If he is wise, he will prepare himself for what he is about to do, by reading the biographical ai-ticle in Cave's ^ Historia Literaria;' and by providing himself with the means of recording his own passing impressions. How surprised will he be with the contents of these several writers ! So large a number of ^ Epistles' : — so many ' Sermons' : — so many exegetical works under the title of ^ Homilies' : — so many controversial treatises ! Then, that so many Fathers should have written on the Hexaemeron, or Six Days of Crea- tion ! and that such a mass of ' Quaestiones' should be found on hard places of Scripture ! Lastly, so many works never heard of before, on subjects which are sure to suggest inquiry ! In no other way can any but a professed student hope to acquire the slightest practical acquaintance with the original sources of many an important department of Sacred literature. Such are the ' Concilia,' or Acts of the Councils, (the largest edi- tion extending to thirt3^-seven folio volumes) : — Wilkins' scarce and valuable collection of British Councils, in four volumes folio » : * Concilia Magnce Britannice et Hi- ad Londincnum, A.D. 1717. London, bernice, a Si/nodo Vcrolaviiensl ; A.D. 446 1737. ON PASTORAL IV.] of Sacred Science. 161 and the several lesser collections of Ecclesiastical Laws and Canons which have been from time to time published, as that of Beveridge concerning the Greek Church b, of Johnson con- cerning the English c. — The many Patristic remains, or ^ Spici- legia/ which have appeared from time to time ; some of which are rare, and almost all expensive ; the results of the learning and research of Combefis, D'Acher}^, Mabillon, Baluze, Mont- faucon, Martene and Durandus, Assemanni, Fabricius, Gallandius, and (though last, not least,) Angelo Mai, whose ^ Script orum Veterum Nova Collectio,' in ten volumes 4to. appeared in 1839- 44 : such curious works as these are surely worth reaching down from the shelves of a great library, and turning attentively over, — even if a dozen walks and as many parties of pleasure must be forfeited in order to procure that privilege. — Are not the ' Catenae^ deserving of something more than a cursory exami- nation ? — Coming down to a later period, is it not worth while to make oneself aw^are, by personal inspection, of the existence of such Commentaries as that of Tostatus on almost the w^hole of Scripture, in thirteen folio volumes ; the curious compilation of Barradius, (on the Gospels,) in three folios ; that of Nicolas Lyra, (on the whole Bible,) known as the ' Glossa Ordinaria,^ in six ; those lastly of Cajetan, and Calvin, and Luther : not forgetting the dense folio of Pererius on Genesis ? What a mere blank to the minds of most men does Theology present, from the days of Bede down to long after the age of Wickliffe ! Are not the works of Lanfranc and of Ansel m worth inspection ? They were mighty Divines ; and they fill a con- spicuous place in Ecclesiastical history. It will be surely instruc- tive to devote to either of them the leisure of at least one after- noon. And then, it cannot be necessar^^ that one should go down to the grave without so much as once setting eyes on the works of those giants of old time who formed the mind b Synodicon, sire Pandectce Canonum cum prcefatlone. A. Neandri, Berol. 1839. SS.ApostolorumetConciliorumabEcclesid 8vo. Groecd receptorum. — 2 vols, fol, Oxon. <= A Collection of the Lazes and Canons 1672. (Beveridge also published Codex of the Church of England, from its first Canonum Ecdesice Primitivcn xindicatns foundation to the Conquest, and from ac illustratus.) ... A useful little book the Conquest to the reign of Henry VIII. of this class, easily procurable, is Canones Translated into English with Explanatory App. et ConcUl. scecc. iv. v. vi. vii. Gr. A^o«€S, by John Johnson, M. A. (edited by et Lat. varr. lectt. et notis H. T. Bruns, the Rev. J. Baron. Svo. Oxford, 1850-1). STUDIES. M 162 The Schoolmen. [chap. of Europe from the days of Abelard (1079- 1 142), or rather of 'the Master of the Sentences/ Peter Lombard (a.d. 1150), down to the sera of the Keformation ; and who have left their impress on the literature and language of every civilized countiy on the face of the globe ! ' The school-authors' are alluded to by name in the Xlllth Article of om- Church; and our Re- formers are found to have been so familiar with their wa-itings, that, (as Abp. Laurence has shown,) the language of the Schools, not that of Geneva, is the real key to the Articles : not Calvin, but the Schoolmen w^ere contemplated by those who drew them up. Hooker's familiar reference to ' Thomas' shows us that he of Aquino was something more than a name to the author of the ' Laws of Ecclesiastical Polity.' Shall it provoke no curiosity at least to survey these writers? the works of the last named {1124.-12'] 4) in eighteen folios: not to say those of Albert (11 93-1 380), his master, in twenty-one? Shall we not desire to see what kind of books Duns Scotus and William Ockam, living in the first half of the fourteenth century, have left behind them; and even to scan the voluminous tomes of such men as Alexander of Hales and Bonaventura, who lived about a century earlier? The ' Summa totius Theologite' of Thomas Aquinas, at least, every Divine should have handled with some attention Lastly, shall not a student once in his lifetime inquire after Baber's facsimile of the ' Codex Alex- andrinus;' take it into his hands, and idealize somewhat of the difficulty of collating a very ancient text ? It is absurd to ask, — Of what avail will be acquirements so slender as these? We reply, — That it is impossible to foresee what a very small amount of knowledge may lead to : that humility will at least be taught, when it is discovered how limited is our own sphere of vision : that a rapid survey of a remarkable country will at all events give a notion of its general features : and that an ecclesiastic is bound to be aware of what ecclesiastics have written. Is it nothing to have looked on Palestine from the height of Pisgah, though one may never hope to enter and possess that pleasant land ? Here, I lay down my pen. Were I to press the subject further, I might seem to be writing for professed students; whereas those only are contemplated who are able to give to ON PASTOKAL IV.] Literature of the day. 163 the study of books but a secondary place. Were I^ on the other hand^ to deflect from Theological ground, I should be doing violence to my own convictions, and betraying the sacred cause I have at heart. '^ Will you be diligent ... in reading of the Holy Scriptures, and in such Studies as help to the hnoioledge of the same, laying aside the study of the world and the flesli T' — is the inquiry in the Ordinal. It is urged by some, that unless the Literature of the day be kept pace with, a parish priest knows not how to direct his public teaching; and that his influence in society suffers from his inability to sympathise with those among whom he lives. There is some truth in this; but the disadvantage is often overstated. On the other hand, there are but twelve hours in the day; and since those which an active Shepherd of souls can give to reading are of necessity few ; it is for him to decide how many shall be given to secular literature. It cannot be doubted that conformity to the world ought not to be the rule of Ministerial life ; and that we shall lose more than we shall gain by assimilating our literary pursuits to those of the age. As it is our business to live above the world, to cultivate loftier desires, and to see objects as they appear in the light of Divine Truth, — so should our studies be distinctive also. They should familiarize us with a purer atmosphere of thought ; furnish us wdth better motives ; acquaint us with higher aims. It is one thing to narrow the platform of intellectual training", and dwarf a youth by giving him " a theological education -." quite another, to make a man a Theologian ; if the knowledge of Divine things is to be his yqxj prqfessio7i. Let a few lines be devoted to a question w^hich is sure again and again to present itself; and which, in the end, becomes a formidable difl[iculty ; namely, — How shall the results of reading be registered, so as to be always available? To keep a note- book is obvious ; but such books have an unfortunate tendency to multiply, until they create a difficulty of their own. It is thought, however, that the margin of a Bible and of a Prai/er Book may relieve a student in the simplest and most efficacious manner. There, as far as practicable, let him preserve his references ; for copious extracts, (if he has the taste for making them,) must of necessity have a place apart. A small Bible and STUDIES. M 2 164 A caution. [chap. iv. Prayer Book, especially if interleaved, will afford space for quite as much as can possibly be requisite, in addition to the title of the work and the page where the valued piece of information is to be found. Frequent use of two such tomes will keep before a student the fact of his possessing* those references ; and the books, from their very nature, may be easily made an index to the theological and liturgical reading of a life. This chapter shall be closed with a caution proper to our immediate subject; the need of which it is suspected will be generally admitted with mingled shame and sorrow. Let us be on our guard, lest, while we are improving in theological know- ledge, our intellectual convictions should advance irrespectively of our moral and spiritual progress. It is a terrible snare to the student of Divinity that he should grow enamoured of the beauty of the Science to w^hich he gives his heart, while it is working in him no corresponding graces, — no like loveliness of character. We have spoken of the study of the Bible, — of the study of the Prayer Book, — of Pastoral studies in general ; and are about to pass on to a distinct subject. I cannot dismiss this last topic \vithout reminding others, — without reminding my- self,— that our attainments will be all a deceit unless the result be Holy Living, and a closer walk with God : that we shall inform ourselves in Divine things to little purpose, (rather to our own condemnation !) unless the end of all be to conform ourselves more to the image of Him who for our sakes died, and was buried, and rose again. ON PASTORAL STUDIES. CHAPTER Y. ON PREACHING, AND SEEMON-WRITING. ''EKaoTo? 5e jSKeTririo ttwj iiroLKohofxi'L. JJEFORE any remarks are offered on the subject at the head of this Chapter, something" of a preliminary kind must be established. It were vain else to review difficulties and to sug- gest remedies. The earnestness of our endeavours will depend on the estimation in which we hold the ordinance itself. Now_, if any one is prepared to regard the Sermon merely as a part of his ^ Sunday duty/ — the established mode of passing the last half hour in church, (and t/iat half hour, rather a dull one ;) — this man has so much to unlearn, that not a step can be taken, until his mind has been disabused of notions which it is to be wished were merely a matter of tradition among us. To defer till Saturday morning all thoughts about the irksome duty of the morrow, — conscious of the pile of well-worn manu- scripts in the closet : — to select without regard to the occa- sion;— and finally, without even mastering the subject afresh, to deliver oneself of a composition, — original indeed, but with- out one spark of originality, — to a drowsy audience, in a droning voice : — week after week, month after month, year after year, to be content to inflict on a half-empty Church these dreary platitudes ; these truths which are no better than truisms : — far be all this from you and from me ! But it will be said that such a method all must condemn. Take the case then of one who, acquitting himself with pro- priety in the pulpit, is content to survey empty pews and a listless congregation. Not a fourth part of those who sliould ON PREACHING, AND SERMON-WRITIN(f. 166 Responsibility, and rare [chap. be in Church are present; and yet the preacher puts up with the phenomenon, as if it were a matter of course. ' I open my Church/ (he has been heard to say :) ^ and if people will not come, the fault is theirs, not mine/ You perhaps venture to suggest that the congregation is inattentive. ^ Country congre- gations' (you are told) ' never are attentive.' It is implied then, that there is no help for it : that a sparse and careless auditory is the established portion of the village Pastor. I am persuaded that before a single remedy is proposed for phenomena so deplorable, men must arouse themselves to a truer sense of their responsibilities, and learn to take a very different view of their pulpit ministrations. Is it really con- sidered by all, that when they stand with their flock before God at the Last Day, and He ^requires it at their hand a,' — they will have to render an account to ^the chief Shepherd'',' not only for ' the sick,' and ' the broken,' and ^ the lost ;' but for those also who received not their portion of meat in due season ? What were the lessons of holiness conveyed to those poor sheep? How were the Gospel mysteries unfolded to them ? They lived with but slender consolation ; and what they enjoyed w^as not of their Pastor's providing. They died with a clouded hope ; and even that hope was not of kis pro- curing. Do we, I ask, bear in mind that to show men the way of Salvation, we open our lips : to instruct them in God's Law, — to acquaint them with God's ways, — to remind them of God's will ? Is it remembered that the only chance which the great bulk of the people have of attaining such knowledge is from Sermons, — which Hooker therefore does not hesitate to " esteem as Keys to the Kingdom of Heaven ; as wings to the soul; as spurs to the good affections of men; unto the sound and healthy as food; as physic unto diseased minds <^?" Do we consider that our pulpit ministrations must put them on their guard against the Tempter, acquaint them with the nature of their hope, and guide their footsteps into the way of peace ; or that nothing which we can ordinarily do will convey any of these helps? — If the solemnity of the Preacher's office, the awfulness of his responsibilities, were but duly weighed, it is « Ezek. xxxiv. lo. ^ i S. Pet. v. 4. Comp. Hebr. xiii. 20. <= Eccl. Pol. V. xxii. § I. ON PREACHING, v.] Opportunity of Preachers. 167 hard to believe that an empty Church and an inattentive audience would be ever anything but a source of grave dis- quietude; of searching self-inquiry^ and the keenest self- reproach. Think again of the rare opportunity which is ours. Not, one turn in a weary debate, where many are speakers, and where a skilful opponent may succeed in making the worse seem the better cause : — not, an occasional oj)portunity, at irregular in- tervals, in an uncertain place : — not, an unwilling auditory : — not, an uninviting or unimportant theme. Everything, on the contrary, is in our favour. Twdce a week, — for half an hour, — amid profound silence, — in a consecrated edifice, — on the most interesting of all subjects, — before persons who come on purpose to listen, — who certainly will not depart until we have done speaking, and who desire nothing more than to be gratified by what they hear : — strong in the sense of our Divine com- mission, and stimulated by the presence of the objects of our care : — O, is it not incredible that we should be dull and unimpressive ? Must we not be ourselves ' twice dead, withered away,^ if we can at such moments be unreal in the deliveiy of our message ? What hope is there for a man who, — time, place, and opportunity provided,— is content, year after year, to waste the (upwards of a hundred) half hours which were given him that he might hasten the coming of Christ^s Kingdom? — content, I say, to drivel out lifeless conventionalities to empty benches or to a sleepy crowd; calmly laying the blame of the people's inattention anywhere except at his own door? Above all, what is to be thought of the generalship of one who can throw away such capital opportunities ? Is it not as if a com- mander, engaged in an arduous campaign, but whose artillery once a week occupied an eminence which commanded the enemy's position, should waste that weekly opportunity by I'egularly omitting to fire? For indeed the power of the pulpit, as an engine for good or for evil, is so prodigious, that we cannot afford to slight it^. We complain of the slender churchmanship which prevails throughout the country : but have we not the remedy, to a great extent, in our own hands? Whose fault is it but our ^ This has been illustrated from History by Blunt, p 14 1-3. AND SERMON -WRITING. 168 Importance of [chap. own that the people are not on our side? We have their ears, at least once a week ; an advantage enjoyed hy no other class \vithin the community. Then again, the estimation in which, individually, we may hold this ordinance is no longer important. The ideal order has been reversed. The Sacrament of the Lord^s Supper is slenderly attended, and Prayers prove powerless to draw a congregation. The great object of attraction is found to be the Sermon. We may regret this; but to overlook it is impossible. We must deal with things as we find them. It may comfort some to be reminded that Chrysostom, preaching at Antioch on the feast of the Epiphany, a.d. 387, complained bitterly of the congre- gation; many of whom when his Sermon was ended hurried noisily out of the church, instead of waiting for the Sacrament Vk'hich was to follow a. And then it is to be observed that the temper of the age is such, that we have no alternative but to bestir ourselves. We cannot slumber in the pulpit, even if we had the desire. A cen- sorious spirit is abroad. More than ever is required of us. We are all, in a manner, marked men. And it is well that it should so be. Let us even coui*t criticism. Let us not despise the rude attacks of the public press, — however unreasonable and unfair, — if by any means we may be provoked thereby to greater earnest- ness in our vocation. Nay, must we not confess that although in a most unfriendly spirit, and side by side wdth the sug- gestion of preposterous remedies, a blot in our practice is some- times indeed hit ? Surely, ' fas est etiam ab hoste doceri.'' It shall be assumed then that we are agreed as to the necessity of a full Church in order to the efficient discharge of this great function of our office. Before letting down the net for a draught, we must be sure that the multitude of fishes is there. If the sheep be away, of what avail is it to point to green pastures and cool waters ? We must absolutely have the flock before us on Sunday, and they must be kept wakeful and attentive while we are delivering our message. Let it not be suspected, from what goes before, that we unduly magnify the Preacher's office, or forget the subordina- tion in which it should stand. ^' One of the greatest curses » Opp. vol. ii. p. 374, D, E. ON PREACHING, v.] the Preachers office. 169 of Protestantism/^ has been " the setting up F reaching above Prayer ; the gratification of the itching ear above the elevation of the careless heart; the magnifying the man, and despising his office ; the monstrous and godless belief tacitly indeed,, but firmly, held, that we derive a greater share of the covenanted gifts and graces of God^s Spirit, according as we happen to be more or less pleased with the elocution, or style, or manner, of the Performer^\" Heartily responding to this sentiment of a writer whose opinions were equally characterised by piety and wisdom, we yet boldly insist, (as he would have done,) on the duty incumbent on us of making* the most of every function of our office ; Preaching, among the number. We shall not value the Liturgy less, because we have laboured hard to make our Ser- mons ejffective. Our danger begins only when we systematically neglect some part of our duty ; be it private Study, or parochial Visiting ; catechetical teaching, or ministerial watchfulness ; Prayer, or Preaching. Let it be added that the Divine last quoted, furnished in his own person an extraordinary instance of impressiveness in the pulpit. He could afford to speak some- what disparagingly of a department in which he himself so conspicuously excelled. But without giving undue prominence to the Sermon, we must acknowledge that it was evidently meant to occupy a considerable place in our esteem. The Gospel opens with the preaching of the Baptist. Our great Example commenced His Ministry with a Sermon; and charged the Twelve and the Seventy to preach, whithersoever they went. He Himself preached in the synagogues throughout Galilee ; and after His departure. His divinely instructed Apostles delivered their ' word of exhortation for the people^ in the course of the Sabbath service, with memorable effect c. Of S. PauFs discourse at Troas it is recorded that it lasted from evening till midnight ^ : much of his affecting homily addressed to the elders of Ephesus, is even recorded at length « : and when he speaks on Areopagus, he is held to be the type of an accomplished preacher for ever- more. Was it not after S. Peter^s memorable sermon on the •^ The study of Church History recom- " See Acts xiii. 15 ; 42-44 : 48-49. mended, — a lecture bythe late Rev. Hugh ^ Acts xx. 7. J. Rose, p. 54-5. ^ Acts XX. 17-38. AND SERMON-WEITING. 170 Tlie remedy of an Order [chap. day of Pentecost that there were added unto the Church ^ about 3000 souls'* ?' What but Sermons are the vehicles of some of the best Divinity of ancient days ? Then lastly, Preaching is a part of our ministerial commission ; an integral element in the Service of the sanctuary: and we charge those who bring infants to Baptism, to ' call upon them/ hereafter ^ to hear Sermons/ How all this is to be made light of, I see not. To depreciate an institution established on such a basis and confirmed by such sanctions, is surely a strange way of showing our reverence towards Almighty God. If we know anything of half-empty churches, — a disaffected and (in Divine things) ignorant people, — may we not attribute it, in part, to the neglect of the ordinance of Preaching ? But then, some earnest men, disgusted by the apparent in- efficiency of their own pulpit ministrations, are inclined to adopt new and violent remedies for the evil. Their projects are such as these. I. Some are for erecting Preaching into a separate function, to be reserved for such as have the gift. Let eloquent persons, (it is said,) who are at present lost in small or remote cures, be drawn forth. Duly licensed by the Bishop, let them periodi- cally make the circuit of a diocese ; and with the sanction of the Clergy, go about preaching. They might awaken slum- bering consciences ; and attract persons who seldom or never went to church before. This has a plausible sound. Everywhere, the advantage of occasionally invoking the help of an eloquent neighbour, is fully recognized. A stranger can say things which the ordinary occu- pant of a pulpit cannot say so well. In manner, method, mat- ter, the two men are sure to differ. The very circumstance that a stranger will preach often draws a congregation ; and what is said is attentively listened to, because the speaker is a stranger. All this is obvious. Obvious too is it that at some definite season, under episcopal superintendence, and with the concur- rence of the local Clergy, a species of Home-mission, having its head quarters at some provincial town, might occasionally be productive of admirable fruits, — especially in the more neglected parts of the Lokd's vineyard. It may be observed in passing » Acts ii. 41. ON PREACHINGj v.] of Preachers, considered. 171 that the more of system which could attend such an endeavour, the greater would be the gain. All this has been attempted for some years past in the Bishop of Oxford^s diocese, with excel- lent results. But the establishment of a distinct Order of Preachers is a widely different question. However attractive it might prove, would it promote the cause of sound Religion, and increase the spiritual welfare of the peoj^le at large ? I am persuaded of the contrary. All such proposals are founded on a mistaken view of the Preacher^s office ; which is, to administer Christian knowledge to Christian people : not to tickle the ear by oratory, and to draw a crowd, as if the man were an actor. A parish does not require to be converted once a week. And 2vho but the appointed shepherd should feed his own flock ? Then further, — Where a man is a stranger, he cannot know the wants of a parish ; and to draw the bow ^ at a venture,^ is not the way to hit the mark. Plenty of eloquence there may be, but can there be much reality, in the stranger who is for ever addressing a fresh auditory? On the side, again, of those who listen, will there not arise a strong sense that no personal bond whatever exists between the preacher and them- selves ? He is not their Diocesan, — nor their Archdeacon, — nor their Pastor. What does he here ? Will the people depart, to amend their lives, — or to criticize the performance? In the meantime, to what would this system reduce the parish Priest, — the man whom God has charged with the responsibility of the entire flock, and who has to bear the burthen and heat of the day ? It permits him to discharge the office of reader in his own church : of cottage-visitor, schoolmaster, relieving officer, and manager of the clubs in his own parish. A truly useful functionary ! But all consideration and respect will be infallibly transferred to the glib orator of Sunday, who taught the congre- gation to experience unwonted emotions ; and in whose keeping they already consider their spiritual life to be. — I pass on. 2. Another remedy which has found strenuous advocates, is the system of open-air preaching, or something analogous to it. You have no alternative, (it is said,) but to go after those who will not come to you. It must be admitted that in densely populated districts, there AND SERMON-WRITING. 172 Open-air Preaching. — Special Services, [chap. is much to be said in favour of this expedient. No traditionary dread of indecorum, no fear of censure or apprehension of ridi- cule, can be allowed much weight, when it is a question whether men are to live or to die. But in no country parish, do I believe any such necessity exists. Outlying* districts are, doubtless, everywhere to be found, in a nearly heathen state. But field- preaching is not the way to evangelize them. Go to those people, household after household; (there are probably not so many as fifty in all ;) and if you cannot succeed by earnestness and untiring energy, in drawing first one and then another to Church, you ^vill certainly never achieve your purpose by imi- tating the practice of the ranter, with whom you will be imme- diately confounded ; and against whose erratic ministrations you will henceforth find it hopeless to set any on their guard. 3. As for ^ Special Services,^ (as they are called,) it is needless to discuss their merits or demerits here. They are essentially a remedy devised against the ungodliness of great cities. Whether set sermons, [not to be discontinued in and after the month of July,) might not be advantageously preached in our Wappings and Whitechapels by eloquent and holy men, is an inquiry which would lead us quite away from the matter we have now in hand. But generally, we are opposed to and distrustful of all novelties in Religion. The quasi-irregularities of ' cottage- lectures'* and fancy services in a schoolroom, we altogether deprecate and dislike. It is the nature of human infirmity to lay the blame of failure on the system under which men act ; instead of on the agents by which that system is represented. The savourless salt is full of recipes for remedying its own want of saltness. Let us beware of too easy compliance with an impatient age. It is surely better to '' be watchful, and strengthen the things which remain that are ready to die,^^ (Rev. iii. 2,) than to cast about for new methods. To what, then, (so far as it exists,) does it seem reasonable chiefly to ascribe the failure of our pulpit ministrations? I answer, — To the utter want of prejMration with which most men enter the Ministry. " It hath been the usual course at the University,^' (says Bp. Wilkins, writing a century and a half ago,) " to venture upon this calling in an abrupt and overhasty manner. When scholars have passed their philosophical studies, ON PREACHING, v.] Want of lyrejparation for the Ministry. 173 and made sorae little entrance upon Divinity, they presently think themselves fit for the pulpit, v/ithout any further inquiry ; as if the gift of PreacJdng and sacred oratory, were not a distinct ai-t of itself ! This would be counted a very preposterous course in other matters, if a man should presume of being* an orator because he was a logician, or to practise physic because he had learned philosophy. And certainly, the pre-eminence of this profession above others, must needs extremely aggravate such neglect, and make it so much the more mischievous, by how much the calling is more solemn ^^^ Would not this prelate have expressed himself in exactly the same terms, had he lived in our own day ? No allusion is here intended to the neglect of preparation in the oratorical part of the Preacher^s function. It is much to be wished, doubtless, that men who have to deliver themselves so frequently in public, should have been trained in the Art of speaking, and warned against ungraceful gestures. But this part of the subject shall be dismissed with a very few words. To be thought a good orator, need be no part of a clergyman''s ambition : to make a capital Sermon, and to preach it in an im- pressive way, should be the object of his unremitting solicitude. A man^s natural manner is always more interesting, although it may be far less artistic, than the set tones and elaborate enun- ciation which are obtained at second hand. He will not be the less impressive because he feels that he has nothing to depend upon but the importance of what he says. Reality after all is the chief thing in the pulpit ; for on this depends the persua- siveness of a sermon : whereas, how prone are mankind even to suspect the reality of one who speaks too well ! I wish that men who attribute their want of success as preachers to their own imperfect elocution, would be content to bear in mind that, in this respect, Moses and S. Paid were as they are^ ! No. The want of preparation alluded to, is of a different nature. It too often happens that men enter the Ministry knowing wondrous little about the Bible ; less about the Prayer Book ; least of all, about the best works on Divinity. What else is this, but setting up in trade without any capital ? They » Ecdesiastes ; or a Discourse concerning the gift of Preaching aa it falls under the rules of AH. — 1718, p. 2. '' Exodus iv. 10, and 2 Cor. x. 10, AND SERMON-WEITING. 174 Faults of inexperienced, [chap. have never even been taug-ht to observe the method of the most approved sermon-writers. Many a young* man has set about writing his first discourse without ever having received a hint concerning what he soon discovers to be a very difficult part of his vocation. He has scarcely been at the pains to acquire a facility in original English composition. How can he possibly e;cpect to write good Sermons? The low standard which prevails around him^ may indeed administer a miserable kind of consolation; but if he be endowed with any earnest- ness, as he grows older he will be bowed with the burden of unavailing regrets. How has his Ministry been marred ! What precious opportunities has he wasted ! We have no novel remedies to propose for disqualifications so grave as these. But no one certainly need despond. Every man may master the English Bible and acquire a competent knowledge of Divinity, if he will. Every one also, it is thought, may learn to write an interesting Sermon and to preach it im- pressively, if he be but in earnest. And now, to proceed with our proper subject ; and first, to address a few cautions to those who have their experience yet to gain. I. The prevailing error to which an inexperienced Preacher is liable, is at once the most imjirobable and the most inexcusable of any, — namely, to make his sermons a vast deal too long. Strange, that a man who has got so little to say, should insist on taking forty or fifty minutes to say it in ! Why need that man detain a congregation for more than a quarter of an hour ? . And the necessari/ attributes of such sermons are the very faults against which sorry Divines and indifferent writers have to be specially set on their guard. Roundabout approaches, — needless explanations, — a multitude of superfluous texts, — bewildering digressions, — barren generalities, — tedious applica- tions : a lifeless, aimless, pointless, unprofitable style. A skilful Preacher is careful so to open his discourse that attention shall be at once aroused. He improves his advantage ; unfolding his meaning with care, and displaying it as speedily as he may. All are struck with its importance. Then, lest any should grow weary, he tastefuUy varies his matter and his manner; and it is perceived that he is already thinking of bringing his discourse to a close. With passages of profounder ON PREACHING, v.] and unskilful Preachers. 175 interest^ touches of deepening pathos^ and words of increasing earnestness,, lie bears along a willing and a sympathising au- dience; and every stranger present not only regrets that the sermon was so soon over^ but experiences a desire to hear that preacher again. Not so the tasteless beginner, who, having opened his sermon with tolerable success, presumes upon his advantage entirely to abuse your patience. Into what deplorable tenuity does he hammer out his meag-re materials ! Will he never leave off? Already has his discourse parted with every vestige of method and symmetry, — dragging itself along, like a wounded snake, with its many weary particles of prolongation and repetition : ^ And again,^ — ^Once more,' — ^ To resume,' — ' To conclude,' — *^ Finally,' — and the like. We are now favoured with an ominous intima- tion that ' Much more might be said on the subject :' (as if any one doubted the circumstance ! ) Patience is exhausted, and attention visibly flags. At such a juncture, we have sometimes heard the good man chirp out, in a self-complacent tone, — ' And now, to offer a few practical remarks.' An American extempore preacher, (who on a certain occasion prolonged his discourse to an alarming extent,) is said to have confessed to a friend afterwards, that he had been for a long time trying (in vain) ^to taper it ofi".' But he who preaches from a written discourse is without excuse if he proves too lengthy. He errs with deliberation. Let me, once for all, mention as among the gravest faults of style in Sermon-writing, a dry, unimpressive, conventional, unreal method. Lifeless expansions of known and universally admitted truths ;-^proofs from Scripture, slowly enunciated, of statements which require no proof; — prolonged, pointless ac- curacy in matters of no moment ; — the overlaying of a good thought with irrelevant matter, until it is fairly hid from view; — or, (more probable, alas !) with a loud voice and earnest manner attempting to pass off an empty platitude for an im- portant statement. Add to this an occasional simile, tasteless, incoherent, incorrect, useless, — {' the Sun of Righteousness melting the snow upon the mountain top,' and ' causing limpid streams of living water to flow down,' — whereby a man ' sacri- fices his former self at the shrine of duty,' &c. &c.) ; — and let AND SEllM ON -WRITING. 176 Language of Sermons. [chap. all this be put forth in a heavy, pompous, self-complacent manner, — and can it be wondered that a church grows empty ? Men of ability fall under condemnation for errors of a very different class : but one does not feel disposed to deal more gently with their shortcomings; for why do they not employ their powers, confessedly great, so as to escape censure ? They are said to " shoot over the heads ^^ of their auditory. How is this done? Chiejfly, it seems, by writing without any regard to the thoughts, feelings, habits, powers, of their destined hearers. The sentences prove too long; the line of reasoning too subtle ; the allusions too remote ; the thoughts too abstract; the language too flowery. How can a preacher hope to be understood, who, before an illiterate congregation, talks of the * moral and spiritual nature^ of man ; of his * social and political relations;^ of his ' complex being ;^ and the like? What know labouring folk of ' the triumphs of plastic Art,^ and ^ the glories of Greece and Rome ?' The man who talks of such things may succeed in impressing his audience with wonder; but he will never reach their understandings or touch their hearts. II. On the head of Language, it may be assumed that we have to avoid whatever is vague and conventional : expressions to which we do not ourselves attach a definite meaning. To expect that all we say shall be fully understood by all who hear, is obviously unreasonable : but it is monstrous that the congregation should be encumbered with a single phrase which the preacher does not wish them to understand. There is more- over a strange instinctive shrewdness of apprehension in the most unlettered auditory, which is well worth catering for; and which it is very dangerous to trifle with. Give them of your best : keep clear of abstractions and generalities : be logical and lucid : — and you will be repaid for your trouble, by retaining their attention to the last. Their actual knowledge, it is true, is exceedingly small. One can scarcely over-estimate the need they have of elementary instruction. But then their powers of mind are always considerable. They can understand a vast deal more than we are apt to suppose. Somehow or other, they will keep pace with us, — if we do but let them. We have heard too much of the importance of using Anglo- Saxon words, in addressing the uneducated. It seems that to ON PREACHING, ' v.] Idiomatic English. — Unity. 177 acquire a great command of idiomatic English^ should rather be our aim. Words are not therefore easy because they are of Saxon derivation ; nor difficult, because they proceed originally from a Latin source. The humblest auditory, again, are familiar with Bihle English : so that a copious vocabulary is ever at hand, — which there is only too much danger lest the Preacher should abuse by an over liberal use of familiar Bible phrases. To suppose that monosyllables will of necessity conduce to plainness is a kindred mistake. An abstract thought will remain unintelligible although expressed entirely in words of one syllable. But let a Preacher beware of writing down too much to the comprehensions of his hearers. They will not thank him for his condescension. Nor will any advantage follow from intro- ducing, (except very sparingly,) words and expressions peculiarly their own. They detect us soon enough; and would rather that we should speak in the manner which they know to be natural to us. Striking and just figures of speech, on the other hand, together with well-chosen imagery, arrest their attention, (if sparingly used,) and gratify them much. Tell them that ^ forgotten sin is not forgiven sin,' and for a moment they will scarcely understand what you -mean : but go on to remind them that yesterday's foot-prints in the snow remain imprinted there, although the snow which fell in the night now conceals them from view, — and they not only understand the former statement ; but accept the illustration as a proof that what you said was true. III. Much has been said about the importance of Unitij in a Sermon : and the necessity of it can scarcely be too strongly insisted upon. An ill-arranged, disjointed discourse, without plan or purpose, — a vague, discursive, aimless, pointless Sermon, — should be the object of one's supreme dread. But when the advocates of Unity go on, in the same breath, to lay emphasis on the need of bringing forward but one idea, on the plea that people can only carry away one thought at a time, and so forth, they confuse two things which are entirely distinct; and may easily mislead a young Divine. He may imagine that his duty is to expound a single expression, to magnify a single thought, or to comment on a single aspect of some great truth. Whereas, who knows not that there may be only one tlioiigU, yet nothing deserving the name of TJnitij, in a sermon ? AND SERMON-WRITING. N 178 Unit If. — Plan on ivhicli [chap. Unity is the opposite of a rambling^ method. To begin by talking" of one thing, and to end by talking of something quite different : or to deliver a set of unconnected, and partly irrele- vant remarks, without purpose and certainly withjout plan, on one and the same thing, — is to disregard Unity. But if a Parable, or a Miracle, or an article of the Faith has to be unfolded, it will be found impossible to keep to ' one idea.'' On this subject of Unity however, I will not dwell further; because it is a quality which cannot be taught by precept. The vice certainly lies too deep to be eradicated by a lecture. A clear, logical thinker will see his point, and will stick to it. One central or chief idea, to which everything else shall sub- ordinate, will never elude his grasp. A scatter-brained man, on the contrary, will always leave his hearers in uncertainty as to 2ohat was the precise object of his discourse. To say the truth, it had no distinct object. It was deficient in Unity, A long course of careless writing, or a fatal fluency in speaking without book, is very apt to aggravate and confirm the evil habit under consideration. Moreover, it does not follow, because we may sometimes seek to make much of a single thought, that we should overlook the precious opportunity afibrded us of throwing out, by the way, those many lesser remarks which, more or less obviously, the matter in hand suggests. It is surprising how forcibly chance observations sometimes strike people ; and how long they remain with them. And what if the one thought carried away should prove to be, in nine cases out of ten, one of these ohiter dicta ; not the leading idea ? We all know what it is to have forgotten everything of some discourse heard long since ; w hile a single expression in it haunts us perpetually. IV. I . As for the Plan on which Sermons should be composed, it is a mistake to imagine that all ought to be written after a single method. A discourse should vary in its structure, according to its subject : and even were this not the case, variety in the method of treatment would be desirable, in order to stimulate attention. Chrysostom invariably gave a cheerful turn to the close of his sermons. Our great Example has certainly presented us with one example of the contrary method. Is it not best to avoid an inflexible rule in such matters ? ON PREACHING, v.] Sermons should he ivritten. 179 2. The ancient plan of sermon -writing, (stated in excess,) was, to discuss a passage of Scripture under a multitude of heads : breaking it up, and curiously dividing and subdividing it, until in fact it disappeared from view. The modern method, (also stated in excess,) seems rather to be to walk right away from a text, as soon as it has been announced ; and to be utterly unsystematic in the treatment of the subject which it has barely afforded the preacher an opportunity of introducing. Both methods seem to be about equally vicious. 3. ^ So conti'ive,' (a friend once counselled) ^ that your text shall evermore remind your hearers of your Sermon.^ The hint is excellent. How successfully will that man have preached, whose whole Sermon shall return to the memory of his auditory, as often as the text returns in the course of the Sunday Service ! The keynote has been sounded, — (some striking verse in the Psalter it may be ; some affecting expression in the Gospel; — ) and with it comes back the unexpected interpretation, and the startling warning, and the timely rebuke, and the blessed encourage- ment ! — Truly, of him who has so preached, it will be true hereafter that ^ he, being dead, yet speaketh -/ for when he has gone to his rest, his very text will preach to the people for evermore ! 4. But if an elaborate subdivision of the subject is to be avoided, so also is the absence of divisions altogether. A Sermon clearly divided, is better understood and more easily remembered, than one which lacks logical arrangement. The best way of all, however, is to 7nake divisions without formally minouncing them. * Ars est celare artem :' and the listener is sure to be gratified by the compliment which, though due to i/ou, he secretly pays to his own memory and attention. He feels your logic, without suspecting it. 5. As already hinted, if an explanation of the text, its discussion under two or three heads, and its application, — be the general method of om- discourses, there will arise occasions when we shall depart from such a plan with advantage. When a Miracle, or a Parable, or any other considerable portion of Scripture is to be handled, we may choose to distribute our remarks over the successive verses : selecting some one point on which to dwell in conclusion. If we undertake to enforce a plain practiijal precept, there will be no room for a separate application : for AND SERMON-WRITING. N 2 180 Plan of Sermons. [chap. the whole sermon will have been practical. At times, in order to produce a strong definite impression, it may be allowable to recur again and again to one striking phrase in the text, in defiance of rule. While occasionally, a sermon on one of our Lord's sayings may with advantage flow on almost unfettered, in the discursive manner of a pious meditation. On Good Fi'iday, and indeed on Easter Day, one seems able, ordinarily, to endure little else. 6. Again, — First to explain some portion of Doctrine, and then to apply it, will probably be our general plan : but sometimes the importance of the doctrine will be so engrossing as to leave little room for practical remark. One large inference, boldly and clearly drawn, may prove all that we shall desire to offer. At other times the direct converse will happen. The doctrine having been sufficiently established in a few sentences, we shall be glad of the remainder of the time for illustrating the in- fluence it ought to have upon men's lives. 7. And this is the general answer to a question which is some- times anxiously asked, — What proportion should Doctrine bear to practical Exhortation y in a sermon ? No absolute rule can be laid down : but one may venture to assert that neither the one nor the other should occupy the Preacher's whole time. He who is for ever indoctrinating his flock will find his disciples grow fewer and fewer; and these, not remarkable for the warmth of their piety : while he who is for ever preaching to the feelings, will find himself at last presiding over an attentive and (it may be) admiring congregation of weak and unstable souls whose Salvation any blast of strange doctrine may endanger. 8. But while thus deprecating the notion that Sermons should all be written after one rule, we earnestly warn young preachers against taking too large a license. They will find it safer, at first, to write after some definite plan ; and to elaborate their subject in a methodical way. What is certain, the practical application of what they have spoken, should always be appa- rent ; and generally should have a distinct place, (the last,) to itself. V. I. In the choice of Subjects there is ample scope for the exercise of a sound judgment. Certain Festivals indeed leave ON PEEACHING, v.] Variety of Subject m Sermons. 181 little choice; and it may be said generally that for half the year_, what shall be the keynote of our discourse is determined for us. But from Trinity Sunday, until Advent comes round again, it is not so. As a rule, the Gospel or Epistle for the day, or one of the Lessons may still with advantage supply a text : but it is often convenient, sometimes necessary, to neglect such guidance. A public calamity, important local events, the prevalence of some particular form of wickedness, — all such motives constitute a sufficient cause, at any time of the year, for the introduction of a subject not otherwise suggested by the season. 2. But over and above his general solicitude to follow the Churches guidance in his choice of subjects during one half of the Christian year, an earnest man will sometimes ask him- self the question, — How far have I hitherto opened to these people the entire ^ mystery of godliness ?' True indeed it is, that the Christian year affords opjportunities for the introduction of every lofty doctrine which ought to be brought before the flock : — the first and the second Coming of Christ ; His Incar- nation, Circumcision, Baptism; Miracles, Fasting and Tempta- tion ; His Passion, Death, and Burial ; His descent into Hell ; His Resurrection from the dead ; His appearances to His Disci- ples ; and the plantation of His Church : lastly. His Ascension into Heaven ; the sending of the Holy Ghost ; and the mystery of the glorious and undivided Trinity. But unless preachers are watchful, the year will revolve, and they will find that they have omitted after all, to illustrate these glorious truths, each in his season. 3. We all need to be reminded that there are in every parish a vast number of persons who are mainly dependent on Sermons for their knowledge of Divine things : and therefore that if any subjects find no place in the teaching of the pulpit, deplorable ignorance is sure to prevail. For whatever reason, men are prone to press one favourite set of doctrines, perhaps the truths which are most familiar to themselves, to the neglect of others. An exaggerated view of the depravity of human Nature is the keynote to all the sermons of some preachers. With this, is apt to go a mistaken view of the office of Faith ; and notions concerning Hedeeming Love, as derogatory to the Most High AND SERMON-WRITING. 182 Subjects which ought to he [chap. as they are unscriptural and unsound. — The doctrine of the souFs Conversion, and of the necessity of conscious acceptance with GoDj is for ever on the lips of teachers of a certain school. — Some, by exclusively preaching ' Christ crucified/ (as they think,) are for ever laying what S. Paul calls the ' foundations,^ to the neglect of the superstructure. — Others are eternally harping on Romish errors, or what they conceive to be such. We have heard ' tJie Sacrament^ pressed, as if there were but one! ... Not to prolong this enumeration, let us remember that the ofiice of the Preacher is to conduct his charge through the whole cycle of Christian Doctrine ; in the course of his pulpit ministrations, to leave no great and concerning department of revealed Truth uncommented on. 4. And that he may do this the better, he should choose the subject of his Discourses after some definite plan : register his own weekly work, with a view to judging of his people's pro- gress in the knowledge of Divine things; and, from time to time, review what he has been about, — noting curiously his own omissions. He assumes (and rightly) his authority to preach the Word and to administer the Sacraments : he claims for the Church (and rightly) the undivided allegiance of every soul committed to his cai-e. But has he been careful once to explain the Divine constitution of the Church ? the Divine origin of his own Commission? the supreme excellence of that Ritual which he invites them to listen to daily, and expects them to love to the end ? Has he ever spoken to them of the Angels, good and bad ; and of the personality of Satmi ? What of the Intermediate state ? Can he undertake to say what wild opinions may prevail in his parish concerning the mysterious interval between Death and Judgment? Has he ever insisted on the duty and privilege of intercessory Prayer ? — Type and Prophecy, — have the nature and office of either been duly illustrated ? — In Lent, he preached three or four times on the temptations to which men are liable ; but did he once preach about that most instructive mystery, — the Temjitation of Christ ? On Easter Day, on the contrary, his subject was the Resurrection of Christ : but have his people ever been distinctly taught their own future Resurrection? In other words, is he certain that " I Cor. iii. 1 1, and coinp. Heb. vi. i, 2. ON PREACHING, v.] treated of in Sermons. 183 the Doctrine of the Resurrection of the Body is realized by his congregation? And let it not be supposed that this is an imaginary case. I have met with not a few persons, even among the highly educated,, who have scarcely believed in ^ the Resur- rection of the Body.' About the immortality of the soul, they were as convinced as was Socrates ; about the immortality of the hody, they seemed quite in the dark. Has the Biv'mlty of Christ been as largely insisted upon as His Humanity ? Is the Personality of the Holy Ghost, — are the Divine offices of the indwelling Spirit, — discoursed of nearly as much as they deserve ? It is useless, worse than useless, to affect concealment. The reason why we are so barren q.nd so partial in our teaching, is because we really have so little to commmiicate. That is why the preliminary need of Study has been made the subject of a dis- tinct lecture ; and why the same necessity has been again and again insisted on in these pages. 5. Few things probably have more tended to weaken the hold of the Church upon the country at large, than the ignorance which so generally prevails as to the Churches distinctive teaching. To be for ever dinning " the Church ^^ into people^s ears, is not the way, assuredly, to remedy this evil. Equally certain is it, that unostentatiously to invite attention to the exquisite construction of our Liturgy, and the edifying order of the sacred Seasons, is one of the best ways to promote rational Churchmanship. With this view, besides taking care that our Sermons shall be in harmony with the suggestions of the Day, — (and the ancient method was almost invariably to make the Sermon an exposition of the Gospel,) — we shall do well to lose no oppor- tunity of developing the excellencies of our Prayer Book. Col- lect, Epistle and Gospel are often connected : the proper Lessons are for the most part artistically chosen. Where marks of design are evident, to call attention to them is easy ; and a few words will be generally sufficient. — The structure of different parts of the Service may be at other times illustrated with singular advantage. — In this manner, one may every week be adding a link to that golden chain which should bind the hearts of the people indissolubly to the Church of their baptism. AND SBRMON-WKITING. 184 Method of Sermons. [chap. 6. Sermons may be classed under two heads. They are either objective in their character, or they are subjective. By ' objective^ are here meant those which handle the objects of our most holy Faith : by ^ subjective/ those which describe the impressions made by Revelation upon ourselves. Sermons of this latter class are exceedingly interesting, but they are also exceedingly dangerous. Under the same head I include all affecting pic- tures of human emotion : touching addresses of a personal and almost a private nature : prolonged appeals to the feelings of an audience. Our elder divines are all objective in their teaching : to be thus subjective, is a special attribute of the modern school. It will be found to be singularly allied to the spirit of Dissent, whether Romish or Presbyterian. It looks inward upon the shifting emotions of the heart, the waywardness of the restless spirit of man within him, instead of outwardly, on those fixed eternal verities, which were given to guide us across the waves of this troublesome world. Not, of course, that we may exclude those touches of personal interest which bring Sermons home to the heart. On the contrary : no sermon should be without them. "VVe do but recommend moderation in their use : above all, we are strenuous that they shall not form the staple of the discourse. 7. If those Sermons do not seem to be rightly conceived which are for ever addressing a Christian congregation in language applicable only to men living in flagrant wickedness j at least as unpractical do we deem the Preacher who assumes that his auditory consists wholly of Saints. True, we must habitually address the flock as persons who in Baptism were regenerate, however much they may have fallen away from grace given. In charity, we must presume that the people come to the House of God for edijication. But surely we may not forget that there will inevitably be slumbering consciences among them; hard- ened sinners, it may be, here and there : and a loud cry in the ears of these, a heart-stirring appeal concerning Death and Judgment, Heaven and Hell, is distinctly a part of our duty as ' watchmen unto the house of Israel ^.' 8. With what are called 'practical sermons, should be some- times interchanged sermons on texts of known difficulty. It is ^ Ezek. xxxiii. 7-9. ON PREACIiING, v.] Want of living interest. 185 seldom that such discourses, if skilfully composed, and only rarely delivered, are distasteful. Pious curiosity is aroused as well as gratified : the depth of Holy Scripture is vindicated : and the unlettered ones are reminded that learning is recpiired in the stewards of the mysteries of God. 9. The great consideration, however, which the Preacher should keep steadily before him, is that the flock come to him on Sunday to he shepherded or fed ^. Now it is especially the part of good ^ shepherding^ to guide into wholesome pastures : to defend from danger ; to go after the lost ; to bind up the broken ; to strengthen the sick ; to sustain the feeble. — Let it be laid down boldly that a Sermon which aims at doing noiie of these things, ought not to he delivered at all, 10. Preachers seem scarcely sufficiently to remember what are the ordinary wants of those they address. It seems to be forgotten that men in trade are specially assailed by the sins which attend upon money-getting : men out of trade, by the seductions of pleasure or of ambition. What but a worldly spirit is the snare of almost all ? Our labouring poor are too often bowed by the burthen of never-ending anxieties. Every heart has a bitterness (Prov. xiv. 10,) and a plague (i Kings viii. 38,) of its own. What parent could not tell us of a parentis troubles ? Are not the young exposed to some special temptations ? Have domestic servants no peculiar trials ? To sins of the flesh, what child of Adam is not^by nature prone ? All this will be readily granted : but how comes it to pass, then, that the Preacher so often dis- courses as if he belonged to a different planet ? He urges topics which do not seem to concern, or to affect me in the least. He seldom elevates, seldom comforts ; — seldom teaches me how to bear my own private burthen. He does not speak out, boldly and plainly, on questions which are being publicly debated. Rarely has any stray word of his come home to my heart, in the way of correction or reproof. He seldom enlarges my store of Divine knowledge, or furnishes me with one weapon from the heavenly armoury with which to do battle against the world, the flesh, and the Devil The need of a motive suggested ; a word of rebuke, or of counsel, or of consolation ; the will of God, and His ways with His creatures, set forth in earnest, ^ BJo-Ke — woi/xaivi — fi6aK(, S. John xxi. 15-17. So Acts xx. 28. AND SERMON -WRITING. 186 SermoiL-Writing and Visiting connected, [chap. unaffected language ; the want of this it is which too often estranges people from us, and leaves us perplexed at our own want of success. Too often when they come for 'bread' do we offer them ' a stone ' ! VI. It seems natural, after what has gone before, to suggest that over and above all the stores which study and meditation will supply, there must be constant personal intercourse between a minister and his people, or he may not expect that his Ser- mons will come home to their bosoms, or influence their practice. I know of no better preparation for writing, than a round of Pastoral visits. There is no human guidance like that which is so obtained. To have heard parents, out of a full heart, reveal their own peculiar sorrows : to have witnessed those many anxieties which harass the very poor : to have stood by the bedside where sickness and suffering are aggravated by exceeding discomfort and manifold privations : — these are rare privileges. Their value to a Preacher, in a country parish, will be soon discovered. How do such experiences put to flight the intended discussion of some curious point which would else have been elaborated for next Sunday ! He is ashamed to think how wide of the mark he would have aimed, had he not been warned in time. Whatever his theme, the full heart is now sure to flow over wherever an opportunity is afforded. The remarks will be set in the same key as the feelings of his auditory ; and will inevitably awaken a responsive echo in the breasts of not a few. Although these pages are addressed chiefly to those who feed a somewhat lowly flock, the principle which has been laid do^vIl holds universally. Who has not felt, after mingling freely with (what is called) ' society,' that he knows better than before, what ought to be said to such a congregation ? But it will be asked, — If the element of human sympathy is to be thus largely infused into a sermon, how shall that cycle of Doctrine be gone over, which, a short time since, was so strenu- ously recommended ? The difficulty is freely admitted. But since both things are indispensable, we must attempt to achieve both. They are clearly not incompatible; though it may re- quire ingenuity to combine them with success. It is, I appre- hend, one of the preacher's greatest triumphs when he succeeds not only in making some important Doctrine interesting to his ON PREACHING, V.J Method of ivriting a Sermon. 187 auditory, but in teaching them to regard it as a constraining motive likewise. Where Catechizing is the established practice, it will be con- venient to deliver certain doctrines catechet'ically rather than from the pulpit. It is evident that, by this method, greater minuteness may be attempted; and those details considered, which altogether disturb the flow of a sustained discourse, and rob it of its unity and jioint. More of this when we come to speak of Catechizing. But surely we may follow our Lord^s example ; and be content that Doctrine shall be evolved from the incidents, or the cha- racters of Scripture. Thus, the Intermediate state is set before us in a narrative : the nature of Sin, in the histories of Balaam, Saul, and Judas : the efficacy of persevering Prayer, in the parable of the Unjust Judge, and in the character of Cornelius. Faith is exhibited in the Syrophoenician woman and the good Centurion. In this manner, human interest is blended with Divine Truth ; and Doctrine is evolved, amid statements wdiich come home directly to the heart and conscience. YII. I. It is an excellent practice, at the earliest practicable moment to take a survey of the Services for the ensuing Sunday. This brings before the mind a vast number of objects ; and one Divine seed is sure to germinate, where so many have been sown. Thus the heart becomes saturated with the subject of the next Sermon. And this we hold to ])e the first condition of successful writing, — namely, that the writer shall overflow with what he is about to discourse of. Books are sure to be con- sulted, as the days go by. Illustrations are sure to present themselves. The matter to be treated of becomes fully mastered before a single line is written. 2. And in writing, it is generally best to go right to the point, at once. Much is lost by roundabout approaches. The intention may be to anticipate objections, and to prepare the mind for what is to follow. The effect is invariably to blunt the edge of attention, or to defeat it entirely. Impolitic it obviously is; for at no instant is a man so attentively listened to, as when he first opens his lips. He should be careful therefore not to miss his opportunity. Half an hour is also too short a period, that any of it should be wasted. AND SERMON-WRITING. 188 Method to he adopted in ivriting [chap. 3. And next, it is a great help to writing effectively, that, as soon as a man has made up his mind how he will treat a subject, he should write fast and fervently ; from his heart rather than from his head. I mean that it is well to write oif a Sermon at one, or at most two sittings. Let a man beware of freezing over repeated acts of comj)osition. While he is curiously casting about for a better phrase, he is forgetting the precise thing which he wished to express. While he is pondering, another and yet another view of the subject unfolds itself; or some irrelevant thought intrudes and leads the pen astray. In the end, he grows confused as well as paralyzed; and his Sermon proves a failure. At best it can only become an accurate, perhaps a highly intellectual composition ; but without ease, or fire, or freshness. The writer would gladly exchange it, when he gets into the pulpit, for the least pretensions sermon he ever dashed off with a moistened eye and a beating heart. 4. On the other hand, by writing freely and with fervour, in the way described, a man infalHbly learns to write as if he were speaking. He hears his own voice as he proceeds; and by endeavouring to see his congregation before him, he never fails in earnestness and reality. In the delivery, his sermon will flow trippingly and naturally from the tongue, as it flowed freely and fervently from the pen. It becomes in fact, in the truest sense of the term, an extempore composition; and while it partakes so largely of the nature of an unpremeditated address, it will be found to have acquired most of the advantages of what is delivered without book, while it escapes all the evils which commonly attend such sermons. 5. But men are advised to correct their compositions, afterwards, with the utmost severity. Let them detect every redundancy of thought and expression. This will entail infinite labour, at first : for a lively fancy, a fluent style, and considerable know- ledge of the subject are for ever betraying into unprofitable superfluities. If however men will but submit at first to the labour of pruning these away, and supplying the void by something which shall conduce to the object of their sermon, they will at last cure themselves of this fault. 6. Beginners are earnestly invited to accept the following word of advice relative to the pains to be taken for the pulpit : always ON PREACHING, V.J a Sermon. — Pains to be taken. 189 to do their best. Never suffer the contingency of a wet Sunday and a half empty Church, — the certain absence of the more intelligent meml^ers of your congregation, — or any similar cause, to induce you to write carelessly and preach a slovenly Sermon. Never permit yourself to regret that you should have spent five or six hours over a composition which was listened to by scarcely a score of rustics. Remember first, that there are Angels present in the congregation; and Some One else, where even ^ two or three are gathered together •! — next, that if there had been but half of that congregation to listen to you, their number would have sufficed to save a guilty city. Then, consider that God may be pleased to accept your ofifering, as made to Him, and to reward you for your zeal in His service, by blessing that Sermon more than would have been expected had the Church been full : — further, that you are inevitably \m^Yecause, ^ From a paper in the Guardian, N^. 644, AND SERMON -WRITING. O 194 Sundry pleas on heJialf of [chap. in speaking' before a large audience on a difficult subject, he ventures to speak extempore. It will not help him, in my opinion, that he has rehearsed his sermon to himself twenty times. If metaphor may stand for argument, — Is there no danger of the spirit of a thought evaporating which is long entertained in the mind before delivery ? What is a more effectual bar to natui-alness than to have rehearsed to oneself beforehand, what one was going to say to somebody ? Contrast the sharpness of the flintstones as they lie broken in the road, with those which have been rounded by the action of water. Now, I maintain that he who writes with freedom and with fervour, as he feels, and la/ieu he feels, — this man's words will preserve for ever that ' rough biting edge^ which is inevitably rubbed off and polished away by the process of prolonged gestation. Lastly, it is a simple fact that most Clergymen are without the gift of oratory. Is no allowance then to be made for natural inaptitude for speaking without book, — natural aptitude for writivg forcibly and well ? Read Sanderson's Sermons, and con- sider that this was the man who once broke down in repeating the Lord's Prayer. Tillotson and South found it equally impos- sible to preach extempore. There is not one in ten thousand who, like Burnet, could deliver himself of a Consecration sermon at a minute's notice. Who but he ever elicited applause from a congregation of lawyers when he turned his sandglass, in order to preach for a second hour » ? 2. But, (we are told,) — We English are the only people who preach from written Sermons. — Let it be inquired, in reply, whether we do not also deem ourselves the only Church in the world which has retained the deposit in its purity ? Are we conspicuous, as a Church and people, for erroneousness of doc- trine and laxity of morals ? — Again. May not a provincial jo^c??^- lianty be allowed to us ? Does it follow that our practice is reprehensible because it is peculiar to ourselves? I like the English method, among other reasons, because it is English ^. " See an interesting article in the charta concionari, id quod multi frigide Quarterly Review, N". ■204. faciunt in Anglia,.") Dean Colet, who h The practice was common in this died in 15 19, complained of its preva- country in the time of Erasmus :(.. "de lence. Richard Fitz-James, who was ON PREACHING, v.] extempore Preaching, considered. 195 3. But Dissenting' teachers^ (we are told^) do not preach from written sermons. Why should the Ministers of the Church of England require a species of aid which is dispensed with by Dissenters ? — The rejoinder is obvious. ^Do we then desire to approximate to the ways of that body? Are Dissenters con- spicuous for soundness of teaching and judiciousness of method ? ... These arguments damage none so much as those who wield them. 4. But, (it is urged,) — Neither advocates in our Courts of Law, nor members of either House of Parliament, use written discourses. Why then Ministers of the Gospel ? — The answer is so obvious that one is amazed at the simplicity which urges the objection. The House of God is neither a Law Court, nor a Debating society : and a Sermon is neither the defence of a prisoner, nor the cross examination of a witness : not an oration, nor a declamation, nor a reply to a speech. For the space of half an hour, at a given moment, in a sacred place, before a silent assembly, — our business is continuously to explain, ad- monish, encourage, reprove, exhort : and this, upon the most solemn of all subjects. Few things are so helpful to a speaker as some outward expression of sympathy, or the reverse : but this the preacher never gets. — Further, is it not notorious that Parliamentary orators do write out those speeches which they expect will be read with uncommon attention, or which they intend shall enunciate facts of peculiar difficulty and importance ? Just as notorious is it that eminent pleaders are in the habit of writing out at length those addresses which they desire may be esjDccially moving and impressive. — But the prime fallacy has yet to be pointed out. None but orators make orations in Parliament ; and they, only when they jjlease. None but law- yers of uncommon ability make prolonged addresses ; and they, only occasionally. But every clergyman (so to speak) has to preach twice evert/ Sunday. Is it reasonable to expect that every one in orders shall be an orator ? 5. It has been further objected that the style of a written discourse differs from that of a spoken one ; just as the English of books differs from the English of conversation. — But, (1 bishop of London from 1506 to 1522, age. — See a letter \VLi\\Q Guardian, 1^^. preached from a book, at least in old 647. p. 336. AND SERMON-WRITING. O 2 196 The extemipore method. [chap. reply,) — Which way is this objection intended to tell? No higher compliment, I thought, could be paid to an extempore preacher than to declare that you imagined he had been preaching from a written sermon ! If it is meant that there is frequently a want of logical interdependence between the parts of what is so spoken, a freer use of colloquial phraseology, and what must be called a more undignified method, — then, one is at a loss to see the force of the argument when urged on behalf of extempore preaching. But if it is meant that there is more simplicity, freshness, and nature in such addresses, — ^then, I ask whether all that follows be not that greater pains ought to be taken to make our ^vritten discourses more simple, natural, and fresh ? To conclude. We should feel differently on this entire subject could we persuade ourselves, on the one hand, that the man who writes his Sermons, would inevitably become more im- pressive and edifying were he to adopt the extempore method ; and, on the other hand, if we could hear the (so-called) extem- pore speaker declare upon his honour that the preparation of his effusions invariably costs him four or five hours. So long as a man is conscious of a fluent utterance, and of a large stock of effective commonplaces : above all, so long as he is conscious (as w/io is not ?) that five minutes of concentrated attention will abundantly enable the mind to go over as large a field as the mouth shall care to preach over in half an hour; — w/w can listen to the advocates of the popular theory without suspicion ? How far their practice is successful, has been already briefly con- sidered. What may be the moral and intellectual state of their parishes, it would be well further to inquire. Nothing has been said of the general partiality of such persons to narrow views and almost sectarian teaching, as well as to a species of oratory which it may be as well not to characterize ; — because I am unwilling to use language which might be thought harsh... I presume also that if written Sermons were generally delivered with more fluency and fervour, we should have heard less in disparagement of them. With these remarks, the subject shall be dismissed. I am equally convinced that we should all cultivate the art of dili- veriug ourselves in public with fluenc}^ and propriety ; and that ON PREACHING, v.] Reproduction of old Sermons. 197 men newly ordained will do well invariably to ivrite their Sermons. What shall be their ulterior practice, it will be for them hereafter to decide. In small, remote, neglected parishes, — before a mere handful of peasants who require to be taught the very elements of the Faith,— at the Workhouse, again, where the lan- guage cannot be too simple,— it would doubtless argue great want of tact in the preacher who should invariably persevere in the use of a written discourse ; and extraordinary inability if he really could not acquit himself fairly well without one. IX. Before passing on, let it be pointed out that in enume- rating the advantages of written Sermons, no allusion has pur- posely been made to the facility which is thus afforded the preacher of availing himself of the same discourse a second time. Far indeed be it from me to condemn such a practice, as wrong : but it must be plainly declared that one should have a miserable opinion of that man^s earnestness and reality, who made the reproduction of his sermons before the same congregation a rule, or even a frequent practice, instead of a rare and painful excep- tion. It is impossible, in nine cases out of ten, to take up what was written years ago, without discovering in how many respects it has lost its appropriateness. The season is not the same ; or the remarks do not fall in with the subject of our recent teaching ; or the circumstances of the parish are changed. Subsequent study has taught us to take a different view of the subject, or given us a profounder insight into the text. Any how, it seems so artificial to try to feel over again what was felt when one wrote that concluding appeal ; instead of giving utterance to one^s present feelings : so unreal, deliberately to set about kindling as one kindled on that former occasion. How flatly too, if one resolves to preach it, does an old sermon generally seem to go off ! One returns unrefreshed, unimpressed, secretly ashamed. — Let me be not misunderstood. In case of ill health, or under the distracting pressure of business, or when crushed by sudden calamity, or where three or four sermons have to be preached every week, — in all such cases the remedy seems per- fectlij lawful: but under ordinary circumstances, nothing but the uncommon felicity of a discourse seems to be a valid excuse for its reproduction. And, — I ask the question respectfully, — Can a sermon have been felicitous which, within a few years, is AND SERMON -WRITING. 198 Suggestions addressed to those who [chap. capable of being* listened to a second time without recognition ? If its author escapes detection, do not certain rather humiliating considerations supervene ? X. One of the cases above supposed deserves separate notice. Those who are most severe in condemning the reproduction of old Sermons must be reminded that a parish priest who under- takes to provide two, perhaps three, addresses on Sunday; a week-day lecture, and it ma}^ be a Sermon at the workhouse ; — that this man cannot compose discourses fast enough to meet such constantly recurring needs. So far from pretending that he should do so, it is presumed that the endeavour ought to be condemned as rash. Is he then driven to the necessity of drawing every week upon his manuscript stores ? Such an alternative does not seem by any means inevitably to follow. A far more interesting course lies open to him. I. Why should not a man who has seen fit to impose upon himself so large an amount of pulpit ministration, vari/ the style of his teaching ? Let one of the Sermons, by all means, be a careful written discourse; (and it is a severe tax on a man^s powers, to require him to write more than one sermon in the course of the week^ :) but why should not the next be an extempore exposition of Scripture ? Might not the practice be generally established of expounding, for half an hour, the first or the second lesson, immediately after the reading of it ; such ex- position being pronounced from the desk or lectern, in a plain, earnest style, — the comment following the repetition of one or more verses ? No objection could be taken to the practice of introducing passages illustrative of the matter in hand, from printed books which the Preacher might have by his side. Nor can I imagine any method of public instruction which would be more edifying to the congregation. What an insight in this way would they obtain into Holy Scripture ! what a salutary acquaintance with the teaching of the best Divines ! How would the pastor's week-day studies be stimulated, and supplied with a purpose ! What a vast increase of opportunities for con- veying instruction would he enjoy ! what a relief to all parties from the monotony of a perpetually recurring discourse ! a Bp. Buckeridge relates of Bp. An- a-day at S. Giles' [Cripplegate, of which drewes that he would be bold with him- he was Vicar,] he j^rated once. (From self and say, when he preached t\Yice his Funeral Sermon.) ON rKEACHlNG i v.] have to prepare many Sermons. 199 2. At a third service^ it is thought that a species of Cate- chetical teaching which is little practised might be introduced with great advantage. The homiletic element would prevail in it so largely that it might as well be described in this place as elsewhere ; but perhaps it will be better to reserve this sub- ject for the chapter on ^ Catechizing/ 3. Then, may it not be expected that a man who has such large practice in pulpit ministrations will at last be able to deliver himself before one of his audiences without book ? Or, if a connected homily prove for ever impracticable, surely a running commentary on select portions of the Gospel, might be achieved ! — But indeed I am distinctly of opinion that the power of delivering even a connected homily, — in short, of preaching what might very well jjass for d Sermon, — is attain- able by nine men out of ten. Let it not be thought that I am unsaying here what I said before. Something different is spoken of. When we speak of ' preaching a Sermon,^ we mean the elo- quent delivery of a well comjiosed discourse; and to do this extempore, we hold to be among the rarest of gifts. But then, a man may retain the attention of an indulgent auditory with- out being at all eloquent ! Why should not one who is familiar with his Bible, — furnished with a considerable store of Divinity, — and endowed with an animated manner, — deliver himself from the pulpit exactly as if he were talking ? There seems no reason why he should not prove as interesting to a congregation as if he were explaining a portion of Scripture to an assembly of private friends. It is thought further, that if this man was known to have already preached one carefully prepared sermon in the usual way, his extempore endeavour, with all its faults, would be received with indulgence, (so to speak,) even by the well educated. And in the case I am supposing, there would be no need of a laborious peroration. Some such formula as Chrysostom employed at the end of his Homilies would be always applicable. " God give us grace to profit by these warnings, and to lay to heart these solemn words of His Apo- stle,— for Christ's sake ! To Him, with the Father,'^ &c. : — would not words to that effect, suffice as a conclusion ? It will be perceived that we are no longer speaking of Preaching, AND SERMON-WEITING. 200 Further Suggestions. — Subjects [chap. properly so called. A remedy is suggested for him who has to produce several Sermons in the course of the week, and who (very properly) shrinks from attempting to write more than one, — Lastly, if two must be written, why should not each be only a quarter of an hour long ? 4. It is of course allowable to derive hints to any extent from the writings of our best Divines. He who is forced to produce several discourses weekly will probably discover the wisdom at least of hndling his torch at another's altar. Even to read, and then recast, another man's sermon, seems perfectly fair; and ought to be a great saving of labour. 5. One other expedient shall be suggested which is not perhaps to be despised because it may never have been adopted. In many country churches, there is one of the three services, —that in the afternoon possibly, — which is scantily attended, and at which the parish priest would be glad of some substitute for a sermon. Might he not undertake, after reading the second Lesson, to explain, quite in a colloquial manner, a few hard texts which his parishioners might have suggested in the course of the previous week ? This would require some learning, doubt- less; and more judgment. But would not the variety be refresh- ing to all parties? Might it not be attempted, at all events^ during the weeks of Advent and Lent ? or from Trinity Sunday to Advent ? or at least on Saints' Days ? By some such methods, it is presumed that the supposed difficulty might be triumphantly overcome. But while deprecating the habitual reproduction of old ser- mons, we may not fail to remark that extempore preachers, no less than those who preach from a book, are exposed to the temptation of recurring to past discourses, and of repeating themselves. Nay, is it not to be apprehended that he who retains no written record of what he delivers, will be for ever going over the same ground, and unconsciously reproducing the flowers of his past oratory ? With this, I gladly pass on; remarking merely that the subject of Preaching is too often absurdly narrowed to the dis- cussion of the relative merits of extempore and written Sermons : to the manner i rather than to the matter of discourse. This is a bad sign : for it argues a very mistaken view of the ordinance : ON PllEACHING, v.] unfitted for rehuhe from the Pulpit. 201 as if to attract, were the main object of the preacher : instead of to edify his people. Let S. PauFs Epistles to Timothy and Titus, or the Acts of the Apostles, be read through ; and what is found tkere about the manner of preaching ? Is not^ on the contrary, a proud indifference on this head expressed in many places ; while the most burning solicitude is manifested as to the subject matter of the discourse ? XI. That the great secret of impressing others is to be much impressed oneself, is one of those remarks which may be re- g'arded as axiomatic. Nothing can ever atone for want of ear- nestness ; and with it, no endeavours will probably ever be quite a failure. When the heart speaks, the heart is constrained to listen j and where one experiences strong emotion oneself, it is strange indeed if one does not produce some emotion in others. But a beginner must be prepared for many failures : and perhaps he will find it a good plan to make a note of these, as they occur, on the cover of his sermon. The instant he returns from church, he will find it easy to record briefly what seemed to himself the cause of his recent want of success. This practice will further give him the habit of noticing, while he preaches, what words or phrases are unsuitable : what part of his method is ineffective. Strange indeed will it be, if one who is for ever aiming at perfection, does not, at last, improve. XII. It is thought that many faults which an earnest be- ginner is prone to rebuke from the pulpit, may be more success- fully dealt with elsewhere. — Reluctance to kneel and to respond on the part of the congregation, may be overcome by a few earnest words spoken in private : but many earnest words from the pulpit, have been powerless to produce the same result. — To complain of those who stay away from Church, in the sole hearing of those who have cotne thither, is surely not a sensible proceeding ! — Excessive finery in dress, (a great vice in villages,) will not be diminished by any rebuke administered in public. — Where Dissent prevails, great discretion is required as to what is delivered on the subject before the congregation. And so, with respect to many other matters ; with which moreover it is somewhat unfair to molest those whom they least concern. That no personalities are allowable from the pulpit, common sense as well as the ordinary rules of good breeding sufficiently AND SERMON-WRITING. 202 Hoiv large subjects should he handled, [chap. declare. But tlien, he who is on the watch for opportunities of reproof and exhortation will find them abundantly supplied in the course of his expositions of Scripture. Remarks which, in this way, seem to come naturally, are less likely to create offence ; and will be often better attended to, than when they form the actual subject of a sermon. XIII. And this leads me to remark that if preachers are ever at a loss for a subject, they can never do amiss if they make choice of a Parable or a Miracle of our Lord. The exposition of so many verses affords opportunity for a large amount of Christian doctrine. Hearers are always interested, because they are both familiar with the words, and yet imperfectly acquainted with their teaching*. The Preacher is not by any means the person least benefited, by the amount of study required. Let men be on their guard however against original views here ; for they will infallibly repent of them in the end. There is quite enough to occupy half an hour if they will select from the mass of details a single circumstance ; so as to bring one great lesson home to their auditory. If time to prepare a sermon of this class is laeking, (and the parables or miracles may not be ventured on without prepara- tion,)— it seems worth suggesting that an affectionate address on some ordinary Christian duty, — the fourth Commandment or the fifth, — can never come amiss. We are all perhaps apt to be too curious in our selection of subjects ; forgetting that human nature is always the same ; and that we are not called upon to say something new, but effectually to recommend to people^s attention the things which are old. At the same time, beginners may require reminding that in order to make large and familiar subjects interesting, and indeed practicable, they must be norrov)ed. The subject of Prayer (for instance) is too vast for a single discourse. One aspect of it is all that can be handled at one time ^. So of Faith, Charity, Sin, Temptation, Repentance : so of eaeh of the Ten Com- mandments : so of all large subjects. XIV. Thus far then, we have been enumerating some of the ordinary means l)y which it is conceived that pulpit ministra- tions might be made more successful. They are safe and legitimate " Consider S. Luke xviii. i. ON PREACHING, v.] Unlawful expedients. 203 expedients, every one. The dramatic method, even in its most chastened form, is not unattended with danger. Striking anecdotes, even when related with good taste, (which is a rare phenom.enon,) must be introduced sparingly. Startling sayings, (like those ascribed to the late Rowland Hill,) are among the most dangerous methods of awakening attention. Strange texts even, though allowable sometimes, seem to be a step in the wrong direction. Whatever borders, however remotely, on drollery, — every expedient for arousing the congregation, which owes its efficacy to the sense of incongruity which it excites, — is to be strenuously shunned ! Far better to adopt the straightforward practice which prevailed till twenty years ago at Kerry in Mont- gomeryshire,— namely of sending round the sexton during sermon, shod with list slippers and armed with a hand-bell, in order to wake up the drowsy ! There is such a thing as the ' dignity of the pulpit^ to be maintained, although that phrase has been sadly abused as a cloke for lifeless orthodoxy combined with insufferable dulness. Scarcely less objectionable, though of course it is a method which might be expected to find favour with a diiferent class of ])ersons, is the somewhat kindred practice of conciliating a con- gregation by habitually delivering delightful messages of hea- venly comfoi-t, (^^ Fear not little flock ;") impassioned assurances of election to eternal life, (" I have graven thee on the palms of My hands -/') and the like. One who so preaches will fill his church, no doubt : but what will become of such ^^ wood, hay, stubble" in the great and terrible Day of the Loud ? The most obvious inconvenience of a system which has re- course to unlawful methods of awakening interest, is the diffi- culty of keeping interest awake. Next Sunday, if the customary spice is wanting, the dish is pronounced insipid. We have begun to bid for attention, and we must bid higher and higher. We shall have the mortification in the end to dis- cover that our congregation come to church to be amused or flattered, not to be edified; and we shall probably have been paving the way for nothing so much as for Dissent. XV. And here it must be pointed out that it is possible to over estimate the importance even of Sermons; which (as Hooker well remarks) ''are not the only preaching which doth save AND SERMON -WRITING. 204 Sermons, not the only Preaching. [cHAr. souls*." We preach Christ and Him crucified when we recite the ^Te Deuni/ the Litany, the Creeds. Him also we preach in the Psalms, the Lessons, the Epistle and the Gospel; aye in the whole Service of His House. Recourse to such expedients as those above described, betrays an exag-gerated view of this ordinance, and indicates a spirit which will infallibly conduct men in the end, although by a circuitous path, to the selfsame conclusions with the Puritans of old. " I say further," (ex- claims Cartwright,) '' that if there be any who, for fault either of utterance or memory, cannot preach except by reading that which he hath written,^ — it is not convenient that lie should he a minister of the Church^.'' Let preaching have all honour; but let it subordinate didy, and never be looked upon as the great business of the sanctuary', the sole means of evangelizing a parish. In Puritan times, we learn that la Preche was a name for Protestantism. In more recent days, we have perhaps heard of Church-services abridged, or indecently hurried over, in order that the performance in the pulpit might commence. All such self-glorification is a dishonour put upon God; and an omen of nothing but ill to the spiritual life of a people. In- deed, it is a significant tact that with the increased attention recently bestowed upon Preaching, the outcry against the length of the Ser\4ce has also been revived c. XVI. About Action in the pulpit, little need be said. I have seen a consummate preacher, — who scarcely moved his body, rarely raised his eyes, and never once raised his hand, produce an astonishing eftect by the use which he made of his voice alone. It may reasonably be asked however whether to keep the body motionless throughout a sermon is not to forego part of the machinery which God has placed at man's disposal. In addressing the humbler classes certainly, a little action may on no account be dispensed with. Natiu*e must after all l)e our guide; and who ever yet expostulated, entreated, warned, re- proved,— without some corresponding gestures? X^'II. As for Manner, perhaps the best advice which can be otfered to a young preacher is that he should be perfectly * Ecd. Pol. v. vii. 86. abridgeth preaching,"' — is one of the *» Ibid. vii. 84. Ru-itan objections which Hooker com- •^ "It is too long, and l>y that means bat^. (V. vii. 125.') ON PREACHING, v.] A natural manner, the best. 205 natural. The mode of delivery which comes most naturally to him, is probably the best which he can adopt. Let him cure himself at once of awkward and ungraceful gestures, by all means ; and beware of those faults which more than one judi- cious friend finds with his deportment. But on no account let him imitate another man. It is the sure way to make himself ridiculous ; to provoke unkind remarks ; and to fail in becoming someday a really effective preacher. I cannot but think that great earnestness will find expression in a style of oratory, which, however remote it may be from the ideal standard of grace and excellence, will yet be entitled to the highest praise of all; namely, that it will be entirely successful. Moreover, there is no function in which anything approaching to aflPec- tation is less tolerated ; no function in the discharge of which mankind are more suspicious of unreality, than this. To speak therefore unhampered by rules ; to be conscious of copying no model ; to be remarkable for nothing so much as for earnest- ness and simplicity; to have one^s manner even forgotten, (if so it might be,) in the impressiveness and solemnity of one^s message : this, it may be thought, should be a prime object of desire with every one who undertakes the difficult and danger- ous office of a Preacher, XVIII. We have spoken of the various ways by which the Christian Pastor may make his sermons more effectual to interest and affect his flock. I will briefly notice some of his devices for filling his Church. How often is the complaint uttered that it is of no use preaching ever so well, for that so few are in Church to hear ! Now, besides that the congregation will infallibly increase if the sermons are interesting, let it be pointed out that the true way to bring people to Church on Sunday, is to visit them frequently during the week. If any one with an empty Church would submit to the labour of going from house to house with a view to ascertaining the precise reason why each individual keeps away; would invite, entreat, exhort, remonstrate from door to door, exacting a promise from one, and sparing no pains to remove the obstacle which stands in the way of another; — his perplexity will soon be how to find room for his congre- gatiou. AND SER^rOK-WRITING. 206 Special Sermons. — Seasons of Revival [chap. True, that their attendance will fall off, unless it be kept up by constant vigilance, until a deliberate kabil of Church-going" has been established. Moreover, it may not be practicable to go round as often as necessary ; and a Pastor may have much to say to those whose presence he may yet find himself reckoning upon in vain. Very valuable therefore mth this view, may be the periodical expedient of announcing a special Sermon. On the last evening of the Year, — after Harvest, — during national calamity or rejoicing, — on the Feast-day, — the annual meeting for the Propagation of the Gospel, — the anniversary of the Benefit-clubs of the parish : on all such rare occasions, if it be made known that a sermon will be preached in the evening, — I believe a full Church may generally be reckoned upon. And then, there are certain seasons of Revival, (so to speak,) of which an anxious Pastor fails not to take advantage. He announces the intended subject of his Advent Sermons, or pro- poses a series for the solemn season of Lent : and he takes care that these subjects shall be attractive, and not commonplace. Moreover he is careful to vary them from year to year. This practice has become so general of late, that it requires no more than a passing aUusion. The daily addresses throughout Holy week, on topics connected with that solemn season, often bring people to Church who will not come on Sunday. Thus Lent may become an occasion for awakening the slumbering life in many hearts, and deserves to be reckoned among the most precious of Ministerial opportunities. — It is also worth con- sidering whether sometimes the subject of next Sunday's sermon might not be announced beforehand ; and also whether, to a far greater extent than is at present customary, sermons might not be preached to distinct classes of one's congregation ; — the little children, — the young women, — the young men, — the parents. Surely in towns where they form so large a class, domestic servants should occasionally have a sermon addressed to them- selves. Very obvious is the advantage of such concentration of purpose. XIX. And thus far of difficulties in connection with the pulpit. Arc there no dangers also to be guarded against ? A very few words must suffice here. Do not be so weak, — (I am now addressing young preachers,) — ON rREACIIING, v.] A caution. — Need of Prayer. 207 Never be so vain or so weak as to endeavour to ascertain^ in the course of your subsequent visiting^ what was thought of your last Sunday's sermon. Nothing but mischief can result. If you suffer it to be suspected that you are anxious for applause, you expose yourself to the annoyance of having your discourses continually canvassed in your presence. By accepting the peo- ple's praise, you are tacitly constituting them your judges : and if, on the contrary, any have been displeased, the complimentary style will be immediately exchanged for one of qualified ap- proval,— which may provoke an unprofitable, as well as most undignified discussion. No. Let the acceptableness of your pulpit ministrations, finding spontaneous utterance, fill your heart with joy, — not unmingled with deep gratitude to God : but never ask questions, direct or indirect, on the subject. Stop your ears resolutely to praise. It is seldom bestowed with dis- cernment, and can scarcely ever fail to mislead. It would effectually cure a man of conceit, could he but hear the laudatory remarks of his own admirers when discourses which he would have been utterly ashamed to deliver, happen to be the subject of conversation. The truth is, the humbler sort of persons are not competent to criticize. They will praise what is theatrical and bombastic. They will praise what is maudlin and sentimental. They will praise what they do not quite understand, — because they do not quite understand it. Wholesome and unwholesome enjoys their commendation alike. They will call both ' beautiful.'' The test of the goodness of the diet must after all be the slow and steady growth, the unmis- takable vigorous health of those who partake of it. Let us resolve to admit no other test but this ! XX. I have reserved for my last suggestion, by far the most important of all. It is a solemn matter, and one which shall be left unadorned, — prefaced only with the declaration that it is believed to be the secret of a successful Ministry, as well in the pulpit as out of it. I allude to the need of Prayer for a bless- ing on one's endeavours. With earnest prayer, dumb lips might safely be entrusted with the care of a parish : without it, though a man spoke with the tongue of Angels, one w^ould distrust the soundness of his w^ork. — Nay, in the very composition of Ser- mons, who shall doubt that we all have far more need of prayer, AND SERMON- WRITING. 208 The one, only, true test of [chap. than by our practice we show that we imagine? To believe and to tremble, describes the faith of devils. Intellectually to apprehend the meaning of Holy Scripture, yet to fail in appre- ciating its constraining power : accurately to set forth a portion of sacred doctrine, yet to be wholly wanting in that living earnestness of language which shall make it powerful to arouse, affect, ])ersuade : to have preached eloquently, yet not to have spoken to the heart and conscience of a single person in Church : — all these seem to be the dreary consequences of having had recourse to every means of help but one ; and that one, beyond all doubt, the most important. XXI. In conclusion, let it never be forgotten that neither the fulness of the Church, nor the popularity of the Preacher, nor the attentiveness of the congregation, — may be regarded as any proof of a successful Ministry. In a certain degraded rural dis- trict, the Clergyman, (a man of high gifts,) related with surprise and sorrow how marvellously the conduct of the people in church contrasted with their behaviour out of doors. They would stand up, and fasten their eyes upon him : lean their elbows on the tops of the pews, and look as if they were devouring every word he delivered. But it might as w^ell have been " a very lovely song of one that hath a pleasant voice, and playeth well on an instrument : for they hear the words, but they do them not^.''"' Is it indeed any wonder that an earnest and impassioned manner, an interesting address, novel thoughts strikingly and clearly put, — (phenomena to which the daily agricultural life is unaccustomed !), — should arouse attention in a very high degree, and elicit a full measure of applause ? May not such Sermons be looked upon by the people in the light of a Sunday Entertainment ? It has seemed to me sometimes a prime device of the Enemy thus to get the people to crane over the tops of the pews, and look as if they were lost in interest ; in order, if possible, to divert the Preacher^s attention from the facts of the case, and to defeat his vigilance. If he will but be weak enough to accept such homage in lieu of obedience; if he can but be got to think that his work is in a manner done, when he descends the pulpit stairs ; a great point, clearly, will have been achieved. No. One only test would I admit; " Ezek. xxxiii 3?. ON PREACHING, v.] successful Pulpit ministrations. 209 one only proof that a blessing is attending our endeavours : I mean, the increase of holy living among the people. With these remarks, the subject of Preaching may be dis- missed What need to add, that unless a Pastor^s daily life and conversation be in conformity with his Sermons, and afford a perpetual commentary upon them, ail the preaching in the world will be in vain ? AKB SERMOX^WRITIXG. CHAPTER Y I. ON PASTORAL VISITING. PART I.— PASTORAL VISITS IN TIME OF SICKNESS. That I should hiow hoia to sjisak a word in season to him that is weary. 'HcrOev-qaa, kol i-neaKexf/aOi jixe. OHOULD one approach the subject of Pastoral Visiting by dweUing on its difficulties, or by adverting to its privileges ? A very difficult function of our office, it doubtless is : and why? Because it is least of all susceptible of being reduced to rule, and performed on system. The pastoral visit throws the Shepherd of souls on his own resources ; and is the occasion of his feeling oftenest at fault. Yet does it seem preferable to call attention to the privileges which attend it : for some insight into these \vill make the labour attractive, and quicken exertion. The subject divides itself into two heads: (i) Visits which are paid to the Sick, and (2) Visits which are paid to persons in Health. Some remarks on the second, (which is perhaps I the most difficult department of pastoral work,) shall be reserved for the end. At present, let it be only stated that the efficacy of visits paid during sickness, depends in great measure on the amount of previous intercourse which has subsisted between the parties. Occasionally, of course, there will have subsisted nearly none. And this very supposition, (which is unfortunately but too reasonable,) suggests the first topic on which I desire to dwell : namely, — I . The preciousness of the opportunity which sickness affi)rds PASTORAL VISITS J Ojyportunity afforded by Sickne.^s, 211 to the shepherd of souls. Let me be understood in what follows^ to speak with special reference to an ordinary convtrij cure : for indeed the strictly pastoral relationship well nigh disappears in a crowded town, where the flock defies arithmetic, and is for ever shifting. One should perhaps notice here the crotchet of those who hesi- tate to visit, unless they have been first sent for. They probably find their warrant for this, in the rubric wdiich directs that ^^ notice shall be given to the Minister when any person is sick.^^ But such rubricians are surely more punctilious than intelligent. It has been considerately ruled that the duty of apprising the Minister shall rest with the friends of the sick : but is it to be thought that the intention of this was to debar us from discovering such cases for ourselves? Deacons are even ad- monished that ^^ it pertaineth to their office . . . to search for the sick.^' To inquire curiously into the meaning of a rubric, when Nature herself decides the question, seems to belong to the worst form of trifling. You have lost no time then in obtaining access to the narrow chamber; and your promptitude is taken in good part by all. But to no one is the occasion so full of interest as to yourself, who have perhaps long desired to talk seriously to this very individual. Even if it be not he, but another of the family, about whom you have felt anxious, still, your opportunity has at last arrived. You have a suflSicient reason for calling oftener, and at less seasonable hours, than would else have been expe- dient. You may, if you please, address a few serious words to any of the household; and it will be your own fault if the reproach of officiousness can be justly fastened upon you. But your main business is with the sufferer : and how rare an opportunity has God at last thrown in your way ! Confined to that bed ; enfeebled by suffering ; humbled by the sense of need ; awestruck, it may be, by the conviction that life itself is held on a most frail tenure : how open becomes that heart to discourse which in days of health would not have been tolerated ! Escape is impossible from the things which belong to the sick person^s peace; but escape is not desired. Your poor endeavours are even over-appreciated. Your most commonplace remarks do not pass unapproved. Let it be only suggested that l^y a little IN SICKNESS. P 2 212 Spirit in ivhich to ap2yroach a sick bed. [chap. painstaking those endeavours may merit a better epithet than " poor :" those remarks,, without being farfetched^ need not yet be '^ commonplace/^ And this humble attempt to assist others, in a department where the writer has most felt the need of teaching, may be excused, if it aims at nothing more than furthering such an object. In handling this confessedly difficult subject on paper, we shall perhaps do well at the outset, to obtain an answer to this preliminary question, — JF/mt do v)e propose to ourselves when we visit the Sick ? I answer, — We propose, above all things, to guide the thoughts up to God, from whose Right Hand this visitation has proceeded. If there has been previously a godly life, our Ministry will be one of consolation; joined with faithful en- deavours to remind the sufferer of the purposes for which this sickness may have been sent. If there has been grievous sin, w^e shall strive to be instrumental in bringing about repentance. If carelessness, we shall hope to see the beginnings of a serious mind. Under any circumstances, what we propose in ministering to this sick soul, is to guide his thoughts up to Him whose servants we are ; to establish a habit of prayer ; to induce him to take a secret retrospect of his past life, and to judge himself, that he "be not judged of the Lord.^' If the Cup of Blessing has never yet been partaken of, we consider that such an oppor- tunity has now arrived as will probably never present itself again. We shall, in the end, either see this sufferer get abroad again; or we shall have to read the Burial Service over his lifeless body. We desire therefore, above all things, that if he survives, he may look back on this painful season with gratitude and joy; and from it, date the beginning of a better life. But if he die, our heart's prayer is that the man may depart in peace, with a good hope, based upon a living Faith in the merits of his Redeemer. With such aims and desires, and with none other, do we approach the sick. Or, if we carry with us yet another prevailing sentiment, it is the profound conviction that the work before us must be not ours, but the Lord's. 2. It must next be urged, that the Church having provided a manual to be used in ' the Visitation of the Sick,' it is the duty of her Ministers to use it. Obvious as this may appear, PASTORAL VISE VI.] The Visitation Service to he used. 213 requires to be stated; beeause_, from taking unbounded liberties mth the Service, it is but a step to neglect it altogether, — as the experience of too many, we fear, has proved. Availing themselves of their supposed " gift of Prayer,'^ (which is evi- dently one of the most ordinary things in the world,) it is not unusual with some to substitute extempore effusions for the devotions prescribed : while others are known to paraphrase, interlard, simplify, and in other strange wa3^s to alter the actual Service. Nearly ever}'- one, in short, deems himself superior to the Service for the Visitation of the Sick; and at liberty to improve upon it to an unlimited extent. Some, evidently think themselves superior to it altogether. It must be conceded that the Church allov/s considerable license in this behalf. The lxvii<=^ Canon provides that a mi- nister shall " instruct and comfort^^ the " dangerously sick^"* " in their distress, according to the order of the Communion Book, if he be no Preacher : or, if he be a Preacher, then as he shall think most needful and Gonvenient'' Let the rubrics be considered, and it will be felt that nowhere are we left so free as here. And yet, I discover no encouragement for that unbounded license which is sometimes so coolly claimed. Systematic disuse of the Service seems to be even forbidden «. Do you then really think, (says one), that a sick person is to be approached three or four times a week in the selfsame form of words ? Truly, we see no reason why he should not. The daily Service for persons in health admits of little variety. Why should the devotions of the sick be conducted on the very oppo- site plan ? Are men at such a time more capable of making an effort to understand what is said to them ? Do their needs con- tinually vary ? Or is the Service badly contrived ? To the writer, it seems one of the most beautiful in the Prayer Book ; while inquiry shows that it is perhaps the most carefully revised of all. Nor have we ever used it under novel circumstances, v/ithout being struck by its surprising aptitude, — its invariahle fitness and propriety. How well it suits the needs of old and young persons of either sex, and of every grade, — those whom we have often visited before, and those whom we visit for the first time ; — must have struck all who are engaged a See Canon xxxviii. IN SICKNESS. 214 Some license allowed, so that the [chap. in the Pastoral Office. Suppose yourself suddenly called upon to visit some dying outcast, who makes no secret of what has been her unholy trade ; or, on the other hand, let it be some grave Divine who asks your prayers : be requested to discharge your office in a workhouse, or in the ceremonious sleeping- chambers of the great ; in every case, I say, this Service will be found to be eqiiaiy appropriate. It is quite a relief, as the well known words flow forth in familiar cadence, to perceive how entirely suitable they are. Let me plainly declare, that it has always seemed to me to be the very best and wisest " form of sound words^-* which could have been possibly devised. I am not however about to propose a servile adherence to it from end to end. The Exhortation is clearly only meant for general guidance. The Creed is not intended for constant use. The Absolution and the Collect are emphatically occasional. Even the Psalm, (although it has recommended itself for ages to East and West,) may sometimes, it is thought, be exchanged for one of a more penitential character, as the 51st; or for a shorter one, as the 130th; or for one less severe, as the 23rd; or for one expressive of praise, as the 145th. Even, for variety sake, one of the two Psalms in the Burial Service might be substi- tuted. But the prescribed form, — from the first words of it, down to the end of the prayer, ^^ Hear us. Almighty and most merciful God and Saviour ;" and again, from the words, " O Saa^our of the World,-"* down to the end of the Service, — would, it is apprehended, be deviated from with manifest dis- advantage. Whatever license we may allow ourselves, we shall yet surely feel it our duty to adhere closely to the tone and sjoirit of the ap- pointed Service. That we shall find our wisdom therein, may not be doubted. Thus, the absence of anything like a prayer /b/- the sick man's recovery, should dissuade us from too readily pursuing an opposite course in any petitions we may offer on his behalf ». The introduction of the Creed at such a time, though we may deem it sufficient once to have obtained express assent to it, — » It is worth observing that "when issue out of all their afflictions.' A con- any desire the prayers of the Congrega- ditional petition in the Collect at the tion," we do but pray that they may Communion of the Sick is the nearest have * comfort and relief ;' ' patience approach in our book to a prayer for under their suffering.^ ;' and 'a happy recovery. Sec above, pp. i'4-5. PASTORAL VISITS VI.] spirit of the Service he attended to. 215 may well set us on considering' whether we are sufficiently careful to bring before the sick and dying the chief doctrines of the Faith. And perhaps in expanding one or two of these great verities, as opportunity may serve, we shall find our own most profitable employment. — Granting that in place of the Exhortation, we may reasonably substitute words of our own, it will yet be the part of wisdom to avail ourselves of the hints therein supplied, and to shape our own remarks accordingly. Thus, since the teach- ing of Hebrews xii. relative to the chastisement of sickness not only occupies a prominent place in the Curate^s Exhortation, but also forms the subject of the Epistle for the Communion of the Sick, shall we not avail ourselves of such guidance; in humble confidence that wiser men than ourselves made choice of these few topics of discourse out of the vast multitude which must have presented themselves ? The first thing to be done, with a view to Pastoral complete- ness, is to get so much of the Service as was just now indicated, thoroiigJily by heart. Nothing so flat and formal on such occasions, (and therefore so much to be avoided,) as the pro- duction of a book, and the tacit confession that one is dependent on it : to say nothing of the inconvenience, if one happens to come unprovided, or if the chamber be dark. For this reason, he who visits the Sick is recommended to store his memory with several appropriate collects, psalms, passages of Scripture ; which he may, at a moment^s notice, deliver with perfect fluency and accuracy. Men must experience, to be fully aware of, the difference between ministering after this fashion, — requiring neither Prayer Book nor Bible, candle nor kneeling-cushion ; — and exacting all, as the condition of opening one^s lips. Nothing is so common as to be requested to read a psalm, or a short portion of Scripture, before leaving a dwelling : and how great an advantage is his, who is able to comply, requiring* nothing but attention and silence ! As the necessary preliminary to enjoying this facility, men should note at leisure which psalms, collects, or portions of Scripture, seem specially suited to the needs of the Sick. There may not be the least hesitation or difficulty when we are called upon to read or pray. The well furnished Scribe should be able IN SICKNESS. 216 Extempore jprayer, how far desirable, [chap. at once to produce from his treasures " things new and old -/* the very things which are suitable for the present case. — The beauty of the " prayer for a sick child/'' at the end of the Office, can escape none : nor the value of the three other important prayers with which it concludes. 3. How then about extempore Prayer ? in other words, — To what extent ai-e we warranted in offering up our own unaided petitions on behalf of the Sick? Now, without pretending to dictate on a subject where considerable diversity of opinion exists, — it may be conceded that to some extent, doubtless, it is allowable so to pray ; w^hile we maintain that a man will do wisely to avail himself of the license sparingly. Although discouraging it in others, and checking any propensity to it in ourselves, (as pregnant with many evils, and apparently productive of little good,) we shall yet feel that when a special infirmity has been complained of; some definite ground of anxiety expressed; or a desire excited, for which no collect provides a suitable expression ; we are at liberty in a few brief petitions, to give reverei^tial utterance to our feelings. How acceptable such words generally prove, all know. At the same time, it is clearly not so much the quantity of what is uttered on such occasions, as the qiialiiij of it, which affects with plea- sure. It is often enough to have heard the heart's desire made the subject of one strong petition, distinctly offered up to the throne of Grace, in the Name and for the sake of Him who gave Himself for us. Need it be added that it is a great gain if others of the household can be persuaded habitually to be present at our ministrations to the Sick, and to join us in our prayers ? Only in particular cases w^ll anything be gained by being quite alone with a sick person. Sickness and death are often sent into a family for the salce of the healthy who survive. 4. It follows to offer a few remarks on an important rubric : — '■'■ Then shall the Minister examine whether he repent him truly of his sins, and be in charity with all the world; exhorting him to forgive, from the bottom of his heart, all persons that have offended him ; and if he hath offended any other, to ask them forgiveness; and where he hath done injury or wrong to any man, that he make amends to the uttermost of his power." PASTORAL VISITS VI.] Two op2:>os{te errors noticed. 217 And further on, — " Here shall the sick person be moved to make a special confession of his sins, if he feel his conscience troubled with any weighty matter. After which confession, the Priest shall absolve him, (if he humbly and heartily desire it,) after this sort.''"' Much of this presents no difficulty. That sickness is a fit season for the reconciliation of those whom some ancient g-rudge keeps asunder, — all will allow : and we may on no account omit to urge the duty of forgiveness, specially on those who lie under God^s heavy hand. Pious resolutions again, may well be recommended ; and the faithful performance of what was then in a manner vowed to the Almighty, is to be m-ged as a solemn duty, if health be restored. All this is obvious and easy. — But the other questions here opened up, have led to not a little diversity of opinion and of practice. It seems that two extreme courses have here to be avoided : the one, a morbid unwillingness to approach the subject of Sin, — which is nothing less than a shrinking from our plain duty, and a betrayal of a part of our trust ; the other, an inquisitorial offieiousness, an inclination to pry into the secrets of another man^s breast, — which is as alien to our office, as it is abhorrent to the spirit of our Christian calling. The first, expresses itself in term^s of discouragement ; or in actual rejections of proffered confidence. The second, in prurient inquiries, and even in indis- creet solicitations. T/iat, (which is often found combined with exceeding candour, probity, and good sense, together with great kindness of heart,) is the vice of a secular spirit, the tendency of men advanced in life, who have ]>een brought up in a somewhat lax and careless school. T/iis, is chiefly the error of young and inexperienced men, who are so unfortunate as to have picked up a notion that the teaching of Rome represents the teaching of the Church Catholic; who know but little of the mind of the Prayer Book, and less of themselves. Their folly and indiscre- tion provokes one so largely, that it is feared one may undervalue their g-ood intentions and their zeal. As for /low the rubrics just now recited are to be complied with, it must manifestly be decided by circumstances, — as, the age, sex, condition, temper of mind, of the sick person ; and the probable duration of his sickness. Again, by the age and attain- ments of the Priest; his knowledge of the suflPerer, and the IN SICKNESS. 218 Dealing with the Sick, [chap. degree of* confidence which may subsist between the parties. Hence, it is impossible to do more than offer a few general hints. He who has ever so little practical acquaintance with this matter is aware that talking about it is a very different thing from practically dealing with the phenomena as they arise. It is thought, however, that in ordinary cases : — by which is meant cases where the life has neither been exemplary, nor yet notoriously wicked; where our visits are acceptable; and the disorder not such as to obscure the intellect, or to distract the attention : — we may at first safely make our conversation turn on the exceeding sinfulness of Sin ; the tremendous price which Divine Love paid for our Redemption, best declaring the large- ness of our debt. And this too may be profitably dwelt upon ; together with the conditions under which alone we can have a saving interest in what Christ thus did for us, — namely, sin- cere Bej^jeiitance and a living Faith, (For how prone are men to imagine that a barren profession of their belief, joined to a feverish confidence in their acceptance mth God, secures their passage to the skies !) Still following the guidance of the Prayer Book, we cannot do better, it is presumed, (if time allow,) than expound, in a popular way, the Articles of the Belief; obtaining the frequent assent of the sick person. We may go on, probably, to explain that although the letter of certain of God^s Commandments may never have been broken, yet he must be a bold man who will not fear lest, at some time or other of his life, he may have grievously offended against them all. And the Ten Commandments thus explained, might well form successive heads of suggestive teaching ; the avowed pur- pose being, to help the sick person in the work of self-examina- tion I am persuaded that snggestlon, — made with perfect truthfulness and simplicity, but at the same time wholly pure and inoffensive in its expression, — is capable of effecting (under God) all that we can desire in this behalf. To interrogations, — (Did you ever, &c. ?) we are utterly opposed. And it is pre- sumed that '' all that we can desire,'"' is that the object of our ministrations should " repent him tndij of his sins." But it is objected, that men are often so dense, and their PASTORAL VISITS VI.] o)( the subject of Sin. 219 consciences so blunted, that they are impenetrable to convic- tions of sin : and require to be very searchingly dealt with. Moreover, that they show a singular inaptitude, or disinclination to confess their sins. And sometimes it is said that they seem hardly to be aware of their own guilt. — To all this we have something to rej^ly. Let it be asked, — Have not those v\dio so complain, some one or more definite, and somewhat extraordinary cases in their eye ? We must all be agreed that if called upon to visit a notorious drunkard. Sabbath-breaker, or adulterer, our talk will be alto- gether different from that which we should address to a young creature slowly fading away in consumption. We may be as plain as we will with the sturdj^ sinner, — so that we be not harsh or unkind. — But then further, — Are men quite sure that to no fault of their oivn, is to be attributed that seeming dislike of anything like confidential intercourse, of which they com- plain ? Some, by reason of the secularity of their lives, their unconciliatory or forbidding manners, or again their indiscreet communicativeness, may be persuaded that they will never be trusted mth the secrets of another man^s breast. While others, possessing neither ripeness of age nor maturity of judgment, should not expect such confidence. — Lastly, — Of what sort have a man's jjiilj)it Miiiistratio/is heen? Have they been serious and searching ? I believe that a man of discretion, who resides among his people, and has earned their esteem and love, will find in them no reluctance at all to impart to him, either their temporal griefs, or their spiritual sorrows. Nay, it may rather be ajiprehended lest he should find himself even unduly burthened \vith their confidence, and made the depository of too many of their secrets. In all that precedes, it has been assumed that wherever con- fidence is reposed, and a disposition shown, on one side, to solicit spiritual advice, there will be no lack of ability on the other, to bestow it. The question however arises, — Are men always competent to minister to a mind diseased, and to reply to the questionings of an unquiet conscience? I proceed to discuss this question a little particularly. 5. It is sometimes lamented by persons whose opinions one always respects, — that our Clergy receive no systematic in- IN SICKNESS. 220 The Casuistry of the Confessioncd [chap. struetion in the art of examining' the conscience. Partly, in connexion with the case of those who seek for " the benefit of absolution'''' before coming to Holy Communion, — partly, in connexion with ministrations to tlie sick and dying, — such regrets are expressed. In truth, except with refe^ence to an extraordinary occasion, I would not discuss the opinion : for it must be plain to any man of common sense and honesty, that to the whole system of auricular confession, whether constant or periodical, the Church of England stands utterly opposed. Let me not speak hesitatingly on this subject; nor avow with a faltering voice an opinion I hold strongly. Altogether unable am I to concur in the opinion that systematic training in any part of the casnistrj^ of the Confessional ; or even, that systematic instruction of whatever kind, in the art of examining any conscience, exaejit one's oivn ; — is to be wished for, on the part of our Clergy generally. I do not forget the sad conse- quences which might ensue from the utterly unskilful, — rather, the utterly mifait/ifulj— tYesitm.ent of a diseased conscience. It is impossible moreover to overlook the circumstance that very many Clergymen, simply from want of tact and ability, would probably acquit themselves in a highly unsatisfactory manner, (at least in their ow^n estimation,) if they were suddenly called upon to attend tlie sick bed of one v>^ho *"' felt his conscience troubled with any weighty matter.''^ But no such consider- ations are sufficient to outweigh the conviction entertained of the evils which w^ould arise from the recognized admission of any part of that detestable system which has borne such deadly fruit in the Church of Home. How fully we realize the neces- sity of a far greater amount of preparation for the Pastoral Office than our clergy at present enjoy, has been sufficiently declared. But we feel no solicitude that they should receive definite instruction in tAis department. It is even thought better to mark the exceptional character of such cases, by 7wt providing scientifically for them. What then is contemplated? That the acutest form of spiritual suffering, — the sick soul in its hour of greatest need, — shall be left to the care of an unpractised and unskilful hand ? I answer, — 3Inc/f practice in this matter, the priest of an PASTOEAL VISITS vl] no part of the Anglican system. 221 ordinary parisli who minds his own business and acts in con- formity with the teaching* of the Church of England^ cannot have. And next, — No sj^stem taught in outhne could possibly make a beginner skilful. By earnest prayer for God^s help and guidance : by occasional meditation on the subject : by habitual observation of others^ characters, and a most in- quisitive inquiry into the windings and doublings of his own : — by all such obvious and ordinary methods it is wished that every Clergyman should prepare himself for w^hat, when it comes in its fullest shape, he will find a sore trial. And with this amount of preparation, the present writer would be content to leave a sensible man of mature age, generally learned and experienced, to deal with any case which might present itself in the course of his regular duty. I would rather a thousand times throw such an one on his own resources, and force him to act according to the suggesting guidance of his own anxious heart and sympathizing conscience, than furnish him at the outset of his career with an artificial system of rules, and send him, so hampered and trammelled, into the presence of a soul in its agony. For, — (the question may fairly be asked,) — Does not this solicitude about the art of dealing with unquiet consciences, arise out of a mistaken view of what is required of the physician of souls ? Is it his oflace to probe the hearts of those who come to him '^'^to open their grief?" Is it not rather, — to lend a patient, yet most incurious ear, (the reverse of inqidsitive, I mean,) to tlie history of what does so weigh down a fellow sinner : by soothing words to calm his agitated spirit, if he seem unduly miserable : or if, (a far more probable supposition,) he shows himself unaware of the largeness of his misery, — glossing, and palliating, and as it were half explaining his ofience away, — by calm and friendly speech to remind him that not Man, but God is his judge : and that not unto us, but unto the Searcher of hearts, he is, in reality confessing his sin ? Above all things, in silence and in love to listen : — next, if need be, w^ith a faithful yet merciful hand, (faithful, as remembering whose ambassadors we are : merciful, as re- membering our own exceeding unworthiness ;) to touch the sore which has thus been brought to light ; yet not with IN SICKNESS. 222 Pr irate CorffcssioN, [chap. judicial inquisitiveiioss, (God forbid !) as liaving' for onr object the eliciting" of one additional detail ; but mtli brotlierly sym- pathy rather, as supremely anxious to minister " such ghostly counsel, advice, and. comfort/' that the conscience of the other " may be relieved'' •/' — then, (if questioned,) according to the best of our ability to resolve any doubts or inquiries which may be proposed to us : — lastly, as far as possible, to put all that has taken place clean away ; observing silence concerning every particular, profound as the silence of the grave : — tMs seems to represent, in the main, our duty in this difficult department of Pastoral responsibility. And I see no part of it which a man of discretion and intelligence, furnished with an ordinary amount of theological learning, and who has had a fair share of parochial experience, (who, therefore, in no sense can be called a novice,) — may not hope to discharge with sufficient success. 6. It will be noticed that nothing has been said hitherto on the subject of Absolution. It is because Absolution is not a necessary concomitant of Confession. There may have been an unburthening of the conscience, because it could no longer endure its load. It does not follow that there shall exist a wound as well^, whereof the excessive smart shall need a salve. The Prayer Book, — (and we acknowledge no other guide in this behalf,) — indicates two courses as open to one troubled in conscience. First, he is expected to practise self-examination, and confession to Almighty God, ^vith full purpose of amend- ment of life : performing acts of restitution, reconciliation, and forgiveness, if need be. — Next, '' if there be any who by this means cannot quiet his otvn conscience., but requirethy'?^/'/^^^;- com- fort or counsel," — that man is invited to resort to a discreet and learned Minister, and to ojicn his grief: it being for the other to employ the ministry of God's Word, " together with ghostly counsel and advice, to the quieting of his conscience.'' — A third case is supposed : that, namely, of a sick man who ''feels his conscience troubled with any weighty matter." Let this be appa- rent to the Minister, and it becomes his duty '' to move the sick man to make a special confession of his sins." — But, in both the • Exhortation in Prayer Book of 1549. '' " Nudet vMZnws." PASTORAL VISITS VI.] and AhsoJution. 223 last-named cases, Absolution is not indicated as the inevitable correlative of Confession. On the contrary. In one, it is men- tioned among the several consolations which a Minister is privi- leged to offer : in the other, it seems to be implied that unless the sick person do " humbly ami heartilij desire itj" the formal act of Absolution is not to be proposed to his acceptance at all. And it cannot be necessary to explain that Absolution, according to the doctrine of the Church Catholic, is but a Ministerial act, — not judicial, as the Council of Trent pretends. That God will indeed ratify in Heaven the just sentence pronounced 1)y His Ambassador on Earth, we nothing doubt : and that " Our Lord Jesus Christ hath left power to His Church to absolve all sinners who truly repent and believe in Him,"^ — is certain, because it is written in the Word of God. But the Church for 1 200 years knew of no form of Absolution but that of prayer: prayer that Gon would show mercy. And even when, having '^ left her first love," she put forth the indicative or authoritative form, (the same which appears, somewhat modi- fied, in our own Service for the Visitation of the Sick,) — she is found to have prayed that God \fov\!^ forgive, — even while she records the power of His Church to absolve, — the sinner who truly repents and believes in Him. It is not until the leprosy of the soul has been healed, that the power of the keys, (as it is called,) begins. The bystanders may " loose ''" Lazarus, " bound hand and foot with grave clothes,"'" — " loose him, and let him go,"' (S. John xi. 44) ; — but this cannot be until the powerful voice of Christ Himself has broken asunder the bands of spiritual Death. — And thus much for private Confession and Absolution. 7. It follows to say a few words concerning the Communion of the Sick ; — ^than which, few ministerial acts require more skill, in the practical details which it involves. So reverently to officiate, that the homeliness of every external arrangement shall be forgotten in the solemnity of the Service : so skilfully to manipulate, that there shall be no distraction, no accident; and that the sick man shall be able both to see and hear all that is transacted and said : so to place oneself, to modulate one"s voice and to regulate one"s movements, that his conve- nience maybe considered throughout: — all this' is not so easy IN sickness. 224 Visits to neither 'Sick' nor 'Whole'. [chap. as it seems. — The present writer has found it desirable to kneel througliout the Office. He does not venture to say more than that this method will be found attended by many advantages, and is liable to no inconvenience, — except that it is rather fatiguing., — It is well that a minister should go provided with everything he can possibly require for the due celebration of the Sacrament, — and this, for obvious reasons. — As for what is to be said at the Communion of the Sick, it is manifest that this is rigidly prescribed : and yet, it may be indispensable to shorten the Service, on certain distressing occasions, — for which con- tingency a man should be prepared, in order that he may act promptly, and in a seemly and reverent manner. 8. There are certain visits which we pay, — (and perhaps they are the most numerous of all,) — to persons neither sick nor healthy ; to aged bed-ridden folk ; to lone persons who live re- mote from the parish church, and who, from infirmity, are unable to attend the public service. On such occasions, to read a por- tion of Scripture, is probal)ly our chief resource ; added to the repetition of a psalm, and a short prayer. How desirable it is to invoke the assistance of others in such ministrations, is evident. It is a benefit to the persons visited, — a gain to those who visit, — a relief to ourselves. There will however always remain not a few visits of tliis class which will fall to our o\vn share : and it will be found an excellent practice for one who devotes much time to visiting, to make habitual choice of that part of Scrip- ture on which he proposes to preach on the ensuing Sunday. Assume that it is a Parable or a Miracle; the Gospel, or the Epistle for the day. Perused so often with attention, it will sink deeper and deeper into his spirit, until every word becomes wondrous familiar to him. His remarks, delivered from house to house, will assume form and order, and at last obtain satis- factory expression. What is even more important, he will discover which feature of the story most arrests, or generally escapes attention; as well as what observations he may most profitably offer. There is no affectation in saying that a Mi- nister will commonly come away from such visits conscious that he has learned more than he has taught. Nor have all the advantages of this practice been yet enumerated. The echo of every striking Sermon always finds its way throughout a PASTORAL VISITS VI.] Difficulty of Visiting ' the Whole! 225 parish. It may ])e but a garbled version of the text : yet how much interest will the bare text awaken^ when recognised as the same which was explained at our last visit ! In this manner, the Sermon preached on Sunday becomes reproduced through- out the week, in not a few dwellings of the infirm and aged poor. PAKT II.— PASTORAL VISITS IN TIME OF HEALTH. That I should knov) hoiv to speak a word in season to him that is weary. X URN we now to the other branch of our subject, — namely. Pastoral Visits "to the whole within our cures.^^ And this is a more difficult matter than the Visitation of the Sick : for there, our errand is definite, and we have but one message to deliver. When visiting persons in health, on the contrary, we sail without a chart; and how hard is it to steer clear of the rocks which lie in our way ! There is the temptation to discuss topics wholly indifferent; or (worse still) to fall into idle gossip about neighbours. There is the danger of sinking the Priestly Office in that of the Relieving Officer, and en- couraging the poor in habits of dependence and covetousness. Or again, there is the risk of confirming them in discontent, and a habit of murmuring against their employers, while we listen passively to their complaints; and, consciously or not, espouse their quarrel. In a word, because we are without some definite aim, such visits are apt to degenerate, till they become utterly unmeaning; and unless we are watchful, they will in the end furnish materials for nothing so much as regret. But whatever difficulties may beset them, these visits are an essential part of our office^, are attended by incalculable ^ '• Will you be ready .... to use both whole, within your cures ?" — Ordination public and private monitions and ex- of Priests. hortations as well to the sick SiS to the ■ - IN HEALTH. Q 226 Fastoral Visits should he [chap. advantages,, and constitute one of our hi*^'hest privileges. " The house-going parson makes the church-going people.^' This alone would he motive sufficient. But further^ in time of sickness it is often too late to counsel and reprove. Ordinary pastoral intercourse is no longer possible: even the expression of sympathy comes just too late. And it is certain that godly admonition is most favourably received in sickness at the hands of one who has been a familiar guest in time of health. Other advantages of visiting "the whole within our cures/^ will appear as we proceed. I. Let it be laid down therefore^ that the oversight of the flock is to be periodically and systematically taken. The pro- position seems obvious; yet^ (strange to say,) it has been questioned. Surely, if the flock of Christ is to be tended^, it must be visited. Moreover, that the oversight of the flock may be complete, it must be systematic; and the visits, to be of use, must be repeated at certain intervals. A Bishop, in this manner, takes oversight of every parish within his diocese once in three years ; and of eveiy clergyman who owes him obedience, at least once a year. Archdeacons and Rural Deans take yearly oversight of the clergy within their charge. Why should the chief Pastor so deal with the Shepherds, and the Shepherds not so deal witb the sheep? The precise interval between every round of visits must entirely depend on circumstances. But where the population is under looo, — in other words, when there are not 200 households in a parish, — is it unreasonable to presume that in about three or four months, the entire oversight will be effected? Not to press the calculation too nicely, let it be assumed as probable that two or three times a year, the Pastor of such a parish as we have been supposing will desire to visit every member of his flock. This will be found so difficult, after every precaution has been taken, that to neglect the fundamental principle of visiting on system, is, (to say the least,) unwise. The task of going right through a list of households once a quarter, setting a mark daily against those which have been that day visited, b lin[yi(xivf, {shepherd.) St. John xxi. 16. — (Cf. Micah vii. 14.) Acts xx. 28. I St. Peter v. 2. PASTORAL VISITS VI.] periodical and systematic. 227 until all are written off; and then beginning afresh ; — con- stitutes a severe trial of a man^s fixedness of purpose and zeal. He goes to the cottage on the moor, and finds it locked up. But even if the wife and one of the children are at home, an anxious man reminds himself as he walks away that in strictness he has not visited that household yet. By taking the oversight of his flock, he means visiting the individual members of it; and therefore in this instance lie has not quite done what he proposed : simply because one or two are not quite six or seven. Let us not be unreasonable. A parish containing looo souls may be very well visited, where nothing like such a face to face intercourse as this wath every inhabitant is attempted. But it is always best to set before ourselves a high standard ; and to know how far we fall short of it. It is better, I mean, on reviewing one^s labours at the end of a week, to remind oneself that although one has visited five, it may be fifteen families, in the course of the last six days, one has not exchanged a word with a single lahouring man in the jparish : far better to do this, and to consider how the omission may be remedied, than to cradle oneself in a fooFs paradise, from which one is sure, sooner or later, to be rudely awakened. Many a zealous man, at the outset of his career, has acted up to the letter of the preceding remarks. But he saw no adequate result of his labours : domestic cares sprung uj) ; and social duties have since thickened upon him. The systematic oversight of the flock he finds impracticable; and he has subsided into a course of irregular and occasional visits, — without previous plan, or subsequent record. Very humbly is the suggestion offered to such an one, that the visits might still be as methodical as ever ; even if he should find it neces- sary to extend his period of taking the oversight of his parish from once a quarter, to once a year, or even to a longer period. %. How visiting shall be made systematic, must be decided by individual experience. It is obviously convenient to take toge- ther the houses which lie together, although it is well not to enter them in regular order, nor to let it be discovered ivhen one is coming; in other words, not to have a discoA^erable plan of IN HEALTH. Q 2 228 Pastoral Visits. — Religion [oHAr. action ; and this^ for obvious reasons. Whether an alphabetical list of families, or a geographical enumeration of households, will help a Minister most, must be discovered by each one for himself. I have known the method adopted of making a rude map ; where the houses were indicated by square compartments, — each furnished with a number. This map hung over the study mantel[)iece. Red and black were employed to indicate the character of the different families; and the whole served as a o-eneral Q'lnde to the villa":e Pastor, in his dailv round. The particular method emploj^ed seems to be of little importance; provided that no individual confided to our spiritual oversight can by possibility get overlooked. Acting on no system, it is conceivable that a man may let whole years pass away without once setting his foot within certain cottages ; and that he may even never visit certain persons at all ! — But to proceed. It is worth taking some pains to ascertain what is precisely the best season of the day for this department of pastoral work. It differs in diflPerent places. The time of meals, and of any other engrossing domestic operation, is obviously utterly un- suited for the purpose. A little skill and consideration will enable a man to steer clear of the fatal error (for such it is) of callino' at the wrong* time. — What need to remark that some labouring men are to be discovered nowhere but in the field; and that their return from labour affords an excellent oppor- tunity for useful discourse ? But suppose the time well chosen ; and those whom we came to visit, within. The question arises, — What should be the style of our discourse when we enter the lowly dwelling, and find t'lat the inmates are all well in health ; but hav^e exhausted their topics when they have apprized us of the fact, and made a corresponding inquiry ? 3. Now, it may be laid down confidently, that to talk Religioriy is not to be regarded as the invariable object, or even as an essential part of a pastoral visit. Nothing is more abhorrent to good taste than the systematic attempt to warp whatever is said into something religious. If a man once falls into this practice, he will find it beget a corresponding method in his people, — who will pay him Imck in the same sorry coin; and PASTORAL VISITS VI. J not, of necessity, to he talked. 229 some day^ when he is bent on something" practical^, will keep on parrying every honest thrust, by forced aUusions to Scripture ; whereby his intercourse with them will become wholly unreal and unprofitable. The younger folk will acquire hypocritical ways,, and learn to hate Religion, of which they will infallibly consider this a fair sample. The Shepherd of the flock, instead of being the Apostle of cheerfulness, — the appointed guide and friend in all things,— will be associated with images of restraint and gloom. After all, we do not behave so in the daily inter- course of private life. Why then in our intercourse with our humbler brethren ? Consider further, by reserving our more serious talk for proper occasions, — by only sparingly dealing in sacred allusions, — how much is gained. You have visited a wife a dozen times, and seen her domestic trials. You have noticed the light ways of some giddy daughter, and have been content to be a silent spectator. At last you find either of them alone; and they give you an opportunity. Just for once, you bring out, from a full heart, a stream of unearthly comfort for the one : a warning for the other, under which she winces and perhaps weeps. It is needless to say that one may hope in this manner to have been of service to both. Few things are more distressing than the artificial tone of intercourse which ensues if the presence of the Clergyman is the signal for religious conversation to commence. A m.oment ago, the household were engaged in something secular : a moment hence, they will be so engaged again. Meantime, because he was seen approaching, the Bible forsooth was reached down, and the tract hunted for, aud every face assumed an expression of restraint. All this is fraught with mischief. The ofiiee of Religion, as we know, is to sanctify the business of the day, not to set it aside : to hallow labour, not to supersede it. Moreover, whatever disconnects us from the practical life of those to whom we minister, is an evil : an evil to them, — for it gives them a mistaken notion of our aims ; an evil to us, — for it conceals from us those occupations, habits, trials, desires, which we have to cope with, and to address. 4. In plain English then, — What should we talk about, when we call upon persons in good health ? For, above all things we IN HEALTH. 230 Pastoral Diaries. [chap. must beware of visiting" with no object whatever. We may not forget that we are at such times taking our oversight of the flock; and that our opportunities of this kind are necessarily limited, and beyond expression precious, if they be but rig-htly employed. I know of no better preliminary step than to be furnished with a few written particulars concerning those on whom one proposes to call. The most obvious method seems to be to devote a page of one^s pocketbook to each household in the parish : to register the names of parents and children ; and to annex some particulars of our past ministrations, as well as of our future intentions. Some such plan, most men it is presumed have found it necessary to have recourse to. A highly successful and energetic Pastor, (now a chief shepherd in the Church of Christ,) described his method as follows. He kept a book with as many pages as there are days in the year; and daily made a note of the events of that day : whom he had visited, — what was said, — what had happened in the parish. Next year, he began a fresh book. When he was at any loss therefore, on any given day, he turned to the corresponding page of the last or the previous year ; and if it proved to be the anniversary of some special mercy, of some afflicting dispensation, or even of some striking discourse held with any, he saw his work before him ; spake on that hint, and was sure that his visit would not prove altogether in vain. Let me describe another method, which combines the ad- vantage of simplicity with fulness of information; and neither pretends to supersede, nor yet is superseded by the method last indicated. Indeed, a pastoral Diary, — the record of one^s stew^ardship, — kept after some fashion, seems little less than indispensable to one set over a Bishopric of souls. This how- ever cannot supply particulars of names, ages, relationships, and all that various information which, even in a small parish, is useful to him who has long had the oversight of the flock; but wdiich is absolutely essential to one newly entered upon a cure. Now, all such information may be conveyed by a slight genealogical table, which a little practice w^ill enable a man to draw with precision in a few minutes within the space of a visiting card. No person can require to be warned against PASTORAL VISITS VI.] A method described. 231 asking all his questions at once; or putting them in a dry inquisitorial manner, — as if he were preparing a return for the census. The information must be obtained piecemeal ; and partly from the register. Without further preamble,, I subjoin an actual example, the first which comes to hand ; and will then explain what details it is intended at a glance to convey : — Dan. Davis =^ Alice ^^3 BC 67 C Will. D. =j= Widow Sarah D. ob. 75 T C I next Dewett ob. Geo. D. 39 BC Eleanor (Makepeace of Westbury) 39 C 1 James D. next Ch. ailing 37 BC =p Sally Tho. D. (Giles) School 34 B C 1 John round by Rect. see p. II. Patience (Bayliss) see p. 3. 3^ C Alice 16 in service B and P B Eliz. 134 PB Cath. 10 P B Geo. 8 Ann 6 Eleanor 2. all bapt. I I I I Will. 13 P B John 1 o P B Dan. 7 Ann 4 all bapt. r [. I I I Patience Jane 1 2 P B Will. II PB ob. ob. Eliza 4 all bapt. (1851) We have here the particulars of Jive households of relations named ' Davis •/ with a reference to a sixth, (the family of ' John Davis/ who lives ' round by the Rectory/) which would not come into the page : and we learn, that ^ George,^ ^ James,' and ' Thomas,' are brothers ; sons of the old couple whose sister-in-law is the widow who lives ' next to Dewett,' aged seventy-five. (Her children are all dead.) The names and ages of the sons and daughters of those brothers, (thirteen cousins, all baptized,) are indicated; as well as how far they are provided with Bibles (B), and Prayer Books (P. B). ^ Widow Sarah Davis ' has only a large Testament (T) . ' James' (in bad health), and ' Sally' (the Schoolmistress), are the couple ^ next the Church.' In calling on ^ Patience,' it is re- membered that her maiden name was ^ Bayliss,' (a family which is to be found at p. 3;) and that she has lost two children. ^George's' wife, ^Eleanor,' on the other hand, came from Westbury. One is made aware of the age of each ; and has the satisfaction of knowing that cdl are communicants, (C.) — It is manifest that if a skeleton had been made of this pedigree, to serve as a key ; and if each household had been allowed IN HEALTH. 232 The use of Fastoral Visits. [chap. to occupy, (as of course it oughtj a distinct page, infor- mation mifjht have been added concernin"- each individual, to any extent : particulars of character, past history, visits paid; besides relationships however intricate, and details how- ever ephemeral. Let a glance be taken then, at the page which contains the record of the family to be visited, before lifting the latch ; in order to obviate mistakes and repeated questions, which convey an unfavourable impression. Or if you carry the names and relationships of the inmates in your memory, yet still take a glance. It will remind you that there are six, or that there are four, or that there are three children to ask after. Alice, sixteen in 1851, must now be twenty-eight. How does she fare? &c., &c., &c. In short, your book, in process of years, will grow less and less like a herald^s visitation- book; more and more like a specidum gregis. There will be found a memorandum concerning the song's absence from Sun- day-School,— or the husband^s disappearance from Church, — or the non-attendance of either at the Lord^s table. At all events, there will be found the date of your last visit, and of what passed on that occasion. Something, there mil certainly be, which will probably furnish the only cue required for a prolonged and useful conversation, — the upshot of which you will be careful to register, if it be but in a single sentence, the instant you have left the house. 5. And this brings me directly to the point whither the pre- ceding remarks have been all tending. Our visits should promote the success of our Ministry ; acquaint us Avith the needs of the flock ; enable us to clear away obstacles from their path ; and give them that individual help and encouragement which no address from the pulpit can possibly convey. Thus then it will appear, that until certain obvious topics, (some of which I proceed to enumerate,) have been exhausted, there can be no pretence for not knowing what to say during a pastoral visit. Often, all difficulty is obviated by something witnessed on entering ; or a subject will be started by the person whom we have come to see. This, of course, is best. Some passing trial, — a letter from an absent son or daughter, — or again, some parochial event of importance; — any of these supply materials for converse, to which one would be glad, if one PASTORAL VISITS VI.] Subjects of Conversation. 233 knew how, always to impart the flavour of one^s calling : not forcing everything* to minister matter for pious remark; but endeavouring, if possible, that an impression shall be left behind, that it was an ambassador for Christ who had been speaking; and that he had not been forgetful of his sacred commission. At the same time, one would desire to have it understood that one sympathized with the people committed to one^s care, in the freest and fullest manner. I say, when a subject of conversation is thus started, it is manifestly better to follow the lead ; and to avail oneself of such casual guidance if not directly to convey instruction at least to learn something of the concerns of the family ; savouring one^s own contribution to the talk which ensues, sparingly, with ^^ salt."*^ Some of those topics may now be enumerated which every Shepherd of souls would probably be glad to discuss with a parishioner. Thus, (i.) sooner or later, it would probably be thought desirable to discover the antecedents of all those with whom one has to do : to learn about their parentage and train- ing,— their early trials, and history, — up to the time when we became acquainted with them. How often would a clue be thus supplied to evil habits and careless lives ; to existing pre- judices and obliquities ! How materially would the difficulty of visiting in sickness be lessened, could we but come prepared, by sufficient previous knowledge, to every sick bed ! (2.) Just for once, the parish priest must ascertain, by direct inquiry, whether every one in every household has been baptized; and whether all of age for Confirmation have been confirmed. How many aged persons have never been admitted to this rite ! (3.) What prayers again are used, and whether each is regular in his use of them. (4.) Is every person who is able to read, furnished with a Bible and a Prayer-Book ? (5.) With regard to attendance at School, — Church, — Sacrament: what impedi- ments stand in the way ? what interfered last Sunday ? why are the elders of the household so seldom there? (6.) Is the Bible ever read aloud in the family ? How often ? by whom ? to what extent? (7.) How far is the Bible studied privately? These topics of conversation, (for they shall not be called heads of inquiry,) are soon jotted down : but it will be many a year before they have been exhausted with every household in a IN HEALTH. 234 The private Visit the complement [chap. parish of ordinary extent. For observe, — we may not ask too many questions in one visit. Neither shall we always find a parishioner disengaged ; and alone ; and inclined to give us in- formation. It may also easily happen that any one of the topics above indicated will furnish materials for a prolonged confer- ence; rendering it necessary to postpone eveiy other subject to a subsequent time. Thus, if every member of a household uses prayers, (and this must be ascertained by something more than a mere question,) — all is well : but what if, in the case of several, the answer proves unsatisfactory? It is further mani- fest that many of the topics above indicated are of abiding importance, and must be recurred to; if only to ascertain that there has been no falling away, and that the rising generation preserve the tradition of their fathers. 6. In what precedes, the class of topics has been suggested which a Shepherd of souls will find it necessary to discuss chiefly on first coming into a parish. Such are but the beginnings of his service. It is clear that, at the end of a year or two, many of these will have been exhausted ; and he will desire to have other subjects at hand. Let me suggest that he should be guided to these by a desire to make his private and j^ublic ministrations conducive to one and the same end. The private visit and the public ministration should be complementary the one to the other. Are there then any subjects which are unsuitable for the pulpit ? They may probably be urged in private with suc- cess. Thus, if a family habitually come late to Church, — omit to kneel, — systematically neglect to take part in the Service, — or in any way omit the reverence which is due to God^s House, — how excellent an opportunity does the private visit aflbrd for admonitions which, if delivered oj^enly, would probably be re- sented ! Who has not experienced the mortification, at some time or other, of observing that his parochial psalmody is be- coming a lifeless form? In short, there will ever be some department in which the people are growing negligent; and there is no opportunity for bringing their duty before them, like that which a pastoral visit supplies. Offences against modesty of dress or of deportment, (the most dangerous and difficult topic, perhaps, of any !) can never be approached with the least hope of success except on such occasions. PASTORAL VISITS vl] of the inihlic Ministration. 235 It also sometimes happens that on some member of a house- hold more hopeful than the rest^ we desire to bestow a dispro- portionate degree of attention : or again^ there exists some way- ward one_, whose case requires special earnestness. And gene- rally _, of all persons wdthin our cure, we shall be anxious to ascertain the measure of spiritual attainment; and if possible to help them on their course, by discoursing to them of the higher mysteries of the Faith, as time and occasion may serve. And thus we have reached that special topic, against the inva- riable and immediate introduction of which, a warning was at first entered. This enumeration may be dismissed by suggesting that the endeavour to set on foot the habit of Family Prayer may well find an abiding place in every Pastor^s heart ». How hard will he find it to persuade one in a household to read aloud to the rest a few collects, with the Lord^s prayer, at bed-time ! During an evening visit, may it not be well to ask leave to inaugurate (to use a modern phrase) the practice ; by conducting the family devotions, just for once, in person ? But then, besides all such objects in Pastoral visiting, there is the desire to promote a good understanding with one^s people; to afford them opportunities of stating their scruples, explaining their difficulties, and even venting their spleen; as well as to afford oneself the means of becoming known, and if possible, loved. *^ There must be a certain air of dogmatism and superiority about our pulpit addresses which requires to be softened and relieved by the kindness of private intercourse. They must have seen us in their families, heard us by the sick bed, before they can give us that attention of love which opens the heart to our words '^.^^ And thus it will appear that free natural discourse with them about their daily concerns, is of prime importance. One should try, (it is not difficult !) to take interest in their little plans, hopes, and fears ; and to accustom them to speak about their anxieties and trials, without restraint or reserve on the one hand, yet without the admixture of » " The first thing that I would re- Bp. Bull's Letter to the Clergy of his commend to you, and which I do ear- Diocese, (1708), p. 377. nestly exhort you to, is to apply your- ^ bishop of Oxford' a Addresses to Can- selves with great diligence to establish didates for Ordmation, p. 104. — A 11 this the p'actice of faraihj devotion in all the (VI*^) and the next Address, are par- families of your respective parishes."" — ticularly valuable. IN HEALTH. 236 Things to be explained. — Visits, [chap. interested motives on the other. It may require a severe effort to restrain oneself from too readily volunteering* pecuniaiy assistance ; but it is a wholesome discipline to listen and to look on ; to interfere only occasionally, and then to a limited extent. It is far better for the people, as well as for ourselves, that we should thus act. Let a circumstance also be stated in passing-, which is perhaps sometimes lost sight of in visiting persons of the humbler class ; namel}", that their feelings are qtiKe as acute as ours. They do not indeed feel what we feel; but they feel as we do. Thej^ have a code of their own ; which there is no danger of our violating, if we be but sincerely desirous not to hurt their feelings. 7. It w411 also be our constant endeavour to enlighten the brother of low degree on certain elementary and fundamental points concerning which there certainly prevails a lamentable degree of ignorance. Thus, how utterly unaware seems the humbler class of the nature of the Ministerial Commission ! An education at the University is, I believe, in the estimation of most, the very essence of Ordination. What strange notions evidently prevail as to the relation in which the Church stands to Dissent ! And how common is it to hear the Clergy spoken of, as 'the Church V From the inveterate habit of describing the Lord's Supper, as "the Sacrament,'''^ may it not be feared that Holy Baptism is regai-ded only in the light of a ' ceremony,^ — as indeed it is actually styled in our Baptismal Registers, printed by authority ? What more common again, in the case of children baptized privately, than to hear the Parents describe the child as "half-baptized;" or distinguish between the " naming/'' and the Baj'^tism : as if the essence of Baptism consisted in the presence of Sponsors, the length of the Service, or the child being brought to Church ! Nay, so complete is the ignorance on this head which prevails in certain districts, that it is hard to persuade some whose children have been registered, and therefore " named/' that those children yet stand in need of Baptism ; that the Divine Sacrament has not been superseded by the civil act oi Registration Now all such matters as these » Among the Hymns at the end of God, and is Thy table spread', is headed, the New Version of the Psalms (Oxford, ' For the Sacrament'. 1839,) Dr. Doddridg'e's hymn, ' My PASTORAL VISITS VI.] of prviue importance to a Pastor. 237 may be handled in conversation, it is thought, as occasion shall arise, with more effect even than in a sermon. And then, it is of the greatest moment that we should, on such occasions, follow out our instruction into the minute details of their daily duties, needs, and temptations, that they may feel the practical reality of our exhortations "They will be tempted to substitute religious feelings and religious knowledge for prompt and hearty obedience in the detailed trials of daily life. Now, nothing will under God's blessing more help us to lead them to make practical that which they thus feel, than our carrying out the more general instruction of the pulpit into the closer and more distinctly applied lessons of personal ministerial converse/' 8. It would be an oversight, while treating of Pastoral visiting, not to dwell on its great importance to the Pastor himself. For, in the first place, it is idle for any man to suppose that he will ever understand his people, or be understood by them, unless he accustoms himself and them to a large amount of private inter- course. " Very many clergymen'"', (remarks a singularly acute and experienced observer of such matters,) " live always upon this point in a sort of amiable dream; they speak, or they think they speak, very plainly in their sermons; their flock exliibit no manifest symptoms of impatience or fatigue under their teaching; — (for the forbearance with which our people listen to that wl.'ich conveys scarcely an idea to them is really wonderful;) — and they conclude that all which they have said has been pretty well understood; when, if they were to con- verse closely with the greater number of their hearers, they would often find that scarcely a word of one of their best reasoned sermons had really found its way into their minds c." And then further, if a man desires to be of any use to his flock in the pulpit, he may be sure that he will be so, exactly in proportion as he has been careful to familiarize himself with their peculiar trials, prejudices, tempers, habits, modes of thought. The topics which are filling t/ieir minds, — the matters which are interesting t/iem^ — the spiritual food which tke^ are craving after, — all these are very diverse from his own; and are to be ascertained only through personal intercourse. He is c Bisho-p o{ Oxford's Addresses to Can- clergyman's shelves. It should be dili- didates for Ordination, pp. 104, 105, — a gently studied by all Candidates for the work which deserves a place on every Ministry. IN HEALTH. 238 Visiting and Sermon-ivi'iting. [chap. not of course advised to bid for popularity by adopting their language, (which by the way is a piece of condescension which they generally resent :) neither may he forget his lofty calling because some of his parishioners may be unacquainted with its nature, and lower his standard of teaching to that of the meeting-house. But he should, nevertheless, carefully study the com23licated human problem with which he has to deal. While \asiting persons in health, an acute observer will dis- cover which vices and failings he ought chiefly to aim at : what are the weak things which most require strengthening : what topics he may most profitably bring forw^nrd ; as well as the class of arguments, and the kind of illustrations, which he may most successfully employ : — in a word, he will learn how to speak to the hearts and consciences of his flock. When he has thus acquired tJ/eir language, he will be for the first \Ai£ie, — 'You believe all that. — xeert it' PASTORAL VISITS VI.] for spiritual ministrations. 243 long" them ? What^ again, of those many forms of acute bodily suffering which render discourse simply impracticable? Lastly, what of those cases which we hear of when it is too late ; or which are destined to run their course in a few days; cases which admit of nothing but a few prayers on one side, — an inclination of the head, on the other ; and where a clutch of the hand is the only sign of recognition which v\^e ever obtain ? Let me close this chapter with one strong reminder that we may, on no account, reckon on the day of sickness and the hour of death. It is too late, then, to hegin the work of ministering to a sick soul. What would we not give at such moments for one half-liour of health ! for the chance of delivering our mes- sage, (just for once,) faithfully, and \\4thout restraint ! O to have this thought ever in our minds, while holding- intercourse with " the icliole within our cures V Truly, it will many a time quicken our step, — and direct our converse, — and give earnest- ness to what is spoken : the con^4ction, I mean, that " the night Cometh when no man can work :" that ^^the grave cannot praise Thee ; death cannot celebrate Thee ; they that go down into the pit cannot hope for Thy truth. The living, the living, — Jie shall praise Thee'^ \" ^ Is. xxxviii, 1 8, 19. IN HEALTH. CHAPTER yiL ON VILLAGE EDUCATION; AND CATECHIZING. Bo'o-Ke TO. apvCa {xov. J-N the village Schoolroom, nothing* strikes one so forcibly as the contrast frequently witnessed between the magnificence of the theory, and the imbecility of the practice. To recognise on the walls maps of all the principal countries in the world : to see a chart of History unfolded on this side, and geometrical diagrams suspended on that : to watch the master before a black board discoursing of systems of Numeration, or to hear him ask, in a menacing tone, who and what are the Seraphim, — (as if such things were familiarly known in the village of :) even to take the elementary grammar out of the hand of a very small child, and to read as follows : " The distinction of a Verb, as to its assertive and unassertive forms, is called its Mode or Mood. The Modes of a complete Verb are usually reckoned five, — Infinitive^ Particijnaly Indicative, Subjunctive, and Lujwrative. The Infinitive Mode expresses the Verb in a general relation to other words .... The Participial Mode partakes of the nature of an Adjective or of a Noun '^,^' &c. &c. ; — you would think that ^ Abstract of ' The Manual of English converted into a Common Noun, by Grammar,' for the use of impiU in Ele- a figurative application of the proper mentary Schools, by the Rev. A. Wilson, name to denote some remarkable qua- London. published by the National So- lity in the individual originally bearing ciety, 1853, Price is. ^d. per dozen, pp. that name; as He is the Cicero of his 24. — This highly elementary work is age (!). Occasionally also, we find a conceived in the same simple style Common converted into a Proper Noun, throughout : e. g. p, 6, " A Common by a figurative mode of treating inani- Noun is a significant name, admitting mate things as if they were animate ; of a common application to several indi- as, Peace smiled upon the land." — ITow viduals . . Occasionally, we find a Proper utterly unsound must elementary edu- ON VILLAGE CHAP. VII.] Sketch of a Village School 245 certainly the world was grown wondrous learned in this obscure corner of it. You are ashamed to discover that these diminutive rustics know so much, while you are conscious that you know so little. Shall the present writer hesitate to confess that he never heard of "the Participial Mode^' before; and except it moans a paHiciple, that he has not the remotest notion w/ial it means ? But take your seat among the children. Overcome your dif- fidence sufficiently to turn questioner : and a succession of widely different emotions quickly dissipates your dream. Those maps, you discover, are less for use than for show. Yonder chart of History is regarded merely in the light of a comical picture. These geometrical figures, and that theory of Numeration, are as little comprehended by the pupils as the Heavenly Hierarchy by the Schoolmaster. Even the Grammar, (as might be ex- pected,) proves to be about as intelligible to them as if it were written in Dutch. You descend in the scale, lower and yet lower; but you find that you must descend lower still. Why, — there are not five out of those fifty children who can read or write with common intelligence ! . . . "The Participial Mode ^^ for a little savage who cannot read, and is already wanted to guide the dung-cart ! I proceed to sketch out some further developments of the edu- cational problem as it actually exists in our agricultural parishes. Prolong your visit, and several circumstances will probably occur which ought to fill a keen eye \vith dismay. The unpunc- tual arrival is unchronicled ; and, (what is of more importance,) unaccounted for. No inconvenience will result to the little delinquent for his irregularity. Nothing like an obeisance is required either at entry or exit. No attempt is made, from first to last, to instil one lesson of reverence. Which of the sub- jects has been intelligently taught? Which of the tasks has been intelligibly learned ? After a wasted afternoon. Prayers are said, — during which, the children are observed to throw themselves cation be, conducted with such a ma- cally that he shall 'go work' by the nual as this ! If ploughboys must learn time he is ten years old, is it reasonable grammar, would it not be a hundred to waste his time with such stuff as times better to teach them Latin at the preceding ? The Grammar is all of once? On the other hand, since the a piece. The 19 Kules of Syntax are poor child's parents threaten emphati- quite a curiosity. EDUCATION. 246 De velop men fs of th e Ed u cational [chap. into every imaginable posture, except one of devotion. Grimace and whispering go on unrebuked. Not half a dozen even at- tempt to respond. A general scuffle for caps, and a rush at the door, conclude the scene. — The only essential difference on Sunday, is, that Bibles and Prayer Books prevail : the school is fuller ; and the children are better dressed. Follow these imps into Church, (which is the place where the Clergyman and they next come into collision,) and you wit- ness a truly striking phase of the educational process. Behold a set of miscreants who would effectually disturb the worship of every person present, had they not been judiciously thrust into the most remote and inconvenient corner of the sacred edifice. They are, in the main, out of sight. But be determined to in- spect them ; and you will make a notable discovery as to the judicious training to which for the space of eight or ten years, those who, twenty years later, are to be our "dearly beloved brethren,-'^ are subjected. To sit, sleep, or sprawl, when they ought to be standing or kneeling : to whisj)er incessantly, and to perpetrate small practical jokes on one another, as often and as long as they think they are escaping detection : to keep the pedagogue in continual activity, and his cane in perpetual gyra- tion : finally, to rush out of Church, like a pack of impatient dogs shod with iron, — leaving the scene of their recent devo- tions strewed mth nut-shells, plum-stones, and Prayer-Book : — such is the aspect which Village Education for the most part next presents to the eye which cares to note it. The girls, beflowered and beribboned, are no whit behind the boys. They do but substitute the vivacious giddiness of the fair sex for the stubborn insolence of the brown. Pass a few short years, and to his amazement the village Pastor finds his School denuded of what were lately its most conspicuous ornaments. On Sunday morning, he discovers that those accomplished individuals, having now completed their education, have transferred themselves to the Church porch, or to the vicinity of the Churchyard gate. Here, they jeer at their former companions, and (covertly) at him. They molest the congregation on their way to Church ; and either abstain from themselves entering, or else cluster behind the remote columns or under the gallery, and behave with open irreverence. — The ON VILLx\.GE VII.] process in rural districts. 247 elder g-irJs now liaiig- out more ribbons^ — cultivate more flowers, — abstain systematicallj^ from kneeling, and keep up a system of covert signals with remoter parts of the Church ; a telegraph of " nods and becks and wreathed smiles/^ This further develop- ment, it is presumed, most of us are sufficiently familiar v/ith. I hasten on to the " last scene of all of this eventful history/^ It presents us mth idleness and drunkenness, turbulence and dishonesty, on the part of the young men : immodesty on the part of the young women. The adults of either sex promenade in the dusk of the summer evenings along some less frequented road. They ^keep company.^ The rest may as well be left unsaid. Unblessed marriages and a degenerate progeny crown the whole. The Meeting- House is now found to be a more con- genial atmosphere than the Parish Church ; and the Clergyman is shunned and calumniated. So tragical a conclusion arouses him to expostulation, entreaty, and remonstrance. To say truth, it half breaks his heart. But he finds nothing to lay hold of; — no princij)les to appeal to, no virtuous habit to restore, scarcely any foundation of wholesome truths on which to build afresh. He might as well request the weathercock on his spire not to point in the opposite direction to-morrow, as entreat one of this stamp whom he has succeeded in arousing to a momentary sense of duty, to remain faithful to the Church of his Baptism for two Sundays in succession. All is hopeless confusion on one side : disgust and disappointment on the other. It is freely granted that the writer is acquainted with no one village which exhibits all the deformities of practice here noticed. But with the separate features, every one, (it is sup- posed,) is but too familiar. For my own part, I declare that in the main what I have been describing seems to me to be tli^ rule in agricultural parishes : not the exception, but tJie rule. And, wonderful to add, to call attention to it, is generally to give offence ! I would invite those who, recognising in any degree the truth of the picture which has been drawn, are unwilling to experience the evil in their own parish, to come back with me in thought to the Village School. Here, at all events, the evil lay cradled. Can we really devise 110 remedy for the yet undeveloped plague ? Those ragged Infants will be men and women in twenty years ; EDr CATION. 248 A School, indispensable. [chap. and will then prove either our crown and joy, or our scoui'ge. It is worth a strug-g-le, surely, to avert the curse and secure the blessing ! A few pages cannot be misemployed, even in offering a few suyo'estions. Let me first vindicate for the School the place which is conceived to be its due in the machinery of parochial manage- ment. And it shall be done by declaring- that if any one had the misfortune to be called to a country parish unprovided with either a Church or a School-house ; and must absolutely choose between the two, for that only one could possibly be erected noiv, — the other at the end of some years ; — he would probably act wisely in deciding in favour of the School He might make shift to have Divine worship for a few years in the school room. It would be possible to build up the invisible fabric even there. But no device could atone for the want of a suitable locality in which to train the children. Every year of delay would be a precious opportunity irrecoverably lost ; for the Man is only once a child. The School then, is to be looked upon as the nursery of the Church. Here must be laid the strong foundations of that structure which, with GoD^s blessing, w^e are determined in subsequent years to raise. Here must be sown the seeds of every virtuous practice which we desire to behold afterwards matured. It w^ould be as reasonable for the farmer who sows no grain, to wonder why his fields in Autumn yield him no crop of yellow corn, as for the Pastor of a parish to testify surprise that he beholds neither reverence nor modesty where he never consciously taught a single lesson of either. But if the process of training is begun in Infancy, persevered in through Childhood, and carried on until the time of Con- firmation : if a firm but loving hold is still kept on each, until years of maturity are attained, and a fresh generation takes the place of the last ; — if this be done, I say, it seems but reasonable to look for a happier result. When so much pains have been taken with the ground, surely one may hope for a harvest by and by ! Granting even, (as one must,) that what has been above described, cannot all take place ; that it is a mere dream to expect it : yet, any approximation to the preliminary process ON VILLAGE VII.] Inefficiency of Masters. 249 may fairly be expected to ensure a corresponding approximation to the wished-for issue. And now, to descend to particulars. Much, it is evident, will depend on the ability of those to whom in the main we are compelled to delegate the work : for we may not pretend to do much in person. Some of it we shall attempt, doubtless. But occasional visits will not decide the character of a School, nor ensure its usefulness ; no, nor will the daily visit, ever so punc- tually paid, suffice to neutralize the influence of a lax discipli- narian, or supply the shortcomings of an incompetent teacher. In other words, we cannot help being much at the mercy of our Schoolmaster and Schoolmistress. And this leads one to remark upon the singular unfitness of many who aspire to those offices, and pretend to teach. They seem to have been educated with- out reference to the peculiar problem with which they have exclusively to deal. Plenty of superficial ^ cramming / a smat- tering of things with which labourers^ children have nothing whatever to do; attainments which may enable themselves to pass a sho\Ar)^ examination before ^ an Inspector,'' — uoi that solid grounding in a few plain subjects which shall qualify them to ground others in turn: — such is too often the case with these aspirants to the office of Schoolmaster. They are scarcely ever thoroughly acquainted with the Bible. Certain ' facts^ (about the Herods, &c. &c. &c.) they are indeed able glibly to retail : but they could not repeat a single Bible story in an interesting manner. They recognize a correct answer to one of their own questions; but they have not the skill to detect a certain amount of truth even in an incorrect reply. Still less are they acquainted practically with the Prayer Book. But, (what is even more to be complained of,) they show a sad want of ability or tact in conveying knowledge ; as well as the absence of all power to arouse and sustain attention. This art or habit, (whichever it is to be called,) they seem to have taken no pains to acquire or to cultivate. Again, (and this is a yet heavier complaint) : Village School- masters very rarely seem to know how to teach boys even to read ivith intelligence, much less to learn hy heart with accuracy. Here is the root of the mischief. The children take no delight EDUCATION. 250 Scliool-inasters and mistresses. [chap. in their task because they never do quite understand it; and how can they understand wliat they read after such a detestable fashion ? Whether it be narrative or inquiry, — prayer or threat, — exclamation or command ; — always the same incorrect mono- tonous enunciation ! I shall have a few words more to say on this subject, by and by. — The heaviest complaint of all, (because the fault is the most inexcusable,) is, that so few seem acquainted with the art of keeping- order in a schoolroom; and (without tyranny and violence) of enforcing discipline and drill j of conciliating" the regard of the children, and at the same time enjoying their respect. Really, considering the inaptitude discovered by so many who profess the office of Schoolmaster, — the difficulty of remunerating such an official where a school has no endowment, — want of accommodation, and so forth, — on the one hand ; the tender age of the boys who attend the day-school, — and the larg-e prepon- derance of girls,— on the other; it may often be better to con- tent oneself with a Mistress to a village school, than insist on having Master and Mistress both. The tact with which a good dame-school is often conducted is a fair set-off to the more pre- tentious management of a conceited, self willed, and often very troublesome Master. But then, we shall have to bestow a great deal more of personal superintendence on such a School ; and if, (as will probably happen,) we are compelled to avail ourselves of the services of a person of very moderate attainments, it is obvious that the actual iustructiou must come from ourselves, or those about us. It is much, however, to know that the children are punctual in their attendance, and are happy : that a sweet temper, but a firm spirit presides over them : that our wishes are carried out in our absence, — the tasks we set, duly learned; and the books we prescribe, regularly read : while the routine of femi- nine occupation is being admirably conducted from morning till night. So much for the Teacher. Now^, for a few words about the taught. Nothing short of all the children in a village should satisfy a Pastor. Not one should be away ; or rather, should be unaccounted for. Doubtless, if there be a rival (i. e. a dissenting) School in the place, and children are sent there ; after expostu- lation, and kind endeavours with the parents, — liberavi animam ox VILLAGE VII.] Attainments of a Village School. 251 meam. But till every individual child^s whereabouts has been distinctly ascertained, and the cause of absence recognized as valid, — I cannot understand how one set over a Bishopric of souls, can feel at his ease. As for the terms and conditions on w^hich children should be admitted; the measures by which punctual attendance may best be enforced ; and the like ; — little can be laid down absolutely. A School should be as nearly self-supporting as possible. In requiring attendance, one may be stiffer in some parishes than in others : more uncompromising in respect of discipline, — more strict as to the readmission of those who have been taken away ; and so forth. On one or two points only, we shall be prepared no where, and on no account, to give way. The doctrines of the Church of England, and none other, must be taught within our walls : and all who come to School must also coyne to Church. It will help us if we now set before ourselves the amount of attainment which we desire to see achieved in a Village School. I venture to describe it as follows : — (i.) The children should be able to read accurately and intelligently (:^.) Should have a fair knowledge of the contents of the Bible (3.) Should be familiar with the contents and structure of the P. B. Many of the Psalms, and all the Collects, should have been accurately learned by heart ; as well as many of the Epistles, and all the Gospels, — (using those words in their technical sense.) (4.) They should be able to stand an examination in any part of the Cate- chism (5.) Should have by heart many hymns, and simple pieces of poetry (6.) Should understand the nature of Geography, and the meaning of a map ; and ])e familiar with the maps of Europe, of Palestine, and of England (7.) They should have mastered the first four rules of Arithmetic ; besides Reduction, and the Rule-of- three (8.) Should be able to write with tolerable ease and accuracy, from dic- tation. And all this should be conducted with reference to their future lot in life (9.) Girls should be made thorough adepts with their needle. In a parish which has been really cared for, and where no hostile influences have been at \vork, such an amount of know- EDUCATIOX. 252 The Infant School. [chap. ledge as this may be fairly expected in the child of* an English lahourerj in the middle of the nineteenth century. Here and there, exceeding stupidity or irregular attendance at School will preclude such a result. Here and there^ great natural gifts will reach out after much higher attainments. We speak of ordinary cases : and it is presumed that in a village enjoying fair ad- vantagesj a child should know thus much bi/ the time he comes to the Bishoj) to be confirmed. Education, in the case of rich and poor alike, is a life-long process : but practically, the business part of it has to be compressed within most inconvenient limits in the case of the children of the humblest class. At ten years of age, often earlier, they are able to earn what their parents are seldom able to forego. Thus early, therefore, children of either sex are removed from the influences of the village Day-school. But the amount of attainment which we desire, remains everywhere the same. — The problem therefore assumes the following shape : — given a certain locality, how is the work of Education to be achieved ? To some reply to this question, I now address myself. I. And first, an Infant School is indispensable. Where so much has to be done, and there is so little time to do it in, we cannot afibrd to overlook the first years of life. Let none apprehend a premature strain on the powers : it is a mere dream. Let no jealousy for the maternal care, step in to interfere : the children are only in the way, and would pick lip more of evil than of good during the twice three hours they would else be at home. Let no tenderness for the Infants mar the project : they like it. — Neither, on the other hand, let the difficulties of the undertaking dissuade. A single room in a cottage is alone required : while any cheerful, good- tempered dame who loves children and is able to read words of one syllable, is competent to be Mistress. From the age of two or three then, let the Infants be consigned to the care of one who will teach them to '^make their obedience ^^ (as they express it) when they enter or leave the school, and to sit quiet during part of the time they are there. Above all, let her accustom them, while she repeats the Lord's Prayer, (or whatever is prescribed,) on their arrival ON VILLAGE VII.] The Day School. — Inaccuracy. 253 and on their dismissal^ — to be quiet. The other mysteries of her craft, it is needless to particularize. When the children can read words of three letters, and know the numbers, they are fit to be transferred to the Day-school. And already, something has been achieved. The traditional gesture of respect is practised as a matter of course. The signal for Prayers is understood and obeyed. The fitting behaviour while these last, is as well known by the new comer as by the oldest present. The obedience due to the teacher is accepted as an established truth. — It will be our fault, if one who, at five, behaves decently during Prayers in School, — disturbs the congregation, at fifteen, and refuses to kneel, at five-and-twenty. II. (i.) In the Day School, the work of Village education properly begins. And here, our chief concern will be that what is done shall be tJiorough and real. Thus, in the matter of Reading; — how utterly absurd is the performance of rustic children, — inaccurate, inarticulate, monotonous, scarcely in- telligible ! What, (let me ask,) can be the value of ulterior attainments, while the Readiiig is of this unsatisfactory cha- racter ? There can be no effectual learning by heart what has been read in so slovenly a fashion. While the foundation is rotten, the superstructure must perforce be worthless. It would be well to require greater accuracy in the beginners : more emphasis on the part of the more advanced children. I. Waiving this however for the moment, on exact Reading, we may at least insist. Let any one watch closely the upper class in a village school. The monosyllables, ('of,' 'but,'' 'to,' especially 'and,' 'the,') are for the most part dropped, as a matter of course : while ' to,' ' and,' are improperly inserted whenever the construction is not apparent to the rustic mind ; or the asyndeton is uncongenial. Terminations of words are slurred and confused; thus 'forgiving' and 'forgiven' are alike pronounced 'forgive;' 'this' is abbreviated into 'the;' 'them' stands for 'him;' and the sign of the plural is habitually disregarded. Words are mistaken for others of like appearance ; e. g. ' the impotent' becomes ' the important man.' Why should not children be taught to aspirate their words ? Punctuation is so entirely set at defiance that the sense disappears. This disregard for stops arises partly from carelessness ; partly, from EDUCATION. 254 The wits may he exercised hy insisting [chap. the necessity of reconnoitring a word difficnlt of pronunciation ; whereby the impetus which has been collected sends the scholar so eagerly forward, that he runs together words separated by a point. Tivo sentences thus become intelligible. 2. Children ought not to be taught to read only out of the Bible. At the same time, it is so necessary that they should be familiar with that book, and their opportunities are so few, that out of the Bible they will infallibly be taught oftenest : and it may be as well to illustrate what I desire next to say, by a reference to those Divine pages. The greatest difficulty, it is thought, in the education of Children, — and the special object which we propose to ourselves in many of the tasks which we prescribe, — is to get them to i(se their wits. A habit of inattention having once sprung up, grows upon a little rustic, until the idea of really mastering the sense of a passage, seems scarcely to find a place in his thoughts. The truth of this statement may be easily tested. Let any one take a class of children whom he is not in the habit of teaching; give them no notice of what he is about to do; but cause them to read a chapter in the Bible, all round : then, let him bid them close their books, and ask them the most elementary questions about what they have been reading. The larger number mil show by their answers that they have not been attending to the matter in hand, in the least degree. If it fares better with children of a higher grade, it is because they have been taught to fise their understandings. Hence^ the favour accorded to the study of Language, of Grammar, of Ancient History. Those departments of learning, in short, which are pursued at School and College, produce that in- tellectual development which eventually renders men capable of discharging the highest offices in Church and State. 3. What then shall supply the place of this training process, in the case of the children of the labouring poor ? The question has been diversely answered. Some think that there is no better way than by proposing to them the same problems which exercise ])oys of a higher social graded. The very a What is to be thought of the fol- ,S'rAoo/mrM«p?',(i 707) ?—" Latin, byavul lowing passage in Talbntt's Chrht'ian gar error, has been esteemed very neces- ON VILLAGE i vii.] that what is read shall he understood. 255 attempt is hopeless as well as absurd. Hence, practically, some superficial ^ cramming''' in scientific subjects is all that is at- tempted.— Others imag-ine that an elementary English Gram- mar may supply the place of a Latin one, as an instrument of education; and the process of Parshig, &c. is conducted evidently much to the teacher^s satisfaction. 4. Children's wits may be sufficiently exercised, it is thought, by causing them to understand the meaning of what they read. Such exercise is the necessary condition of their intellectual development; just as bodily exercise is necessary for the development of the body. But I suspect that those who put English Grammar (for instance) into the hands of a labourer''s child, eight or nine years old, simply stultify themselves. Such an abstract matter is not under stood, and therefore will never be mastered. How can it be expected, (aye, or desired either,) that ^ a gerundial Noun,' (to mention another modern imperti- nence,) ^ a deponent Verb,' or ^ a disjunctive Conjunction,' should be comprehended by such pupils ? A habit is formed, and soon becomes established, of reading without that act of apprehension which lays hold of every fact as it emerges : of judgment, v»diich ^veighs it in a balance : of reasoning, which collects inferences, and is prepared to declare them. The child makes shift indeed to get on, but only mechanically. Now^ however humble the attainments of a village school, we desire that they should be real: that the learning obtained there, however limited, should yet be solid ; and that, as far as it goes, it may prove availahle. We fix a low standard, because we are convinced that a higher is unattainable ; and are determined to hit the mark which we set before ourselves. 5. What is meant will best appear by an illustration. Let it only be premised that if the history contained in the xxii^d^ xxiiird^ xxivth chapters of the book of Numbers be read by the first class in a Sunday-school, on addressing those at the bottom, it will be found that two or three of them have not the remotest conception whether it was Balak who sent for Balaam, or Ba- laam for Balak : what was the occasion of the sending ; whether sary to the education even of the meanest son from the school to the plough, till children ; insomuch that scarce any he has got some smatterins: in this Ian- husbandman (!) will venture to take his guag;^." — p. 85. EBT'CATIOX. 256 Chilchxn to be minutely [chap. Balaam blessed or cursed ; nor indeed anything" about the story. Take then a short and simple narrative ; as the first three verses of the xxist chapter of the same book, which run thus : — " And when King- Arad the Canaanite which dwelt in the south, heard tell that Israel came by the way of the spies, then he fought against Israel and took some of them prisoners. And Israel vowed a vow unto the Lord, and said. If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities. And the Lord hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them, and their cities : and he called the name of the place, Hormah.^^ It will perhaps be said that this is not a striking history. Nor is it. But it is a very clear one ; is contained in a small compass ; and is such that when an intelligent boy has read it carefully over once or twice, he ought to be able to stand an examination in it. Yet mil it be found necessary to pause at the end of each verse : — to ask, who Arad was ? — where he dwelt? — which way Israel was coming? — who fought against Israel ? — with what success ? — and so on ; — in order to procure for the next verse more attention, and for the last, most of all. But by this time, (especially if marks are given, or the boys are allowed to take places,) a degree of living earnestness will be established ; and there is not a greater difference between a landscape in shade and in sunshine, than between the faces of children droning away at what they are making no effort to comprehend; and of others, whose wits are really at work to anticipate what will be asked next. 6. Let us however select a more interesting passage, and illustrate what is meant a little more fully. Refer to Numbers xxii. 23-35. A more graphic portrait of a transaction, it would be hard to find in the Bible. Now, I invite any one to take the first class in an ordinary Sunday-school, and cause the children to read that passage aloud. This done, and the books being closed, let him begin somewhat as follows : — " Well, here is a history of Balaam's journey to Balak, and of what happened to him by the way." All assent. — " Was he travelling alone, or was anybody with him ?'' The concluding words of ver. '^^^ are yet ringing in the ears of all present ; and, ON VILLAGE VII.] Examined in what they read. 257 nno ore, they inform you that '^ princes of Balak^^ were with him : (anarthrous, of course.) — "True: but was anybody else with him?'''' — Only one boy has perceived that " his two servants were with him.'' " Well. He smote his ass— how often?'' " Three times." — " Yes. I suppose you would not venture to say what Balaam struck his ass with: eh?" "Sword/' shouts one. — " O, Balaam wore a sword, — did he ? He had his svjord on : eh ?" Silence follows ; broken at last by " Sure I don't know !" (Whereas the speaker might know for certain that the contrary was the case: and that "he smote the ass with a staff.") — " Now, can you fancy you see the prophet on his ass ? Can you fancy you see the place and all that happened?" After a little hesitation, some of the boys think it not unsafe to venture an answer in the affirmative. — "' Very well then. He was met by — ?" " The Angel of the Lord." — " Had he a sword in his hand?" This is remembered by all. — "And Balaam saw it: eh?" With some difficulty you elicit a categorical statement that Balaam did not see the Angel at all, but that the ass did. — " The ass then saw the Angel, and ' turned aside out of the way.' " All assent : (though if you had asked them what the ass did do, not one would have been able to tell you exactly.) — " Now, what I want to know is, into what kind of place the ass went?" The fact that it was a "field," has escaped the notice of all. This however having been ascertained by a reference to the Bible, you proceed. — " Balaam then went on a little further, I suppose, and the Angel stood still again. What kind of a place had they got to noto /" A very confused answer follows about walls and vineyards. The Bible is again referred to, and the boys having been shown that there was " a wall on this side, and a wall on that side;" and having had it pointed out to them that if one of Balaam's servants had clambered over either of those two w^alls the chances are that he might have picked a fine bunch of grapes, &c. (a fact which is sure to strike the whole class as one of peculiar interest;) and that the road in that part was probably neither veri/ wide nor yet ver?/ narrow : — you proceed to inquire, What kind of place Balaam and his ass had reached when the Angel made them halt for the third time ? But you will not get an accurate answer to this. Those who remember how confined the locality was, will introduce some EDUCATION. S 258 Questions on Numhers xxii. 23-35. [chap. apocryphal circumstance of two walls which made it so narrow : and unless you have refreshed their memory with a recent re- ference to ver. 25, you will probably be informed that the place was so narrow that Balaam now pinched his "fut" — or some such transposition of events. — In short, you will find that only the cleverest boys have understood, and noticed the several points of the story. Those at the bottom of the class, if atten- tion is paid to what thei/ say, — (and the boys at the bottom must not be neglected,) — these boys will be found to have scarcely understood the story at all. 7. It should be observed that the questions above supposed, are all of an elementary kind. No attempt has been made to elicit the children's knowledge of Scripture : as, by asking them, — Of whom else is it recorded that he travelled with two servants ? [Gen. xxii. 3. i Sam. xxviii. 8. — Compare the following places in which our Lord is waited upon by two : Gen. xviii. 2. S. Luke ix. 30: xxiv. 4. Acts i. 10, &c.] — On what other occasions did an Angel appear with a drawn sword in his hand ? [Josh. V. 13, (viz. the Archangel Michael:) and i Chron. xxi. 16.] — What allusion is found to this wonderful transaction in the N. T. ? [2 S. Peter ii. 16.] — What other cases of opening the eyes to behold the wonders of the invisible world are recorded in Scripture? [Gen. xxi. 19. 2 Kings vi. 17. And compare S.Luke xxiv. 16, 31.] — What other instances are recorded of dumb creatures employed by the Author of Creation to take an active part in the dispensations of His Providence ? [i Kings xiii. 24: XX. 36: xvii. 4, 6. Jonah i. 17: ii. 10. S. Matth. xvii. 27, &c.] Still less has any attempt been made to teach the children how to reason on such a portion of the Bible as this. E. g. What was it which specially offended God in Balaam's conduct ? What indications of the prophet's cha- racter are here afforded? What should be our own conduct when checks and hindrances in the prosecution of a favourite scheme are thrown in our way? — No questions of this higher and more important kind have yet been asked. — Neither have we taken occasion to speak of Angelic natures and offices; or to illustrate from the incident before us the agencies which "the Father of Spirits" is sometimes pleased to employ; or to remind the children of the Collect for S. Michael's Day. ON VILLAGE I VII.] Reason for such minuteness. 259 Neither again have we discoursed of the claims ot dum)) creatures to considerate treatment at the hands of men ; seeing how many wonderful disclosures are made concerning them in the Bible ; — what a profound mystery enwraps their destiny ; — and, concerning the ass in particular, what glorious things have been recorded, not only in the O. T., but also in the New. On all these higher points we have been silent. 8. We make such large demands upon our congregations when we preach ; assume such entire familiarity with every part of the Bible; allude so freely to sacred persons, places, and things; (nay, are even recommended by our teachers to allude only^^, — not to stop to explain :) that unless extraordinary pains are taken to ensure that children shall be taught the Bible thoroughly while they yet frequent the Village School, it is hard to see how they are ever to understand us when we address them in Church. That is, in truth, why I dwell so long on this subject : why I insist, (perhaps tediously,) on the necessity of their being made thoroughly acquainted with the Bible before we relax our hold upon them. And as the indispensable preliminary to such higher knowledge, it is maintained that a habit of close attention must be formed and cultivated; and that children should be rewarded who show themselves expert in drawing certain inferences, (I do not say obvious ones,) from facts unequivocally stated, though perhaps they may occupy the reverse of a prominent place in the narrative. For example ; the inference is about as certain from Gen. xxiv. 6^] , compared with xxv. 20, that for three years Isaac mourned and was disconsolate for the loss of his mother, as the evidence is dry on which that inference rests ^. And yet it would require that a boy should be very attentive indeed, to dis- cover for himself such a trait of Isaac's character. This subject, — rather, this method of teaching", — strikes me as so important, that I j^ropose to dwell upon it for a few moments longer : illustrating my meaning by a reference to the book of Judges, (ch. iii. 13-26,) — and writing down in exienso the interroga- tions which it is conceived might with advantage be asked, if a pause were made at the end of verses 14: 17: 23: 26. "You say that Eglon, king of Moab, smote the Israelites. » See Professor Blunt : Duties of a ^ See besides, Gen. xvli. 17 : xsi. 5 : Parish Priest, p. 165 to 167. xxiii. i. EDUCATION. - S 2 260 Questions on Judges iii. 12-26. [chap. Did he come sing-le-handed against them? — But how came Eg- lon to be strong enough to smite Israel? — Do you suppose he simply conquered them in battle, then ? — Many of their towns did he burn ? — Well, — was the town destroyed at all? — Do you know ivhy God suffered His people to be overcome ? — How long do you say the children of Israel served the king of Moab ? "At last the Lord raised up a deliverer to Israel. Out of what tribe? — What was his name? — Do you think you could have distinguished him out of fifty others, had you seen him ? — Can you tell the name of any of his relations ? — But how did it happen that he went to Eglon at all ? — Did he travel alone then, do you suppose ? — Should you think the present he brought was a little thing, a precious stone for example ? — What did he kill Eglon with ? — Well, but how did he come by that dagger ; for it says somewhere that " there was no smith found throughout all the land of IsraeP^? — You cannot tell me what kind of dagger it was, I suppose. For example, should you think it was as long as a common dinner-knife ? — It had one sharp edge, I sup- pose, like a sword : and the other side blunt, like the back of a knife : eh ? — But what I want to know is, how it happened that the attendants of the king let Ehud come in wearing such a long dagger as that ? — " Under his clothes,''^ you say : on which side, — right or left? — Why on the right side? Stand up, and show us all exactly what you mean. "You say that when Ehud "had made an end to offer the present, he sent away the people that bare the present.'^ I wonder why? (Here, promise marks to any one who can tell.) [Obviously to defeat suspicion.] — How far had he got on his way back, w^hen he returned? — When he came before the king again, was the king by himself? — Do you think he was enter- taining a party of friends, then ? — Should you suppose that the summer parlour was a very large room ? — Had it a single door, or folding doors ? — Was it paved, think you ? — How about the entrance ? — What did Ehud say ? — Well, they " kept silence,^' I suppose : but what of that ? — What did Ehud do next ? — What were his words ? — Can you give a guess at any part of Eglon^s character from what followed ? (Marks for that.) — Do you think Ehud expected that Eglon could get up ? — Well, and what did he do then ? — Don't you think it is just possible that, in his ON VILLAGE I I VII.] Higher questions on the same passage. 261 hurry and confusion^ he may have snatched hold of the dagger with his right hand, after all ? " How was it that the servants did not see Ehud escaping ? (Marks for a correct answer.) [Clearly, the murder was all the work of a minute, and he had escaped long before they could have thought of returning.] — Finding the doors locked, they burst them open, I suppose ? — Do you think it likely that Ehud, on his return, shotved his friends the dagger with which he had killed Eglon? — Can you guess at what season of the year all this happened ?^^ 9. For the more advanced sort, (as already explained with reference to Numbers xxii,) there are clearly other questions, depending on a fair knowledge of the Bible for their solution. Such are the following: — ^' Can you see any reason why the Moabites should have been friends with the Ammonites? — Do you remember any place in the Psalms where the Moabites, Ammonites, and Amalekites, are again spoken of as combining together ? [Ps. Ixxxiii. 6, 7.] — Where is ^the city of palm trees ?^ [Deut. xxxiv. 3 ; 3 Chron. xxviii. 15. Comp. Joshua iv. 19, where Jericho and Gilgal are mentioned together.] — Did any other Judge besides Ehud arise out of the tribe of Benjamin ? — Do we read elsewhere of any moi-e of the yame tribe who were left- handed? [Judges XX. 16, and i Chron. xii. 2.] — What event had happened at Gilgal in the days of Joshua ? — Can you make any« thing out of the marginal suggestion that ^ graven images^ may be intended? [Joshua iv. 20.] — Have the fords of Jordan been mentioned already in the book of Joshua? [ii. 7.] — Is there any other wholesale slaughter described as having been effected at the same spot? [Judges xii. 5, 6.] — What other cases can you recal of the scarcity of weapons among the Israelites ?'''' [Judges iii. 31 : V. 8. i Sam. xvii. 40. 2 Kings vi, 5.] 10. Need I add that, besides such inquiries as these, questions should be put of a more important nature ; or rather that, from many a hint supplied by the narrative, practical lessons should be drawn of the highest religious value ? If I do not proceed to illustrate this, it is because intellectual training, rather than moral culture and spiritual improvement, is our present subject. 11. To conclude these humble suggestions with the remark which introduced them. I began by recommending, and have EDUCATION. 262 Unsuspected ignorance of the [chap. l)eeii illustrating much in detail^, a close and curious catechetical method, in dealing with the children of the labouring poor. It is presumed that over and above its use in acquainting the lambs of the fold with the contents of the Bible, it will be found a sufficient, as well as a very admirable method of exercising their understandings and developing their reasoning 'powers. It may, (we presume,) stand in the place of Grammar, which we doubt if they will ever be able really to understand, — and of Algebra or Mathematics, which we suspect they will never have the oppor- tunity to employ : whereas, they cannot help understanding what is explained in the manner already indicated ; and they will infallibly apply their wits, so sharpened and incited to activity, on the common phenomena of daily life : even if one of those phenomena should happen to be, — a Sermon. (ii.) Let it next be pointed out that sufficient allowance seems scarcely ever to be made for the exceeding ignorance of the agricultural poor. Not their dulness, but their inevitable dark- ness is now insisted upon. It seems to be assumed that they will be able not only to recognise allusions to sacred story, however cursory, — which, of course, it is just possible that they may : but that they will be able to understand abstract notions also, (as ^ Regeneration,^ ^ Atonement /) and the polysyllabic names'^ of many things which they have not only never seen, but which they have never even had explained to them, — which it is all but impossible that they ever should. Thus, we talk familiarly of Christ ^ in the ship,^ and the ^ miraculous draught of fishes,^ — to persons who never saw a boat, nor any fish but a dried herring. We talk of natural objects, as seas, mountains ; of artificial objects, as temples, altars ; forgetting what a very imperfect notion the acutest of peasants, in some districts, can possibly have, — what a mere negation of an idea the duller sort must of necessity entertain, — on such subjects. Not to multiply instances, needlessly, how freely is *^ the Crucifixion' discoursed of ! And yet, (we express the doubt with sorrow,) it may be questioned if what that word denotes is, by many, understood at all. Some women in a certain village, including the mistress of the dame-school, came to a curate once with unfeigned surprise « Every one's memory will suggest ' Nativity,' ' Circumcision,' ' Transfigu- such familiar, yet difficult, words as ration,' ' Passion,' ' Resurrection,' &c. ON VILLAGE VII.] humblest class. — Fictures. 263 and pleasure depicted in their countenances,, to ainiounce that they had just found out what kind of death our Saviour died. They had been to see a neighbouring Churchy where a representation of the Crucifixion, in stained glass, had been newly put up ; and this had accidentally opened their eyes to the real nature of that solemn transaction ! I notice all this, not in order to exag- gerate a difficulty which, practically, proves to be not nearly so formidable as might be supposed, but only to call due attention to it ; and chiefly, in order to introduce the suggestion that by means of Pictures a great deal of necessary instruction may be readily as well as agreeably conveyed.* Certain I am that those crass intellects require all the aids which illustration can supply, to help them over the ground which we desire that they should traverse intelligently ; but for whose progress the prescribed period, at best, is all too short : besides that, Segnius irritant animos deniissa per aures Quam quge sunt oculis subjecta fidelibus, et qupe Ipse sibi tradit spectator. And indeed, the necessity of explaining again and again a liundred things which are to ourselves so familiar that we sup- pose everybody else must understand them likewise, cannot scarcely be too strongly insisted upon. We hardly ever make allowances enough for the ignorance of our auditory, — their im- perfect grounding, — their want of first principles. It was equally touching and agreeable, (one evening in Lent, 1852,) to receive a visit from a labourer's wife, who had dressed herself for the occasion, and evidently came on a distinct errand. After the usual greetings, — ^^ I suppose, sir,'' she said, (with great hesita- tion, and a most perplexed face*,) — " Lent— means — don't it, sir? that we must," and there she stuck fast. She was quite willing to come to Church oftener than usual; to spare her children ; to do whatever was wished for : but she really desired to understand the reason of this increased Pastoral activity ; in short, to have explained to her, just for once, what "Lent" means To keep to our proper subject, — A set of clever, well-trained Sunday scholars have been found quite unaware of the meaning of a Parable, the general drift of which nevertheless seems pretty plain, viz. the parable of the Unjust Steward. One boy thought that the object of the EDUCATION. 264 Village notions about Geograijhy. [chap. StewarcFs last recorded transaction was " to spite his master ;'' and another, that it was because " he thought his master had charged them too much/' Attention was called to the teaching of the narrative, as explained by our Lord Himself; and the meaning of that Divine saying was inquired. '^ It means/' (was the reply, after a great deal of thought,) " that people in this world do cleverer things than the Angels would ever have thought of!'' Now, if a Sermon had followed on the Gospel for the day, — would not much of it have probably been unintelligible to many beside those boys ? The story was of course forth- with explained in familiar language; and the mirth which the Steward's artifice occasioned, was striking enough. (iii.) Proceed we now to say a few words about Geography, — without which. History is seldom intelligible ; and with which, it is quite fair to exercise the minds of childi'en of the humblest class. A circumstance was lately related to the writer, strik- ingly illustrative of the ignorance of those alluded to ; or rather the atmosphere of darkness in which their small intellectual life subsists. — '' Do you remember my showing you the Red Sea, in the map, the other day?" said a friend to a village child of fourteen. ^' Well. The lady whom you saw at my house, is on the Red Sea at the present moment." " La^ sir ! " (rejoined the other with astonishment,) " I never thought that Jerusalem^ and Egypt, and the Red Sea, and they sort of places, were in this world!" In what world then did she suppose they were ? asks the enlightened advocate for the spread of '' useful knowledge." Who is to say ? I answer. She perhaps thought that such places are a kind of allegory ; — " a name," but not " a local habitation ;" things tied no closer to this earth's sur- face, than the places in ^ Pilgrim's Progress.' Or perhaps, (which is far more probable,) the poor child did not think about the matter at all. She had read about the Red Sea in the Book of Exodus : she had been shown the Red Sea on a sheet of paper, called (for some unknown reason) a map. There she stopped. She had never transferred the map, in thought, to the Earth's surface ; had never once taken in the idea of what a map means. The man who cannot learn wisdom from such incidents, deserves to be blind for all the rest of his life. Display the chart of Palestine before a row of rustic urchins, ON VILLAGE vri.] A suggestion. — Inaccuracy. 2G5 and inquire^ ^^ Where is Betlilehem?^^ Up goes a dirty little linger, and Bethlehem is found. But open the first page of S. Matthe\r's Gospel, and repeat your question to the same youthful geographer. Will he not still find ' Bethlehem^ in the vicinitj' of ' Jerusalem/ — if his eye happens to light on chap, ii. I ? and is it quite certain that the map is to him anything more than a sheet of tinted paper, inscribed with names of places ? It is believed, considering the tender age of the children to be taught, and the scanty helps to intellectual development which they enjoy, that the best way of teaching Geography would be to exhibit a rough map of the parish, on a very large scale; the principal houses, and other objects of chief importance, — as Church, School, pond, road, path, &c., — being distinctly laid down. This, it is thought, would enable the children to con- nect a definite notion \^^th a map ; which notion they might without effort transfer from the \^llage, to the county; from the county, to Great Britain ; from Great Britain, to Europe ; from Europe, to the World. (iv.) ^Tien the chief objects of attainment in a Village school were above enumerated, stress was laid on the importance of the memory being exercised with the Psalms, the Gospels, and of course the Collects. Moreover, pains should be taken that whatever is acquired in this way, may be acquired ac- curafeJi/ : for accuracy is a habit ; and t/ie use of what is committed to memory depends on the exactness with which it has been acquired. In the Catechism especially, from its frequent repetition, instances of the most absurd perversion of meaning constantly occur. What can be the use for example of the ninth article of the Creed, to one who pronounces it '^ the communion of' sins :"' It is surprising in what an inveterate habit of inaccuracy peasants will grow up, who were not well grounded at first. " Keep body tempran soheness cJiaset^," may serve as the typ,e of innumerable instances of mispronunciation, — with which it is almost hopeless to try to deal. The Catechism, if children are to make any real v.se of it, must surely be learned afresh ! The importance of having many Psalms and Collects, not to say many of the Sunday Gospels, thus accurately committed to memory, becomes apparent in after years. In time of siek- EDUCATIOX. 266 Village attainments. — Arithmetic. [chap. ness^ or when the Confirmation season approaches, — how much there is to appeal to ! In Church, especially, how is the act of attention facilitated, if the memory assists the eye, and the eye the memory, in following the Minister! Where shall better prayers be found than the Collects? Let the Psalms for the day, at all CA^ents, be read aloud in the School by the upper class daily, — morning and afternoon; and the younger sort compelled to sit silent and attentive the while, — a rehearsal of the behaviour which will be expected of them in Church. The writer knows a school where the eldest children, on being called upon to stand up, invariably left their Prayer-books behind them. Theij hieiv the Psalter hy heart. (v.) As for an acquaintance with the contents of the Prayer Book, and the structure of the Christian Year, including the ready use of the Calendar and table of proper Lessons, as well as with the order of the sacred Books, — it seems to be just what may be reasonably exacted of village scholars. Before they Jjiially leave the school, however, it will be well to have gone over with them the order for Morning and Evening Prayer, somewhat in detail ; as well as the Communion Service, and the principal occasional Offices. Certain it is, that if the P. B. is not explained now, the probability is that it will never be under- stood at all ; and if not taught by you, certainly by no other person. (vi.) That children should be made proficient in the first four Kules of Arithmetic, together with Reduction, and the Rule-of- Three, may also fairly be required. Ciphering, even as an exercise of the wit, cannot fail to be of great use : but the ulterior advantage of such an amount of attainment no one can foresee. And need it be said that the sums set should always be of a practical, and therefore of an interesting kind ? The result of accumulated savings; what remains when certain necessaries have been purchased out of the week's wages : the cost of familiar articles, at so much : the share of each, if so many are to divide : or again, such problems as the business of the farm suggests : — this is evidently the right method with labouring boys; whose "Arithmetic" should be — skill in reckoning ; its highest achievement being the art cf keeping accounts. (vii.) To bring this part of the subject to a close. — The extent ON VILLAGE VII.] The Pastor in his School. 267 to which the Day-school should be frequented by the parish Priest^ it would be unreasouable to pretend to define : but it is presumed that if left entirely unvisited, no village school can be expected to thrive. Its prosperity must in fact depend very much on the degree of personal supervision which the Pastor of the flock is able to bestow upon it. The stimulus and encouragement which his mere presence supplies^, is in- calculable. His welcome person and familiar voice^ (at once a voice of love and authority^ is far more than a large money endowment. Indeed his possible entrance at any moment^ the almost certainty that he will visit the School in the course of the day^ is enough to prevent any considerable irregularity ; while it supplies the necessar^^ sinews to the teacher^s authority. To himself, the gain is great. He learns incidentally much of what is going on in his parish, and obtains a truer insight into many households than is possible in any other way. Especially does it acquaint him with the dispositions of those with whom he will hereafter have so much to do : give him an early in- fluence over them; and suggest a valuable subject for con- versation in visiting their parents, — to whose hearts there is no surer avenue, than discourse which shows anxiety for the welfare of their children. But of course, the greatest advantage is that which accrues to the pupils ; the living interest imparted to that entire routine which, in the last six sections, has been im- perfectly described in outline. — That a parish Priest must be supreme iii his own School, no one should require to be told. Absolute authority over all, including the Master and Mis- tress ; — the unquestioned right to control every lesson, prescribe every book; — this is indispensable. He will be w^eak indeed if he suffers another to usurp this authority ; w^orse than weak if he abuses it, himself. III. I. We have hitherto spoken particularly of nothing but the Infant-school, and the village Day-school. The Sunday- School is of course the necessary complem.ent of this last ; and in many respects affords greater elements of hope. The evil of irregularity of attendance on the part of some, is compensated for by maturity of understanding. It is a matter of prime importance to secure the attendance of children at least until they have been confirmed. But it is a far higher achievement, EDUCATION. 268 Prolonged attendance of children at [chap. to induce them to persevere in coming- after Confirmation and admission to Holy Communion. This may be effected by a little ing-enuity and tact. By granting certain privileges to the boys who have been confirmed, it is thought that their unwillingness to come to Sunday-school might be overcome. For instance, if a small portion of allotment-ground were granted conditionally to each of the elder boys : if member- ship in the cricket- club were connected with a place in the first class; and if attendance until the age of twenty-one entitled a 3^outh to a small premium; or even if it were understood that the seniors would be invited annually to a repast: — by such simple methods, it is believed that not a few of those who slide away from us immediately after Confirmation, might be retained. The elder sort need not, of course, be taught with the rest : neither should they be expected to walk to Church with their juniors. They might disband earlier; or accompany the Clergyman, as if they were his privileged friends. 2. There scarcely exists a better test of a successful Ministry, than that which is supplied by the hold retained on the lads of a parish. Girls are more amiable ; and may be induced, (if great pains for many years have been taken with them,) to attend the Sunday-school until the time of marriage arrives : which, b}^ the way, is a more important achievement than at first sight appears ; for the young men of a village are — what the young women make them. But to secure the persevering attendance of youths from the age of sixteen or seventeen to twenty or twenty-two, — is indeed a difficult feat. And yet, when it is perceived that a hostile tradition is generally the only obstacle, it is impossible not to hope that even this point may also be carried, where there is tact, and ability, — supjiorted by a determined will. It is surprising how much may be done towards achieving this object by the very gentlest of the other sex. I will not stop to analyse the phenomenon. As a matter of fact, the rudest natures may in this way be guided, if not subdued. 3. The chief point in the efficient management of a Sunday- school, (next to personal supervision, which is simply indis- pensable,) is to secure the punctual attendance of a sufficient number of competent teachers. It is neither fair, nor desirable, ON VILLAGE VII.] Sunday-school, — how procurable. 269 to avail oneself of the services of the elder children. A week of bodily labour ought not to be crowned by a day of mental drudgery; nor should we be deprived of the satisfaction of helping those forward who are best able to profit by our lessons. This then is precisely an exigency which puts Pastoral ability to the test. If the farmers could be persuaded to render the required assistance, it would be an incalculable gain; but this may not generally be hoped for. Can none of the younger members of their families at least, be induced to assist in this truly Christian work ? How would it draw the employers and the employed, throughout the week, closer together, if on the day of rest such solicitude were shown ! 4. Let the teachers be who they may, it is an excellent Pastoral practice once a week to give t/tem a lesson. Besides the benefit to the teachers, a Clergyman is in fact thus multiplying his own utterance throughout his School ; and securing that sound teaching shall be generally disseminated, while his own personal exertions are of necessity confined to a few of the more advanced. 5. Punctual attendance must by all means be secured, and emulation excited. A system of small rewards, added to certain special privileges to children, (and to parents of children,) fre- quenting the Sunday-school, are among the obvious methods of retaining a hold on the young. But there is no way of doing this so systematic and efficacious as a Club to which Sunday scholars alone may belong^. The details of all such schemes must vary locally. He manages best, who so contrives that a little web shall be wound about those whom God has given him; from which they cannot break away, except to their own manifest damage and loss. It is not necessary to say more; except to warn the Pastor who has too much of the dove, too little of the serpent in his composition, against yielding a credulous ear to the excuses which are invented to cover absence. Let him be advised to sift every plea to the bottom. What is certain, he who suffers a child to escape the discipline of School, is preparing for himself a thorn. Nothing less should be aspired at than knowing why everi/ child in the ^ See on this subject, some interesting remarks by the late Professor Blunt, in his chapter On Schools, p. 21 "2-3. EDUCATION. 270 Employ merits of a Night-School. [chap. jmrish is not present^ morning' and afternoon. It will remain to be seen how far the reason assigned is valid. A little inquiry will often throw strange light on this subject. The Pastor who could be so happy as to remove the obstacle out of the way of each child, and to gather all his brood about him twice on Sunday, would have crowned himself with stars. IV. I. Next in importance, for conducting the business of village education, is the Night-School. For about six months, — during the whole of that season when the days are shortest, — boys and men may generally be prevailed upon to come for three or four evenings in the week, for a couple of hours, in order to be taught. The system is now so general, that little need be said in its praise. Reading, Writing, and a little Arithmetic, is probably as much as can reasonably be attempted in this manner. If possible, the older men should be taught apart from their juniors, — whom they dread supremely as witnesses of their own slender attainments. %. Besides those elementary processes which must of necessity be the work of a Night-school, mental Arithmetic should certainly be taught ; care being taken, that the sums are of a thoroughly practical kind. Boys, otherwise dense enough, often show sin- gular aptitude at numbers ; and considering their probable opportunities, together with their awkwardness in using their fingers, they perhaps derive more substantial good from learning to work short sums mentally, even than by using their slates. Not a few practical difficulties are also thus obviated. For the same reason, by the way, (and because it is more interesting,) lessons which can be conveyed orally j seem to belong specially to the Night-school. 3. But boys and men alike, should now be taught to write ; which calls for no more supervision than a single person is able to bestow ; and both amuses, and keeps them quiet. The more proficient should be instructed to indite, while another dictates, an imaginary letter. Not a little merriment may be produced in this way, and not a few lessons of solid wisdom conveyed ; while the obvious usefulness of what is going forward, recom- mends the exercise to the favour of all. 4. Some skill is required to make the Nig*ht-school a really popular institution. It should, perhaps, rather be called an ON VILLAGE VII.] The Night-School at Culham. 271 '' evenings Class,'' — in order to save tlie feelings of the older sort. Could one afford to preside in person, every obstacle would disappear: but this is clearly impracticable; and to provide a fitting substitute is often difficult. — Next in impor- tance, is the selection of amusing books. 5. But after every precaution has been taken, it is well not to expect too much. Let us bear in mind that whatever is done, is so 7mich gain, — be it much or little.^ Long* ere the evenings are light, the goodly band with which we began in October or Novem])er, Avill have dwindled down to a very small handful indeed. It is good policy to endeavour to prevent the appearance of being, (in plain terms,) forsaken by one^s Night- school. Take the matter in hand betimes, therefore. Collect your men and boys just for one more week, in the best force you can ; and then dissolve the School for the season, with a short Address, — at which last meeting, (by a very obvious expedient,) a To some readers, the following un- pretending letter from the Incumbent of a small agricultural parish in Berk- shire, (Culham, with a population of 474,) will not be unacceptable. Professor Walker, in August 1851, in reply to a request that he would state how he had conducted his Night-school, and with what success, wrote as follows : — "I have now for two winters tried it ; and though not with all the success I could desire, yet with quite sufficient to induce me to continue it. " I admit any who like to come, who are employed during the day ; and the ages vary from 21 or 22 to 14. Each pupil pays 2d. per week, and the school is open from 6 to 8 in the evening. We begin in October, and keep on until the beginning of March. My Master receives the pence as his pay. Our school-fund supplies firing, candles, books, &c. The cost is not great. Our average attendance last winter was from 16 to 18, and this is as many as could be expected from my little parish. The young men generally behaved re- markably well. There were exceptions ; but after expelling one bad one, things went on very well indeed. The progress of the pupils was very great ; but I am persuaded that it is an instrument of good, independent of progress. It must be good for a young man^ when he EDUCATION. comes home from work, to wash and dress himself and come to school, where there is a fire, candle, and some sort of food for his mind, instead of idling at home, in the midst of squalling babies and troublesome boys ; or, what is worse, seeking the blazing fireside of the Public house. I am satisfied of the good, in many ways. " As for management, — we have three classes ; and the two hours are so por- tioned out, that commonly each class reads, vvrites, and ciphers during the evening. Our scheme is, — (i.) Write — Read — Cipher. — (ii.) Cipher — Write — Read.— (iii.) Read— Cipher— Read. The three are mathematically interchanged ; but our rule is a leaden one. Fre- quently, two classes cipher at once : sometimes, two read together. For reading, we generally take the Bible, twice a week ; and then two classes come together. We read the 0. T. straight through, missing the genea- logies. Our other reading is from the books of the Irish Board, which in my opinion are excellent, and which I use almost wholly in our Day-school. We close, (but do not commence,) with Prayer. If I am not present, the Mas- ter has a form. If I am there, I adapt a few of our Collects ; and by adapting, I mean that I put in a few clauses, praying for friends, the parish, &c. &c." I 272 Education, a lyrohlem. [chap. you will provide that all shall be present. It is better policy to kill a class in February, than to let it die a natural death in March. Avoid that. V. Such are the principal ways of conducting the necessarily imperfect Education of a country parish. As for the expedient of getting a few young persons to come to one^s own house, in order to receive special instruction, it is too important to go unnoticed,— too obvious to require many words. VI. The problem proposed at the outset, was this : — Given a certain parish, how shall the work of Education be achieved, in spite of local obstacles?'^ And the question was so put because parishes differ so materiall}^, that what is the established prac- tice in one place, would be utterly impracticable elsewhere. We desired moreover to suggest the notion, now to be developed more fully, that there is room for the display of not a little ingenuity in order to triumph over the hindrances which long neglect, evil traditions, abject poverty, excessive vice, (with their inseparable adjuncts — debased intelligence and aversion to re- straint;)— above all, which trades and manufactures of whatever sort, will sometimes interpose in the way of Education. But to deal further with the question, at any length, on paper, is clearly impossible. No particular case is before us : nor, until w^e had studied in detail the condition of a mining district ; or again, of a weaving population ; or again, the habits of those who dwell in the potteries, — near the sea, — or where factories are established; where furnaces abound; or where a livelihood is picked up by the lace-pillow, or by straw-platting, or by some other similar trade : until each fresh problem had been fully examined ; the habits which it induces ascertained ; the temp- tations incidental to it, appreciated; the difficulties which it interposes, explored : — until all this had been done, no one could pretend to offer any but the most general suggestions. And yet, it is something to approach the problem with a conviction that the only real difficulty is hoio to deal with it most effectually. Why too should we fasten our eyes so perse- veringly on difficulties; as if, where obstacles exist, correlative helps are not discoverable also ? The opportunities, few, — but » See back, p. 252. ON VILLAGE VII.] Suggestions. 273 the wits^ sharp : the trade, unhealthy, — but the habits induced, not necessarily vicious : the occupation, degrading, — and yet the dispositions, willing, and a margin of time left for improve- ment Not to look beyond those counties where lace- making and straw-platting prevail, (female occupations both,) — it is thought that a large amount of useful teaching might easily be combined with the necessary conditions of those sickly trades. Might not the children, instead of being crowded into small, unventilated rooms, be gathered into a larger apartment ? Might not the School-room, or part of it, (in some places,) become the accredited /^tr-school? At least for a portion of the day, the craft might be plied there; while some one read a story aloud ; or taught orally ; or helped those present to get some- thing by heart; or made them sing. For an hour or two, — perhaps for an afternoon, — it might be stipulated that the pillow should be laid aside, and the proper work of a School- room prosecuted. — But enough has been said. The application of the principle must be left for individual ingenuity, tact, and earnestness. He who most deplores the ignorance of the humblest class, will be for ever asking himself whether something may not be devised for their improvement. JFho, for example, can see a child eight years old, tending swine, — in other words, kept idle for a whole day, — without inquiring whether that neglected creature might not have a psalm or a collect, for a quarter of an hour at a time, in his hand ; which he might be required to get by heart ? You cannot take him from his post. He is earning a trifle, and the family are miserably poor. The alternative lies between overlooking his case,— or showing him how he may do something for himself without wronging his employer Generally speakings, it may be observed that the occupations of every class, even the most laborious, leave so?ne margin for self-culture. A book may be set up before the sempstress ; by which something is gained, and nothing lost. Burns composed those poems which have rendered Scotland famous, while he was following the plough. He who has watched artisans at their meals, (masons and bricklayers for example,) is aware that those poor fellows feed their minds and their bodies at the same instant, — and, (what is saying a good deal,) with EDUCATION. T 274 Female Education. — Uses of [chap. equal avidity. I have seen " Chambers'' JoLirnaF^ spread open, and devoured so voraciously by the eye, that the hand (Having nothing- to guide it) wandered about in quest of the cup which had been filled just before with incredible despatch, and now smoked within a few inches of the eager student. There was but half an hour for breakfast and for study; and both appetites were wondrous strong ! Because these pages are meant to be only suggestive, special allusion to Female education has been omitted. Let it be re- marked however that there is a certain kind of training which girls can receive at the hands of a lady onlt/. Whatever belongs to modesty of manner, simplicity of dress, delicacy of sentiment, — (and these things are to be found in the cottage no less than in the mansion,) — all such things, which are indeed most lovelj^ and precious in womankind of whatever grade, are caught, as it were by reflection, from intercourse with a lady. With men, feminine graces are matter of precept : with the other sex, they are matter of example. Besides, feminine propriety is, in a manner, indescribable. And then it is evident that remarks of a certain class come to females with fitness only from female lips : while of some very important things we cannot, (I mean we should not), speak at all. VII. The Natural Sciences seem one and all utterly irrelevant in any Village course. Whether Botany might not form an exception, I will not stop to inquire. A notion, — however inadequate, yet at least some faint notion, — of Astronomy, of Geology, of Chemistry, of the properties of Light, of Electricity, and so forth, may in the meantime be conveyed by an occasional Village Lectire. This will prove high.ly popular, and delightful both to him who delivers it, and to the most uncultivated au- ditory imaginable; if it be but conducted in a practical spirit; illustrated with intelligible diagrams or easy experiments; and brought down completely to the level of those who listen. Indeed, such Lectures, (besides that the humanity which sug- gests them is sure to awaken a response,) may be made very useful. A labouring man's life, at all events, is a very hard life; and if we ma}^ gild it bj^ affording* a little insight into any part of God's glorious Creation, it is surely worth our while to take pains to do so. Our manifold attainments are a part of our ON VILLAGE VII.] tlie Village Lecture. 275 stewardsliip ; and it is strangle if we cannot turn an}- of them in this way to account. Surely one might hope to make the nature of the Atlantic cable, for example, or, (what is almost the same thing,) of the electric Telegraph, interesting to a rustic auditory. Something about the celestial bodies gene- rally, and the aspect of the starry heavens, — might surely be so delivered as to fill their souls with wonder and admiration. Why should not the hind''s attention be invited to the fossil shells he is for ever disturbing v\'ith the ploug^i, — to the relics of a by- gone World among which he ma\' be said to have his ver}^ being? He can never be taught to vvderstand such things, it is true ; but he may at least be taught to -^ee them. Would it not draw those rough fellovrs closer to us, if they saw us in so many ways solicitous for their good ? The thing which I am saying however is, that although Natural Science, — even in its most elementary shape, — ought never to be attempted in a Village school, the Village Lecture affords an opportunity for conveying something better than abstract elementary facts. It may be made an instrument of Education ; and afford insight into departments of Knowledge which else must remain a blank And now to descend to something of a humbler nature. VIII. The subject of mental cultivation may not be dismissed, until attention has been called to the utter insufficiency of mere head-hnowledge, to produce any of those precious results for the sake of which, confessedly. Education is chiefly bestowed. Here is seen one great practical difficulty of the teach er^s office. The sharp clever boy masters his task, delivers the ready answer, ultimately wins the prize. But how often is that ^ sharp clever boy^ an incorrigible liar, an undutiful son, the pest of the place ! There shall be at the bottom of the class a child of incredible inaptitude for stud}', but who is nevertheless immeasurably the nobler creature of the two. Can no plan be devised for encou- raging good conduct, as well as rewarding good ahilities ? Let it suffice to have said thus much. The established re- wards of ability must not, of course, be transferred elsewhere ; but if the School is to be indeed the training-place for the Village, there must be rewards for something besides mere head-work. We shall also learn, while conducting" the process of teaching, to detect and cherish the better instincts often EDUCATION. T % 276 InteUectual, not the only training. [cHAP. discovered by the less ready. And unless we set a higher value on mental power than on moral worth, we shall take care that the highest rewards shall eventually be theirs, who best deserve them. Of what avail is Education, if it only results in readi- ness at Heading, Writing, Ciphering, and remembering facts in the Bible ? Will these conduce to happiness ; or make duti- ful citizens, loyal subjects, good men and women ? I know of few things more unsatisfactory than a school in which atten- tion has been exclusively devoted to the intellectual develop- ment of the pupils; or rather, to their Biblical instruction y apart from moral restraints, and sound Church-qf- England training. The girls, — dress}^, pert, and bold, with a manner verging on immodesty : the boys, — restless, inattentive, insubordinate, and claiming the utmost amount of license : boys and girls alike, conceited, self-sufficient, and ready to take offence : — are not these exactly the materials out of which the Meeting-house delights to recruit its ranks ? And do we not desire to produce a very different type of being from either of these, — so formid- able, when at last they leave us : of so little comfort, while they stay? Let a few^ suggestions be offered as to the general pro- cess by which this is to be accomplished. IX. Besides mental training, it must be freely declared that there is another kind of discipline belonging to the first years of life, to which we attach scarcely less importance. Allusion is made to that moral and physical training which goes on from hour to hour, from day to day ; to those lessons of obedience, order, punctuality, method, silence, — which are taught by a good disciplinarian : above all, to that habit of Reverence which it is a teacher's highest praise to know how to inspire. Truly, Reve- rence must be instilled in infancy, or never at all. The reverence due to holy places, persons, things, as well as to Parents ; the respect due to superior rank, age, station; even the respect which men and women owe to one another, and to themselves : — all this is to be taught definitely and with authority ; and the effect of such lessons on the future well-being of the individual, and therefore of the village, is incalculable. To accost a supe- rior, even though a stranger, with a gesture of respect; on no account to enter or make exit, without saluting all present; — this is something more than Politeness. It is a part of Morality. ON VILLAGE VII.] Habits of Reverence. 277 No less important is it that children should be taught to keep silence when silence is enjoined ; to say their prayers aloud in concert, at the appointed times : above all, to kneel 2qjo}i their knees, with the outward gesture of reverence to His Majesty, — of whom, when Job " considered," (xxiii. 15,) he declared that he was " afraid/^ Irreverence is certainly one of the most distressing symptoms of the age. Far be superstition from this Church and nation ! But the danger of irreligion and unbelief is patent; whereas immoderate attachment to the externals of Divine things, is not to be found at all. For this reason, it is believed that together with lessons of inward purity and holiness, (which one would lose no opportunity of instilling,) the external marks of reve- rence, as well as the cpnduct which is becoming in the House of God, should be made a distinct part of education. The walk to the Sanctuary should be orderly, and silent : even the Church- yard, as the sleeping-place of the dead for a thousand years, should not be approached inconsiderately. Shall I be deemed a dangerous person if I seriously recommend that village children should be taught to do that obeisance on entering and leaving Churches, (where they come into the more immediate presence of Almighty God,) which is expected of them when they cross oiir ov'7i domestic threshold, and come into oiir unworthy pre- sence^? True, that this practice, once universal, is not enjoined by the Canons of 1603; but the reason probably is, because it was once universal : as indeed it is not yet discontinued in the provinces, by the elder sort^. The author of '' The Christian Schoolmaster,'"' — (a judicious treatise on '' the public instruction of children -, especially in Charity Schools^,") —directs that, on ^ "Although I do not consider the ing of the practice should, of course, Ca,nons of 1640 to be binding upon the be explained to children ; which, it is Clergy, I see no very serious objection thought, would sufficiently recommend to the custom therein commendec), (as it. having been the ancient custom of the ^ See Lathbury on the Common Prayer, primitive Church, and of this also for p. 153-4 '■ ^J^'^ ^^^^ Canons of 1640 (No. many years in the reign of Queen Eliza- vii.) in Cardwell's Synodalia, p. 406. — beth.) of doing obeisance on entering It is still the practice, at Oxford, for the and leaving Churches and Chancels ; Canons to make '• due and lowly reve- not, (as the Canon expressly declares,) rence" to the Lord's Table, on leaving ' with any intention to exhibit any reli- the Cathedral. See further, on the sub- gious worship to the Communion-table,'" ject of Reverences, Robertson, p. 131-8. &c. (Bp. of London's Charge, 1842, p. " By James Talbott, D.D. &c. p. 144 : 44. See the whole passage.) — The mean- — published in 1 707. EDUCATION. 278 Reverence in Church. [chap Sundays and liolydays, children ^' must be taught to behave themselves with all reverence in the House of God^ viz. to boiv decently at their first entrance;" (p. 93-3.) where it is noticed as the ordinary practice. — In the tenth edition of " the Pious Country Parishioner/'' (i743>) at p. ^'^, is found, — " As soon as you enter the Church, turn your face towards the Holy Altar, lowly bend your body to Almighty God, and say to yourself, ' Holy and reverend is thy Name, O Lord,' " &c. — That '^ when, in time of Divine Service, the Loud Jesus shall be mentioned, due and holy reverence shall be done by all persons present,^' the xviii^i* Canon, (appealing to ancient custom,) ordains ; and Bishop Blomfield expressly sanctioned^ : but childi-en must be taught this, — not left to learn it for themselves. — Arrived in Church, how can they be expected as men and women to kneel and say a short prayer, if as children they are not trained and required to do it ; the form of words being rehearsed periodically, in order that we may know that it is still in use ? — ^To expect perfect propriety in Church, is unreasonable. But we may require, (it is presumed,) that as many as have books, shall use them. We shall admonish those v/ho systematically neglect to respond; and often explain the duty, and the blessing of Common Prayer. By occasional rewards, we may, it is thought, allowably cultivate in the elder children a habit of attention to what is delivered from the pulpit : and that they should kneel whenever the rubric prescribes, we may at least insist. It ca7i- not be necessary, that children should whisper throughout the the whole of Divine Service ; eat filberts, perpetrate small prac- tical jokes, throw themselves into every possible (and impossible) posture, and present the unquiet appearance of a herd of couchant deer, — whose glancing antlers sug'gest perpetual motion. Why need these diminutive creatures whisper in Church, at all ? Surely too, when the Service is over, they should be taught not only to kneel, (with the rest of the congregation,) while the Benediction is pronounced, but to remain in the same posture, for a few seconds, in silence; and even then, not to quit the Church until their seniors have withdrawn : nor yet to rush out with noise and confusion; but with decent gravity, and after " Cimrye, (1842,) p. 43,_q\ioting Hooker, B. V. c. xxx. §, 3. See also a chapter in Robertson, p. 13 1-8. EDUCATION. i VII.] Catechizing enjoined by the Church. 279 the manner of persons who have been taught that '^ this is none other but the House of God/'' However uncongenial it may prove to play the schoolmaster in Church, I see not how we can help realizing the notion that, to some extent, a child's religious training must be carried on, even there. We will do our best to create the required habits in the Schoolroom ; but we shall not be able to afford to dis- miss the childi-en to any part of the sacred edifice where they are beyond control, as well as out of sight. Some should sit with their parents. Others will be most effectually kept in check by being placed under our own eye. We must provide that there shall be convenient kneeling accommodation for all ; and that as many as are capable of using Prayer-Book and Bible, shall possess both. X. The subject of Catechizing is sufficiently important to have a chapter to itself; but the remarks which it is proposed to offer, shall find place here; in order to mark the connexion which subsists between Catechizing, and the subject hitherto considered. Education without the Church Catechism is worthless, — a system rotten at the core. And although Cate- chizing is something more than hearing that formula repeated, yet, because the two are inseparably connected, — (Catechizing technically, ever implying the Church Catechism,) — it may properly be regarded as the complement of religious education, — the only education which deserves the name. To know what is the teaching of the Church on this subject, it is enough to refer to the Ixxvii*^, and following Canons. I. If there be one practice more than another which has been urgently recommended by our Divines, as well as emphatically enjoined, — and yet has fallen into general desuetude, — it is this. The rubrics of every edition of the P. B. have been express, and they have ever increased in stringency. In 1549^ the Curate " once in six weeks at the least, once upon some Sunday or holyday, half an hour hefore Evensong'' was required ^^ openly in the Church'''' to ^^ instruct and examine so many children,'''' &c. In 1552, Catechizing w^as enjoined ^'^upon Sun- days and holy day s ;" and thus was made a regular weekly ordi- nance. By the Canon of 1603, (N'\ Ix.) it was enforced under penalty of excommumcation to ^^ Parson, Vicar, or Curate," as well CATECHIZING. 280 Remarhs on Catechizing: which [chap. as to the people who ne<2;-lec'ted it. In 1662, the Rubric sus- tained a memorable alteration. Catechizing- was to take place " after the Second Lesso7i at Evening Prat/er;'' the evident inten- tion being to secure the presence of the congregation. But instead of drawing to the Catechism, this had the effect of driving away from the Prayers. 2. The chief difficulty attending this ordinance, is, to pre- serve a middle course between, on the one hand, so exclusively teaching the children as to annoy the Congregation ; and, on the other, so exclusively teaching the Congregation, that the chil- dren shall be practically overlooked. The former method makes Catechizing first unpopular, then impracticable : while the latter renders it null and void, destroying its professed purpose. We must ever have an eye to the instruction of those lambs of the fold who come to be taught " which be the first principles of the oracles of God.^" (Heb. v. 12.) But this need not make our teaching unacceptable to their elders. By frequent remarks of a loftier kind, which we shall not affect to address to the juniors, but to the Congregation at large, we shall seek to conciliate indulgence in respect of the elementary instruction which it is our declared purpose then to convey. 3. But it is a mistake to imagine that elementary instruction is unacceptable to country people of mature age. Many simple things which fall from us are new to them ; or we explain what they have often wished to know about, but have been ashamed to ask. The chief Shepherd Himself (S. John xxi. 17,) directs us not only to "tend''^ (Troi/xatVet;-) but to "feed'' {(SoaKCLv), — His sheep: His "sheep" (7rpo/3ara) as well as His "lambs''^ {apvia.) Catechizing would probably not be unacceptable of an afternoon, in most country Churches, if pains were taken that it should be audible, and interesting; if it were not unmercifully pro- longed ; above all, if it did not supersede the Sermon, — which is probably invariably preferred «. Might we not be content to catechize for ten minutes, and to preach for twenty ? 4. Another difficulty is, so to prepare the Children, that their answers shall be capable of being fashioned into accuracy, with- » " So that Catechizing be first dewly Resolution of one of Laud's quaeries.) — performed, let them have a Sermon after Laud's Works, V. |i. 368. that, if they desire it." (K. Cliarles I.'s KDUCATION. VII.] need not he always on the Catechi'sm. 281 out wasting much time; and yet, not so that the Catechizing shall he a dialogue, evidently rehearsed heforehand, and now recited in public. The children ought never before to have had the matter so fully explained to them, as during those ten minutes in Church. Catechizing ought, in a word, to be a reaUtij. And it is surprising, when it is conducted with spirit and skill, wdiat a lively exhibition it becomes ; as well as how interesting to parents, when they hear from the lips of their offspring such fimits of vnsdom as they are conscious of never liaving implanted. ]Miraturque novas frondes et non sua poma. 5. Although the Catechism is doubtless the platform, on which to base such instruction, one yet need not so to tie oneself, that nothing shall ever be said which is not logically evolved there- from. Short addresses to the Congregation, whether hortatory or explanatory, may find place ; and will redeem Catechizing from the charge of dulness. " It does not appear,""* (says a writer of excellent judgment,) '' that catechetical instruction must neces- saril}^ be uninteresting to the hearers, or a severe tax on their patience and charity. Rubrics, Canons, and other documents^ throughout suppose something different from a mere asking the questions and receiving the prescribed answers. Much of an interesting kind may surely be drawn out and communicated in the course of the examination; and moreover, although the limits imposed by the nature of a catechetical lecture would considerably check the exuberance of popular eloquence, there is nothing against, but very much in favour of, such a discourse as might be both useful and sufficiently agreeable to the gene- rality of our people ^/' And yet, if weariness or opposition are anticipated, the practice might be initiated in Lent, and dis- continued, (if needful,) at Easter. T/iat must be a very strange locality where public Catechizing could not be rendered palat- able for the space of ten minutes. Rather may it be anticipated that where there are three full services, it might even tcd-e the jdace of the afternoon Sermon, and be prolonged to the full extent of half an hour. 6. Pains must be taken, however, to anticipate every possible '' Robertson, p. 24'^. CATECHI/IXG. 282 • The Antiphon idea. [chap. cause of discomfiture. The children^ for example, should be placed some distance off, or their answers will be inaudible to foiu* fifths of those present. If what is spoken in a conversa- tional sti/le does not seem altogether worthy of the_ occasion, what is delivered in a conversational tone might certainly be as well not delivered at all. The truth is. Catechizing is a very difficult art ; and if one must speak honestly, the reason why it is rarely practised, is 7iot because the need for it is superseded by the Sunday-school ; but because we distrust ourselves, or are unwilling to undergo the labour which is the condition of excel- lence. As for the dread "lest we may thereby drive people away from our Churches, let it be considered whether we may not lose at least as many, whether to the sects, or to utter ungodliness, by the neglect of it. There can be no doubt that if we could get over the first difficulties, the gain would after a few years greatly preponderate ^." 7. To di-aw these remarks towards a close. — If the system were once established in a parish, it would be highly instructive, at certain solemn seasons of the year, to catechize on parts of the Service. It is well known that the ostensible use of Antiphons, in our unreformed book, was to bring out, as a key- note, the meaning of a Psalm, a Service, or a Season. We have generally discontinued their use^. But, (says an eminent living Ritualist.) " the antiphon idea, may become a powerful living instrument for stimulating the devotional use of Psalms, without our having recourse to the antiphons themselves. A large proportion of the Psalms have determinate Christian associations, in virtue of references made to them by our Lord or by His Apostles : others are associated, by traditional usage which has descended to our Church, with doctrinal or other conceptions. From these two causes, there are about fifty Psalms which, in the mind of any person fairl}^ acquainted with ScvijD- ture, and trained in the ways of the Church, wear a distinct Christian aspect, and will without any effort be used as such. To a fctirl^ instructed people, in a wordy the greater part of the Psalms are nohhj and effectually antiphoned already. It may be a Robertson, p. 242. &c. the Mmi:ster pronounces the verse, — b A sinci:ular ti-ace of it lingers in "O Lord, save the Queen;" to which Christ-Church Cathedral. The Anthem the choir responds, — "And mercifully ended, before the Prayers for the Queen, hear us when we call upon Thee." EDUCATION. VII.] Religion, the beginning of Education. 283 added^ that an ill-catechized one will remain blind to these bearings of them, though provided with the most perfect system of antiphons that could be devised'^/'' I transcribe this passage in the hope that it may prove as suggestive to others as it is to myself. There is no reason why we should not, sometimes, bring out the prophetic connexion of the Psalms with the more solemn seasons of the sacred year ; so that, as often as certain verses come round, they may strike a responsive chord in the hearts of all ; thus causing' that the worship of the Sanctuary shall be one long memorial of Him whom we worship, and after whose Holy Name we are called. The Psalter should bring to mind, now, the joy of His Nativity ; now, the grief of His Passion ; now, recal some passage in His Life of suffering ; now, in His Death of shame : set before us, now. His glorious Resurrection from the dead : now. His Ascension into Heaven : now. His sending of the Holy Ghost : now. His future Coming to judge the World. XI. Such, then, is the view we take of Education, as it concerns a country parish. "That the soul be without Know- ledge, it is not good.''-' What then is the knowledge spoken of? Let us not be ashamed to go to God for the answer; and to build upon His Divine response, as on a trustworthy foundation. " GoD,^^ who " understandeth the way of Wisdom, and knoweth the place thereof; (for he looketh to the ends of the Earth, and seeth under the whole Heaven ;) . . . unto Mem God said, — Behold the Fear of the Lord, t^al is Wisdom ; and to depart from evil, is Understanding V^ (Job xxviii. 28.) Cousideriug therefore how scanty are our opportunities, — how inadequate our machinery, — as well as how humble the material we have to work upon, — and how momentous the issues at stake; — we cannot hesitate to make Rerig'ion predominate in our scheme of Education. We neither reserve, nor postpone it; for it is again and again written, — '' The fear of the Lord is the be- ginning of KnoivledgeJ' • (Prov. i. 7 : ix. 10. Ps. cxi. 10.) We hegin with Religion, therefore. XII. I have reserved for the last a subject of simply in- calculable importance; to the general neglect of which, it is humbly conceived, much of the Dissent which prevails in our *■ Freeman's Princii^lcs of Divine Service, i. p. 333-4. CATECHIZING. I 284 Instruction concerning the Church; [chap. rural districts, is to be mainly attributed. I allude to direct, definite teaching in the principles of the Church as a Blvlne Institution ; and in the Doctrines of the Church of England, as the rule whereby we of this land are bound to live, and the Faith wherein we desire to die. Too much neglected in every rank of life, — too generally assumed to be a thing which comes by Nature, and left to be picked up by chance, — this is just the one thing which, for the most part, is never learned at all. Quite distinct obviously is it from an acquaintance with the contents of the Bible ; distinct even from a familiarity with the Book of Common Prayer. It is absurd to expect that a labour- ing man should be able to pick out the rudiments of Eccle- siastical Polity from the former, — the complexion of Church- of-England teaching, from the latter. As reasonably might coined money be sought for in a mine. No. This is a thing to he taught. It may not even be despatched in a Sermon : or embodied in a tract : or reserved for the season of Con- firmation. It must be instilled into children from their earliest years : unostentatiously indeed, yet systematically throughout a long period. Let experience and tact, wisdom and learning, decide precisely how this shall be done. It must suffice to have indicated the enemy ^s stronghold, — namely, the people's ignorance. There seems to be no help for it but that we should so shape our pri- vate teaching of the young, that they may grow up mth the skill to steer clear of ordinary popular fallacies, in the matter of Religion. We must lose no opportunity of pressing right prin- ciples upon their acceptance : not depending too much on the fact that such and such things have been said already. Some will not have attended ; or will not have understood ; or will have forgotten. No. The eye must be bent on the individual, — and the discourse shaped according to his powers, — and ques- tions must be interposed, — and assent obtained. Whether privately, or before the Congregation, we must make it our humble aim, that, at least some time before the Confirmation season, committed to our care shall have been taught not only the all necessary outlines of Catholic Truth, — (for those the Creed contains;) — but also the constitution of CHRIST^s Church;— the nature of the Minist Catcchcsia ; or Christian Instruction ^ A Manual of Catechetical Instrudiov, preparatory to Confirmation and first by the Rev, G. Arden, 2ncl ed. 1851. Conwmnion, by Charles Wordsworth, (Masters.) D.C.L. — .^rd ed. 12". 1F57. CONFIKMATION. VIII.] The very ignorant and diilL 295 fit for Confirmation^ are yet so deplorably ignorant^ or so per- plexingly stupid, that a Pastor almost despairs of ever bringing them up to the minimum standard of intellectual fitness. Now, it is precisely in such cases that the aid of the other sex may be most effectually invoked. Women are more patient and kind than men; and do not shrink from trouble to which a man would hardly submit. The writer once knew a poor illiterate creature, — (forty years old, the mother of a large famil}'^ — who had a memory so like a sieve, that after being taught to repeat one of the Commandments accurately, she would forget the greater part of it before she got half way down the village ; and next day, no tabula rasa ever seemed more unconscious of an impression. Yet was she brought up to the mark, at last, by the untiring patience of one of her own sex. — Another person, — a youth, little better than a savage, — was very patiently trained for Confirmation by a young and very gentle gentlewoman. Her grave perse v^erance and modest goodness so efiPectually broke the crust of the boy^s nature, that at the last interview, he fairly sobbed out his thanks for "all the trouble she had taken with him.^"' — The moral I propose to draw from all this is, that cases of extraordinary backwardness or stupidity may often be conveniently assigned to the patience and charity of any of the other sex who are pious enough to volunteer help : while it is manifest that our own personal intercourse with these persons will be far more elementary, — and indeed, altogether peculiar. — To return now to the case of average intellects, — thirty or forty of which, ordinarily speaking, may be easily distributed into three or four classes. And in a parish of three or four hundred souls, about as many as thirty or forty candi- dates for Confirmation may be looked for. 14. Every word which the Candidates will have to repeat before the congregation, having been often rehearsed, and the day for the Rite being now at hand, it only remains to see each individual privately for about a quarter of an hour. Levity or boldness has been noticed in some of the weaker sex: on the part of the males, tidings have reached us of graver faults. The time has now arrived for firm reproof, as well as earnest remonstrance and exhortation. We shall warn them also faith- fully of their dangers and their responsibilities. Now too must be ascertained in what state, as regards private prayer, each indi- CONFIRMATION. 296 The private interview. — The day [chap. vidual is going from us ; each being invited,, if need be, (and it is almost certain that there will be need,) to kneel down, and rehearse the devotions of last night. Now too, above all, we shall exact, — (except, of course, in extraordinary cases,) — a solemn promise that the individual before us will resort to us for instruction preparatory to receiving the Lord^s Supper, on a certain day, (which must be fixed now,) soon after the day of Confirmation. Having ascertained that there is nothing which any are desirous of communicating privately on this occasion, — (and without courting such confidence, it seems tiie part of mere faithfulness to afford the opportunity for it, if it is desired,) — a Pastor may, it is thought, place the Confirmation card in each Candidate''s hand, without misgiving ; and finally take leave of each with a good hope. 15. It yet remains to provide that, when the Rite is about to be administered, no casualties shall mar the good work at the last moment. What need to advert to the monstrous expedient, when the Confirmation is held at some distant village, of suffer- ing Candidates to repair to a public-house in order to obtain refreshment ? As if any plan were not preferable to that ! A long walk, resulting in fatigue and exhaustion ; or a journey in some vehicle where people are promiscuously packed together, and frivolity is sure to ensue ; are transparent sources of mis- chief. It is an incalculable gain if the Bishop can be persuaded to confirm in one's own Church ; for it bars the door against countless evils, — and secures a great gain. The attention un- distracted, — the neighbours present, — the common Prayer, — the easy access and return ; — all are elements of safety, and sources of self-congratulation. Universally, this cannot of course be. Nor may it be denied that a walk to a neighbouring village is attended by a few slight advantages, — such as the novelty of the situation ; the absence of certain acquaintances ; the solemnity of the walk to the appointed place of meeting. But then, we must be careful that the walk he taken in silence ; at least, without mirth and clamour : and if we can persuade some of the Parents, especially some of the Sponsors, to be witnesses of the ceremom^, a great point will have been achieved. — Arrived at the Church, we shall be mindful to remain with our own little band; suffering nothing to draw us away from them, just at the instant when they want our protection CONFIRMATION. VIII.] of Confirmation. — Neglected Parishes. 297 most. The place and the situation are new to them; and we shall be sorry, by and by, to find them thrust into the remotest part of the Church. We are Shepherds ; and to-day, our busi- ness is with theflocli. It is well to signalize the return home by some act of hospi- tality; again and again reminding those newly confirmed that instruction concerning Holy Communion is immediately to fol- low ; and that we have not done with any of them yet. Young persons will not be found impatient to sever the connexion thus established. On the contrary. He who has done his part by them faithfully, will find them ready enough to continue coming as long as any desire is expressed to see them. 1 6. Parishes however there are, where, owing to ancient neglect, the actual incumbent does not dare, in the case of many, to contemplate their approach to the Lord^s Table. He neither ventures to propose it ; nor, were he to do so, would his invitation be heeded. Such cases make a great demand, trulj^, on the judgment of a Shepherd of souls. Are the people then to remain unconfirmed ? That were a hard sentence. Are they to be confirmed, and then abandoned as hopeless characters? That were even a more terrible alternative. Till the particulars of such parishes are fully before us, it is useless to discuss them. Men must be content, I suppose, in such neglected portions of the LoRD''s vineyard, to move slower, and to toil harder : to bring a smaller band of persons to Confirmation : to train the little ones, and to look with hope to them : to endeavour that the next generation shall prove very unlike the last ; and that when the actual Pastor lies under the turf, [Pastor infer ores!) the next comer may ^' reap that whereon he bestowed no labour.''^ In the meantime, let men beware of desponding. The work, after all, is God^s, not ours. We may not forsake our theory, because some have been faithless. It remains true, after all, that all should be brought to be confi.rmed by the Bishop ; and also, that newly confirmed persons should be invited to the Table of the Lord. 17. Very much opposed are we to that view of Confirmation which regards it as a final act, and a perfect work. Confirma- tion is incomplete, if it does not lead on to Holy Communion. Without in the least assenting to the practice of a celebrated Archiepiscopal personage, who used to administer the Lorb^s CONFIRMATION. 298 Preparation for Holy Commiinion. [chap. Supper immediately after Coiifirmatiun, — (as if it were the indis- pensable complement of the earlier rite,) — I am at a loss to luider.stand how any can slacken their efforts after the day of Confirmation; and thenceforward, practically, leave the young to their own devices. Why, it is precisely then that the strug- gle begins ! Can the Enemy behold such a work as we have been describing with unconcern ? Are not these young persons even prizes, who have now, for the second time, something to lose ? No. We should now redouble our efforts ; and labour hard to bring our work to perfection. When Confirmation is over, the day for giving instruction concerning Holy Com- munion cannot come too soon : nor can a Pastor strive too earnestly to make the work of preparation for it, a reality to all. 1 8. Not to be tedious, — Candidates should be prepared for the LouD^s Supper exactly on the same plan as for Con- firmation; the Catechism, and the Commuuion Service, being* our text-books : and as much hortatory or explanatory matter as they may prove capable of receiving, being grafted upon those formularies. Let us beware only of going beyond, or falling short of the teaching of the Prayer Book, with regard to this great mj^stery ; which probably cannot be hetter explained than in the Catechism, — however much those brief statements may require to be unfolded. We may well be content to leave to the Holy Spirit, the opening of the inner eye to a saving apprehension of the heart of the mystery, — so to express oneself. Rather should pains be taken that the whole may become an inteUifjible Service to the peo}>le : that they may be made aware of the lofty Scriptural warrant on which this Sacrament rests; appreciate the need of approaching worthily ; and estimate the blessings which attend a faithful participation. But here we must be a little more particular; for this is a very im2)ortant matter. The persons instructed should be shown the meaning of the Ofiertory, and the fitness of the Sentences. They will also require to be told that the slenderest gilt is sufiicient; or indeed that they may approach, if very poor, but very desirous of the Sacrament, without a money offering. The prayer for the Church militant should be explained; as well as the significant CONFIRMATION. VIII.] Instruction of Candidates. 299 act which precedes it. Tlieir interest in the Exhortation, Invi- tation, and Confession should be laid before them ; and the value of the Absolution which follows, explained. They will be taught to take part in the ^ Ter Sanctus/ beginning at the words, ^ Holy, holy, holy," &c.* Their attention should be called to the ' Prayer of humble access^; and especially to the ^ Prayer of Consecration^; at the end of which they should be taught to say emphatically, — "Amen"". This is that " Amen^^ of which S. Paul speaks in I Cor. xiv. i6; and which used to be joined in by the whole congregation.^ The method of approach and of receiving, a Pastor will be careful to explain to his little novices. In days like these, when irreverence prevails so generally, (without at all wishing to disturb the prejudices or alter the habits of old Commu- nicants,) it seems to the present writer not wrong to instruct nevrly confirmed persons to receive the Sacrament of the Body into the hollow of the hand. This was the ancient method of receiving ;c and it is both more convenient and more reverential. I suppose, also, it is fit that a receiver should be taught to say, '' Amen^"*, audibly at the words " everlasting life^'', which end the Benediction,^— (^^ The Bod}^,'' " The Blood of our Lord Jesus Christ, kc.'';^) and tJieii to receive the Sacrament into his hand.' A careful Shepherd of the lambs of Christ^s flock will also advise the young Communicant how to pass tlie long interval which probably elapses, before the Lord^s Prayer and ^ Robertson, p. 297—8. t^^Cv TapaTTai/TCJ, koX x^^P^^ *'s vTroSoxV'^ ^ Ou [sc. TGv iTpo€(TTU)Tos~j . *• E. g. the word *' Him " in 1 S. John 89. 'I'UE PASTORAL IX.] The Creeds. — Position of the Priest. 315 their publication neatly and methodically j not trusting to the memory, or making pencil memoranda ; but entering every record, in ink, at the time. 19. It is very usual for the people (or rather for the Clerk) and the Minister to pronounce alternately the verses of the Athanasian Creed; and the practice is justified by Mr. Palmer and Mr. Jebb. But it seems more correct that all present should recite it, (as they recite the other two Creeds,) in concert. And why, since we invariably (it is hoped) turn to the East in repeating "that which is commonly called the Apostles' Creed,''-' — why should the same posture be omitted in repeating the Nicene, or that wdiich bears the name of Athanasius ? The practice of so turning is of immemorial antiquity, and of universal accept- ance. He is a bold man who thinks he can aflbrd to forego so legitimate an occasion of keeping alive a sense of reverence in those to whom he ministers. 20. In a Liturgy which admits of so little variety as ours, no circumstance is to be overlooked which promotes attention, or brings out the meaning of the Service. It is evident that the Minister is not supposed to face the people while he prays ; nor yet is it to be expected that he has turned his back upon them either. For so doing, he mai/ be thought uncivil; he must prove inaudible. His obvious position is with his face towards the North, or South. Thence, when he pronounces the Exhorta- tion and the Absolution, he turns towards the people ; which is also his position while he reads the Lessons ; whenever in short, instead of addressing God, he addresses the congregation. No- thing could be devised more significant. It is further thought that if he who officiates would make a point of turning to tlie congregation, and deliberately saluting them in that truly venerable formula ' The Lord be with you ^^/ he might obtain such a hearty response as would cheer and support him through all that is to follow. The manner of a few^ is quite unmistakable when they look up from their books to cry, — "And with thy '^ Kuth ii. 4. Psaiin cxxix. 8. S. Luke 6 Upivs r<^ Aaw, itrivx^To-i Se 6 Xaos ry i. 2S. — 'Was it not a portion of the an- Upit- rh 700, " fjnTo, rov Trveu^aro's aov," cient Jewish Service? That it formed ovSep &\\o ia-riu. — Chrysost. in 2 Cor. part of the public devotions of the early viii. Horn. 18. 0pp. x. p. 368 C. Christian Church we know : — 'Etteux- ^''•' METHOD. 310 The Litany. — Prayers for the Sick. [chap. spirit!^' Let the elder ehildren once have this explained to them in private, and in Church they will never forget it. 21. The Litany requires to be carefully studied by him who would read it well; and the construction of its successive por- tions should be attended to : — Invocations, Deprecations, Ob- secrations, Intercessions. Why is the Clerk sometimes allowed to overtake the Minister in the Invocations, — breaking in upon him at the second or third word, and turning the beginning of this l)eautiful Service into a confused noise ? — By a very slight suspension of the voice on the part of the reader, where there is but a comma in the Book, it is also thought that the Congre- gation might be reminded of the fact that the^ complete every one of his petitions ; that the sense is incomplete until thet/ have spoken. 22. Sick and afflicted persons should be encouraged to ask for the prayers of the Congregation. This practice, (peculiar to our branch of the Church Catholic,) makes " the Communion of Saints ^'' more of a reality to all, and increases the sympathy of the healthy with the needs of the sick and dying ; for the na7ne of the individual prayed for should, as a rule, be declared. In- deed it is suspected that the importance of asking the prayers of the Congregation, is not nearly so generally recognized as it deserves to be. In some parishes, it is neglected altogether. In yet more, the prayers of the congregation are not asked until the sick man^s recovery is hopeless. A difficulty however arises, (when the Litany is used,) with respect to the form, (if any,) in which the person prayed for is to be alluded to. ^^ The Prayers of the Congregation,^^ — or "of the Church, — are desired for A. B.,'"* seems to be the approved manner of asking the prayers : but should anything be done in addition ? To transplant into the Litany the bracketed clause in the " Prayer for all sorts and conditions of men,^^ is clearly unwarrantable. Perhaps a brief pause after the words " all sick persons," is open to less objec- tion than any other course ^. a It was anciently the custom, (in The name of tlie sick person was men- some dioceses at least, about the time tioned by the preacher from the pulpit, of the Restoration,) for the sick to be before, or after the Sermon. — Lathbury's j)rayed for by introducing, after the first JIutory of the Book of Common Prayer, Collect, one or more of the Prayers from pp.403 and 175. Also Robertson, p. the service for the Visitation of the Sick. 257-8. THE PASTORAL IX.] The Emher Prayers. — Psalmody. 317 23. At the Ember seasons, the prayer provided for daily use is practically, in most instances, read but once in the hearing of any member of the Congregation. Too many hear it not at all. On every account, it seems desirable to read the second of the prayers on the morning of the Octave, (the day of Ordination ;) when it is particularly suitable ; and is sure to precede, in point of time, the sacred solemnity on which it invokes a blessing. 24. The subject of Psalmody will be considered, in a subse- quent page ; being, in fact, a congregational act. Here, it shall only be said, that the Minister should invariably give out what is to be sung himself, — reading the whole of the first verse, if he reads any part at all. But the question arises, — Should he announce the composition which is to be sung with any formula of invitation ? — I think not. For those which are occasionally employed, — ("Let us sing to the praise and glory of God,^'' and the like,) — there exists no manner of authority ; and it may be questioned whether any are of ancient date. 25. A few mistakes, sufficiently patent, yet surprisingly com- mon, in the reading of the Daily Service, deserve to be men- tioned. Men should be warned for example, against beginning the Litany as if they thought that God was " the Father of Heaven." The Latin, is " Pater de coehs Deus." We should at least make an appreciable pause where our most recently printed Praj^er Books are careful to insert a comma. So, in the Nicene Creed, with respect to the often recurring " of.'' We do not profess our belief in Jesus Christ as " the God of all gods -," but we proclaim the Catholic truth that the Divine Essence was from all Eternity communicated to Him by, and from the Father. He is ©eo? ek OeoiJ, 0(Ss ek c^wros, ©eos aKi^Oivos EK &eov aKt]6Li'ov^^ : and by emphasizing the right word, we may show that this is what we mean. — Again, by a slight pause, it is well to indicate that Jesus Christ is He " by whom all things were made^'' — Lastly, we may not say "the Lord and Giver of Life," as if we merely meant that the Holy Ghost ^ b See the " Symbol urn Nicanum ad marked to me by an excellent dignitary exemplar quod extat in Actis Chalce- of the Church, that tJie organ in Cathe- donensis Concilii," in Routh's Opuscula, drals for the most part perpetuates the vol. i. p. 367. mistake by dissociating the clause in c Not indicated in our P. B. before question from that which follows, the revision of 1604. — It has been re- method. 318 Critical Remarks. — Epistle and Gospel, [chap. is '' Lord of lig-lit and life and glory/' (tis a hymn expresses it ;) but by a slight pause we should show that we remember the words of the original^ — to Kvpiov, Kal to ^oio-noiov : which^ (as Bishop Pearson reminds usj is part of the clause added to the Nicene Creed at the second General Council held at Constanti- nople^ (a. D. 383), in condemnation of the heresy of Macedo- niusj who made the Holy Ghost a created person ^. We thereby declare the Holy G host, no less than the Father and the Sox, to be — Jehovah. 26. In g'iving out the Epistle and Gospel, let us beware of announcing that " The Epistle is taken from the xiii^^^ chapter of ilmt of S. Paul to the Romans,^^ &c. : the Gospel, '^ from the xxisf chapter of that according to S. Matthew.^'' The terms '' Epistle^^ and '^ GospeF' are here used in a technical sense, so that either word should be repeated. Hence, portions of Isaiah, &c. are sometimes appointed for ' the Epistle.'' And when we end, we should remember that " Here endeth the Ejjistle," — wdiether a passage from Revelation, or from the Acts has been appointed for it. — The practice of shifting from the north to the south (or 'Epistler^s') side, in order to read the Epistle, when one is officiating alone, is wholly unsanctioned and reprehensible. — To address a w^ord to the disciples of a different school, — Should a man be ever disposed to repeat the third Collect at the end of the Communion Service, after his Sermon, he is recommended not to interpolate that detestable formula, — ^^so far as they have been agreeable to Thy blessed will,-*^ — or the like. Doubtless the qualification is thought modest. What is it, on the con- trary, but the grossest conceit, thus to concentrate attention on the preacher and his recent performance ? just as if his Sermon (forsooth !) were the only, or at least the most important, " words we have this day heard with our outward ears ! " 27. "Note,^' (says the P. B.,) "that w^hensoever Proper Lessons are appointed, then the. . .Lessons of ordinary course shall be omitted for that time. Note, also, that the Collect, Epistle, and Gospel appointed for the Sunday shall serve all the week after, where it is not in this Book otherwise ordered.''^ (Two clear exceptions to this rule, be it remarked in passing, are a Pearson on the Creed, Article viii. tently ?) twice omits the Kai. See his note {h). — The learned writer (inadver- note {r). THE PA STOICAL IX.] Coincidences of Feasts and Holy days. 319 furnished by the clays wliich immediately follow the Epiphany and Ascension Day.) But what is to be done when huo proper Lessons from the O. T. : iivo Collects, Epistles, and Gospels, are appointed for the same day ? For this contingency, the Church has not provided. Accordingly, the coincidence of a Saint''s Day with a Sunday, — a moA^able with an immovable Holiday, — sometimes occasions a difficulty. (i.) Only ^sometimes:'' for no one feels at a loss, when (for instance) the Festival of the Annunciation coincides with Good Friday, or with Easter Day. — Bishop Blomfield, in his celebrated Charge, (1842,) laid it down, that "Where a Saint''s Day falls upon a Sunday, the Collect for the Saintr's Day, as well as that for the Sunday, should be read, and the Epistle and Gospel for the Saintr's Day ; but the Lessons for the Sunday.'''' This rule however does not provide for the first case above supposed : and if it were followed, we should sometimes actually lose the Epistle and Gospel for Easter Day. — Professor Blunt^s rule is, " that whenever a Sunday and holy day coincide, and the proper Lessons of the holyday happen to be Canonical Scrixdure, the Service for the holyday should be used \" and " the Collect for the holyday and that ordy, should be read^."^ But neither so shall we be rescued from perplexity. For according to this, by the coincidence of S. Andrew^s Day, we shall sometimes lose the Advent Collect altogether, on Advent Sunday; and what of the coincidence of a movable with an immovable holyday on a 26^^(?X'-day ? The rule, (which seems to be founded on no real principle,) does not provide for this. (ii.) On the whole, the following seems to be the correct Pasto- ral method. The more iunwrtant Festival sets aside the less. Thus if Easter Day coincides with S. Mark''s Day, Easter Day should be observed, not the Saint^s Day : but if S. John Baptist^s Day coincides with one of the early Sundays after Trinity, then, the Saint^s Da}^ is to be preferred c. The Service for the day oh- served supplants the other, — yet not so as to obliterate every trace of it. The Collect for the day commemorated should still be read, — (in the Communion Office as well as in the Office for to Parish Priest, p. 316 and 318. cidences (i.) of Sundays and Holydays ; •= In the Appendix will be found a (ii.) of Movable and Immovable Holy- Table enumetatino- the pnssilile coin- days, not Sundays. METHOD. 320 Saints Day Collects. [chap. MatinsJ — in addition to the Collect for the day which is ob- served: and s\iow\d. folloto it^. In respect of the Proper Lessons^ I confess to an invincible repugnance to reading an Apocryphal Lesson on a Sunday, if, on ani/ pretence, a Lesson from inspired Scripture may be read instead. I do not undertake to defend this opinion, (which is not shared by some for whose judgment I entertain the highest respect;) except by remarking that there is no instance in the P. B. of a Sunday Lesson being from the Apocrypha: and that, as a matter of fact, the congregation cannot follow the Apocryphal Lessons, — since scarcely any Bibles contain the books from which they are taken. Neither is it to be desired, as I humbly think, (all things considered,) that Bibles generally shonld. (iii.) But all the practical difficulties which will suggest themselves to a careful man have not yet been enumerated. I proceed to offer solutions for several. — It is thought that when a Saint^s Day falls on a Saturday, the Collect for the ensuing Sunday should be said before the Saint^s Day Collect at Evening* Service, — the Saint^s Day being- then on the wane; the Sunday, '^ setting in in its full strength^."'' — When a Saint^s Day coincides with a Sunday, both Collects should be said; the Saint^s Day Col- lect coming before or after the Sunday Collect, according as the Saint^s Day is observed or only commemorated. — When a Saint's Day which has an Eve falls on a Sunday, such Saint's Day Collect should be said before, or after, the Sunday Collect in the Satur- day Evening Service next before, according as the Saint's Day is to be observed or only commemorated on the morrow. — When a Saint's Day w^hich has an Eve falls on a Monday, such Saint's Day Collect should be said, (as the Rubric directs,) " at the [Sunday] Evening Service next before ;" (although, according to another direction, the Vigil, i. e. the Fast, is to " be kept upon the Saturdai/ ;") and should precede the Sunday Collect. (iv.) We lack rubrical guidance on the subject, (perhaps because it was deemed superfluous,) but there can be no doubt a Following the hint supplied by the to this Office, in its placed — See also the rubric prefixed to the Office for the Fifth third rubric prefixed to the Office for of November, — which Office is to dis- the 29th May. place the Sunday Service " if the day ^ I borrow the expression from a MS. shall happen to be a Sunday;" with communication of the Rev. P. Freeman, the provision that " only the Collect — to whom I am indebted for some hints proper for that Siivdat/ shall be added here. THE PASTORAL IX.] Prayer for the Church Militant. 321 that the Epiphany Collect should supersede the Collect for the Circumcision until the first Sunday after the Epiphany. " From analogy^ and the reason of the thing, it would be absurd to fall back on the Circumcision idea. So, after Ascension Day, it is incredible that the Church meant the Collect, Epistle and Gospel of the preceding Sunday, — the Sunday of expectation^ — to resume its sway. — After Ash Wednesday, until the first Sunday in Lent, use the Quinquagesima Collect followed by the Ash Wednesday Collect.''^ — I pass on. 28. The first prayer for the Queen in the Communion Service seems more loyal in its tone than the second. — Let us avoid making a pause after ' faithfully," as if the adverb qualified all that follows. The words ^' faithfully serve"*" cohere closely. 29. No form is provided for declaring ^'^ what Holy-days or Fasting-days are in the week following to be observed."" We may not, however, on that account omit to announce either : and it is hard to divine on what plea the Rubric is neglected which orders that the Curate shall declare them. Even if the Church will not be open on the coming Festival, it does not follow that people are not to be reminded of its approach ; as well as of the fact that a Vigil precedes it. — Neither are we taught in what terms to give notice of the celebration of Holy Communion. The opening paragraph of the Exhortation ordered to be read " after the Sermon or Homily ended,"" — seems to be, to say the least, an unobjectionable formula. 30. Whether Celebration is to follow^, or not, reading the Communion Service /y'om the desk, (when it is possible to read it from the Communion Table,) notwithstanding what has been ingeniously stated on the other side^, is clearly indefensible. Quite unmistakable also is the Church"s intention that, the Sermon ended, the Minister shall " return to the Lord"s Tabled."" I see not in fact how we can help desiring to see this method generally restored. The time required in addition is inconsiderable. A single Offertory Sentence suffices : and <= See Robertson's How shall we con- Prayer {For the tvhole state of Cetrist's foi^m, &c. p. 168-172. Church militant here in earth.)" — The ^ "■ Upon the Sundays and other Holy- North side of the Lobd's Table has been days, (if there be no Communion,) shall already prescribed as the right place for be said all that is appointed at the Com- saying " all that is appointed." munion, until the end of the General METHOD. Y 322 Sermons.— llie Ofertory. [chap. where shall we find a Prayer at once more comprehensive and more beautiful, — at its close, more affecting and comfortable too, — than that " for the whole state of Christ's Church Militant here in earth T' If none but communicants are to hear it, — many, alas, will never hear it at all. 31. Since a formula is required for announcing the text of a Sermon, one would be glad to know which is the best. We shall not probably find a better than that with which our Lokd and His Apostles generally quote Scripture, — " It is written.'^ — Whether a Collect and the Lord's Prayer shall precede the Ser- mon, or not, may perhaps be left to individual taste; or determined by local prejudice. The question is not important ; and involves no principle. I will but observe that to omit the Collect and Lokd's Prayer in places where it has been customary to employ them, will probably occasion loss instead of gain. It is more reverential to begin a solemn act, (like that of Preaching,) with Prayer. A few moments are afforded, (and in country parishes are required,) for the people to settle down from the business of Psalmody. As for the time occupied by tliose two additional prayers, it is absurd to take it into the account, as an objection. It is the rich, not the poor, who complain that the Service is too long ! — Verv ancient, as well as very general, is the practice of ending a Sermon with a Doxolog}^, — of which we are provided with several specimens in the New Testament itself 3. — If, in- stead of concluding v\^ith the prayer for the Church Militant, the Preacher introduces a short prayer before pronouncing the Blessing, the P. B. will always supply him with an appropriate Collect'^; in the selection of which, he will find scope for the display of skill and judgment. 32. On the Offertory question, I gladly adopt the sentiment of a modern ritualist ; who on all such subjects writes judiciously and well. " Although I have tried in vain to discover or imagine any creditable groimds for the violent opposition which is now made to the system of a weekly Offertory, it seems advisable, for the avoiding of needless and hurtful disagreements, that we •» ^. r/, Rom. xvi. 25, 27. Eph. iii. 20, unammously for appointing an estab- 2T. iTim. i. 17. S.Jude 24,25. Rev.vii. blished form of prayer, ('pro iinic^ 12. — See Hooker, V. 42. § 11 (cid fin.) forma precuin,') to be used before and ^ At the x^'' Session of the Savoy after Sermons. — Synodalia, p. 656. — Conference, (1661,) the Bishops voted Boc. Ann. p. 371. THE PASTORAL IX. J Parochial Psalmody. 323 should proceed carefully and oradiially in any attempt to intro- duce it. But the revival of this usage would_, doubtless^ be a great means of teaching our people some things which are now too little thought of. It would lead them to enlarge the mea- sure of their liberality, and to consider that their gifts are given to God ; a truth from the forgetfulness of which modern alms- giving is sadly stinted and corruptedc.^^ — I see no reason why the weekly Offertory should not be generally introduced. Be it observed that the permission to read a single Offertory sentence, does not necessarily imply that there is to be no col- lection. The Scotch book, (which gives the same permission,) adds, — " according to the length, or shortness of the time that the people are offering^. ^^ '^'^. Before passing on, it remains to say somewhat concerning that essential part of the ordinary Sunday Service, — Parochial Psalmody. Pretending to no skill in Music, I only propose in this place to make a few remarks on the general question, as it presents itself to an unprejudiced but not inattentive observer. It is one thing to speak as a Musician : another, to speak as one who is jealous for the proprieties of Divine Service. And first, it is obvious to note that a singular fate is apt to attend this entire department. It is either strangely neglected, and suffered to fall into disrepute ; or it is cultivated to an excess which creates dissatisfaction, and even drives people away from church. The cases are exceptional where the balance is evenly held : where the vocal parts of the Service are made acceptable to all; and constitute a real help to the devotions of the people, as well as a chief ornament of public worship. Let it be laid down that a strictly Choral Service, however in- dispensable in a Cathedral, is utterly out of place in an ordinary parish Church ; and in the country, simply ridiculous. By a ^ Choral Service,'' js here meant one where, in addition to the Canticles, the Psalms are invariably chanted, and the prayers in- toned. The reasons for the foregoing assertion are chiefly two. (i) Because a Choral Service, unless it be beautifully executed, is c Eobertson, p. 198-9. — See an admi- author shows that the Koivcavla of Acts rable Sermon on this subject, {The Apo- ii. 42 is none other than the Offertory, sties and the Offertory,) by Rev. H. E. " Keeling, p. 180. Tweed, (Parker, i860). The learned METHOD. Y 2 I 324 A Cathedral Service tinsuited [chap. a distressing exhibition to the few who are able to understand it; and it is sure to be a laikire unless an amount of labour and money is expended upon it whoU}^ disproportionate to the result. (2) Because the most successful Choral Service imaginable ever proves unacceptable to the great bulk of church-goers ; and it is lAe?/, after all, whose needs are to be chiefly considered. Plain labouring folk do not understand Prayers recited in monotone. An ordinary rural congregation cannot be launched with safety into the Psalms, without notice given : nor even when the day of the month, and the number of the Psalm have been pro- claimed, can they keep pace with the trained urchins in the Chancel. Still less can they be brought to blend their voices with those of the choir. Least of all can they feel what they are in vain attempting to follow. Even if t/ie ear is gratified, — is the mind informed ? the heart affected ? Purposely is all consideration omitted of those many practical difficulties which beset the attempt to naturalize a Cathedral Service in a soil utterly unsuited for its cultivation : — a trouble- some, not to say a rebellious choir, — dirty surplices, — conspicuous misbehaviour, — indifferent voices, — infinite waste of money, and of time : — often, a remonstrant congregation ; the disappearance of some from their accustomed places; suspicions, not the less mischievous because unfounded ; an excuse given to the enemy for lying paragraphs ; the whole culminating possibly in a complaint to the Bishop. But all has been triumphed over ; and what then ? Is it altogethery^r/;-, that a man should impose on his successor the necessity of choosing between two painful alternatives ; either, of carrying on that for which his Maker has disqualified him, and which his judgment disapproves; or, of incurring the odium of discontinuing what he finds established, and seeming less in earnest than his predecessor : the only real difference between the two men being, that the one was a first-rate musician, with a fine voice ; the other, no musician at all ? — The case has been stated broadly, in order to make w^hat is meant plain. But our objections will hold good, however much we may modify the details. And surely, it is not difficult to steer between an intoned Service, and the neglect of the choral element. 34. He, of course, will start with an immense advantage who is skilled in Music. But a man may achieve sufficient THE PASTORAL IX.] to a Parish Church. — Psalmody. 325 success^ though denied the pleasure of promoting it by example. And no one, it is to be presumed, will think that he has achieved all that is within his power, until he has procured that the Canticles shall be chanted, and two Hymns sung bi/ the whole co7igregatio7i. Stress is laid on this ; for it is assumed to be the great object which we have to strive after, and which we 7nust attain, if this part of our public ministration is to be made a reality. " Psalms and Hymns, and Spiritual Songs,"*^ (Col. iii. 16,) have always been deemed an essential part of public worship. The people too, on the whole, are fond of congregational Psalmody, however depraved the general taste may be. The vocal enthusiasm of the Meeting-house should further convince us that if the bulk of our congregations are spectators only of this part of the Service, it must be because we have failed to interest their feelings. 2,^' And this suggests a caution against the hasty intro- duction of novel tunes, or indeed against any novelty whatever in what regards congregational Psalmody^. The Church holds the hearts of her children on far too precarious a tenure, to be able to afford to trifle with them in an^ matter; least of all in this. Wonderfully strong, among the humbler sort especially, are the links of association between Psalmody and the most sacred feelings of the heart. Their notions of Religion itself are bound up with it in a strange way. It is therefore a prime note of serpent-like wisdom that, (in order to recommend their novel doctrines to the vulgar who are sometimes tempted by curiosity to attend their services,) the Oratorians at Birming- ham are said to cause their Romish hymns to be sung to the most popular Wesleijan tunes. The emigrant and the convict, doubtless, 'arry with them to the outlandish wilderness whither enterprise, or the penalty of the law, conducts them, many a slumbering echo of their village home ; many a deep recollection of Sunday, — of the parish School, — of the village Pastor, — of opportunities slighted or despised : and if one had to deal with such people, and wished to awaken those dumb echoes, and * ' ' Mutatio consuetudinis etiam quae changes in Religion ; and such an instinct adjuvat utilitate, novitate perturbat." — is surely to be cherished rather than Augustine, O^rp. I, ii. p. i'26, D. — to be disregarded." Bishop Hamilton's "There is an instinctive feeling against Prwiary Charge, p. 37. METHOD. 326 CJturchmansliip and Psalmody, [chap. arouse those dormant memories, sure am I that it would be most effectually done b^ means of a Psalm tune'^. 2JS. The son of the parish clerk of the village wliere these lines happen to be written, wrote home as follows to his brother, soon after reaching- New Zealand. His letter is dated " Papanin, Jan. 25th, 1857.'' (( There is a Church here. It is a wooden building, as most of the buildings are out here. There is one bell, about the size of the school-bell at Turvey. But / was most disappointed at there being no singing. But for the last few Sundays I have been to Church here in the morning, and met a friend or two at a neighbour's house in the afternoon, and had a few tunes over, which seems more like home : iind in the evening, take a walk to Christ Church, it being only three miles off: and thefrst time that I went, I could scarcely heep the tears from rolling down my cheeks as the organ pealed out its melloio tones to a chant I had so often joined in with so many dear friends that I have left behind. I sat and almost fancied myself in the dear old place by the side of my dear Father ; but alas, it was but fancy. The first tune that was played ivas ' Bedford :' which made me think more of that county than I ought to have done."*' I have transcribed the young man's letter without altering a syllable ; and wish to call attention to the curious illustration it affords of the Churchmanship of that class out of which, in agri- cultural districts, we have to build a living Temple to the Lord. Separated from his home by the thickness of the globe, the youth rejoices in the fact that there is at least a Church in the place of his remote sojourn: but, (i) "V\Tiat/V5^ strikes him is the unworthiness of the material structure. The Church at Turvey was built of hewn stones ; but the Church at Papanin is only built of wood ! (2) Next come the bells. At home, there was a peal of five large bells ; here, there is but one. And such a bell ! No bigger than ^^ the school-bell at Turvey'' ! All a In a kindred spirit, it has been re- not complaining, to wound anew the marked : — " 1 doubt whether even the harassed spirit ; but by its very un- voice of a Motlier would so immediately altered sweetness, and irrepressible as- subdue to tenderness the worst criminal sociations, utterly overpowering to his in Norfolk Island, as the sudden sound guilt-laden heart." — The Bell : its oH- oi the peal of his native villarfc! Notre- (jin, history, and use, by the Rev. A. monstrutive in its tone, to stir the pride; Glatty, (1848) : p. 43-4. THE PASTORAL IX.] hoiv connected. — J5p. Gibson. 327 this is bad enough. A Church to exist without bells, and there- fore without ringers ? Impossible ! And to be built of wood too ! But the essence of the grievance is behind. (3) "But I was most disappointed at there being no singing.^' Now this is not to be endured. ^ Singing^ is clearly the sine-qua-non of the Service of the Sanctuary : the articulus stantis vel cadentis Ecclesice. The want of this essential thing, Tom Wooding must, at all events, remedy. True, he is going to take a walk in the evening, to hear the '^'^ mellow tones'"' of the organ; and he knows that there will be chantiug at Christ Church, as well as familiar Psalm-tunes; and that he will probably be moved to tears; and so forth. But all will not do. No! He must contrive a meeting with " a friend or two at a neighbour's house in the afternoon, and have a few tunes over ;" for that mil ^' seem more like home.'^ Such a document as this young man's letter, with all its literary flaws, teaches me more than a set treatise coming from a different quarter. '^J. What, after all, is the value of pure taste in Music, compared with living earnestness in Devotion ? Who, in his senses, would exchange the rough melody of five hundred lusty voices, singing with all their hearts to God, as best they know how, (however abhorrent to good taste the time might happen to be,) — for tho. scientific screeching of a score of little boys and girls in the Chancel, or tlie pretentious cadences of half-a-dozen men and women in the gallerj^ ? There is one thing only in the matter of Psalmody, to which it ought to be impossible ever to submit ; and that is, a silent congregation. " It is to be wished,''' (says Bp. Gibson, in his Directions to his Clergy, 1724,) " that the people of every parish, and especially the youth, were trained up and accustomed to an orderly v/ay of singing some of the psalm-tunes which are most plain and easy, and of most com- mon use.... My meaning is, that you should endeavour to bring your whole congregation, men and women, old and young, to sing five or six of the plainest and best known tunes The advantage of bringing all to join vdll be best obtained, especially in country parishes, hy directing the Clerk to read the Psalm, line by line, as they go on.'' These last words are quoted, not by any means in order to suggest that the hint they contain should be acted upon to the letter, but to show how strongly this excellent METHOD. 328 Uses of a Hymn-Book. [chap. Prelate realized the importance of congrefjational psalmody. He proceeds to point out that skill in ' singing^ is required of Parish-clerks by the xci^* Canon. 38. In places where the Psalmody has sunk to a low ebb through neglect, considerable ingenuity is often needed for its revival and improvement. It must be ascertained, first, which tunes have enjoyed the greatest favour locally in times past. These, if possible, should be retained and cherished. Correct versions of better tunes should however be also procured; and j^ains taken to discover which recommend themselves most suc- cessfully to the general taste. The ferv'our with which a rustic congregation will render a favourite hymn is very striking, and well worth catering for. 39. It is to be mshed that in more Dioceses Hymn-books were put forth, with quasi-authority ; so as to supersede the necessity for a constant exercise of private judgment in the matter of Psalmody. But whether this takes place or not, no congre- gation should be left entirely to the (so called) 'New Version' of the Psalter. Advent and Christmas, (the season of carols !) — Lent and Easter, — Ascension and Whitsuntide; — and again. Seed-time and Harvest, and the close of the Year : — all these seasons demand special Hymns ; the opportunity for which is far too important to be neglected. A Baptism, or a Burial, or a Confirmation, — any event which men's hearts are full of, — sug- gests some special utterance. As a means of bringing the mind into harmony with the coming Sermon, a good Hymn-book might probably be made to discharge a most important office. Indeed, in the face of the prohibition to publish anything during time of Divine Service except what is prescribed by the P. B., the license enjoyed in respect of metrical compositions, is altogether a remarkable circumstance ; which does not seem, on the part of Churchmen at least, to have attracted the attention it deserves. The rubbish which is tolerated in certain quarters, under the name of " Psalms and Hymns^^ is altogether marvellous. 40. How often, and ivhere in the Service should congregations sing ? The general practice is to sing iivice : in the Morning, before the Communion Service ; in the Evening, after the third Collect. Always before the Sermon. The suggestion is humbly offered that, in districts where a taste for music prevails, yet THE PASTORAL IX.] Frequency of Singing. 329 more singing might be introduced with advantage. Some break heUueen the Morning Service and the TAtany, is even more to be desired than between the Sermon and the Communion Service, — of which it forms a part. Would men, in fact, ever have thought of prefacing the Sermon with Psalmody, but for the (supposed) necessity of exchanging the surplice for a black gown? My object however is not to discourage the Hymn before the Sermon, (when, in truth, a short rest is very accept- able to the Preacher,) — but only to suggest the propriety of a Hymn before the Litany. Something similar is even prescribed by one of our Rubrics^. It seems to me, in fact, so desirable an arrangement, that, in order to secure it, I should think it better, (where Psalmody is unpopular,) to abridge the other times of singing. But in most country parishes, the additional oppor- tunity would, it is thought, be highly acceptable. At Evening Service, Ken^s " Evening Hymn" is in some places successfully interposed between the Sermon and the Benediction. 41. It has been suggested to me by a competent judge, — (and with this, the subject of Psalmody shall be dismissed,) — that it may be better, on the whole, in a country village, to enlist the services of " all kinds of instruments,'''' than to have recourse to an organ. The ear is distracted, it is true, by rather more minstrelsy than is altogether agreeable; and discordant elements, (in more senses than one,) are thereby introduced. But the local performance is generally popular locally : and if the musical talent of a parish does not find employment in the Church, it is very prone to take refuge in the Meeting'-house. It is at least unwise to overlook such an opportunity of enlisting the sympathies and procuring the cooperation of many : while there seems to be no reason why their efforts might not be directed to an harmonious issue ; and their periodical meetings made a bond of Church union. — So much on this subject. II. It remains to offer a few practical suggestions on the Occasional Offices : to indicate the method of a careful parish Priest w4th respect to Holy Communion ; Matrimony ; Baptism ; the Churching of Women; and the Burial of the Dead. For Confirmation, and the Visitation of the Sick have been already ^ "In Quires and places where the}' sing, here fGlloKeth the Anthem." METHOD. 330 Frequency of Celebration. [chap. discussed sepiirately. At the close of the last Chapter, (p. 297-302,) Holy CoMMrxiox was considered as it is connected with Confirmation. We proceed to notice some details in the periodical celebration of the Sacrament. I. And first as to the frequency with which it ought to be celebrated. Mr. Freeman has shown that dailj/ celebration was not the Apostolic practice. In the primitive Church, a weekly recurrence of the solemn Rite was alone customary. Beveridge, a man of truly primitive piety, is accordingly found to have afforded his parishioners (he was Rector of S. Petei-^s, Cornhill,) an oppor- tunity of communicating " every Lord^s Day'^ and he was not solitary in so doing a. Before the Reformation, yearly Com- munion was the rule with the lay -people ; and King Edward's iirst boc»k fixed this as the minimum for receiving. It was extended to thric-e a year, in 1552. Audrewes, Laud, X. Farrar, George Herbert, Hammond, and probably Kettlewell, commimieated monthly : Bull, seven times a year^. And though it is mani- fest that the Chm-ch of England has made distinct provision for a celebration every Sunday and Saint's Day, it may perhaps be questioned whether she expects everywhere such frequency. A Rubric before the Offertory Sentences, and another before the first Exhortation, point the other way. Shall we err if we decide that while, in towns, an early weekly {In addition to the monthly) Celebration is altogether to be desired, — it will suffice, in rural districts, if, besides at Easter, Whitsuntide, and Chiistmas, this Sacrament be procurable on the first Sunday of every month ? . . . But on those three great festivals, (on Easter Day especialh,) there should, if possible, be tico Celebrations : one, for example, at 8 a.m. It is further recommended that, at least on the octaves of those three Feasts, (till when the " proper Preface'' is available,) there should be Holy Communion at the usual hour. I see not else how the people can be thought to have all had opportunity afforded them of communicating. It were also not amiss if Epiphany, Ash Wednesday, Ascension Day, and a Sunday about Harvest time, — as well as some Sunday near the Village Feast, — were made occasions of celebrating. We shall yet maintain that Baily Service and WeeMy Celt-oration is the Apostolic ideal to be everywhere aimed at. • See his vi^h and xth >Vr/»o;.y on the Church. •» Robertson, p. 230-2. THE PASTORAL IX.] Effects of more frequent Communions. 331 In some places, the Loed^s Supper is to be had only quarterly. How any can reconcile it to their conscience to retain such a tradition, it is not for us to inquire. The fewness of the commu- nicants may not certainly be pleaded in excuse. These will grow fewer yet, unless the practice be mended. Still less may imme- monal usage be appealed to. The need of .reformation only becomes the more crying. He would not be a rash innovator who at once should celebrate on alternate months : and, at the end of a year, establish monthly Communion. — Between unrea- sonably urging attendance, — and affording frequent opportunities of partaking, — there is a mights* difference. What chance is there of decent numbers where there are but four celebrations yearly ? On the other hand, in a parish in the Oxford Diocese, numbeiing 398 souls, where the Sacrament was administered scarcely with the frequency above recommended, the communi- cants on Easter Day, 1852, were 100 : on the Sunday after, 47 : at Christmas, 99. One list of names lies before me ; and, for aught that T know to the contrary, all were worthy com- municants. On Christmas Day, 1858, I find the communicants in the same village amounted to 120. — "I know that some of you, my reverend brethren,^^ (^^7^ Bishop Wilberforce in a recent Charge,) " are disinclined to increase in the number of your cele- brations, from an impression that the greater frequency tends in some degree to diminish the number of those who communicate. But, deriving my conclusions from an average drawn from a large number of instances, I can assure you that the very oppo- site is the fact. It is quite true that the numbers present at each separate celebration may not be increased by the increased fre- quency of celebrations, but the whole number of those who com- municate within the year, and the number of times on which the communicants attend, ai-e infallibly multiplied ^.^■' There seems no reason why Holy Communion should not be generally administered on Good Friday. It has been shown that to celebrate on that day is in conformity with the practice of antiquity and of some of our best Divines, and with the spirit of our reformed Book <^. b Triennial Charge, delivered in Xovember i860. — See the Appendix for a si^tistical confirmation of the statement in the text. « Eobertson, p. 232-6. — See the opposite page, (p. 330.) at foot. METHOD. 332 Lists of Communicants. [chap. 2. The first Rubric prefixed to the Service enjoins that so many as intend to be partakers^ " shall signify their names to the Cu- rate, at least some time the day before/' In a large parish, compliance with this rule is impracticable : but in a village of moderate size, it ?naj/ be achieved. The Parish -clerk is able to ascertain on the previous day how many propose to come on the morrow. His list will be completed on Sunday morning ; and if it be returned to him after the Service, he can add (from memory) the names of those whom he had overlooked. The convenience of possessing such a record is considerable ; and it is applicable to an ulterior purpose of singular interest. Let a sheet of large jiaper, ruled horizontally, be inscribed along the left margin, with the names of all who are of an age to commu- nicate. Let there be also as many perpendicular columns as there are days of celebration in the year : and on each day, let a mark be set in that column opposite the names of those who communicated. A conspectus of the parish may in this way be obtained with little trouble and great advantage. 3. Some who cannot accomplish this, make out from memory a list of each day's communicants. The least one can do, is, to ascertain how many have presented themselves, by observing how many pieces of bread have been consumed ; and a record of this should be retained. Here may be pointed out the convenience, — (though a trifle, its results are not trifling,) — of cutting the Sacramental bread with an instrument which divides without severing the morsels; se- cures that they shall be all of one size ; discovers their number ; and renders separation of them easy. — An ample supply so prepared, and of wine (of a description unconnected with secular uses,) should be laid on the Credence, (or whatever substitute is employed for a side-table,) before Morning Prayer. 4. As for persons to be repelled, something will be found in a subsequent page ; where a few remarks will be hazarded on Discipline. ''An open and notorious evil liver," on signifying his name to the Curate some time the day before, is to be called and advertised " that in any wise he presume not to come to the Lord's Table.'' It is not clear however, whether the sentence of a competent tribunal, or the ^^open" scandal produced by a well- known offence, constitutes ^*^notoriety." On the other hand, the THE PASTOEAL IX.] Details of Celehration. 333 Curate is made the judge in the case of " those between whom he perceiveth malice and hatred to reign." But this will be found briefly treated in another place. 5. " The Table, at the Communion-time/^ is to have " a fair white linen cloth ujwri it." Nothing is said about a narrow strip of embroidered and fringed linen, scarcely discernil)le by the congregation. Why will men set themselves above the Prayer Book ? Why, above all, ape the practices of the Church of Borne ? 6. When the Clerk, or some other person, — (and one should be ever eager to secure lay help,)— has collected the alms and brought back the alms-bason ; (nothing is said about a hag ;) — it is con- venient that he should report in a whisper the number present, to guide us in the act of Consecration, which is to follow\ — What- ever may be said the other way, let us not adopt the method of consecrating the very smallest quantity of wine possible. Some are annoyed, some offended, at finding that there is scarce any left for them. Not a few are disgusted. There is no fear of the people drinking too largely, — as when the Cup was first restored to the laity; and there can be no apprehension of waste. Indeed it is hard to see what is gained by dealing a scanty measure of the Cup of Life. It looks very like super- stition. That it was not contemplated by the Church, is evident; for she directs that " if any remains^^ of the consecrated Bread and Wine, it shall be reverently consumed, immediately after the Blessing, by ^^ the Priest, and such other communicants as he shall then call unto him:" and, another Rubric speaks of " what remaineth of the consecrated Elements.''^ 7. While laying the Alms-bason on the Lord^s Table, — (and it is to be ^^ humbly presented and placed" there,) — it is well, with a loud voice, to employ the last Offertory Sentence. Immediately after which, he who celebrates should bring from the side-table, and deposit on the Altar with his own hands, so much Bread and Wine as he judges sufficient : then, take his stand at the North side of the Holy Table, and read the prayer for the Church Militant. 8. The Communion Service, (like that for Holy Baptism,) is of a very varied complexion. Many and earnest are the prayers. The Commandments, the Absolution, and the Blessing, are all METHOD. 334 Position of the Priest. [chap. words of authority. The Seutences are dechiratory : the Ex- hortation hortatory : the Invitation, and the ' comfortable words/ supplicatory. The Confession has its own penitential character. Men should beware of reading* the Service as if it were all of one texture throughout. The congregation also should be taught to stand while the Sentences and the Exhortation are read, and at the ' Gloria in excelsis.' Let me suggest, however, that, so long as the proprieties of this Service are miderstood by the people, it is best not to interfere with the Christian liberty of individuals, — who, (for whatever reason,) may be inclined to kneel while the rest are standing. The congregation are not on drill. — Mr. Palmer has shown that the people^s part in the ^ Ter sanctus^ begins at the words ' Holy, Holy, Holy^."* This is one of the many minute points, in respect of which we are without rubrical direction. 9. The place of the Priest in this Service is '^ the North side of the Table''.'' He is directed to " stand before the Table'' for his convenience in so ordering the Bread and Wine ^Hhat he may with the more readiness and decency break the bread hefore the people, and take the cup into his hands." But this preli- minary act ended, he is to return to the prescribed place ; else would both the foregoing directions be suj^erfluous. Those who consecrate with their backs to the congregation, are reduced to strange shifts in order to comply with the Rubric which requires that the people shall witness the act of Consecration. They elevate the Elements, — which is forbidden by the xxviii^^i Article ; or they turn round for a moment to display them, — for which they are without authority. More commonly, they simply disobey the Rubric. We shall do wisely to avoid even the ambiguous north-west corner of the Table. Let us not be ashamed to follow the P. B. faithfully ; and set the people an example of obedience. If any wish that the rubric had been plainer, they cannot yet doubt as to what would be- the de- cision of the Ordinary. Every one who has spoken with authority has ruled that during the Prayer of Consecration, 1 the Priest is to look South. Then further, since nothing is * •» Origines Liturgicce, vol. i. p. 127. — The Christian Church is the counter- b So the Priest was anciently ordered part, not of the Synagogue, but of the to sacrifice " on the side of the altar Jewish Temple. " We have an altar," nortkicard before the Lord." (Lev. i. r r.) as the Holy Ghost assures us. ' THE PASTORAL IX.] The Cup unmixed. 335 said about Wine and water, let us beware of the practice^ (alto- gether discouraged by our own Church,) of dihiting the Sacra- mental Wine. About the immemorial antiquity of this method no doubt can be entertained. The mixed cup is descril)ed by Justin Martyr'^ ; and was doubtless a relic of the Jewish Paschal usage. That it was prescribed among ourselves by the first English P. B. is further well known. But the plain fact remains, — that the Rubric which recommended the practice was, at the end of three years, namely, in 1552, deliberately wWiclraion : with what intention, all are aware. And this should suffice. Our course is not to inquire after the usage of primitive Antiquitt/^ in respect of a ceremony confessedly unimportant, (as this, at all hands is allowed to be^) ; else shall we find ourselves landed in a thousand inconsistencies ; — but to ascei-tain what is the requirement of our own Church now. We must have a rule to go by; and ours must be the P. B., — according to the last Review. Moreover, as honest Anglicans, we shall especially shun those peculiarities which are thought to show a leaning to the method of Rome. Those who are mindful of the Apostolic precept, — navra v\x5iv kv ayd-nr] ywicrOco, (i Cor. xvi. 14,) — wull be on their guard against needlessly adopting practices which may arouse suspicion. If we are in right good earnest in the discharge of our Pastoral office, we shall avoid, in things indifferent, whatever has a party air. 10. We may remark, in passing, that it is well worth taking pains to manipulate skilfully in this, the crowning act of our Religion. Exceedingly painful is it to observe bread-crumbs all along the inner edge of the pages of a Communion-Book. There should be 7io?ie in the paten when we consecrate ; and the Bread should be so broken that none may be produced. This is easily effected, if it be prepared in the method already described. On no account should it be brought to Church cut into cubes. — The convenience of knowing the words of Conse- cration b^ heart is obvious. 11. Many, in communicating themselves, are heard to sub- stitute " me'' and " my,'' for '' thee" and " thy." They have «= A^ol. §§ 84, 85. Mr. Robertson has collected on this sub- ^ The reader is invited to read what ject : p. 188-190, METHOD. 33G Form of CohimHnlcatiiig. [chap. the sanction of Abj:). Sancroft's practice, and I suj^pose that of Bp. Taylor^, for so doing; and far be it from the present writer to interfere with any in such a matter. But it is hard to see w^hat is gained by departing from the language of the P. B. ; and there is no need for so changing the words. " Why art thou so hea\y, O my soul; and why art thou so disquieted within me? O put thy trust in God V (Ps. xliii. 5, 6 J — is an apostrophe with which all are familiar ; and it is felt to be perfectly idiomatic. The Scotch Liturgy (1637) expressly orders that the Priest shall use the same '' Benediction^^ whether com- municating himself, or others'*. And, be it observed, no slight change is necessary in order to transpose the formula of ad- ministration, (which is partly precatory, partly admonitory,) into the first person. " / take and eat tliis,^"* — " / drink this in remembrance/^ — is no longer admonitory. It becomes a gratuitous declaration or profession of the Priest, as to what he is doing. — Singularly characteristic, in truth, is it of the disposition of the two Churches respectively, that while the Church of England provides a formula which is specially fitted to be addressed to the individual members of the congregation, the Church of Rome considers the celebrant only ; and prescribes a form of words which are applicable to no one hut himself^. 12. It seems right in administering the Bread or the Cup, to make a slight pause after the words " everlasting life.^' This, while it gives the person addressed time to say " Amen,^' if he is so disposed, — (and it was the ancient practice, as well as our own approved post-Beformation practice, for communicants then to say, " Amend,^^) — enables us with more decorum to administer either kind with the appropriate words which follow, — ^^ Take and eat,^' or " Drink, this.^' Such was the ancient method ; as * Works, vol. XV. p. 302. (Hebr.) — and then, and not before, take the Sa- Tlie place may be seen quoted in BuUey, crament of him." So says Bp. Andrewes, p. 210. {Works, vol. xi. p. 157.] appealing to the b Keeling, p. 218. authority of Augustine, — " Habet enim ^ See Maskell's Ancient Liturrjy of the magnam vocem Christi sanguis in terra, Church of England, &c. p. 122-3, ^.nd cum eo accepto ab omnibus gentibus re- his note (68.) The Roman practice in spondetur, Amen." [Contr. Faust. Man. the time of Galasius, I apprehend cor- lib. xii. c. 10. 0pp. viii. 382, B.] — The responded with our own present method. Scotch Book [Keeling, p. 218,] actually See above, p. 03, note (''). prescribes that "Here the parties re- ** "To this prayer of the Priest," ceiving shall say, Amen." See more [viz. "The Blood — everlasting life."] in Robertson, p. 226. — Bulley, p 209-10. " every communicant should say Amen; — See .also, above, p. 299, notes (•")('). THE PASTOllAL IX.] Manner of Communicating, 337 the Apostolical Constitutions®, as Tertullian^, as Ambroses, as Cyril of Jerusalem '^^ as Jerome', and (by implication) Eusebius and Leo attest. " Here/^ (says Cosin,) [viz. after the words '' everlasting life/^] " are the people to answer 'AmeUj according to all ancient and modern liturgies. From whence we gather that the priest did not deliver the Sacrament to any, or say ' Take and eat,^ before the communicants had professed their faitli of Christ's Body to be exhibited to them^.'''' ... I much dislike the way some men have of mysteriously tvhispering at the delivery of the consecrated Elements ; just as if they were im- parting a secret ! — Need it be said that the people should be communicated singly ; not by two at a time, — let them be ever so numerous ? The practice, (rare indeed, yet existing, alas, in some parishes to this hour !) of delivering the Elements to all, and then pronouncing the words once^ — is monstrous. — It ought not to require further to be urged that every individual should be communicated reverently, and slowly, as well as singly; while we endeavour to feel as if each were the sole object of our care ; remembering, that although to him who officiates the act of administering is so little, to the other party it is all in all. — Obvious also is it, that if some one assists us, he should allow a very ample interval between the two kinds. — It will further be found desirable, in country parishes, to suffer only a limited number of persons to kneel at once before the ^-ails. Rustics have a marvellous knack, on such occasions, of making them- selves and their neighbours exceedingly uncomfortable, by wedging in as closely as possible, — to the effectual discom- fiture of the infirm and the very aged. A little tact and method prevents this, and may be worthily exercised at such a moment. Precisely is it one of the occasions when a Parish- clerk may prove of real use. — He, by the way, should be instructed invariably to present himself last of all; in order e 'O ^61/ eV/o-KOTTos SiSt^To) TTjv TTpixTcpo- Sacv. lib. iv. c. 5. § 25. 0pp. ii. 372, pav Keytuv, Sw/xa Xp<.(TTOi' kuX 6 d^xo- D- fjL€vos KeysTw, 'A/jL-nu. — A j}. Const, lib. v'm. ^ See above, p. 299, note (c). c. 13. 484, E. ' " Qua conscientia ad Eucharistiam f ''Ex ore quo Amen, in sanctum Cbristi acceclam, et respondebo Jmew, protuleris." — De Spectac. c. 25. cum de charitate dubitem porrigentis ? " g '*Dicittibisacerdos,Cor;:)wsC/7/ ; — Epist. 82 ad TkeopJi.^2. 0pp. i. 5T0, et tu dicis, A7nen, hoc est, Yerum. Non A. — These four references are supplied otiose dicis Amen, sed jam confitens by Cosin, in his notes on the P. B. quod accipias Corpus Christi." — De ^ Works, vol. v. -p. 112-^. METHOD. Z 338 After Celebration. [chap. that the Minister may know with certainty when all have com- municated. 13. We are directed next, reverently to place on the Lord's Table " what remaineth of the consecrated Elements, covering- the same with a fair linen cloth.'' Nothing is said about a few square inches of embroidered muslin, with a broad lace edging, — recalling" rather the furniture of a toilette table than what befits the Altar of the Lord of Hosts. Why should we not be content with the very best " linen cloth" which is procurable, — of the kind manufactured expressly for the purpose ? — Nothing also is said of a ^ maniple,' — which, under the plea of being requisite for wiping the fingers, — (as if a man could not keep them clean for half an hour !) — furnishes a pretext for introducing one more specimen of millinery. 14. What remains of the consecrated Elements is to be ^' re- verently" eaten and drunk by " the Priest and such other of the Communicants as he shall then call to him." '^ Reverently," does not necessarily imply hieeling ; for observe, he who carries the alms-bason is "reverently" to bring it to the Priest. Still less can it be supposed to exclude that posture, which one should be sorry to disturb in this irreverent age. Many, however, re- commend that what remains should be consumed standing, in order to mark the difference between this act, and the act of communicating. — Returned to the Vestry, a careful man registers the number of his Communicants, (as already explained;) to- gether with the amount of the Offertory, — particularizing how much was given in silver, how much in copper. Indeed, I have seen the alms yet further analysed ; a memorandum being made of how many coins of every denomination were offered, — which furnished data for some interesting inferences^. — It is well, (be- sides the ^ Book of strange Preachers ' required by the Canon,) to preserve a record of every Sunday and Saints' Day Sermon ; as well as of every Celebration. — What need to add that our pri- vate account of how the alms were expended, should be most punctually and methodically kept ? 15. The Church of England does not suffer non-communicants to be present during the celebration of the Lord's Supper. a The practice of my friend the Rev. H. Roundell, late Vicar of Buckingham. THE PASTORAL IX.] The case of non-Communicants. 339 So notorious a circumstance should not have been noticed here ; but that a petty agitation in an opposite direction has been attempted^ by a few weak men who seem afflicted with a passion for playing at Popery^ wherever the silence of the P. B., or an ambiguous expression aifords them a pretext. If these persons really desire the Adoration of the Sacrament ^ it would be far more straightforward to say so. Let the evidence be fairly surveyed^ and no man of unpreju- diced judgment can doubt the Churches mind in this behalf. What was the universal practice for the first five centuries^ and upwards^, is notorious. Bona, and our own Bingham_, have abundantly shown that none were allowed to be present except Communicants^. Fettered by the corrupt practice of the ante- Beformation period^, it is not surprising that when our Bishops and Doctors framed the first English Communion Office^ fhey made no express provision for the entire withdraw^al of non- communicants. They showed their mind, by directing that all such should " depart out of the quire." That it was antici- pated by the first Book of K. Edward that non-communicants would remain somewhere in the body of the Church, is by no means apparent. It has been stated indeed, that " the earlier Books of C. P. plainly contemplate their remaining during the whole administration'''' : the ground for this statement being, that " the invitation to those who came to receive the Sacrament, was, until the last Review, worded thus : ^ make your humble confession to Almighty God before this congregation here ga- thered together in His Name^.^ " But the supposed inference b Mr. Maskell (1846,) says, — ''The avalaxvvTos KaXlraixSos kaTr\Ks. . ov fi4\- constant practice of the Church of Eng- tiqu rhu roiovrov /x-nSh irapayeysaeai ; land for some three hundred years has, (Chrysost. in Ejx ad Ephes. c. T.Hom.iii. within the last four years, been inter- §S-Opp. xi.-p. 23, c,E.) The entire passage rupted," &c. — See the whole question of Chrysostom shows that the Exhorta- ably discussed in the Preface to his An- tion in our Book of Common Prayer is cient Liturgy, &c., p. Ixxiii-xc. mainly taken from that Father.— See c See Maskell, pp. Ixxx-lxxxii. Kobertson, pp. 217-220. d Bona, De Rebus Liturg. lib.l. c. xvi. « ''The lewd and irreligious custom Bingham, Christ. Antiq. B. xv. c. iii. of the people, then nursed up in popery, § 5.— A few other ancient authorities to be present at the Communion, and may not be unacceptable. Tlavras rovs to let the priest communicate for them e'KTLovTas Tnarovs, . ../j.^ Trapafxeuovras . . tt} all."— Bishop Cosin, Works, v. p. 98. ayla /x6Ta\^i|/ef . . acpoptC^aeaL xpV'—{Ca- f Bishop of Exeter, in Stephens' Col- nonApost. c. ix. ConciUa,tom.i. col. 27A.) lection of Ecclesiastical Statutes, p. 2053, — iras yap 6 fi^ /uerexw tocu ixva-rrjpiwv quoted by Maskell. METHOD. Z 2 840 Non-Communicants not to he [chap. is incorrect. By ' this congregation/ no other persons are in- tended than the Communicants themselves^. On the contrary, it is reasonable to assume that so many as did not intend to com- municate, toere expected to loithdraio ; for, at the end of three years, when it was found that some still lingered behind, the following remarkable Exhortation was prefixed to the Service : — '^Whereas ye offend God so sore in refusing this holy banquet, I admonish, exhort, and beseech you, that unto this unkindness ye will not add any more : which thing ye shall do, if ye stand by as gazers and lookers of them that do cor/ummicate, and be not partakers of the same yourselves. Wherefore, rather than ye should do so, depart you hence, and give place to them that be godly disposed.^^ This Exhortation, I say, shows the Church''s mind wath sufficient plainness. " The Book of C. P.,^"* (as Whitgift observed,) " doth greatly commend and like the receiving of the whole Church together; but if that cannot be obtained, .... it doth exhort those to depart which do not communicate^ .'' The remarkable language alluded to, retained its place in every suc- cessive Re\dew of the P. B., down to 1662, when it disappeared : not, of course, because any change had occurred in the opinion of those in authority. Obvious is it, on the contrary, that the end in view having been at length attained, and the practice of a whole century having established a healthier tradition, it was judged unreasonable to retain language which had lost its mean- ing. The Exhortation w^as accordingly shortened in 1662, by the omission of all allusion to the ^^ gazers and lookers.^' A few proofs may be added that what has been shown to be the intention, was also the practice of the Church. Dr. Guest, writing to Sir W. Cecil about the book of Q. Elizabeth^, alludes to our English usage, and quotes ancient authority for it. — " If," says Jewel, ^^ any one wished to be a gazer only, and not to partake of the Holy Communion, such an one the ancient Fathers, and the Bishops of Rome in primitive times . . . would have excommunicated." On this, he grounds his Apology for the actual practice of the Church**. — " The Sermon being done," Abp. Parker directed " all the extern laity to be commanded " See this ably argued by Maskell, p. <= Curdwell's Conferences, p- 5t. Ixxv-lxxvi. d 'R.Sbndo\])\)^BEnchiridionTheologicxi'm, ^ Defence of the Avswcr to the Admo- vol. i. p. 217. nition, p. 530, quoted by Maskell. THE PASTORAL IX.] present during Celebration. 341 out by the beadle e/'—Bp. Bedell speaks of the Sermon being over, '^ and those that communicated not, being* departed*"/^ — In Bp. Andre wes^ ' Form for the Consecration of a Church/ a rubric states that " the praj^ers being ended, so many of the con- gregation as do not intend to communicate are to be dismissed, and the door to be shut/'' — So, in Cartwright^s time, allusion is made to " those which depart out of the Church when there is any Communion celebrated-/^ By about the year 1595^ it is evident that the practice had obtained for '^ a few by themselves to communicate ''■' when the '' many were gone away^^/^ — In the face of such decided evidence, it may well create displeasure to see a few men, strong in nothing but their prejudices, clamorous for a practice which belongs to the less pure ages of the Church; and pretending to find their warrant in the silence of the P. B., — which is even eloquent in their condemnation. What need to point out that nothing which has been said affects solitary and purely exceptional cases ; as, that of a non -communicant, who must either remain, or else carry away another who would fain communicate? — One looking forward to Confirmation, may doubtless witness this Service for once, without reproof. — The improbable case of persons detained in Church by stress of weather, need excite no displeasure. — Such contingencies come under the same head as the practice at Coronations ; — viz. for the Sovereign to " receive the Sacra- ment in presence of his subjects, not one of whom is permitted to communicate, except the officiating Bishops and the Dean of Westminster i/^ Tlie clearly exceptional character of such instances establishes the rule. But w/io perceives not that the Charity which winks at exceptional cases which are either in- nocent or unavoidable, is quite a different principle from theirs who contend that non-communicants ought to be not only allowed, but even encouraged, to be present during the whole celebration of the Eucharist? 16. With the preceding inquiry, is often connected another; namely. When ought non-communicants to withdraw ? Rea- ® Strype's Life of Parlcer, p. 303 . quoted by Keble in Hooker's Ecd. Pol. ^ Life, &c., p, 54. V. Ixviii. § 10, note (67.) 8 Reply to Whitgift, quoted (as well ^ See Hooker's Ecd. Pol. v. Ixviij as the former places) by Maskell, Pre- § 10. face, p. Ixxxviii. — So again in the place ' Maskell p. Ixxxvii. note. METHOD. 342 Dejjartui'e of non-Communicants. [chap. soning from the Office, the fittest moment seems to be after the Prayer for the Church Militant, which is part of " the Offer- tory a/' The congregation are clearly intended to hear that prayer when there is no Communion : and why should the fact that a Celebration is to follow, alter the case ? Take notice, that the Exhortation to withdraw (1552- 1662) used to occur at this juncture; and here, in the first Book of K. Edward, non- communicants were commanded to " depart out of the quire/'' — On the other hand the customarj^ withdrawal immediately after the Sermon, affords a practical solution of the question which it would be undesirable to disturb. The inconvenience to those who remained, which the departure of the rest at any later moment would occasion, — (not to speak of the interruption of the Service,) is manifest. A diversity of practice, (in the opinion of the present writer,) might exist in the same Church, according as a Celebration followed or not. — And this may suffice on the subject of Holy Communion. III. I. Tracing onward the Christian life, we come next to the subject of Holy Matrimony. — The " accustomed manner^^ of publishing Banns, was prefixed to the Office at the last review, (1662,) — probably in consequence of the irregularities of the Bebellion. That formula should be committed to memory, so that it may be accurately delivered^. — The rubric which precedes it contemplates the publication of ?nan?/ Banns ; (viz. ^' of all that are to be married together.^^) Yet is the prescribed form applicable only to the Banns of a single pair ; and, without a transposition of the clauses, and the omission of the word " two,^^ it cannot be made available for couples whose Banns are of diverse dates. — It may be as well to state, in this place, that ^ a Clergyman is not at liberty to marry a couple during the same Service in which the Banns are asked for the third timec/ 2. But the careful Shepherd of his flock will probably have a few words to say to those who contemplate Marriage, on being first requested to publish their Banns; and will seek to know '■' So Kobertson, p. 217. Marriage Service commences. This un- *> "Ye are now to declare it," is some- timely challenge has occasionally led to times improperly said, — the unauthorized a very unseemly interruption. word being borrowed from the concluding <= Robertson, p. 255. sentence of the Address with which the THE PASTORAL IX.] Holy Matrimony. 343 more about them than he probably knew before. Ever on the watch for opportunities of establishing a better tradition in his parish^ he will consider whether this be a case in which he may with advantage comply with the rubric which directs that the beginning of the Marriage- Service shall take place " in the hocly of the Church : '^ and especially^ whether he may recommend ^^ that the new-married persons should receive the Holy Co7nmu- nion at the time of their Marriage.'^ True indeed it is that, probably for no other purpose d_, the marriage party is directed to proceed to the Lord^s Table at a certain part of the Office, and the ceremony concluded there. But the act which is sym- bolical of the Churches intention may not be neglected because the thing symbolized is not always attainable. 3. If the couple to be married belong to that condition of life which alone is likely to entertain scruples on such a subject, a faithful Pastor will explain, (if need be,) that he cannot consent to suppress any portion of the Service out of deference to false delicacy. Let scruples of taste procure the mutilation of one of our Offices, and shall not scruples of conscience be deemed a sufficient warrant for playing tricks with another ? Away with that spurious refinement which blushes to hear ^^ the causes for which Matrimony was ordained/' and thinks it shame to anti- cipate that " children, christianly and virtuously brought up,'' shall bless the primaeval ordinance of the Creator ! "* Truly, we live in an age when men's ears are a vast deal more delicate than their consciences. ... It is well to recommend a perusal of the Office beforehand to those who are about to be married ; if, from their station, they are likely to be imperfectly acquainted with that beautiful form of sound words. 4. On the day of solemnization, the same anxious Shepherd of his flock procures that as many as possible shall be present : for he thinks the Service in the highest degree instructive. What else but a Homily is the Exhortation, beginning, — " All ye that are married, or that intend to take the holy estate of Matrimony upon you?" But then, he is just as solicitous that there shall be no breach of decorum in any quarter. A little dignity of manner on his part, will generally ensure this ; ^ From 1549 to 1662, the rubric stood same day of their marriage, mu&t receive thus : — ''The new-married persons, the the Holy Communion." METHOD. 344 Benediction after Marriage. [chap. ix. but if, in spite of all^ his jealous eye should detect signs of levity, it will probably be for him at the close of the Service to deliver such an Address — (sketching in brief but sharp, outline the griefs as well as the joys to which wedded life is subject,) — as shall effectually turn the tables; and send away the offenders grave enough, and somewhat crest-fallen to boot. 5. A thoughtful friend of the present waiter is accustomed to end the Exhortation which closes the Marriage Service with the Benediction customary after all other Sermons. This practice is observed at Westminster Abbey. 6. The ceremony ended, w^ho that is at all mindful of the sacredness of things and places, would suffer the Communion - Table to be straightway used as a writing-desk ; strewed with registers, pens, and ink ; and sprawled over by people intent on making ' their mark ?^ THE PASTORAL CHAPTER X THE PASTORAL METHOD [contlmied) . n€pia(T€vovT€ Synodalia, p. i 78. ters\— Hist, of Conferences, p. 356, lines c Surely " Godfather" was here used 30 and 35. for " Sponsor" generally ! Observe the 'i Blunt's Ditties of the Parish Priest, use of the word in the 'Answer of the p. 344. THE I'ASTOIIAL X.] Spo7isors for their oiim Children. 347 increased spiritual guardianship for the child. He indicates an object which the Service of our present Book (1662) secures otherwise; and he concludes that the Canon is therefore ob- solete.e At this rate^ not only Mothers^ but Fathers also, may be admitted to sponsorship for their own children. Such indeed is the allowance of many Ordinaries. The Royal Commissioners of 1689 were for introducing- a rubric to the same effect. They proposed that " the suretyship of the Parent or Parents, or some other near relation or friends'' should be accepted, " if any person comes to the Minister and tells him he cannot conveniently procure Godfathers or God- mothers for his child.^' But their very rubric, (as well as the words printed in italics,) testified to what was their theory of Sponsorship : viz. " that besides the obligation that lies on the Parents to breed up their children in the Christian Religion, there should be likewise other Sureties to see that the Parents do their dnty, and to look to the Christian education of the persons baptized, in case of the default or death of the Parents ^" And that this is the theory of the Church of England, I cannot doubt ; both from the significant appellation she bestows upon Sponsors, (viz. (ro^/father and 6^(?<:/mother ;) and from her requirement that every child shall have at least three of them. With the immemorial practice of the Church to instruct us, established by so many Canons, and emphatically sanctioned by our own rubric, (which marks in the clearest manner the dis- tinction between the Parents and the Sponsors^;) — with the plain intention of the Canon to guide us, which was (for whatever reason) to exclude the Parents from sponsorship : (the plain intention I say ; for it enacts that " no Parent shall be urged''-' even " to be present^":) — and with the practical effect of the sponsorial relation, (whatever its object may have been,) full in ® Fallow, quoted by Robertson with h « The Advertisements set forth by approbation, p. 237. the Royal Commissioners in 1564, af- ^ See pp. 54-5 and 98 of the work re- forded a relaxation of the ante-Reforma- ferred to, supra, p. 103, end oi note (h). tion practice; for it was therein pro- — So also Wheatly, VTI. I. ii. § 4. vided that a Parent ' might he present', fc' When there are Children to be and he was not * charged to he absent' at baptized, the Parents shall give notice the Christening of his child." (Card- thereof overnight. ... And then ^^e C'orf- well's Doc. Ann. p. 321.) The xxix*^ fathers and Godmothers, and the people Canon confirms this relaxation of the with the Children, must be ready at previously existing practice, the font, &c. METHOD. 348 Bepeal of the xxixth Canon. [chap. view : viz. to secure increased spiritual guardianship for a child; — our duty seems plain. We should be very strict in requiring* Sponsors independently of the Parents ''. 3. And here, I cannot but advert with sorrow to the recent agitation for the repeal of the xxix*^ Canon. It seems to me little less than a calamity that the very first deliberate act of legislation on the part of the revived Synod of our Church, should be a measure almost destructive of what little of Dis- cipline, in one main respect, yet remains to her ; lowering her standard to the corrupt level of her own most defective jiractice ; and advocating a principle which, if established, would effectually bar the door against future improvement. As a late writer has well remarked, — " There are laws of the Church as well as of the State which cannot be rigidly carried into practice; yet they represent the mind or theory of the Constitution, ecclesiastical or civil. The late Ecclesiastical Titles Act, for example, cannot be enforced practically ; but ought it therefore to be repealed ? The Act of Uniformity cannot in all points be insisted on ; but it has a power in reserve, which an emergency might fitly bring forth. So we can see good reason for retaining our xxix*^ Canon, as a standard to work to, — though practically we are required to dispense frequently with its obligation. At present, we feel no difficulty. The dispensing power has descended to us with the Canon.^^ ^^ Nothing is more certain than this," (says Mr. Neale,) " that in the i)rimitive ages Parents were commonly Sponsors; or rather, that one Parent was commonly the one Sponsor.'^ But few things are more certain than the direct contrary. That the practice existed at one time in part of the African church, is indeed established. Bingham, (who furnishes Mr. Neale with a precedent for his mistake,) was misled by Augustine^s letter to Boniface*^. " As early as the fourth century it was an established custom that a person different from the Parent should act as « Anciently this was made a subject be Godfather or Godmother to their own of Episcopal inquiry: — "Have any in children?" Bp. Sanderson's Articles of your parish been Godfathers or God- Visitation and Inquiry, &c. (1662) — mothers to their own children?" Laud's Works, vol. iv. p. 457, Visitation Articles, 1637. Worls, V. p. ^ It may be added that, further on, 245. (Cf. p. 440-1. Also Andrewes' Mi- (B. xi. c. viii. § 5.) Bingham quotes the noi' Woi'ks, p. 120.) — " Doth your Mi- spurious Sermons De Tanpoi-e. nister. . . . admit either of the parents to THE PASTORAL X.] Parents not to he Sponsors. 349 Sponsor for a child at Baptism ; and he was spoken of as beings ' as it were a Godfather '^ / of the child." But Godfathers and Godmothers were often called by the name '' father" and '^ mother" {pater — mater) absolutely; whence Bingham''s mistake. Soj in the '"'^ Poenitentiale " of Theodore_, Abp. of Canterbury, (a. d. 673,) we read, — '*■ In catacumeno, et baptismate, et con- firmatione_, uaus potest esse jmter, si necesse est^';" which does not mean that one of a child^'s Sponsors might be his Father ; but that his Godfather , in case of necessity, might be onl^ one. The fact is, that the Universal Church, for 1400 years, has required in Baptism Sponsors who shall not he the Parents of the child. The universality of this rule is some guarantee that it is neither arbitrary nor unimportant. It is in fact based on a great principle ; exaggerated indeed, in the sixth century, into a spiritual relationship which became an impediment to Marriage, — but not therefore the less entitled to attention. It has been convincingly argued that it is not the ancient Canon which needs to be repealed, but the laxity of modern practice which requires to be amended^. 4. Notwithstanding all that has gone before, need I add that as for repelling parties from the font because there has been any informality in respect of Sponsorship, — the alternative is too unreasonable to be seriously entertained ? We may never presume to deny the Sacrament of Baptism to those who ask it for a new-born child. But in truth such alternative, except in very populous dis- tricts, will scarcely ever present itself. The requirements of the <> " Placuit puerulos hoc modo ad tant document " On the Repeal of the baptismum admitti, ut oblati parvuli xxix''^ Canon — of 1603, " which may be pai-entes naturales filium uni ex fi- considered as decisive of the question, delibus tradant, qui prseclare in divinis It deserves to be carefully studied by rebus puerum erudiat, sub cujus dein- 0JI who are disposed to make light of ceps cura sit, tanquam sub divino patre, our ecclesiastical Canons, or to propose sanctoque salutis susceptore." Dionys. innovations of the ancient laws of the Areop. de Hier. Eccleis. c. vii, § ii, — English Church. A Father or a Mother quoted from Suicer, by Stephens. standing towards a child in the relation ^ Cap. 4S. § 22. of a (rocZ-father or CocZ-mother, is shown ^ Our Oneness in Christ, and Member- to be simply a contradiction in terms ; ship one of A nother. A Sermon by W. abhorrent to the ecclesiastical legislation J. Irons, D.D., with an Appendix on the of upwards of fourteen hundred years ; Law of Sponsorship in Baptism, and the and contradicted by the theory, as well suggested repeal of Canon xxix. Mas- as by the practice of the English Church, ters ; 44 pp. Since the above was writ- in eveiy age until the present, ten, has appeared a learned and impor- METHOD. 350 Parents not to he Sponsors. [chap. Church will probably have been anticipated by a vigilant Pastor. If difficulty is experienced by the Parents in finding Sponsors, he will, on their behalf, ask a neighbour to stand. If hard pressed, he will request some member of his own household to undertake the sponsorial office. The Parish-clerk, the School- master, or some tried member of the congregation, — ariyhodyy in short, he will deem preferable to the Parent. It would be far better that he should answer for the child himself, even if he had to commit the solecism of being represented by proxy. A very near kinsman of mine is Godfather to about three hundi*ed children in his village. And why ? Because he knows very well that the sponsorship of the Parents cannot avail. No fresh tie can strengthen the parental tie : no pledge given at the font can heighten the responsibilities of the natural relation. On the other hand, were the Pastor of the flock, for instance, to accept the sponsorial office to his little lambs, (and if there be another Clergyman to administer the Sacrament, the difficulty of doing so disappears,) — consider the many advantages which would follow : the increased foot-hold it would give him in a family perhaps indisposed to the Churches ministrations : the control he would inevitably acquire in the future matter of education ! Presently, however, a suggestion shall be offered which not only obviates the difficulty generally complained of; but meets another requirement of the Canon, not yet adverted to, namely, that Sponsors shall he communicants^ , — a point which Archdeacon Sharp thinks ought to be insisted on^. 5. Let it be conceded that, in spite of every precaution, it will sometimes happen, even in a small cure, that our good intentions will be frustrated. Something at least may be effected towards a correct administration of the Sacrament, by causing that it shall be known that we are very exact in our requirements : for example, that we expect the Sponsors to be present in person ; that we insist on having the several answers audibly pronounced by each ; that although when several infants are to be baptized, we are content to put the interrogatories ("Dost thou in the name • See the next chapter. — It wag pro- ceived the Communion, or are ready to posed in 1689 to introduce the following do it." rubric into the Service, — " None are to •> See also Bingham, B. XI. c. viii. § be sureties but such as either have re- 10. THE PASTORAL X.] Administration of Baptism. 851 of this child/^ &c.) only once, we exact t/ie replies as scrupu- lously as if a single Baptism were being celebrated ; and so forth. There is no fear of becoming unpopular by minute care in such matters, if there be but a little discretion and a great deal of kindness. It will soon be perceived that love for the flock, and veneration for the Sacrament, are a Pa stores only motives. Greater reverence for that ordinance will prevail, when it is seen how scrupulous a man is to administer Baptism duly, in the case of the humblest. And though he will often, doubtless, be compelled to break through (what he ventured to call) his own established rules, — yet, in the main, he will be successful. The sum of his regrets will prove less considerable than that of a neighbour who takes no pains at all. 6. The practice of providing copies of the Baptismal Service, mounted on pasteboard, for the use of the Sponsors, is so general, that it scarcely requires to be recommended. It is to be wished, however, that such copies of the Service, — whether in the case of Baptism, Holy Matrimony, or the Burial of the Dead, — were usually printed in a far bolder type. Those who require help on such occasions, are observed to require it in the largest measure. 7. The mischief of suffering the Clerk (!) to make the re- sponses which ought to come from the Sponsors, is obvious. The interrogations become even meaningless, and the only opportunity which we shall perhaps ever have of acquainting the Sponsors \^dth their duties, is lost. The Clerk, (always most officious at such moments,) should be instructed to observe silence. — A less obvious evil deserves to be mentioned. It is traditionally held by some of the humbler sort, that if they have not spoken at the font, they have not contracted any engagement. For this reason, we shall perhaps think it right never to permit a Sponsor, on any pretence, to omit a single answer. 8. The Baptismal, is a singularly varied Office ; and good taste will indicate the propriety of marking that variety. Thus, it contains four or five hortatory addresses, one of which is explana- tory. Then, there is a series of interrogations : not a few prayers : and a portion of Scripture is read. Lastly, a few words there are, — some of the very few which occur in any of our Services, — to be pronounced with authority. Our Master has commanded us to baptize in His Name : and when we execute that command, we METHOD. 352 Administration of Baptism. [chap. speak as not unmindful of what we do. The solemn act of con- ferring a new Name, should be so performed that all may infal- libly hear; and it is a significant practice, — (since no moment is prescribed for restoring the Infant to those who brought it,) — to retain it in one^s arms until one has declared the great truth which we now pronounce unequivocally and unconditionally, — namely, that a baptized Infant ^ is regenerate' 9. It may be suspected that if this Sacrament were adminis- tered with full intelligence. Baptisms would not be regarded so much in the light of an unwelcome intrusion. Bp. Bull, (because he lived in difficult times,) took the precaution to learn the Ser- vice by heart ; which doubtless enabled him to pronounce it with singular facility and effirct. A story is related of his being ''sent for to baptize the child of a dissenter in his parish : upon which occasion he made use of the Office of Baptism, as prescribed by the Church of England ; and went through it with so much readiness and freedom, and yet with so much gravity and devo- tion, and gave that life and spirit to ail that he delivered, that the whole audience was extremely affected with his performance. .... The father of the child returned him a great many thanks, intimating with how much greater edification they prayed, who entirely depended upon the Spirit of God for His assistance in their extempore eflfusions, than those who tied themselves up to premeditated forms.^^ It ended in the family being brought over to the Church ^ 10. But although by all lawful methods we would recom- mend this Office to the favour of the congregation, let us remain inflexibly opposed to all those unauthorized proceedings in which some allow themselves, and which one is at a loss to know on what principle they would defend. Triune affusion, for example, (as it is called,) is certainly not contemplated by our Church. It finds no sanction even in the book of 1549. Neither is a dipping of the hand into the font, as if to ' sanctify this water,' allowable : nor the use of any strange instrument for pouring the water upon the child's forehead. That a sufficient quantity of the element should be taken into a Nelson'-s Life of Bull, p. 31,— See Common Prayer, p. ^oo. A similar story also Lathbury's History of the Book of is told in Southey's Life of Wesley. TITK PASTORAL I X.] The Font to he employecL — Immersion. 853 the hollow of the hand, and poured t»^ (not sprinkled,) liberally, once and no more, on the infant to be baptized, — is clearly what the Church intends ; and it is certain that unauthorized additions to this, or any other part of the rite, are fraught with evil. Supplementary crossings of the water, &c., &c., are utterly unwarrantable, and should on no account be permitted. On the other hand, let those who (with reason) exclaim against such tricks, be reminded that immeasurably worse is the practice which prevailed in the Puritan times, (God grant that instances of it may nowhere be found now !) of dipping the finger in water, and letting a drop or two fall on the child's face. — Again, since the rubric directs that the Font at the time of Baptism shall " be filled with pure water,-''' why are not all nondescript vessels for containing the element utterly banished, and the Font itself, whether provided with a drain or not, invariably used ? ' Basons,' ' pots,' and ' pails,' — in, or instead of the Font, — have been again and again prohibited from the year 1564c downwards; yet the passion for an utensil of Wedg- wood's manufacture, (which is neither pail, pot, nor bason,) lingers on strangely in certain quarters. II. Some enthusiastic rubricians, in their zeal for primitive practice, are for immersing Infants d. If they will be guided by the rubric as it stands, they will perceive that whereas, before the Restoration, the Priest was directed " to dip, unless there was an allegation of weakness, — now, he is not to dip, unless there be an averment or certifying of strength sufficient to endure it ^." True, that the Church is clearly in favour of dipping : the alternative of affusion being provided only in consequence of the tender infancy of the child. This is proved by the fact, that when hypothetical Baptism is administered, ' dipping' is prescribed absolutely ; the child being then '' It was exactly thus that Baptism practised, from the very beginning. It used to be administered to the infants is unreasonable to suppose that the of the Commonwealth of Israel. See gaoler of Philippi and his family were the Mischna, De Sahbato, c. xix. § 3. baptized in any other way. (Acts xvi. •= See Q. Elizabeth's Advertisements of 33.) The Jewish usage described in that year, in Sparrow, p. 125. the Mischna, (De Sahbato, c. xix. § 3,) d Total immersion was clearly the confirms this view, common practice in Apostolic times ; ^ "Wall's History of Infant Baptism, but Baptism by affusion was accounted ch. ix. valid, and in case of need was doubtless METHOD. A a 354 ' Dipinm/ not Immersion. [chap. probably several weeks old. And yet the Churchy in the first instance^ as clearly makes ^ dipping* '' conditional on the favour- able certificate of those who bring* the child to the font : while the mere fact that it is brought dressed^ may be considered as tantamount to a declaration that the " child is weak/^ and may not " well endure it.''' T2. A prior question however has to be settled. What does ' dipping' mean ? I suspect that they who conceive the term to be synonymous with total immersion, are mistaken. It seems to denote something very different «. 13. We admit that the symbolic import of this Sacrament well nigh disappears, when a little water is simply poured on an infant's forehead; and the notion that dipping belongs properly to southern climates only, is incorrect. For ^M^y History/' (says Wall,) ^^ it appears that the cold climates held the custom of dipping as long as any. England, which is one of the coldest, was one of the latest v.liich admitted this alteration of the oi-dinary way^." Objections founded on the coldness of the element, are yet more easily disposed of; for 'the water employed may be warm. The real difficulty arises ^ Erasmus (quoted h}^ Wall) remarks, person is baptized," Overal, (translating — " perfunduntur apud nos, mergmitnr what Nowell had published in J 5 70, — apud Anglos." This was the method "in quam baptiza,tus intinr/'itur, vel ea then, of Henry VITI's reign. Nay, so aspergitur," p. 160,) wrote *' wherein the late as the year 16S9, one of the Com- person baptized is dipped, or sprinkled missioners for altering the Book of C. P. with it." (Keeling, p. 282.) In Haddon's alleged that "it was the custom to dip version of the Baptismal Service, "dip" in England;" and Lloyd, Bp. of St. is rendered " tingat." But "tingere" Asaph, added, "it is so still in some and '-intingere" cannot be thought to parts of Wales." But then he went on denote total immersion, to explain * dipping' to mean, — " puttinfi Moreover, the alternative " dipped or in the head, and letting it run over the spri)iJ,/ed" suggests that the liitter term body." Is it certain that the term in is sometimes not intended to denote any- our rubric necessarily denotes anything thing so entirely distinct and different more than this? (See Robertson, p. from "poured," as total immersion would 238-9.) Consider whether we have not imply. here the true answer to a "quaere" in *> France, (in the fifth century,) is The Clergyman^ s Vade Mecum, — " whe- said to have been the first country in ther there ought not to be in parochial the world where it was used ordinarily Churches, fonts large enough for dipping in the case of persons in health. Thence groiim persons ? Since 'tis evident that " it spread, (liut not till a good while any such may require the Minister to after,) into Italy, Germany, Spain, &c., dip him, if he has not been baptized in and last of all into England." It seems his infancy." Johnson probably over- to have been attempted here so early as looked the e.\act meaning of dij^j^ing in the year 816 ; for "Spelman recites a Baptism, Canon of a Council which forbids it." In the first edition of the Catechism, (Wall.) (1604,) instead of "water, wherein the THE PASTORAL I X.] Names of Sponsors to be recorded. 355" from the practice of bringing children to the font^ (particularly those of the upper classes,) so unreasonably dressed up, that it is onl}^ by disregarding the laced cap and bonnet that one can administer a handful of water at all. 14. As for the times of Baptism, v/e have the direction of the Rubric (dating from 1549), that it should take place "when the most number of people come tog'ether/^ Doubtless after the second lesson at Evening Prayer, this requirement is most nearly complied mth. In very large parishes, however, it is found advisable eitlier to set apart the afternoon of one Sunday in the month for the purpose; or even to administer Baptism when the congregation has withdrawn. But surely it is a great loss to an^ people, to have this Sacrament entirely removed out of their sight. 15. In registering a Baptism, (which cannot be done too sOon ^J it is well also to register the date of Birth, — which may then be so easily, and on such good authority, ascertained. It is sur- prising how often the humbler sort are in doubt concerning their birthday, which sometimes becomes in after years a matter of importance to them. — But especially is it desirable to record the names of the Sjiotisors in the margin of the Register '^. This record will prove invaluable when the season of Confirmation arrives : and it will be correct, — which (strange to say) the traditional record scarcely ever is ®. Such memoranda, (for they are no more,) need not be officially transcribed. — Some Clergymen are in the habit of supplying parents with a copy of their child^s Baptismal register : and the practice seems a good one. A friend at Windsor presents a P. B., with such a memorandum pasted * See, however, Canon Ixx. ® At the village cf F — It had long d Cardinal Pole ordered the names of been the practice of the Rector, to keep Godfathers and Godmothers to be regis- such a record of the names of Sponsors, tered. {Doc. Ann. i. 172.) Accordingly, Not adverting to this circumstance, in early registers, we find such entries v/hen the time of Confirmation drew as the following: — ' XJrsule Gresham near, the Curate began to obtain from was borne a pon Saynt Ursulys daye the candidates the names of those who the xxi daye off Oct, A^ 1554. Mr. were supposed to have answered for Wyllm Gresham her godfather, and them at the font ; until he bethought Mr. K,ic. Gresham wyfe, and olde Mys- himself of the register, and recollected tris Hille, and Christian Gresham were that he was taking needless trouble, godmothers ; and God make her a good The names which he had in the mean- old woman, and blessed Saynt Ursula. — time obtained, differed strangely from the Wedynsday." — The practice is as those in the Eegister. To the best of old as the fourth century. See Bingham, his recollection, about one name in three xi. viii. § 13, ad Jin. " was wrong. METHOD. A a 2 356 Private Baptism, when allowable. [chap. inside the cover, in all cases where the Parents have succeeded in procuring- Sponsors according to the Rubric. Any practice is commendable which helps to keep alive an affectionate interest in the Sacrament of Man^s new Birth. V. I. To Private Baptism^ except upon "great cause and neces- sity/^ the Church is clearly opposed. It is to be resorted to only " when need shall compel •/' that is^, when there is " danger of death «/' and should be discouraged. To say truth, if the rubric were obeyed w^iich enjoins Baptism on " the first or second Sunday next after the birth,, or other holyday falling between/^ — Private Baptism would become rare inde'ed. The administration of this Sacrament in private houses had become general in the latter part of the seventeenth century, as appears from Evelyn's and Pepys' Diary. " In most places in this country/'' (writes Bp. Bldl in 1708,) " Baptism is altogether administered in pri- vate houses, and scarce any (if any) baptized in the Church ^." This irregularity, very common to this hour in the Romish com- munion *', existed among ourselves to a great extent in the upper classes of society, it is thought, until about fifty years ago. The rubric, however, is unequivocal. Until the last review, it was stricter even than now. The alternative of the "second Sunday '^ was not presented ; and cases of dire necessity alone were contemplated. " Let the lawful Minister, and them that be present, call upon God for His grace, and say the Lord's Prayer, if the time will suffer.'' 1. " Here/' (says Wheatly,) " I humbly presume to give a hint to my brethren, that the prayer appointed for the consecra- of the water be never omitted. Besides the propriety of this prayer to beg a blessing upon the administration in general, I have already showed how necessary a part of the office of Baptism the primitive Christians esteemed the consecration of the water**.'' Wheatly also calls attention to an English Provincial Constitu- tion of 1236, by which it is enjoined that neither water, nor vessel, which has been used in the administration of Private Baptism, be afterwards applied to common uses. It may well be doubted if we can afford to overlook a single detail which is calculated to promote reverence for the mysteries of Religion. « See Canon Ixix. c See Robertson, p. 240. " TforA-s, vol. ii p. 22. d App. to ch. vii. sect. iii. § r. THE PASTORAL X.] Reception of privately baptized Children. 357 3. So much difficulty attends the combination of the Service for public Baptism with that for the reception of privately bap- tized children into the congregation, — (destroying as it does the character of both offices,) — that it is better not to attempt it^. In a parish of ordinary extent, the two parties may easily be persuaded to present themselves at diff'erent times; and there call exist no pressing necessity, in the latter case, for a speedy performance of the rite. 4. Considerable diversity of practice exists as to the reception of Children : some Clergymen standing at the font, some in the desk, some elsewhere. It seems well to station oneself some- where 7iear the font, in order to mark the connexion of the act with the Sacrament : but the exact position usually occupied in the administration of Baptism should perhaps be avoided; in order that the distinction between the two Offices may be appa- rent. That a child privately christened has been only ^ named,^ or Mialf baptized,^ is an inveterate notion with the common people, of which one would gladly disabuse their minds by every means in one^s power. — To dip the finger in water in order to make the cross at reception, is obviously something more than a mistake. 5. It is presumed that when a parish-Priest certifies before the congregation that he himself baptized a child privately, it was intended, (though it is nowhere expressly stated,) that the pre- scribed form is to be regarded merely as a different preamble to the other certificate ; which is to be taken up at the words, — ^' who being born in original Sin,^^ &c. It is hardly credible that the short form is complete as it stands ^. 6. If the Minister of the Parish be absent, " ayiy other lawful Minister that can be procured ^' may baptize, in a case of neces- sity. And ^^ if the child were baptized by any other lawful Minister, then the Minister of the Parish . . . shall examine and try whether the Child be lawfully baptized or no \'' his first question being, — ^^ By whom was this Child baptized?''^ — But_, what is to be done where a child has been privately baptized not by a Mawful Minister' ? The P. B. is silent. Our Church declares plainly enough that in such cases the Baptism has been ^ It seems right to state that Dr. Sharp, {On the Euhric,) expresses a directly contrary opinion. "^ See Bulley, p. 273. METHOD. 358 Lay-Bajytism. [chap. unlawful ; but whether anything" essential to the Sacrament has, or has not^ been omitted, she forbears to pronounce. That the ynatter and form of Baptism are ^ things essential to this Sacra- ment/ ^essential parts of Baptism/ she is express in declaring : but she says no more. She does not declare that they are ^ the essentials/ — as Dr. Sharp incautiousl}^ states that she does. In other words, the Church of England, since the Review of 1604^, must be considered to deliver no opinion, either way, as to the validity of Lay- Baptism : but she discourages it to the utmost verge, — short of actually/ pronouncing it iiivalid^K 7. What then should be our course when, in reply to the inquiry, " By v/hom was this child baptized,'^ we learn that it was done, not by a lawful Minister? Waterland, and more recently Professor Blunt, are of opinion, that the hypothetical form is not ill fitted for the occasion^. How this view can be maintained, in the face of a rubric which limits the hypothetical form to cases in which " it cannot appear that the child was baptized with ivater, In the name of the Father ^ and of the Son, and of the Holy Ghost,'' — I am at a loss to discover. Doubtless, had the last rubric in the Service for Private Baptism been away, the hypothetical form would have been our obvious remedy. We should have asked, ^^ By whom was this child baptized?''^ and on being told that a layman had done it, we might have declined to inquire any further. Again, as it is, — '' if they which bring the infimt to the Church, do make such uncertain answers to the Priest^s questions as that it cannot a Notwithstanding the licentious con- written most interestingly on this sub- struction which might have been put ject. Factum valet quod fieri non debet, upon the ancient rubric, (1 54(;- 1559,) it expresses the result he comes to, in is to be observed that the Abps., Bps., common with Bingham, and other of and Convocation in 1575, "expounded our most learned Divines. Wheatly and resolved that the said private Bap- is known to have tliought differently, tism, in case of necessity, is only to (App. I. to ch. vii., «i/ fivcm.) Many be administered by a lawful minister^ or valuable collections on this subject will deacon, .... and by none other." (Bn\- be found in Nos. xvii. and xviii. of tlie ley, p. 256.) — In 1604, the rubric was Appendix to Dr. Bulley's Vacations, altered, at the instance of the Puritans ; &c , pp. 257, 274. — The Romish Church, and the limitation to a ' lawful Minister' it is well known, gives express perniis- was rendered more strict and marked sion to midmves to baptize. Women even than at present. The very title of are even to baptize in preference to the Service for Private Baptism was men — if they know better how to do it. made to liear witness to the animus of « Duties of a Parish Priest, p. 348 : the Reviewers. referring to Waterland's Works, vol. x. b Hooker (E. P. v. Ixii. § r-22.) has p. 178. THE PASTORAL X.] Baptism of Adults. 359 appear'' that the child was so baptized'^, — our course is plain. But we seem forbidden, if we folloio the Prai/er-Book, to resort to hypothetical Baptism, in any other case. Are we then to receive the child into the congregation ? Certainly not. How can we certify " that in this ease all is well done, and according unto due order'''' ? The rubric directs that the Minister shall receive the child '' as one of the flock of true Christian people/^ onlj/ in case he " shall find by the answers of such as do bring the Child, that all t Jungs were done as theij ought to be :" whereas their very first reply has convinced him that the Baptism was altogether unlawful. He pursues his inquiries, only in order to ascertain wdiether the answers re- specting the form and the matter of the Sacrament shall prove * uncertain,^ or not. His alternative clearly lies between hypo- thetical Baptism, and dismissing the parties from the font. The latter, under circumstances so distressing, I conceive would be his proper course : and if the others should feel themselves aggrieved, the matter would have to be referred to the Ordinary. VI. The Baptism of Adults seldom becomes a practical question, and never is so to a novice in the Ministry. But it is a subject which must always lie near the heart of an anxious Pastor. There exist far more unbaptized adults than is suspected. Something occurred in infancy which led to the postponement ot the Sacrament ; and the individual is now growing up. The Parents still intend; but the unfulfilled intention grows weaker every year. The secret survives with very few, — who keep the matter very close.... It requires sin- gular personal gifts to enable a man to surmount difficulties of this class; so loath are people to admit that themselves or their children are without Baptism. VII. Although " the Thanksgiving of Women after Child- birth, commonly called the Churching of Women '^'■' follows the Office for Burial, and j)i'ecedes the Commination Service, it will be conveniently considered next. ■^ Till 1604, the rubric, (derived from ® The Sarum designation of this Office, Abp. Herman of Cologne,) proceeded, — (retained in K. Edward's first Book,) "And say that they cannot tell what they was the Order of the Puriji cation' of thought, did, or said in that great fear Women. — The Roman title is " i^f Bcne- and trouble of mind, (as oftentimes it dictionc," &c. chanceth.)" — See BuUey, p. 274. METHOD. 360 The Chicrching of Women, — [chap. I. The rubric of 1549 prescribed that the Woman should " kneel down in some convenient place^ ni(//i unto the quire door.'' This was altered, in 1552, to " nigh unto the place where the Table stayideth/' And so it remained until the last Review, when it was ordered that ^^ the Woman, at the usual time after her delivery, shall come into the Church decently appa- relled ; and there, shall kneel down m some convenient place j as hath been accustorned, or as the Ordinary shall direct." It can- not, clearly, have been contemplated that she should be sitting in her usual place, wholly undistinguishable from the rest of the congregation, — whom the service of Thanksgiving is taking* (unpleasantly) by surprise. And I would suggest that where it is practicable and no other " convenient place hath been accustomed," the method should be introduced of the Woman^s repairing to the altar-rails, and kneeling there, — the Minister standing within them. The rubrical direction that he shall " sai/ to her'' the words of the Office, suggests that some out- ward indication o^ personality should attend the opening address, — ^^ Forasmuch as it hath pleased Almighty God of His good- ness to give you safe deliverance," &c. : words, by the way, which were left to the discretion of the Minister, until the last Review. Accordingly, previous to 1662, the Woman was directed to kneel down somewhere near the Communion Table ; and ^^ the Priest, standing by her," was to ^^ say these words, or such like, as the case shall require." To this, the Presbyterians objected ; and demanded that " the Minister might perform that Service, either in the desk or pulpit." " It is fit," (replied the Bishops,) "that the Woman performing special service of Thanksgiving should have a special place for it, where she may be perspicuous to the whole congregation ; and near the Holy Table, in regard to the offering she is there to make»." The rubric was altered however, to its present shape, by way of con- cession ; and we behold the consequence. The puritanical idea is in full operation : the Woman in her seat, — the Minister in the desk, — and the Congregation complaining of the Service ! 2. In parishes where no other practice has ever been known, there should be caution in introducing such a novelty. But all would be made easy if some chief parishioner were willing to set '■• Cnrdwell's Conferences, pp. 334 and 362. THE PASTORAL X. ] ivhere to he introduced. 361 the example. That it would be attended with advantage, is plain. To the Woman, it would make the Service a reality ; in the ^Congregation, ^it would awaken that sympathy, without which, the introduction of an additional and unexpected Office becomes simply an annoyance. 3. '^ Decently apparelled^'' is said to mean loearing a wJiite veil^, which was called the "Churching veil^.''' Where any traces of such traditional custom are discoverable, how reluctant would one be to let it drop ! — It is evident that the Psalm is to be pronounced by the Priest alone, — not performed, in the manner of a duet, w4th the Clerk, — according to the senseless practice which prevails in some places. 4. But what is the proper moment for the introduction of this Office? In 1662, it used to be inquired, — "Doth your Minister use the form of Thanksgiving for Women after Child- birth immediately before the Communion Service^?'''' But Sparrow seems to express the meaning of this, when he re- marks, (on the authority of some Bishops'* Inquiries,) that " This Service is to be done betwixt the first and second Ser- vice ^.^^ In other words, when there was no Celebration, it was customary at the end of the Litauy to read the Office for the Churching of Women. So late as Sharp^s time, it was commonly used on Sundays, after the Nicene Creed; on w^eek- days, before the General Thanksgiving : its use being thus restricted to the Morning Service. It is now almost uni- versally read in the afternoon, immediately before or after the General Thanksgiving. Those who read it before, — sometimes assign the reason that they are then at liberty (?) to employ the bracketed clause. Those who read it after, — do so on the ground that a imrticular ought not to take precedence of a general Thanksgiving. To either position of the Office, when read in the afternoon, there seems no objection : nor would it be thought unseeml}^, I presume, for the Minister to leave the desk in order b Robertson, p. 262.— "Are they ap- ^ Lathbury's History of Book of Com- parelled with a fair white veil of linen mon Prayer, p. 404: also p. 175. cloth, and accompanied with some of « "That the Churching of Women the honest wives of their parish, ac- begin as soon as the Minister comes up to cording to the ancient custom of our the Communion table before the Second Church of England ?" Laud's Visitation Service." Bp. of Norwich (Wren's) Par- Articles, 1637. Tforil-s, V. p. 449. ticidar Orders, kc. 1636. — See Wilkins' c Lathbiiry, pp. 150-1 : 103. Concilia, iv. p. 526. METHOD. 362 The Passing-hdl [chap. to read the Service within the Communion rails; as he leaves the desk in order to read the Baptismal Service at the Font. But surely, if ever this Office were introduced into the Morning* Service, (as, when there is no celebration, it might be,) whether on a Sunday or a Holy-day, women might reasonably be churched at the end of the Litany; the Minister postponing the announcement of the Hymn which is then usually sung. 5. Anciently, where a child had been the fruit of an unlawful connexion, (although Marriage might have followed,) the mother was not churched, until she had done penance for her fault, or 02:>enly acknowledged it before the congregation a. A few remarks on this contingency will be found in a subsequent chapter. VIII. It would follow to speak of the Service for the Visitation of the Sick ; but the entire subject has been discussed already. It was the pious custom of our forefathers, when any person was in extremity, to cause the Church-bell to be tolled b. At the sound of that solemn monitor, the parishioners were re- minded of the great need of their suffering brother, and invited to recommend him to the grace and favour of God. " When any one is passing out of this life,"' (says the Ixvii^^ Canon,) " a bell shall be tolled, and the Minister shall not then slack to do his last duty -," viz. to visit the dying man. But it clearly was never contemplated that he should tv a it for that summons, or confine his visits to the case of those who are " dangerously sick."' The Passing-bell is now universally discontinued, — which seems a fair subject for regret. Its name is transferred to that "one short peal"' which the same Canon orders to be rung "after the party's death, if it so fall out;" and which serves no other purpose than to publish the recent death, as well as (in some places) the age, sex and condition of the deceased^. » Robertson p 26^-2. — Cosms Notes for a chiKl — whether boy or girl. After on the Prayer Book, Works, vol. v. tiie ' ringing out,' nine strokes are given p, 499. on each of the five bells for a man : nine b See Lathbury, p. 151-2, and p. 86 strokes on each of the first /oHr bells for <= Several curious particulars on this a woman : nine strokes on each of the subject may be seen in iVo^fSrtJK/ (^«erte^, first three bells for a boy; and nine No. [97, (Aug. 6, 185 ^,^vol.viii. p. 130. — strokes on each of the first two bells for At Turvey, in Bedfordshiie, the local a girl." (C L. H.) practice is described as follows : — " We The whole science of Bells, be it re- have five bells. The tenor bell is rung marked in passing, is a thing especially out on the death of a man, or of a wo- of Enell at "* See'above, p. 358. METHOD. 364 The Pastoral method on the [chap. sufficient warrant for Christian burial a. Even in the serious case that a formal sentence of excommunication had been passed, the Ixviii^^' Canon provides that if an^ man is *' able to testifj/ of his repentance,'' the Burial Office shall be read. Some, in the case of Dissenters, make the difference of not receiving the body into Church j but read in the Churchyard so much of the Service as is appointed to be read there, omittiug* the rest. If however, for fear of contagion, it is ever judged inexpedient to carry a corpse into the Church, nothing relieves us from the necessity, after the Burial is ended, of there reading so much as is ap- pointed to be '^ said after they are come into the Church.'^ But it may well be doubted whether it is wise to observe the course described in the case of Dissenters. The endeavour to restore Discipline, and to remind the people of the privilege of Church- . membership, is good. But it is absurd, — for a novice especially, — to expect by severity to recommend Church principles to his flock; or, to seek all at once to undo evils of such ancient growth, that they have become, as it were, a part of the popular tradition. Especially unwise is he who selects even for tenta- tive efforts, the occasion of a death. The heart is unusually sore at such seasons ; and nothing but exacerbation and estrangement can be the result. Is it not rather a Pastor's opportunity for the exercise of unwonted kindness ? for the display of all his pent-up sympathy ; and, as it were, for an act of free pardon ? Is not that lifeless corpse which comes pleading for a resting-place in holy ground, in a manner, the return of the Prodigal to his offended Father ; and that Father, not us, (Heaven forbid !) but the God and Father of us all ? What is it but an admission that in life however wayward, in death at least, the misguided man desires that the shadow of the Church may rest upon him : — that tlnis late in the daj^, he asks, (and expects,) not only the Church's forgiveness, but the comfort of her blessing pronounced over his lifeless body? 3. Let it not be supposed that laxity is advocated, because we thus speak. Discretion is distinct from indifference. He is often the best commander who postpones the battle. Let those employ severity, who have found severe measures efficacious : but all men, especially at the outset, should beware of making the ** See the case of Martin v. Escott, as cited hy Bulley, p. 266-8. Also Blunt p. 349. THE PASTORAL X.] occasion of a recent Death. 365 hour of bereavement an occasion for experiments of this class. More is to be done^ after all^ by kindness than by severity : and perhaps the Minister who shall be seen sorrowfully following a suicide to his unhonoured resting-place ; sharing, (as well he may;,) the affliction of the mourners; — this man will probably not only escape giving offence by his strict fulfilment of his duty, but may even hope to win over some of the relations of the dead man, as he will inevitably conciliate their regard and earn their gratitude. 4. Now, a death seems to be an especially precious oppor- tunity for the removal of old family grudges. A reconciliation which before seemed impracticable may be effected now. Two brothers may be persuaded to shake hands over a Parentis grave. Ishmael comes from the wilderness, to join Isaac in paying the last tribute of filial piety to Abraham. (Gen. xxv. 9.) Esau forgets his anger against Jacob, when Isaac is to be carried to the tomb. (Gen. xxxv. 29.) JacoVs death and burial prove an occasion for strengthening the bonds of love between Joseph and his brethren. (Gen. i. 15-21.) Sometimes one maybe so happy as to procure that some neglected relation shall be invited to the funeral ; which may prove a blessing to all. Indeed, it is sometimes well to ask beforehand who is coming, and (with- out officiousness) to suggest that none should be overlooked. I have known great heart-burnings result in humble life from such an omission. Sometimes, again, one is amazed to find that the division of a few insignificant effects, is likely to prove a source of contention : or, (which is a far commoner case,) a few admonitory words are needed by that one on whom now devolves the care of the bereaved family. In short, at such a time may be said what could be brought forward at no other moment so well. Hard hearts are softened, and he who would produce a lasting impression must strike now, or those hearts will grow cold again, and hard as ever. T/iis is Ministerial work ! This is to shepherd a flock ! . . . W/io feels not that he will be favourably listened to next Sunday by not a few, if this has been the employment of the preceding week ? 5. In conducting a Funeral, however inconvenient to be kept waiting until the mourners arrive, it is manifest, since one party must wait for the other, that fke Minister must wait. After all, METHOD. 366 The Pastoral metltod iclth reference [chap. we are but ^ servants^/ Moreover, a mau^s time need not be wasted. He has but to keep writing- materials, or a bool^, in the Yestry. And, in truth, there are several reasons why he should be first on the ground ; for there is no Service which furnishes so many elements of solemnity and success as this; and yet, the effect of which is more easily marred by untoward circumstances. A troop of little creatures is to be found in most villages, who regard a Funeral as a sight ; and what with their untimely merriment, joined to a jostling for the best places, — the committing of " dust to dust,^^ is often converted into a scene of distressing confusion. Such nuisances must be antici- pated and prevented. 6. No ministerial act requires more generalship than this : so prone is the enemy to start into sight at the very instant when one is least able to provide for his discomfiture. But there is nothing here which a little tact may not effect. And the en- deavour is worth the making ; for I am much mistaken if the opportunity be not very precious. The failure which is fre- quently witnessed, results from nothing so much as the absence of any endeavour to remedy an evil which is looked upon as hopeless. 7. And first, let your Clerk, instead of braying out the alternate verses of the Psalms, and in a painfully audible voice monopolizing the responses, (which he had much better let alone,) — be instructed to reserve his vigour for the Church- yard; to be first at the grave, and to convey a request that lookers-on will stand uncovered, and either be silent or else withdraw. Let him keep the peace ; and understand that if any unforeseen disturbance arises, it must be remedied by ////;/, as quietly as he can. So supported, no parish Priest cares how many persons are present. He rather rejoices in a large attendance. But then, he expects that the elder sort will take their places silently in Church ; and behave with even more decorum than on Sunday. He looks to t/iei/i for the alternate verses of the Psalms; as well as for maintaining order in the Churchyard. This subject might, for once, be well introduced into a sermon on the Burial Service. 8. But if the Minister has so completely anticipated the * 2 Cor. iv. 5, — dovKovs v/xwv. THE PASTORAL X.] to the Burial of the Dead. 367 Funeral as to have leisure to inspect the grave before the procession comes in sights he is advised briefly to address those who will have already collected there : to explain the claim of the survivors to sympathy_, — of the dead, to respect. To the elder sort he commits the younger, and requests that if any show restlessness, they may be made to withdraw in- stantly. A good tradition will be established at the end of a few years, w^hen there will be no need of personal interference. 9. It is convenient that the tolling shall cease, the instant the bearers reach the Churchyard gate. That loud harsh clang, — increasing with intensity as one approaches the Church porch, — drowns the solemn utterance of the Priest, or destroys its impressiveness. 10. He who reads the Burial Office should be independent of his book, — at least until "they are come into the Church.^' — There, it is well to avail himself of both the Psalms provided : but if only one be read, the second w^ill be perceived to be specially appropriate to aged persons. — The Lesson, containing so many astonishing revelations about the risen Body, should be studied, in order that it may be read effectively. — Not unmindful will a Minister be of the interest attaching to the hymn^ pronounced, "while the Corpse is made ready to be laid into the earth :'' nor will he be unprepared to meet the common objections which are urged against certain expressions of pious hope in this Office ; without wdiich it would, in fact, be wholly unfitted for its purpose. 11. (a) Objectors evidently require to be reminded that Burial is not a judicial act. The Christian dead are brought to the grave for Christian interment, — not for the approbation, much less for the censure, of him wdio officiates : and the Church, in her wisdom, has seen fit to pronounce words not only of Faith, but of Hope and Charity as well, over the remains of all her departed children. Let a man^s end have been almost wdiat it may, she does not scruple to declare that " it hath pleased Almighty God, of His great m^ercy to take^"* that soul " unto Himself.^" Her " hope of the Resurrection to eternal Life^^- is "sure and certain,'"' — because she believes in " the Resurrection of the Bod}^, and the Life everlasting.^^ Is ^ See Daniel's Thesaurus Hymnologicus, (1844.) "• P- 3'29- ^klETHOD. 368 Certain Objections against [chap. she to be silent concerning' that blessed hope because of a painful surmise concerning" the departed ? Shall she play the Pharisee at the burial of the dead ? And however grave a sinner he may have been^ may she not call him a "dear brother/^ at least now ; in sorrow, if not in love ? Charity, w^hich " believeth all things, hopetli all things/' speaks good words over an open grave ; and when she gives Almighty God *' hearty thanks, for that it hath pleased Him to deliver this our brother out of the miseries of this sinful world,"*' — she pronounces an opinion not so much concerning his state, as concerning the character of that world out of which he has departed; and shows her readiness "in everything'' to give thanks a. (b) Burial, (I must repeat it,) — Burial is a ministerial, not a judicial act. We have not, we cannot have, the knowledge necessary to enable us to form such a judgment concerning one another as would warrant us, in ani/ case, in saying. This man is certainly an heir of glory, — That man is certainly lost. The Apostles themselves, up to the very eve of the Crucifixion, supposed that Judas w^as as good as one of themselves. (S. John xiii. 28, 29.) Who on the earth^s surface could have anti- cipated that a certain malefactor would be the first to cross the threshold of Paradise?. . . Now, option as to Services ; or anthems, or prayers, or clauses, or expressions, would instantly convert Burial into 2^, judicial act; the supposed accommodation result- ing in the cruelty oi forcing every Minister to pass sentence on evei-y corpse that comes before him, — whether he desires it or not. (c) Many seem to covet this opportunity of communicating to the world their sentiments concerning individuals. A strange desire truly ! How will they act in the case of many an one, well born and well bred, and who contrives to keep up a show of respectability to the last; but yet whose private life is, to say the least, the negation of ever}^ Christian grace? Shall the outwardly decent, yet to all appearance utterly irreligious man, enjoy from them that consideration which they hesitate to bestow on the poor profligate, — the forlorn outcast, — of whom they know nothing but the open vice, or the notorious crime ? * I Thess. V. 18. THE PASTORAL X.] our Bitrial Service considered. 309 (d) Surely^ as dutiful sons of the Church, we ought rather to reason from the Burial Service than to it : ratiier should take our tone of feeling" from our Services, than arraign certain expressions in those Services for not being in exact harmony with our feelings. Let me sug^gest that the expression of a hope that every departed brother rests in Jesus Christ, has not been put into our mouth without a meaning. It teaches us how we ought to speak of the dead. ^^What is that to thee V seems to be the rebuke of every censorious spirit : " Follow thou Me ! " And accordingly, a passionate cry for our oivn personal safety, — the cry, as of a soul sinking into the pit, — is put into the lips of every bystander, for himself. " O holy and most merciful Saviour, deliver us not into the bitter pains of eternal death ! Thou knowest. Lord, the secrets of our hearts. Shut not Thy merciful ears to our prayers! But spare us, Lord most holy, O God most mighty, O holy and merciful Saviour, Thou most worthy Judge eternal, suffer its not at our last hour, for any pains of death, to fall from Thee V' (e) It is quite a mistake further to suppose, (as many evidently do,) that the removal of a few expressions would render our Burial Service suitable to the case of the lost. The Office is instinct with hope and immortality from beginning to end; and it is all of a piece. What but a hideous mockery would any portion of it be over a certainly un forgiven sinner ? Consider the Anthem, — ^^ I heard a voice from Heaven, saying unto me. Write, From henceforth blessed are the dead which die in the Lord -/^ — consider that prayer to ^^ Almighty God, (with whom do live the spirits of them that depart hence in the Lord,^'') that He will '^ shortly accomplish the number of His elect, and hasten His Kingdom \' — the next, to Him '^ in whom whosoever believeth shall live, though he ' die -'' — nay, consider the opening sentences, — ^^ I am the Resurrection and the Life -'' and, — " I know that my Redeemer liveth i^"* — Who sees not that if any part of the Burial Service ought ever to be omitted, — on those occasions, no part of it ought to be read at all? (f) And, (let me ask,) — How will the Office for Holy Ma- trimony (e.g.) fare, \i personal considerations are to find place in method. b b 370 Burial of grievous Offenders. [chap. the Burial Office? Nay, what must be done with the Daily Service, if it is right to begin by asking whether all the con- gregation are to themselves "miserable sinners/^ or to us, ^' dearly beloved ?" (g) The case is sometimes put of one who has long been the pest of a parish ; — drunkard, sabbath-breaker, profane swearer, fornicator, thief; one who has never set foot within Parish Church, and who met his death in a fit of intoxication, while fighting at the public-house. . . . Are such cases then common ? Doubtless, the incongruity of reading such a Service over Ms remains, is, to say the least, revolting. Charity herself falters in her utterance ; while common sense suggests that it must confuse the bystanders, to hear such heavenly aspirations uttered in connexion with so notorious an offender; and that the framers of our ritual can never have intended anything of the kind. Nor did they. Against such an one, a sentence of Ex- communication w^ould have been deliberately pronounced long since, were that " godly Disciplined^ exercised among us, the restoration of which, (as our Church declares,) "is much to be wished \^' and, dying excommunicate, he would have been barred from Christian burial by the very letter of the Rubric. Nay, according to Johnson, in strictness of Canon Law, the man died excommunicate "ipso factofi.^^ Be this as it may, when cases of this very monstrous kind occur, no one would attempt to punish us for refusing to bury. Public opinion would sufficiently support us. We may safely pass such cases by. (h) A very different case is what generally creates a hardship. When a somewhat notorious evil liver has gone the way of all flesh, (to speak plainly,) we wish we might be excused from read- ing the Office over his remains. But why not, on such occasions, request a neighbour to officiate in one^s stead ? Fi'om his lips the language of boundless Charity has even a graceful sound : and it is worth considering whether, in one way, more is not gained by the use of that beautiful and holy Service, than would be gained by its omission. Lookers-on are reminded of the standard of holiness which the Church proposes to all her children ; and shown " what manner of men," in the im- " The Clergyman's Vade Mecum, c. xix. THE PASTORAL X.] The Burial of the Dead. 371 mensity of her love^ she assumes them all to be. In cases where we tno2v that she lias been most grossly deceived, the bitterer becomes the implied reproach; the more heavenly seems that love which can be so " kind unto the unthankful and the evil^/^ It will be noticed, in the meantime that, as a matter of fact, the Minister who officiated, knew nothing of the deceased. — And thus much concerning objections to the Burial Service. 12. That the mourners, and others present, may the better join in the Service, printed forms should be in readiness, which may be distributed among the people. Nothing is more to be deprecated than that ridiculous duet between the Parson and Clerk, which almost destroys the spirit of devotion. 13. Arrived at the grave, we must contrive that the mourners shall be placed as conveniently, both for seeing and hearing, as the ground will admit. The situation, familiar to oneself, to them is full of novelty and painful interest: and all, but espe- cially the chief mourners, are desirous of standing close to the very edge, although the modesty of grief may keep them at a distance. That their convenience may be fully consulted, it is well that the Minister should first take a glance at the locality where he is about to officiate. 14. Very offensive is the business-like manner in which, while '^'^ earth to earth ^^ is being spoken, the Parish-clerk sometimes comes forward, — gathers up a handful of stones and gravel, — and having sent the pebbles pattering dov/n on the hollow cof- fin, retires; cleaning his hands, by coolly rubbing them on his breeches. Something very different was certainly intended. In a remote age, before it was customary to bury in coffins, it was ordered that there should be a careful disposal of some earth, crosswise, on the body of the dead man, — of which, the rubric directing that earth shall be cast — (not upon the coffin, but) — upon "^ the body,'' is a trace which lingers to this day. Far be all strange novelties from us at such moments : but surely a more suitable person than the Clerk could be found to perform this affecting ceremony, — our own peculiar English inheritance ! The first Book of K. Edward, imposed the duty on the Priest himself'^. How it may have been discharged by parish-clerks i> S. Luke vi. 35. "" Keeling, p. 333. .METHOD. B b 2 372 The Pastoral Method at, [chap. in the days when they wore gowns and surplices'*, does not appear. Anything more indecorous than the deportment of the present representatives of the class, can hardly be imagined. Might not a handful of fine earth be presented to the mourners ; and any one who is sufficiently composed to do it, be invited to discharge this charitable office, (more ancient than Christianity itself^,) towards the dead? .... Such things may sound like trifles ; but life is made up of trifles : and the sum of many trifles is the tvkole. 15. The Service ended, if the occasion permits, (and several circumstances must conspire to create an occasion,) — a short Address to those present may sometimes be advantageously attempted. Words spoken above a yawning grave, will often prove more effective than many Sermons. When exceeding Piety and Goodness, for example, have been committed to the dust, — venerable Age, or tender Infancy; — when one has been cut off* in his prime, or unexpectedlj^ struck down by (what is called) an accident; — a few w^ords of exhortation are as grati- fying to the mourners, as they are profitable to the standers-by. In a higher grade of society, anything of the kind would be intolerable ; but it is not so with our humbler brethren. Their feelings are quite as acute as ours ; but they are not affected by the same things, or in altogether the same way. 16. Such allusions to the departed are observed to be very soothing to survivors ; and they may commonly be introduced, without effort or bad taste, into a Sermon on the ensuing Sun- day. A funeral Hymn (as it is called) is also a frequent and favourite adjunct to such a Service ; and it is well to leave the selection of it to the mourners. In the village where I write, the dying often indicate what they would have sung after their own decease. Every local custom of this kind is to be jealously retained. It is often the unseen thread which binds a wavering heart to the Church of its Baptism. 17. An excellent practice prevails in certain parishes, of causing the Church-bell to toll after a funeral as well as before it. When the mourners are about to disperse, the knell re- commences ; and lasts until they have had time to return home, or at least until they are well out of hearing. — Every custom * Lathbury, p. ^05. ^ "Injecto ter pulvere." — Horat. Od. I. xxviii, 36. THE PASTORAL X.] and after Funerals. 373 vvhicli tends to make men " members one of another/'' and to testify sympathy with affliction, and to increase the solemnity of the Chm'ch''s functions,, — is good. 1 8. The funeral party has now got back to the house of mourning ; and however inconvenient it may prove, it is gene- rally desirable in the course of the same evening to pay them a short visit. A few words of kindness and of prayer, if many are gathered together ; a longer visit of consolation and sympathy, if the hearth be desolate and the mourners few; — will not be ill bestowed. You appear too much like an indifferent functionary, if your ministrations on such a day begin ^'^at the entrance of the Churchyard,'''' and terminate '^ when they come to the grave. ■'^ To-morrow, moreover, the business of this ^ workday world^ will have been resumed; and when a poor creature is intent on some laborious household task, it is not exactly the right moment for opening up a recent wound and discussing the event of last evening. On the other hand, while the hearts of all present are full of one sad theme, how acceptable is a visit from him who read the sacred Office only a few hours since, — if he be but loved and respected by the circle into which he ventures to introduce himself! The humbler sort have little to say at such times. There is no fear of interrupting their private conversation. They rather rejoice in having their deeper thoughts interpreted for them; and are gratefid for the consideration shown by the mere fact of a visit. Now too, — and for the last time, — the whole funeral party is gathered together : so that one must see them now, or not at all. Every word well spoken at such a moment, goes home to each, like an arrow ; and the strangers carry it away with them, in their hearts ; and wear it there for a long time. 19. What need to draw the picture (no uncommon one!) of a family overwhelmed by the suddenness and the largeness of their loss ? There are few kinsfolk. No mourners came from afar to the funeral. By seven o^clock, there is nothing to be seen in that desolate house but a circle of children and their sur- viving parent, gathered in silence round the fading embers : an empty chair the only visible record of what has occurred. Need it be suggested that our place on the first evening of their lone- liness is tvith them ? This is that visit to the house of mourning, METHOD. 374 The Visit to the House of Mourning, [chap. x. which the wise man declares is better than the visit to the house of feasting. (Eccles. vii. 2, 4.) An hour spent with that family is a real step in Pastoral work. One has won a little of their confidence. They have listened to our counsel and promised to follow it. Perhaps they have trusted us with the story of their past regrets ; their wishes and their fears And now^ it is their bedtime, and we ask leave to read part of a chapter, and offer up a i)rayer. If gratitude is expressed and some 23leasure testified, — (as no doubt it will be,) — is not such a moment favourable for reminding this little household of the comfort of Family- worship, and inviting them to make trial, for the space of one month, of the short form with which we were careful to come provided? May we not, in this way, hope to " catch men ?" I think it. But we must remember that such endeavours may not be suddenly desisted from. If we are in earnest, we shall go again and again to the bereaved house- hold. Careful always to season zeal with discretion, we shall labour hard to make ours a perfect work. The very anniversary of that Death and that Burial we shall remember. It may be forgotten by others ; but it ought not to be forgotten by ns. 20. In registering an interment, it is convenient to note in the margin, the occasion of death. Further, although no pro- vision is made for recording the parentage of the deceased and the date of his death, there can be no objection to such memo- randa also, and in the same place. — This must suffice on the subject of Christian Burial. ■J'ME PASTOllAL METHOD, J CHAPTER XI. ON PAROCHIAL MANAGEMENT. PART I. Km €i7rare 'Apxi-nin^, BAeVe ti]v hiaKoviav rjv irapika^es iv KvpMj Lva avTTjv 77X17^019. jLT will be perceived^ on a review of what has gone before, that the theory of our hope is of the following nature. Let the condition of the parish to which GoD^s providence conducts a man be as hopeless as it may, in the children who are brought to him for Baptism he beholds the dawn of a brighter morn- ing. After gathering those little ones in infancy into the Churches fold, it is the main object of his solicitude, ever after, to keep them there. First, in the Infant- School, — next in the School frequented by the elder children, — he is careful to impart the rudiments of necessary learning, as well as to teach whatever things a Christian ought to know and believe to his souVs health. He trains them to habits of piety and reverence by every art in his power ; and does not consider the work ot Education finished, until every individual has been confirmed by the Bishop. Nor then, either. For the anxious parish Priest regards the day of Confirmation as the turning-point in the history of as many as thus dedicate themselves to Christ. He freely spends himself in the labour of preparing them, accordingly. He refuses to anticipate less than that he shall speedily enjoy the blessedness of imparting the Bread of Life and the Cup of Salvation to everi/ one of those on whom the seal of the Lord has been recently set. He regards the members of that little band as his own personal friends. He almost dares to look ox PAROCHIAL MANAGEMENT. 376 The Thconj of [chap. upon them as the firstfruits of his Ministry. But the work is clearly an unfinished work until after Communion. If he may but see them regular at Church, — frequent at the Table of the Lord, — willing to resort to his house for a little teaching on Sunday ; — he is grateful indeed, and begins to enjoy already the substance of his hope. He is tempted to exclaim '-Nunc dimittis/^ with aged Simeon; and for the selfsame reason, — namely, because his "eyes hav^e seen"^ the thing which they most desired to behold. And now, it fares with him somewhat as it fares with a Parent. All but a few are scattered at the end of a few years. Some are domestic servants, or are learning a trade ; others are in the Colonies ; a few have enlisted. The man who loves his people suffers none to imagine that the bond between him and themselves can ever be severed; much less that it has been severed already. Tract of time may alter the features; the remote place of sojourn may obliterate many precious associ- ations of the past; but wherever they may be, he feels that they are still his, — his to care and to pray for ; and he endea- vours that this sentiment shall be reciprocated. And so, he sends them forth not without a short earnest charge addressed to each; and he retains a private record of their names and destination ; and he has already furnished every individual with a Bible and a Prayer-Book, — one or other of which, (as already explained at p. 301,) contains a record of the day of Baptism, and of Confirmation, and of admission to the Lord^s Table, — signed by himself. Against sins of the flesh he gives them at parting one short earnest warning. He reminds them, that Marriage is God^s own appointment, and honourable in all ; but that it may not be undertaken "unadvisedly, lightly, or wantonly.''' He exacts a promise that they will be regular in their daily use of the Prayers which he has taught them. And he gives them a letter, (if they are departing to some distant country,) which they may present to the English Clergyman who ministers to that far-away congregation; and he entreats them to be faithful to the Church of their fathers, when they are at a distance from their native land; and not to forget the lessons of holiness they were taught fit home. He prays them to remember that, go where they ON TAROCHIAL XI.] a Pastors Hope. 377 wili_, the eye of God is full upon them ; and that he and they will infallibly meet after many days^ — when he shall have to give up his account to God ; and they, theirs. If a blessing should attend their industry, he reminds them of the sacred duty of sending home somewhat of their earnings to the poor aged couple they leave behind; or, it may be, something to assist the Mother who bore them in her hard fight to provide for the small brothers and sisters at home. Finally, he invites them, if ever they are so minded, to send a short letter, open as the day, to himself. Many however will remain in the villag-e. How he will nlead with these on Sundays, and how he will visit them throughout the week; as well as how he will endeavour to minister to them in time of sickness; has been already sufficiently set forth. But surely, when all this has been done : when a man has buried the elder members of his flock ; helped to train the adults; and witnessed those whom he first knew as children, grown to maturity; when a fresh generation is springing up around him, and the infants of those whom he himself baptized, are at last brought in turn to the Font ; — it cannot be thought unreasonable that a man should the7i begin to look for some fruit of all his labour ! To impatience he will never give way ; but surely he will have been clinging- to a sober, well-founded expectation, if his theory of parochial management be of the kind here portrayed. If he were even sometimes passionately to cry out, — "Let me not be disappointed of my hope!^^ — would he be thought an unreasonable, or even an unduly enthusiastic person ? I. But he will be for ever intent on the improvement of his Parish : and it follows, to inquire, — Of what nature will his plans be ? Some attempt to answer this question may fairly be prefaced by a few remarks. Few things are more ofl[ensive than to hear a Shepherd of souls complain in unmeasured terms of the disadvantages of his own Parish. It is as if a man should represent his own indivi- dual lot as one of unparalleled hardship. Our lots in life are very evenly balanced. So is it with cures of souls : and it argues singular obliquity of vision that a man should see only the drawbacks which surround him, without adverting at the MANAGEMENT. 378 Everji Parish a fresh Problem. [chap. same time to his counterbalancing sources of encouragement. We may never overlook these, v/hatever evils we may have to deplore. On tlie contrary, it will be our wisdom industriously to seek them out. They are alwaijs to be found. For so it is, that every fresh Parish is a fresh problem ; to be separately dealt with, according to the opportunities which it presents ; and to be carefully studied in order that its advantages and its drawbacks may be distinctly recognized. It would be hard to exaggerate the sense entertained by the present writer of the importance of so regarding a Parish. Local circumstances of a wholly unexpected and peculiar nature, will often oppor- tunely discover themselves to help forward a work apparently hopeless, and to redeem the character of some sphere of duty which seemed to present nothing- but discouragement. From the circumstance that every fresh Parish is, to some extent, an independent problem, it follows that part of the system which is devised for the improvement of one place, will prove inapplicable to the circumstances of another. Every plan of action must, in short, depend upon the character of the par- ticular locality to be dealt with. And next, one general suggestion, sufficiently obvious in itself, and sure to command acquiescence ; but which, neverthe- less, does not appear to be generally acted upon, should be offered. Allusion is made to the importance of making oneself practically acquainted as speedily as possible with the details of every part of that curious and complicated piece of mechanism of which a parish Priest finds himself the mainspring and centre ; to ascertain the practical working of every department of parochial life. — A few humble examples will best explain what is meant. I. There is probably a manufactory, or at least some trade is pursued in the place where God has placed us, — an occupation which perhaps scarcely deserves the name of a trade. With its hardships, its temptations, and its evils, whatever they may prove, let us resolve to make ourselves thoroughly and at once acquainted; discovering what effect that occupation has on the health and temper of those engaged in it ; as well as what habits of mind and body it induces. Then, and not before, shall we be set on devising rational schemes for the welfare of those among whom God has cast our lot. ON PAROCniAL XI. J Parochial Details. 379 2. To take a different case. We form our estimate of our younger parishioners from what we see of them during* the twelve hours of the day; in the School, the Chcrcli, the Cottage. Are all Pastors aware that there is yet another haunt of theirs which must at least be inspected, if a true estimate is to be formed of the habits of either sex ? Allusion is made to that less frequented outlet of the village, whither, shortlj^ after dusk in summer, the young and unmarried usually resort : that road up and down which they are to be seen lounging in couples, or waiting until the accustomed companion shall appear It is better to see such things as they really are, — to look upon Human Nature as it actually exists in an agricultural parish, — to know what are the habits of the elder sons and daughters of a village, — than to lap oneself in a fooFs paradise, and dream of a simplicity which is unknown. I am not saying that the sight alluded to need excite either anger or indignation : but it is quite impossible to behold it without the gravest anxiety, and some- thing akin to dismay. 3. To take quite another instance. — It is customary in most parishes to ring a merry peal on certain festive occasions. Has it occurred to every one to step into the belfry of his Church on one of those nights ? He is quite unable else to realize the scene. Little does he dream of the drinking, the bad language, the boisterous mirth, the misconduct which is taking place within the very House of God; while a lighted candle in the corner, carelessly set near a heap of rubbish, endangers the safety of the entire edifice^. 4. All the local details of that Law which provides for the relief of the Poor, imperatively demand notice. A man should acquaint himself, for example, with the process of an appeal to '' the Board," for out-door relief: should realize the long, weary, hungry walk ; witness the actual application of the widow or the orphan for one loaf more, or for one additional sixpence ; as well as the rude rejection of the case, sometimes, by a few tenant- farmers, on some plea which humanity blushes to hear named. — Above all, a Clergyman should acquaint himself thoroughly with * This entire subject may be seen fully marks on Belfries and Rimjers, nith an discussed in a recent pamphlet by the Appendix on Chiniinrj, 1859-60 : Bell Eev. H. T. Ellacombe, — Practical Re- and Daldy, pp. 24, 25. ^[ANAGEMEXT. 380 Parochial Details [chap. all the maeliiiiery of the Workhouse. Let him visit the rooms : ascertain the characters of those in authority : inspect the accommodation, and taste the food. In a word, he should ascertain the exact amount of hardship to which a parishioner has to submit, if the helplessness of old age and ])enury compels him to have recourse to the asylum provided by the Law. IFould that there were everyivhere local gentry able and ivilling to do this ! It cannot but be a most salutary thing* that a Clergyman should at least know how his parishioners fare when he beholds them depart for " the House. ^■' 5. Again. It would scarcely be credited, how many evdls obtain a footing in a parish, solely from the want of a little personal attention on the part of the Shepherd of the flock. Could he but be shown the calamitous working of some minute detail quite within his own control, he would speak at once, and the inconvenience would disappear. But no one tells him ; and he omits to find it out for himself; and thus it festers on, until it becomes an established mischief, — spreading out into unexpected developments of evil. Take only one example : — If Farmers, instead of paying their labourers once a fortnight, and on Saturday, could be persuaded to pay them weeMij, and on Friday y — '\i is scarcely too much to say that, in some villages, a healthier pulse would beat throughout the whole body of the people. This may seem a trifle : but is anything ^a trifle^ which makes a hundred ftimilies happier? 6. To be brief, — We consider no knowledge of the kind here described, no acquaintance with practical details, however minute, beneath the notice of a parish Priest. Until he has inspected the miserable dormitories of the larger part of his people, and discovered the indecency to which many house- holds are familiarized from infancy to old age, — what knows he of the home trials of those to whom he is so liberal with his advice and exhortations? — Let hiin not unfroquently ascer- tain exactly hoto the week^s wages were expended at * the shop ;^ and thus form a just estimate of the privations of the labouring poor. — Further, let him learn their entire mode of life; seeking out occasionally the husband and the sons in the field, no less than the wife and the daughters in the cottage. Nor should he, by any means, overlook the case of ON PAEOCHIAL XI.] to he fully mastered. 381 the Farmers, or of the farm-servants either; I mean, the humblest hind or girl who finds emploj'ment on the farm. Without seeming inquisitive, let a Pastor acquaint himself accurately with the dail}^ life of all those with w^hom he has to deal. Too prone are we to rest content with the phenomena on the surface. Dive below, — and wdiat strange discoveries are made ! Sometimes w^e shall be sickened, sometimes saddened, sometimes shocked : but we shall always be surjrrised. 7. This may suffice. I have been seeking to recommend a certain habit : the habit, namely, of constantly realizing prac- tical details ; practical difficulties, practical inconveniences, practical dangers. From want of this, how often have the best intentions and most strenuous endeavours proved vain and fruitless ! The duty of kneeling in Church has many a time l)een recommended where kneeling was simply impossible : children have been rebuked for their inattention to Sermons, not one sentence of which they could by possibility hear : and the practice of daily Prayer has been urged upon many who were never taught to pray at all, or furnished with a hint as to v/hat they ought to sa}^ — I scruple not to assert that more may be done to promote the spiritual life of a humble parishioner, whether young or adult, if he can but be per- suaded once to repeat devoutly the whole of his daily orisons in one^s presence, than by fifty Sermons on Prayer; or by any number of general precepts and exhortations on the subject. — And now, to pass on. II. Of all the schemes which have been devised for the advantage of a country Parish, we look with especial suspicion and ill will on those which would tamper with the Services of the Sanctuary. We occasionally hear the deadness of the people imputed to the length and want of variety of our Morning and Evening Offices. Whatever reason there may be in towns for the clamour which was lately so prevalent for divided Services, in the country at least such clamour can be allowed no place. To the unaided parish Priest indeed, the work of a very busy Sunday may w^ell prove even overwhelming. But is it reason- able to impute to his congregation that sense of weariness which is in reality all his own? For how stands the case with those for whose sakes we are MANAGEMEXT. 382 Our Services may not he abridged. [chap. privileged to minister at God^s altar? Be it remembered that^ including" a Sermon half an hour long, the public Service of Almighty God cannot well be made to occupy so much as two hours in the morniug, and an hour and a half in the afternoon. If the Psalms be not chanted, an hour and a half is about the limit of the former : an hour and ten minutes the utmost duration of the latter Service. And next, — How many persons are able to come twice to Church on Sunday ? Few indeed. It will follow, that throughout the whole space of seven days, by far the greater number bestow upon the public worship of God something between one, and two hours. An hour or two, (literally) to be the sum total given to the public worship of the Creator by the rational Creature,— in the entire space of seven days ! Deduct from this, (which is in most cases the maximum of Divine service,) those Sundays when, — owing to necessary labour, disinclination, inclemency of weather, sickness, or other hindrance, — a person is absent : deduct the days when excessive heat or cold renders attention difficult, and fervour impossible : — and reflect further on the many incidents which may occur throughout the year to rob devotion of its heartiness, to blunt the edg-e of piety, and to distract attention ; — and the result will be sad and sickening indeed. Is it possible for a man with an atom of zeal in his constitution, a Pastor ever so little worthy of his charg^e and calling, seriously to consider the •case thus set before him, and yet to propose that the Services of the Sanctuary shall be abridged ? No. Let us beware of swelling the clamour for ^ short Services,^ — which is certainly not what the people of England desire. AVhen a labouring man has made the effort to come to Church, he is in no hurry to leave it. He has no other engagements : has nothing else in the world to do. Follow him home, and only see how he passes his time ! It is absurd thus to transfer our own tastes and notions to the agricultural poor. Nay, ask a labouring man on coming' out of Church whether he is weary; and if the Minister has been at all interesting or impressive,— -he will astonish you by the assur- ance that he " could have sat and listened for ever.''-' How the Morning and Evening Prayer may be innocently varied, and the attention of a congregation effectually kept up, ON PAUOCHIAL XL] The Village Feast. 383 has been already discussed elsewhere (pp. 308^ 309, 328 : 198, 199, 200). — We pass on to another part of our subject. III. The need of relaxation and amusement is written deep in the constitution^ and in the history of Man. All nations have had fixed days for festive recreation. Such records are coeval with the records of the human race. (Judges xxi. 19—21. I Sam. ix. 12, 13: xx. 6, 28, 29.) Any scheme of i^arochial improvement which omitted to provide for the due observance of such seasons, would be wanting in an essential feature. I. The established revel in every English village, is The Feast, — the only surviving remnant of those many Holydays the general desecration of which was a subject of public com- plaint more than three centuries ago. " In our time/^ (say the Injunctions of 1547:,) " God is more offended than pleased, more dishonoured than honoured upon the hoh^day, because of idle- ness, pride, drunkenness, quarrelling, and brawling, which are most used in such days ; people nevertheless persuading them- selves sufficiently to honour God on that day if they hear Mass and Service, though they understand nothing to their edifjinga/^ ^ The holyday' in this passage, clearly means ' holydays '' in general; just as '^ the workday,^ which immediately precedes, means ' working days."* By an Act of Convocation, passed in I ^"^6, the great number of Holydays v/as in some measure lessened : for " the Feast of the Dedication of every Church was ordered to be kept upon one and the same day everywhere, viz. the first Sunday in October; and the Church Holyday, that is, the Sainfs Baij to ivhich the Church is dedicated, wholly laid aside ^^.'''' " Finding that so many Holydays brought no small detriment to the Commonwealth, it came to pass that generally the Wakes, or Feasts of Dedication, were respited until the 8unday folloiving, as we now observe them.''^ So wrote Heylinc in i-6'^6, — describing a practice which it is thought prevails very commonly at the pi-esent day''. The ^ Sparrow, p. 7. — Card well's Doc. apt illustration of Heylin's statement. Ann. The Church is dedicated to All Saints, *» Johnson's Clergyman'' s Vade Bfecum, — a day not observed in the parish : c. XX. And see Sparrow, p. 167. but the Sunday after St. James's Day, is <= History of the Sabbath^ P. II. c. vii. called "^the Feast,' and is kept as such. § 8. This then will be "the feast of the Dedi- ^ The village where I write, (Houghton cation of the Church," — which, in the Conquest in Bedfordshire,) presents an Council held at Oxford in 1222, was .AIAXAGEMENT. 384 How to deal irith [chap. Wake, or Feast, has long since lost every trace of its religious character, except its ai)pointed celebration on a Sundai/ ; and the question is sure to ju'csent itself to every earnest man, — How is it to be dealt with ? 2. Not certainly by attempting its extinction, but by making* the most of any element of good which it nuiy prove to contain. And, in the case before us, there seems to survive a sacred element which well deserves to be cherished and developed, in the very fact that the memory of the day of a Churches Dedicafioff should have outlived tlie storms of centuries, — the vicissitudes of fashion and manners, — and be still a household word, on the lips of all. 3. That the Church Services at such a time should be jubi- lant and attractive; that marked sympathy with the occasion should be manifested by a villag*e Pastor; that he should en- deavour to draw as many as possible to the House of God; and that he should make them an unusually earnest Address; — all this is obvious. It may be, that a weekday Lecture, (in the Schoolroom,) on the subject of " the Fcast,'^ would be a con- venient method of calling attention, in the first instance, to the true nature of the annual festival. Its origin and history might be interestingly traced and illustrated ; and some might even be induced to sympathize in the wish to see the season observed in a manner more in accordance with its original purpose. 4. A great point would be achieved if a tradition could be established that ' the Feast' is a day for respectable social gatherings ; for the bringing together of the scattered mem- bers of a family; for a more general attendance at Church. Next, we shall have to consider how the mischief which follows, on the evenings throughout the week, may be obviated. 5. To diminish, to the utmost possible extent, the disorder incidental to the village Feast; and, on the other hand, — to ])ring out as i)rominently as circumstances will admit, the re/i(/iof(s character of the day, as the anniversary of the Church's Dedication ; — seems to l.)e as much as can be reasonably ex- pected. AVe may not hope to impart refined habits to the tillers reckoned in the highest of the three tion from Gibson (7.^9) in Robertson, ranks of Holydays : "quae omni vene- p. 191. ratione servanda sunt." See the quota- - OX PAUOCUTAL XI.] the Village FeaM. 885 oC the soil ; or dream of Arcadian pleasures for the lahoiirin^ })Oor and their families. Only against definite forms of serious and unmixed evil may we wage uncompromising" hostility. The general complexion of the yearly festival we must be content to seek slowly to improve, — not only in our own but, in the neigh- bouring parishes also ». 6. But perhaps the best way of dealing with an evil of this nature, may be, to seek to substitute for it something better : not which shall do away with the Feast ; but which shall occupy in general estimation the conspicuous place which the Feast has hithei-to held, ^^ An active Superintendent of Police in our own county/'' (whites a Hereford incumbent,) ^^told me that he was certain that the wretched Wake or Sunday Feast would die away quicker than by Police assaults, if only one day of rational pleasure was given up each year to the labourers ; pro- vided that the programme of that day was managed by the Clergy and Laity ^.''^ Common sense confirms the justice of such an opinion. The labouring population have no super- stitious veneration for their village Wake; but a yearly festival of some sort they will have : and the question arises, — Does not the season of gathering in the fruits of the earth provide just such an occasion as is desired? Associated, from time im- memorial, with notions of feasting and mirth ; connected to this hour, with something approaching to the nature of a festive celebration; it furnishes a precious opportunity, which w^e are blind if we overlook. Indeed, the practice of celebrating the ingathering of the Harvest with a public Service of Thanks- giving, has of late years been often and satisfactorily attempted. A Harvest- Home so kept transforms a scene of coarse excess into a religious act, — which the celebration of Ingathering should doubtless be : an act however in which joy, — that marked grace of the Gospel c, — will ever form the most con- spicuous element. It was thus with God''s ancient people. " Thou shalt observe the Feast of Tabernacles seven daj^s, after that thou hast gathered in thy corn and thy wine. . . . * Several useful detached Sermons on ^ Rev. E. Jacson's Lecture on Har^'est this subject have lately appeared : e.g. Thanl-sgivinr/,s, (1858,) p. 6. by the Rev. J. H. Thomas (now Arch- « Consider S. John xv. 11: xvi. :o, 22, deacon of the Cape); by the Rev. G. H. 24. Rom. xiv. 17 : xv. 1*3. Gal. v. 22. Smyttan ; by the Rev. G. 3. Chester, &c. Phil. i. 4, 25 : iv. i. i Thess. i. 6, &o. MANAGEMENT. C C 386 The Harvest-Home. [chap. Because the Lord thy God shall bless thee in all thine increase, and in all the works of thy hands, therefore thou shalt surely rejoice/^ (Deut. xvi. 14, 15.) Indeed^ it is a significant cir- cumstance that the other two great Festivals should both have been connected with the Harvest. " A sheaf of the first fruits'^ was waved by the priest on the morrow after the " Feast of unleavened bread i^"* (Lev. xxiii. 10, 11.) while '^ the feast of weeks/^ or " Pentecost/' otherwise called " the feast of harvest, the first fruits of thy lahours" (Ex. xxiii. 16.) was regulated in language derived from the reaper's occupation : — " Begin to number the seven weeks from such time as thou beg-innest to put the sickle to the corn." (Deut. xvi. 9.) The greatest Festival of all, however, was in a manner the Harvest-home of God's ancient people, viz. " The Feast of Ingathering , which is in the end of the year, when thoti hast gathered i?i thy labour ont of the field" (Ex. xxiii. 16.) Whenever Jewish writers speak of ^ the Feast,' it is the feast of Tabernacles or Ingathering , to which they allude. In how much more regard than ourselves our own forefathers held this season, may be gathered from many cir- cumstances ^ : emphatically from the provision that the time of Harvest should be one of the four fixed seasons for the reception of the Blessed Sacrament. Now, though we enter- tain no desire to see what has hitherto been an occasion of purely secular merriment transformed into an exclusively reli- gious festival, we may yet desire to see the impress of the Gospel set upon it; to see it rescued from being an occasion for sin, and converted into a help and a blessing. 7^ That we shall have to overcome not a few difficulties in the attempt to introduce such an improved method of celebration, is obvious : but the object is worth an effort. It will be much to have brought the farmers and their labouring men together, — first at Church, and then at an hospitable board. Kindly feelings are called out on either side; while a sentiment of piety is imparted to eveiy arrangement of the day. I say nothing of the advantage to a Pastor that he should so meet his flock ; many of whom he sees gathered before him at scarcely any other time. The House of God is made more than usually attractive by some attempts at decoration ; and the Service, by a special hymn. » See "Harvest," in the Index to Cardwell's Doc. Ann. ON PAROCHIAL J XI.] The School Feast— Cricket Club. 387 We cannot^ at all events, in reviewing the various methods of improving the tone of an agricultural parish, afford to overlook the unmingled gain of a judiciously managed Harvest-Home. 8. It is not to be imagined, nor to be wished, that this fes- tivity should be everywhere conducted after one and the same type. But how^ever observed, it seems desirable to preserve its distinctive character, — viz., a TJianhsgiving for the Harvest, to be followed by a Feast. The thing to be supplanted is that sottish joviality which prevails in districts in which each farmer privately regales his ow^n men. IV. The School FExIST is the graceful invention of a very recent age. As its name declares, it is the special festival of the children who attend the Church Schools of the parish; and it should be reserved strictly for theyn. If there be one aim more than another which a village Pastor would keep in view in or- ganizing such an entertainment, it is the desire that his flock should associate images of pleasure, and thoughts of gratitude, w^ith whatever brings them into immediate relation with himself during their earlier years ; sure, that he will thus be binding them the closer to the Church of their Baptism, He will make Divine Service the indispensable preliminary of every gratifica- tion which is to follow. And it would be well if it could be contrived that so free an act of bounty on his part, (by no means an uncostly one,) should never come to be regarded by the chil- dren as a mere matter of right on theirs. Admission should be regarded, on the contrary, as a privilege ; and the very Feast itself should be set before the children as a favour, — repeated every year. V. There are probably few country parishes in which a Cricket Club could not be successfully established. Such an association not only provides a healthy pastime; but may be made in itself an instrument of considerable good. The enforce- ment of fines for certain offences, and of exjDulsion for others, may be safely left to the Club. It is hard to believe that young men so drawn together for purposes of amusement by their Cler- gyman, and finding in him the liberal patron of their sport, will be disinclined to listen to him when he asks so slight a favour as that they would no longer prove obstructive on Sundays. VI. Where musical talent exists, (and where does it not exist?) MANAGEMENT. C C 2 888 Musical Class. — Reading-Room. [chap. Classes for the practice of vocal and instrumental Music should by all means be established. The Musical Class should become the direct handmaid of the Church ; ])ractice for Sunday being the declared object oF all its exercises. We read, that of old "the singers were over the business of the House of God.^^ (Nehemiah xi. 22.) There need be no apprehension lest Music should en- gross too much of the people^s time. The members could not afford to meet often, or to practise for long IVho cannot recal the improprieties which he has witnessed where no such opportunities for weekday practice were provided ? The con- spirators sat in front of a low gallery. Their one thought was evidently their approaching performance ; and not having before decided so much as what tunes they should play, their obvious remedy was to hold debate on that subject throughout the Ser- vice. What a strange notion rustics have of what constitutes a whisper! Unfortunately, the arch-conspirator was rather deaf; which necessitated some elevation of the voices of the rest. One bald head, (like the ^.^<^ of an enormous ostrich,) kept rolling backward and forward incessantly. The music-books, ill written, and in an advanced state of decomposition, were evidently defy- ing every effort to secure harmonious action. One man had taken up a preposterous notion that he could tune, and even try his instrument, without making a noise You inquire after the nuisance at the end of a few years ; and learn that the Incumbent, in despair, at last procured an harmonium ; soon after which his orchestra transferred their services to the Meeting House Those men ought to have been retained, by being taught to form themselves into a Musical Class ! VII. The Village Club and Reading-room, where it can be accomplished, is a great benefit : for though it may not be attended by all the results which a benevolent heart anticipated, it must infallibly enjoy some success; and every measure of success is so much pure gain. These institutions are not sufficiently general to warrant our speaking with entire con- fidence about them. Yet is it clear that we are doing a good work if we contrive a refuge of some sort for the young men of a populous village during the long evenings of winter. Cannot a blazing hearth be provided for them somewhere else than in the public-house? Shall it be impossible for them to ON parochial XI.] Library. — Lectures. — Allotments. 389 wash their soiled hands if they will ; and regale themselves with a simpler beverage than beer_, while they spell over the news_, try to read a book or write a eopy^ or even sit in vacuity, until the hour of rest arrives ? VIII. In most parishes, a Lending-Libeary will be found an institution of great usefulness, the management of which may be entrusted to any well disposed parishioner. It is surprising how diligently the books will be perused; and how often certain of them will be inquired for. Some Clergymen procure a supply for sale ; and deposit them where they may be purchased at the lowest cost price. By such methods the welfare of a village is materially promoted. Many a shilling which would else have been misapplied, becomes w^ell invested; and a taste is encouraged for what is pure and good. IX. How important a function the Village Lecture may be made to fulfil, is obvious. Many topics there are, unsuitable for the pulpit, concerning which one may yet desire to address the flock. But something has been already offered on this subject at p. 274-5. X. If nothing has been hitherto said in praise of the Allot- ment system, it is because its unmingled advantages are now so generally recognised, that to recommend it would be super- fluous.— For the same reason, the subject of Clubs is passed over. The amount of good unostentatiously effected in this way by our Clergy, at the cost of no small expenditure of labour and of money, the lay people in general are by no means aware of. It might be worth their inquiry what in a few years w^ould become the condition of our agricultural poor, merely in a temporal point of view, if the Clergy ceased to reside among them. XI. One of the first objects with a zealous man, will be to se- cure for himself efficient Lay co-operation. However small the parish, one man is all too few to work it effectually : for much more than the discharge of prescribed duties is implied in the idea of pastoral supervision. But in truth, to secure the co-operation of the lay people is a prime plan of wisdom ; being as conducive to the good of the persons employed, as of those to whom they minister. The great bulk of the people grow up apparently unconscious that management. 390 Need of securing [chap. they are members of a living organized Society; and that certain duties consequent on their position devolve to their share. They realize their responsibilities, (as they realize their Christian privileges,) very imperfectly, or not at all. And no more effectual method could be devised for impressing the truth on their consciences, than systematically to implicate them in the practical working of a parish ; and so to induce them to take a living interest in its concerns. I. The Church is careful to provide every incumbent with lay co-operation, by furnishing him with two Churchwardens, — one to be appointed by himself. It further provides that yearly, in Easter week, " two or three or more discreet persons in every parish shall be chosen for side-men, or assistants/^ whose duty it shall be to "see that all the parishioners duly resort to their Church upon all Sundays and Holydays, and there continue the whole time of Divine Service f^ that " none walk, or stand idle, or talking in the churchyard, or church porch, during that time."*^ The XC^li Canon, (which regards "the choice of side-men, and their joint office with Churchwardens,^'') goes on to ordain that "all such as shall be found slack or negligent in resorting to the Church, (having no great nor urgent cause of absence,) they shall earnestly call upon; and after due monition, (if they amend not,) present to the Ordi- nary/^— How comes it to pass that so excellent a regulation should be so universally overlooked ? a. Starting from the hint thus supplied, I venture to suggest that we should seek the co-operation of a recognized body of lay helpers for many more purposes than are commonly sup- posed to furnish occasion for it. About only one point does there seem to be room for difference of opinion : namely. The amount of organization which is allowable in parochial Associ- ations of this nature. What is certain, we have to be much on our guard against creating parties in a parish. A complex organization again is sure to prove a great evil ; and secret associations of whatever kind are to be strenuously deprecated. All machinery of this class should be looked upon rather as temporary and provisional, — to be dispensed with gladly, when the brighter day arrives which shall find the purposes achieved which led to its formation. ON PAROCHIAL XI.] Lay co-operation, 391 3. Thus, it is probably the practice of most men in the ministry to assemble together at certain intervals youthful Com- municants of either sex; and to address them with words of instruction and encouragement. And this, which seems the simplest possible type of a private gathering, exhibits probably such a form of Association as few parishes could afford to dis- pense with. But out of this rudimental t}^e has grown many a questionable development. ^ Guilds,^ ' Fraternities,^ ^ Brother- hoods,'' (or by whatever other name a voluntary Association of individuals may be called,) are freely talked of. Good men are sometimes heard to expect that by adopting them, they shall produce an influx of new spiritual life into their parishes. 4. That the want of sympathy, of fellowship, of a common object, of social intercourse, is experienced, even to an extraordi- nary extent, by the humbler sort of people, (who enjoy it scarcely at all,) no one can be unaware who has watched their proceedings with interest. The Romish branch of the Church, with charac- teristic shrewdness, has availed herself largely of this feature in our common constitution, and turned it to great account. Of old time, she sanctioned the organization of those great religious societies which have played so conspicuous a part in the history of the Church. More recently, she has promoted the formation of those religious confraternities, which have already become one of the most remarkable features in modern Romanism. "We do not mention these things, as if desiring to see their reproduction among ourselves. They are in some respects opposed to our popular prejudices, and alien to our national habits. Neither do we desire to see more names invented, and parties further multiplied within the Church. We deprecate any additional sub- divisions of our already too much divided people : above all, we dread that anything of the kind should be done secretly, 5. But although apprehensive of whatever might at all seem like a narrowing of the terms of Church membership, or result in creating a party within the confined limits of a single parish, we yet think that this important natural instinct might with advantage be turned to account; especially in parishes which have been long neglected, and where to " divide the Light from the Darkness/-' is the inevitable result of every vigorous act of a more efficient Ministry. To be brief, it is thought that MANAGEMENT. 392 Cornmimicant Classes, — [chap. the names of as many as are willing* to co-operate in g-ood works mig'ht be openly taken ; and that a Minister's constant endeavonr should be to extend this list of names, until it embraced all that was cons})icuous in respect of activity or infiuence in the i)arish. Profession there need be none; but that every member either is already a communicant, or is desirous of becoming so. The Rules would be few and brief. It would be a fundamental principle of the society that the members would generally follow the advice of the spiritual head of the parish ; and to help him in all good works. It should be their avowed purpose to spread Christ's Kingdom, and to promote His glory by every means in their power. Their meetings should be conducted with the utmost openness ; and all that was transacted should be capable of the fullest publicity. XII. I. If such an Association appears too formidable, it will yet be admitted probably that the rudimental type out of which it sj)rings is open to no objection; and presents no greater difficulty than a man of tact, energy, and determination may overcome. Communicant Classes, — (or whatever the name should be of the monthly meeting of such of the more serious members of the flock as are willing to resort to their Pastor privately for instruction,) — might become an instrument of prime im- portance in the regeneration of a neglected parish. Something of the sort seems, in a manner, indispensable; if we propose to ourselves the progressive amelioration of the people com- mitted to our care, — the diminution of Dissent, — ^and a series of successful inroads into the Kingdom of Darkness. The details of such an Institution must vary according to the locality : but the end proposed would be everywhere the same. Whether a hundred persons should be divided into five sets, or into ten : on what principle they should be classified ; and whether the teaching imparted should have the Eucharist for its special, or only for its secondary object : whether united Prayer should be a conspicuous feature of such gatherings, or only an accessory : whether the springs of conscience should be strongly touched, and the intercourse assume (so to speak) a personal character; or whether (as I think) the general invigoration of the inner life should alone be aimed at : — on all these points, it seems best not to dogmatize. Let each ON PAROCHIAL XI.] their many Advantages. 393 man do as he finds he is best able. But tJie end would be^, in every ease, the same. To promote holy living- : to increase the number of intelligent Communicants : to produce in others the sense that they are loved, thought about, and cared for; as well as to afford them opportunities for opening' their griefs ; to extend a friendly spirit, and to promote a good understanding- throughout a parish : to afford oneself opportunities for con- veying a large amount of Christian instruction without the formality of the pulj)it : not least of all, to procure that people shall not grow up unfurnished with the materials for private Prayer, and in almost heathen ignorance of the nature and contents of the Bible : — with such objects, it is presumed, a man should gather around him, privately, at intervals of about a month, as many of his parishioners (especially the younger adults) as he can. Let me only suggest that a passage of Scripture will probably form the best basis for instruction ; let the ulterior object be what it may. [For a few w^ords more on this subject, the reader is referred to the Appendix.] 2. Out of a little band of this kind it might easily be ascertained icho were willing to confess Christ openly ; and I scruple not to predict that the loveliest results would freely follow, (if duly implored of the Father of Lights,) from so simple a specimen of Christian organization. No difficulty would remain, even in a small agricultural parish, at the end of a few years, of finding Sponsors; — or even of finding persons to read Scripture occasionally to the aged and bed- ridden. O the blessedness one would be providing, by thus associating' with oneself the young-, and the virtuous, and the promising, in good works ! Were a Confirmation at hand ? To some, might be assigned the task of seeking out unconfirmed persons : to others, the task of teaching the Catechism to a dull neighbour. — Were any of the flock backward in their attendance at Church ? Such households might be entrusted to the missionary zeal of a few more. Has not a Pastor raised the character of a man, — advanced him morally and spiritually, — if he has been so happy as to send him forth to try to reclaim an all but lost companion ; and bound him by a promise to report progress at the end of a few weeks ? — Why should not a labourer's child feel bound to do some good in his little day?, MANAGEMENT. 394 Associations of the [chap. in one quarter to teach a prayer, — in another, to minister, in some slight way, to temporal wants ? XIII. Some answer, it is thought, has thus heen rendered to the inquiry which is often anxiously urged, — How may La// Co-o^jeration be most effectually promoted in a parish? Let a few words be added on a kindred topic, — Associations of the PAROCHIAL Cleiigy for purposcs of debate, conference, and mutual support. This may be pointed out as a highly efficacious, and though a well known, yet not by any means an universally practised expedient for improving a whole neighbourhood. 1. It was declared at a clerical meeting held within the Diocese of Oxford, that all the good works of recent growth in the adjoining parishes might be traced to the meetings of a single Society of this class. If it were but on account of the sympathy which such associations evoke, they would be worth promoting, as a means of causing the clergy to become better acquainted with one another^s difficulties, discouragements, endeavours, wants. But results of a higher and more definite stamp are observed to follow. 2. Clerical Societies have for their declared purpose either, (i.) The discussion of Scripture; or, (2.) of some department of Pastoral responsibility. The former class is probably the more popular of the two. It certainly does not seem to be the most obvious method of discovering the meaning of Holy Writ to debate about it in a mixed assembly of twenty persons. But such meetings are, nevertheless, productive of great good. They enable the more learned members to correct the erroneous opinions of the less judicious sort. Many an opinion, feebly held, requires but to be stated openly, in order to be abandoned. It is always interesting to confer on a sacred theme with per- sons who of necessity hold much in common, and who aim only at the discovery of the Truth. 3. But the second kind of association seems to be the more valuable of the two. The subjects discussed are precisely those which perpetually occupy the parish Priest's attention ; and on which it is of paramount importance that he should familiarly confer with his brethren. How to cope with some prevalent aspect of Dissent ; how to conform to the Liturgy ; how to proceed with regard to some question of public interest : — the ON PAROCHIAL XI.] Parochial Clergy. 395 management of Night- Schools^ again ; parochial Psalmody ; missionary Associations ; parish Clubs ; Catechizing ; Preaching ; Confirmation and Communion-classes : — it will be felt that an ample field opens before the Clerical Society which meets for the discussion of difficulties connected with Pastoral experience. Not only the machinery for united action is thus established, but uniformity of theory among neighbouring clergymen ; and, (what is better,) an improved standard of practice is sure to follow. Into how many incorrect usages do we passively sub- side, simply for want of a suggestive word ! and whe7i is a suggestion so acceptable to a man, as when it seems to proceed from himself? Elderly persons are heard, at the close of such discussions, to renounce a life-long practice which the testimony of their neighbours has convinced them is unrubrical or inju- dicious. A hint let fall in the hearing of earnest men, will often be productive of great results; leading to bold ventures of Faith, which will assuredly not go unblessed by the God of Heaven It might not be a bad plan to alternate a Scrip- tural and a practical subject. 4. As for the minor details of organization and management, — It will be found convenient to restrict the meetings of such a Society to a single afternoon in the month; to be discontinued during the winter. It has been found convenient to meet for Divine Service in the parish Church ; thence to proceed to discussion; and to conclude with an entertainment which should not be a dinner. There must be a President and a Secretary : it being the duty of the former to discourage desultory conversational discussions. It is convenient that brief minutes should be kept ; and that the President should sum up the discussion. — The plan described is by no means supposed to be the best imaginable. It possesses this singular recommendation, however, — ^^that for many years in a Midland county it has been found perfectly successful^. XIV. This chapter shall be brought to a close by a sug- ^ Should these pages come before any they are requested to accept the grateful members of that Bedfordshire Clerical assurance that the present writer haa Society to which allusion is made, — a never attended one of their meetings Society embracing the incumbents and without feeling himself a great gainer curates of about a score of parishes, of by the privilege of membership, which Ampthill is nearly the centre, — MANAGEMENT. 396 A Plea for greater [chap. gestion of quite a different nature. Among tlie various ways of promoting a sentiment of reverence and natural piety, may be particularized the bestowal of special care on the Church- yard,— a subject which almost deserves a treatise to itself. 1. Whence is it that a Churchyard is all but universally the most uucared-for spot in the Parish? Why is it suffered to resemble " the field of the slothful,^^ — which " was all grown over with thorns, and nettles had covered the face thereof?^' (Prov. xxiv. 30-1.) A forest of tall i:»avingstones set on end, marks the resting-places of the richer sort : over the poorer, a monstrous grave-rail is seen : the humblest being commemorated by mounds of earth, never neatly turfed over, and now in every stage of dilapidation. Approach the tombstones, — and inscrip- tions and emblems, all in the worst possible style and taste, establish the fact that the mason has been the sole arbiter of how the dead shall be honoured. So long as they lived, these persons were objects of solicitude to the Pastor of the parish; but his interest in them manifestly ceased on the day of their funeral. Thenceforward, a stone-cutter in the neigh- bouring town stepped in. To him was resigned, without a struggle, the task of teaching the living by those most im- pressive of monitors, — the memorials of the dead. 2. And what is the consequence ? Versified platitudes, expressive sometimes of indecent confidence; sometimes of un- christian grief; sometimes of what, anywhere else, would be simply laughable. Not unfrequently, we meet with downright nonsense,— rhymes of which it is impossible to catch even the sentiment, or to divine how they ever came to be engraved on a tombstone at all. Or again, we are encountered by heathen allusions to ' shades,-* ' ashes,^ and ' urns,^ — achieved in wretched sculpture, or in more wretched rhyme. Sable, or slate-coloured erections blazing with gold; or the same stones painted white and conspicuously inscribed with huge black capitals, in the style which printers call " Egyi)tian'''' and "old English:^'' — such is the inevitable consequence when a Church3^ard is left to the mason, instead of being jealously guarded by the Clerffi/mathm of the parish. Can we reconcile it to our conscience to leave scf sacred a locality in such hands 'i 3. Why, — (let me ask,) — Why should not the churchyard be ON PAROCHIAL J XI.] care of Churchyards. 397 the most scnqmloiisly tended sjmt of ground in the ^vhole neifjh- liourliood? The lawn before our windows is constantly mown and weeded. Why should less be done for the turf which surrounds the House of God? Trees, shrubs, and flowers, adorn our gardens. Why should " God^s acre/^ (as our Saxon forefathers called the precincts of the parish Church,) be destitute of any ? Is it not the garden of the Lord,— thick sown with the precious seeds of an immortal life ? Where but in " a garden^" (S. John xix. 41.) was the Lord of Glory laid? a garden so carefully tended as to imply the presence of a Gar- dener! (xx. 15.) ^^^lij'^ again, are sheep allowed to defile and disfigure the graves? Lastly, Is not almost ani/ form of memorial better than an upright pavingstone ? 4. In a word. If we are willing that our Churchyard shall be instrumental in the great work of improving the parish, — we shall make it known, that we desire timely notice of any memorials designed for admission there : and at the same time obtain from the stonemason a promise that he will inform us as often as a monument is ordered. By a little management, instead of resenting such interference, people will delight in obtaining help on such occasions : while the workman will rejoice in having secured so eflRcient an ally. We shall furnish him with a variety of tasteful designs, the simplest of which will not be more expensive than those usually provided; and we shall guide the mourners to appropriate inscriptions. In- deed, without thwarting the wishes of any, we shall in the end become the authors of every epitaph in the churchyard. How different already becomes the appearance of that sacred enclosure ! while the happy turn of expression, — the suggestive epithet, — the appropriate words of Scripture at the close, — all convert the tombstone into a precious and pleasing monitor. 5. Why should not a simple cross of wood, or ornamental headstone of terracotta, (obtainable here in Oxford at a verj/ cheap rate,) mark the humblest grave ? Why should not ever- greens and flowers abound? The poorest can aflbrd to mark with a rose-tree the spot where they have laid a beloved object. Much of the gloom connected with the thought of Death, is occasioned by the unchristian images of darkness and desola- tion with which we ourselves invest it. But closely-clipped MANAGEMENT. 398 A Plea for Churchyards. [chap. graves adorned with flowers, — a well mown turf, — abundance of evergreens, and probably more than one line of yews, — all this would tend to inspire a very different train of thought. Is it too much to hope that in process of time a parish might be got to share its Pastor^s zeal, and take a pride in its Churchyard? that survivors might be persuaded to look after the graves of their own kindred, and resent any injury done to the sacred locality ? If this were found impracticable, might not the parish be persuaded to make a small allowance to some parishioner incapable of hard labour, whose sole business it should be to keep the place in order? Certain I am that to the passer by, the sight of a well kept Churchyard is inex- pressibly soothing : to the Church-goers, in the highest degree, edifying : to all, it helps to impart a sense of the consideration which is due to holy places, — the reverence which is due to the House of God. On setting foot within the sacred precinct, ''the beauty of Holiness" strikes the most careless. It is difficult to appreciate the amount of good which might in- directly result from such an evidence of zeal for God^s honour : of sympathy with the living : of respect for the dead. 6. Unspeakably precious to the Shepherd of souls, at least, however it may be regarded by the flock, is the Churchyard. O what a throng of varied recollections people that place to a Pastor's mind ! When he sets his foot within the sacred enclosure, how do the very graves speak to him : awakening thoughts of unutterable tenderness respecting some ; of terrible uncertainty respecting others; of awe indescribable respecting all. For he looks forward to the great awakening of those many sleepers ; and can never forget the story of those with whom he has personally had to do. It is not therefore the historical interest of that sacred spot which so affects him. It is not the thought that the generations of a thousand years, the flocks of all his predecessors, are gathered together there : that there, however scattered his parish may be, the parish- ioners have all met together at last. It is not this. It is the recollection that the narrow enclosure is sown from end to end with the mouldering forms of those whom he once loved, com- forted, prayed for; exhorted, reproved, wept for: that here are lying those whom God entrusted to his keeping; those ON PAROCHIAL XI.] Dissenters. 399 concerning whom God will assuredly one day require an account at his hands. He already sees the shadow of the great white Throne; already, with the eye of faith, beholds those graves opening and those many sleepers awakening, — not all to gloiy! He is ready to declare that no spot in the world is so precious to him as this. He is constrained to admit that he cannot find it in his heart to neglect his Churchyard. PART II. I. . T: HE most formidable practical difficulty with which a man has to contend in a country j^arish, is the phenomenon of Dissent. We hear it constantly asked, (we ourselves con- stantly inquire,) How are Dissenters to be dealt with ? — Now, what do we mean by 'a Dissenter?^ Is it one who, from conscientious motives, and on conviction, has deliberately separated himself from the communion of the Church, and assumed a hostile attitude towards it? If so, the Dissenters in an agricultural parish are few indeed. If, on the other hand, by '^a Dissenter^ is meant one who, for whatever reason, frequents the Meeting-house, — the number must be acknow- ledged to be even alarmingly great. ] 1. It is to be feared that not a few of our brethren fail to realize the great mischief of Dissent, especially when it comes before them in this, its mildest form. A vague notion that, anyhow, Christ is preached in the Meeting-house, reconciles them in a manner to what they look upon as a hopeless evil. To such persons I do not now address myself. They have too much to unlearn. They require to be taught how utterly unscriptural and unsound, how subversive of true ReKgion and even of Morality, is the whole system of Dissent as it actually exists in our agricultural parishes. The remarks which follow are addressed to those who regard it with that sorrow and dismay which it ought to excite in every faithful breast. MANAGEMENT. 400 The first great Requisite. [chap. 3. And first, the absence of direct hostility on the part of most of the humhler class of separatists suggests a ground of hope that, with the Divine blessing, our endeavours will not prove wholly unsuccessful. On the other hand, the dis- covery that by the large bulk of the people their duties as members of the Church of Christ are only so faintly realized, may well awaken our gravest anxieties. For we observe, not only that men on almost an}' frivolous pretext will forsake their ap2:)ointed Shepherd, in order to follow the voice of 'a stranger/ but we see those who were at Church in the morning slink away in the evening to the Meeting'-house. And this last is a class which one cannot contemplate without something like des23ondency. Organ-pipes seem scarcely more indifferent as to the tune they play, than these persons as to the method of their worship. 4. In dealing with this calamitous state of things, (and it is calamitous), the first requisite is, that we of the Clergy should ourselves have a hearty faith in the Church as a Divine Institution; as well as a clear and definite notion of our own Commission ^ and of our otvn cotisequent Duties'^. It is idle to hope that we shall ever succeed in propagating the sentiment of Churchmanship, unless we first sincerely entertain it ourselves. If men are heard to speak with a faltering voice on matters of Church government, and observed to ignore the very constitution of that divinely- organized Society in which they bear office ; if they are seen on the same platform with the Methodist teacher, and are found willing to co-operate with him in things spiritual; — can it be wondered at if the tlock grow confused in their notions respect- ing Church and Dissent ? 5. Next, surely, will come the necessity of giving the flock systematic instruction in those truths, of which we are grieved to find them so deplorably ignorant. Effectually to wean from the Meeting-house persons whose whole spiritual experience has been bound up therewith, may well be deemed hopeless. But there can be no difficulty in imparting sound principles to the young, — who may indeed in after years fall away; yet notwith- * With this view, the study of the H. J. Rose's Commission and consequent Rev. W. Palmer's Church of Christ Duties of the Clergy, (1831.) — may be^ (2 vols. 8vo.), as well as of the Rev. particularly recommended. ON FAROCHL CHIAnl XI.] Hindrances to he remedied. 401 out a pang. And there will be something' to lay hold of when they are to be reclaimed. They will not, at all events, hang loose on the Church, as so many do at present ; slide away imperceptibly; and require to have the very elements of church - manship explained to them in their old age. The method of doing this has been already (p. 283-4.) sufficiently enlarged upon. How can men wonder at the prevalence of Dissent in parishes vvhere no pains have ever been taken to instil those truths v;hich should be corrective of it ? Is their faith in the Churches system so unbounded, their admiration of it so intense, that they think it must make its way in the World unaided ; and bv its ravishins* attractiveness draw all men^s hearts to it irrevocably, and at once ? 6. And then, since it is pretended by many v>'ho forsake our ministrations that they go elsewhere because they are more edified by what they hear elsewhere, — shall we not review our own prac- tice, and humbly inquire whether there may not be some truth after all in the charge which by implication is thus brought against us ? Are we careful to speak home to the conscience, as well as to the understanding? What if we have fallen into a habit of delivering a kind of moral Lecture from the pulpit, instead of a spiritual Address ? It may be worth in- quiry whether the adversary does not o^ve his success, (such as it is,) to his habitual selection of holier ground than v/e. The exhibition which he there makes of himself is perhaps prepos- terous enough to '^^make the Angels weep.^'' But still, it may be because he takes his station there that he succeeds. And why, if w^e be but careful to take our shoes from off our feet, — why should not v:e oftener establish ourselves within the same inner circle ? 7. That the needful accommodation must be provided for those whom we desire to bring to Church, is obvious. And yet, it is only necessary to inspect some country Churches to understand why so few frequent the House of God. I am not here advo- cating the principle of free and unassigned sittings, — which I am thoroughly convinced is a mistake; a thing utterly im- practicable, as well as undesirable, — except perhaps in a densely peopled town district. All that is meant is, that there should be a place for every one, — a good place, if possible, — and room MANAGEMENT. D d 402 Further Remedies. [chap. for kneeling down to pray. — Neither ought it to be needful to say a word about the hours of Divine Service being made suit- able to the habits of the humblest sort. How often would an Evening Service secure those who now drift away into the Meeting-house, simpl}^ because they have no other place to go to ! 8. But above all things it is necessary, if we desire that the Church should recover her lost hold on the affections of her children, that the Services of God^s House should be made interesting, and even attractive. It is certain that the work of Church restoration itself gives a mighty impulse to the Church feeling of a whole neighbourhood. The tide rises sensibly. The enthusiasm of a hearty, earnest parish Priest communicates itself through the invigorated Services to the hearts of the flock. Within the damp precincts of a white- washed, neglected, green-baized, high-pewed, be-galleried edifice, — where the Clerk is ten times as audible as the Parson, — what chance has our admirable system of being appreciated? our exquisite Ritual of being felt ? 9. Still pursuing the inquiry. What may be done on our side to cut off occasion for Dissent ? it may be modestly asked whether certain parts of the method of nonconforming Chris- tians, (where they involve no wrong lyrinciple^ might not A\ath advantage be adopted by ourselves. Do not the ordinary instincts of the human heart suggest the wisdom of something analogous to that mischievous institution, the ^Class-meeting?' Occasionally to assemble a few young persons of either sex; and with a word of exhortation and of prayer, together with a portion of God^s Word read and explained, to exhort them to steadfastness and earnestness in their Christian course : — this surely must be productive abundantly of good. But this subject has been treated in another place, (p. 391-3.) I ven- ture to assume that a greater amount of personal, and as it were spiritual intercourse, between a Pastor and his flock, would meet the needs of many, who at present withdraw themselves from his ministrations ; and who, in the ^ Class-meeting,' think they find a help which it is hard to persuade them is in reality a delusion and a snare. 10. In the same spirit, it has been ingeniously suggested ox PAROCHIAL XI.] Conduct toivards Dissentei^s. 403 that since the desire of local distinction and authority makes Dissenters of some people^ Offices might be invented for such as seem especially eager for them. If, by multiplying District- gatherers ; forming the Musicians into a little society; enlarging the Choir; increasing the Pew- wardens; and establishing a Door-keeper at every door of the church : if, by committing to one person the care of the Chancel furniture ; to another, the care of the lights and brass work ; while others were made responsible for the condition of the Churchyard: — if, by any such expedient, one might be so happy as to enlist a larger amount of synqmthj and interest among the people, — wlio shall say that a very blessed result might not follow? — (So far, a like-minded, and earnest friend) . . . It is a common but true remark that '^ we lose many hy not empjloi/ing them.^^ — The practice of the Church of Rome might teach us a useful lesson here. II. Only one other line of action shall be indicated. I allude to the practice oi periodically visiting the Dissenters within one''s cure. Certain considerations follow which it is j)resumed will be instantly acquiesced in, as to the relation in which the lawful Pastor of a parish stands towards such persons ; and which, if admitted, will furnish us with material guidance in an inquiry confessedly of some difficulty, as well as of no small practical importance. The inhabitants of a Parish are to the Incumbent, what a flock is to the Shepherd who has received them in charge. Idle indeed would it be for this last, at evening, to pretend that because some of the flock had strayed from the fold, he was therefore excused from bringing them home. How is it that the Pastor of souls should claim, without mii^giving, a license which would be deemed utterly inadmissible on the part of an ordinary Shep- herd? Do we not, on the contrary, — (for the analogy is not of man^s invention^ but of GoD^s own appointment,) — find in the other^s conduct a clue to what should be our own course towards those whom we call by the general name of ^ Dis- senters^ ? That they should be singly sought out, and if possible per- suaded to return to the fold, — seems clear. Until every effort to reclaim them shall prove vain^ we may not desist. ^' The good MANAGEMENT. D d 2 404 The Sjnrit in which [chap. Shepherd''^ pursues a lost slieep '' in/ til he jinds it." (S. Luke XV. 4.) How mauy Pastors are there who do not even remon- strate with a parishioner who forsakes their ministrations ! 12. It seems to follow that Separatists from the Church are to be expostulated with, — patiently and kindly, yet firmly and without compromise. Inveterate prejudice, gross ignorance, and immemorial habit, will perhaps conspire to make our endeavours unavailing. It may yet be right, periodically, — if it be only once a year, — to repair on system to the inhos- pitable threshold; to inquire after the temi)oral welfare; to remind the inmates (not censoriously, but in an affectionate spirit of unabated, persevering hope,) of the unalterable relation which subsists between us and them ; to sound a faithful note of warning in the ears of all; and to renew the accustomed invitation on rising to take one^s leave. 13. Against argumentation^ only, would I suggest (to younger brethren in the Ministry especially), that on such occasions we s-hould be on our guard. There is not one uneducated person in a hundred who is able to understand an argument. The texts from Scripture may be conclusive, the logic faultless : but what if the force of both be stupidly denied? Nay, how im- possible is it to demonstrate to an illiterate individual, indis- posed to believe what is said, ariT/ of the less obvious (though certain) doctrines of the Church : — as, the authority for using set forms of Prayer, — the reasonableness of Infant baptism, — the Divine institution of a threefold Ministry, — the essential difference between lawful Orders, and a usvirpation of the Pas- toral Office, — the duty of attending parish Church, — the sinful- ness of Schism ! . . . Now, the utter unprofitableness of the most skilfully conducted argumentation with people who can scarcely read, and whose ignorance is excessive, — added to the disastrous consequences of failure in establishing the wished-for proof; —is enough to show that we must resort to other methods in dealing with the unruly and disobedient. — We must claim their submission to the Church and her ordinances. We must assume the truth of the doctrines contained in the Prayer-Book. We may think it right, now and then, to give them a few words to ponder over : their honestly expressed doubts, we shall always rejoice to resolve : but, as a rule, we shall find our wisdom in ox PArvOCIIIAL 1 XI.] Dissenters should he visited. 405 refusing to enter upon a discussion with tlieni^ under any pretence whatsoever. 14. But then, of course, in places where people have been systematically trained in some known form of Schism, we may not pretend to put down an intelligent oLjector with a high hand. A novice will indeed find his wisdom in always giving the objector the go-b}^, and persevering in his daily round of useful labour, — which is the most eloquent and practical argu- ment with every class after all. But the more accomplished ^ steward of God^s mysteries ^ is bound to acquire a mastery of the whole question. //erformed, and of Pastoral neglect. They cannot any longer allege either. We have even established a sense of debt on their side, and of neglected duty. In process of time, the hour of sickness will awaken here and there a slumbering conscience, and we shall be sent for. It will be strange indeed if so many opportunities of speaking to the heart of an afflicted family, prove unavailing : stranger if, when one by one the bodies of the departed have been gathered within the precincts of the parish Church, — (and we shall never let a body go elsewhere, if we can possibly help it !) — we find ourselves povrerless evermore to influence the survivors. t6. And then, — (a thing which is much to be noted,) — if some MANAGEMENT. 406 General Considerations [chap. such course as that above described be faithfully persevered in, an opportunity is sure to present itself, sooner or later, of achiev- ing a great success. Dissent contains the elements of change and division, and therefore of weakness. A split will at last take place among the ranks of those who have so long opposed us. The great patron of Dissent will depart : or the dissenting teacher will give offence, and be exchanged for another. We may not be slow to avail ourselves of that moment whenever it arrives ; for it may never occur again. Our voice must then be heard, our influence felt, everywhere within our cure : and it cannot be that we shall for ever preside over a divided and a straggling flock. The Chief Shepherd (i S. Pet. v. 4), who prayed, "that they all may be one \' and prophesied that " there shall be one flock, one shepherd,''^ (S.John xvii. 11, 21, 22: x. 16,) — He will certainly hear our prayers, and grant us our hearths desire ! 17. Sm-ely, with the many advantages which we possess ; with learning, and public opinion, and above all with God^s Truth all on our side : — surely, we must feel that to speak of Dissent as a growing and a hopeless evil, is to make an admission as fatal to ourselves, as it is dishonourable to our great Master^s cause ! That, from some parishes in which schismatics once abounded, Schism has been utterly extirpated, — is a plain fact, which ought to encourage the hopeful, and silence the desponding. " I know not how it came to pass,"*^ (was the language of an excellent man only lately taken to his reward ;) " but, when I began, I was so nearly in despair that many a time I knelt down in the fields to pray for help.^^ (I suspect that there lay his strength.) " I persevered however for twenty years, and the opposition at last melted away.^^ 18. It is but right, in the meantime, to remind ourselves how it has come to pass that so large an amount of estrangement from the Church should exist in agricultural districts. It is the result in great measure of the neglect of the last century ; the scandalous apathy which seems to have generally infected the Church. Very bitter is the retrospect of that dark day, which aged persons are well able to remember, when the parochial Clergy shamefully neglected their flocks; and Churches were only half served; and portions of the Service were deliberately suppressed; and the rest hurried over with as little reverence ON PAROCHIAL XI.] on the subject of Dissent. 407 as, in Roman Catholic countries, the Service is often read at the present day. This evil dates from afar. Stilling-fleet (in 1696) reminded the Clergy of the diocese of Worcester that " the people are uneasy at staj iiig, when they see the Minister read the prayers so fast, as though he minded nothing so much as to be at the end of them ; or when he mangles them so, as if he had a mind to make the people out of love with them 3. ^^ Bp. Bull, at the beginning of the same dismal period, (1708,) reminds the Clergy of S. David's that " the prayers of the Church ought not to be galloped over, as the manner of some is, who read the prayers so fast that they outrun the attention and devotion of the people; not giving them time to join with them, or to make the responses in their due places There are some that read the Commandments so thick one upon another, that the people have not time to add that excellent prayer to each of them, ^ Lord, have mercy upon us,^ &c. I am verily persuaded,'''' (he adds,) ^^that this is one cause that there are so many sectaries and separatists among us. They find so little reverence and devotion in the use of our Common Prayers, that they cannot away with them; but run from the Church to the conventicle, where they hope to find more devotion ^/^ Announcements were sometimes heard from the pulj)it, which beloug properly to the marketplace. A few 'burning and shining lights^ here and there, (names remem- bered in Heaven, though forgotten on Earth,) were not sufl[i- cient to redeem the scandal of such a state of things, — which was not by any means confined to one locality Shall we wonder if, at such a time, rash and ignorant men took upon themselves the priestly office? if, in certain places, the more earnest spirits conspired to build for themselves a Meeting- house ; and worshij^ped God after a fashion of their own ? 19. True indeed it is that in many a parish where the people were without this excuse, conventicles were built, and an ex- ample of schism was set. Equally true is it that in other parishes, long after the mischief had been remedied, the unblessed Meet- ing-house arose ; and that the sects are observed at this clay to flourish in places where there is no lack of an enlightened, earnest ministry. But then, we may not expect that because * Eccl. Cases, p. 141. See p. 32. *> Works, vol. ii. pp. i8. 19. MANAGEMENT. 408 General Considerations [chap. a cause of evil has suddenly ceased, the evil consequences shall suddenly cease likewise. Hereditary prejudice comes in, — and the force of habit, — and the influence of example, — and the bon- dage of family ties. Where the Devil has once had place given him, (Eph. iv. 27.) he is hard to dislodge. God may also permit Dissent to prevail, in order that it may prove a stimulus to the exertions of His lawful Ministers, as well as a penalty for the sins and shortcomings of their fathers. And thus, like pain and sickness and death itself, — (consequences of the Fall, and therefore essentially evil,) — Dissent is not without its function and office ; and its very iniquity may be, in God^s hands, over- ruled for good. It is, in truth, a constant instrument of moral probation in every parish, — testing the faithfulness of the people. (i Cor. xi, 9.) And when the deplorable ignorance of those who in many instances profess it, is considered; together with the seductive influences which are employed to draw them away from the narrow path of duty; — may it not be admitted that exceeding pity should temper our righteous indignation; and that amid marred hopes, and bitter disappointments, we should even secretly prefer such indications of unhealthy life, to a condition (not inconceivable surely !) which would argue men ^'^ twice dead, withered away^^? Can we also without in- gratitude forget, that while God is thus afflicting us here, He is blessing us abroad to an extent which half a century ago would have been incredible ? Shall it not gladden a faithful heart unspeakably, to witness the flame burning up so clear and bright at the very Antipodes, even while it seems (to Love's eager eyes) to be flickering, or burning very low, at home ? 30. We do not palliate Schism because we thus speak. God forbid ! It is not a genuine love of souls which actuates these people. We are not unaware that, in towns, they forsake the haunts of ignorance and poverty, and seek out the more ^respec- table' districts. We know the rancorous hate, tlie utter untruth- fulness, the base ingratitude which their system engenders : we know too the fatal mischief of a hostile standard erected in a parish, around which the wilful and the vain and the disaffected of a parish will continually rall3^ But we are also persuaded that nothing will be gained by being bitter against these people; or by denouncing their system iti harsh language, and terms ox PAROCHIAL XI.] on the subject of Dissent. 409 borrowed from the armoury of Athanasius and Augustine. Dissent should, doubtless, be firmly and uncompromisingly condemned, whenever we are constrained to characterise it. But, in an ordinary way, it is better to condemn it by im- plication. " The gainsaying of Core,"*' and " the sin of Jero- boam," are terribly decisive; and a telling discourse on either subject is in effect a broadside poured into the enem}^, — to whom the application may be conveniently, as well as safely left. 21. Least of all is it wise to resort to any form of Perse- cution. Make a man a martyr, and you make his fortune, and the fortune of his cause. The smallest amount of "persecution for righteousness^ sake," (as it will be called,) gives a man con- sequence,— which he could never else obtain. For this reason, if for no other, it is thought prudent not to exclude Dissenters from a share in the allotment- ground ; and to admit them into most of the parochial Clubs. There must be a limit to such liberality, doubtless; especially where, (as is commonly the ease,) the Rector^s pocket is the sole exchequer from which the increase is to come : as well as where Church Charities h-ave to be administered; for there, indiscriminate distribution is nothing less than a breach of trust, and an injustice done to the Church-people. It shall suffice to have thus adverted to vvdiat is, in truth, a subject of great practical difficulty, and which calls for the exercise of much judgment. Be it only re- marked in conclusion, that nothing is ever gained by weak concessions, and a timid course of action. What is here re- commended is something quite distinct from that: namely, a manifest tvish to serve and help the disobedient and undutiful of one^s Parish, wherever one may do it without violating any principle; and whenever there is room for all to share a bene- fit ; above all, in matters w^hich are purely secular. — Especially is it desirable to lean to the side of charity, to the utmost verge, when the heavy hand of God has already brought men low, and they come to us to deprecate severity, or to ask a favour. In the hour of sickness, — the day of bereavement, — the season of distress, — the heart prescribes what course we should pursue. How does a father ti'eat a rebellious but af- flicted child? How does GtOD treat us? ^^ Shej)herd my Sheep:" — so runs our commission. Flotjuau'e to. 7rpd/3ard ^lov. MANAGEMENT. 410 A Warning. [chap, 22. To conclude. Only let us beware of showing our charity towards Bissetiters by coming forward as the favourers of Dissent. It is a singular way of promoting Churchmanship in a parish, to make no difference whatever between the obedient and the unruly. Such certainly is not the method of Dissenters among themselves; nor is it a method which the common sort of people are able to understand either. It is mere folly to take the chil- dren of separatists into the Day-school, unless a pledge is given that they shall come to the Sunday-school and to Church like- wise. Systematically to visit, even in time of extreme sickness, where a Methodist teacher is visiting likewise, — is irrational. How shall we pretend to administer the Sacrament of Christ''s Body and Blood, even in a case of extremity, to one who not only has all his life openly rejected the Churches ministrations, but now refuses to promise that if he is raised up from the sick bed whereon he lies, he will reject them no longer ? Common consideration for our own people, not to say common consistency and even common sense, reclaims against proceedings licentious and enigmatical as these. Between persecution on the one hand, and patronage on the other, there is surely a wide chasm, — to be bridged over, not by indiscreet acts of pseudo-liberality ; but by ordinary Christian courtesy, and the unconcealed desire of the ^one Shepherd^ to see ^ one flock' in his Parish likewise*. This may suffice on the subject of Dissent. II. I. The Church of England, in a memorable place, records her strong desire that a certain branch of Ecclesiastical Dis- cipline which prevailed in the Primitive Church, may yet be restored : and doubtless the disappearance of everything of the kind, even in the treatment of scandalous offenders, is a thing to be deeply regretted. Tliat " Godly Discipline,'^ whereby "at the beginning of Lent such persons as stood convicted of notorious sin were put to open Penance, and punished in this world that their souls might be saved in the Day of the Lord ; and that others, admonished l)y their example, might be the more afraid to offend b;^^ — is at present unknown. It deserves notice, how- a Mia iroifxvri, fh iroL/xrii/. — S. John X. centuries ago, are well worthy of atten- i6. tion. — " Doth your Minister keep a note *> Comminat ion Service. — The notices of all per.sons excommunicate, and once one occasionally meets with, indicative every six months doth he denounce them of what was the familiar practice two which have not obtained their absolution, ON PAROCHIAL xl] ' Godly Discipline! 411 ever, that the last ceiituiyj with all its deplorable shortcomings, familiarly retained a singular trace of it. One of Jones of Nay- land''s sermons was ^^ preached at Plnckley, in Kent, March 17, 1777, when two young women [by their own choice] did public penance in the church c/-' This lingered on so late, that aged persons still speak of it as a thing they can just remember. In 1789, a man and a woman, (their names and offence have not been forgotten,) did penance in the Church of the village where I am writing d. Each wore a sheet, and pronounced some words before the Minister. — Two years later, in an adjoining village, (Flitton,) a woman habited in white did penance in Church. (Her name and her offence are also remembered.) She stood before the Minister, (who was in the Desk,) and pronounced something after him. In one hand she held a book ; in the other, a long white wand® surmounted by a bunch of white ribbon. The Church was very full, and every female in Church cried. My humble informant, (who was then sixteen years of age, and whose words I give,) can recall the circumstance completely. — What would be thought of such a scene if it were to take place now ? 2. And yet, it is thought that something might be effected, almost anywhere, with a view to establishing a somewhat loftier standard of morality, — a truer estimate of \A'hat things ought to be held disgraceful in a Christian community; if there were but moderation and gentleness, as well as consistency and firm- ness, in him who made the attempt. 3. The plague-spot in our agricultural districts is, that so many of the younger women become Mothers before they are Wives : and further, that until then. Marriage is seldom thought of. It even seems to be considered no great disgrace that a on some Sunday in service time, that such excommunicate person ? " ( Works, others may be admonished to refrain their v. p. 442.) company?"Bp. Andrewes's^r^/o/es, 1619, <= Tfo?'^-s, vol. v. p. 184. {Minor WorTcs, p. 117.) — Abp. Laud av€p(iidivTo Tvy-y dvotfjLev rod Seovros, — acquainted ^vith Dr. Sumner (Bp. of Ar. Fth. Nic. I. ii. 2. Winchester)'s work on the Ministerial b " Let us not fear to be ]iresumptu- Character of Christ. It has been a OU9, even though we make His Ministry great pleasure to be so confirmed in the pattern of our own. He is unworthy the general idea of the present Chapter, of the name of a Christian who adoj'ts — which has not, however, been by a humbler model." — Dr. Robert Scott any means anticipated by the pious (Master of Balliol)'s Sermon.-^, p. 76. — labours of the last-named Prelate, It was not until after the en.suing pages THE PASTORAL Entering hy the Door. 417 although His perfections are quite unapproachable^ and His pre- cepts altogether transcend our powders of obedience^ yet has He Himself proposed the former for our imitation, (S. Matt. xi. 29.) while the latter are confessedly our surest guides. From His character and teaching we will draw, albeit with a feeble and uncertain hand, the ideal of what we ourselves ought to be; makino- much of the hints afforded bv manv of His divine sayings, as well as by some of His recorded actions. I. And first, there is a remarkable saj'ing of His concerning admission to the sacred Ofiice, which deserves attention. We are accustomed (and rightly) to ascribe the validity of our Orders to the Apostolic origin of the gift transmitted to us. But for our Succession, in an unbroken line, from the very Apostles of Chuist, all our talk of Holy Orders were a dream. But our Lord guides us to another aspect of the question when He says : " He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a rob- ber. But he that entereth in by the door, is the Shepherd of the sheep /am the Door.^^ (S. John x. i, 2, 9.) His words show that however canonically valid our Orders may be, and whatever authority may attach to our teaching, — (for consider S. Matt, xxiii. 2, 3.) — yet, in God^s sight, one necessary condi- tion of Ordination, the essential feature in fact, is wanting, un- less we exhibit in our lives a certain conformity to the Divine model; unless there has been a secret inward Commission de- rived from H'wi, as well as an outward Apostolic vocation. This special note of fitness our Lord here describes as ^'entering iit, hy^^ Himself. We shall see what kind of model is set before us as we proceed. II. Looking then for guidance to the highest source of all, — the oracular lips of our Divine Lord, — we find that he speaks of the Pastoral Office under two similitudes. He calls us ^ Fishers,^ and ^ Shepherds.' This is done not incidentally, but on repeated occasions. That His Apostles should become '^ fishers of men' was His distinct prophecy on their behalf: and when He took leave of them, His charge to the foremost of their body, (and in him, to all,) was ^^ Feed My sheep.'' — These two figures are strikingly brought together in the last chapter of S. John's Gospel. The former seems to have found special favour in the SPIRIT. E e 418 Fishers and ShepJierds. [chap. early ages of the Church : the second imag'e has more success- fully recommended itself to the heart of later Christendom. And no wonder ; for to gather souls into the net of the Gospel^ was ohviously the work of those who were first called to the priest- hood : to minister to as many as were so brought in, was clearly a subsequent undertaking. But at no period of the Churches history may either act be dispensed with : neither the act of him who winneth souls, nor of him who keepeth the souls which by GoD^s grace have been already won. 1. We venture then to assume that to 2ui)i soiih is the first great object of Ministerial solicitude. The image under which this duty is set forth in Holy Scripture, (that, namely, of a fisherman,) is deeply suggestive : for it seems to imply occasional failures ; watching, and weariness, and disappointment. (S. John xxi. 3.) There will be repeated trials, and therefore need of great perseverance : labour as well by night as by da^^, (S. Luke v. 5,) and therefore need of great endurance. It seems to be taught also that only when the net has been let down as God directs^ the toil will be crowned with entire success. Then a promise is held out that the draught of fishes will be great indeed. (S. John xxi. 6.) Even so, however, it is not Man who achieves the triumph. In the words of the Disciple whom Jesus loved, — ^It is the Lord!' (ver. 7.) 2. To expand the hints thus obtained, would be wearisome; and I will not attempt it. He who pursues the fisherman^s calling, will tell us that he is sometimes content to angle for a single prize : and his spiritual counteq:)art will explain, that besides letting do^vn his nets in Church and on Sunday for a draught, he pursues his more precious prey into solitary places, — resorting to every device which ingenuity can suggest, in order to win a single soul to the obedience of Christ. 3. But to tend (-noiixaiveiv) " the people of God^s jpasture,^' even as a Shepherd his sheep, — this, after all, is the sum of Ministerial duty. The whole tenor of Scriptural teaching ; the prevailing image, (see e.g. Ezek. xxxiv.) under which "the chief Shepherd''^ (i S. Pet. v. 4) has seen fit, from first (Gen. iv. 2.) to last (Rev. vii. 17.) to exhibit himself to the Church, — ■ all tends to prove this. Indeed, so freely is it admitted, — the analogy, I mean, between Ministerial work and the Shepherd^s THE PASTORAL Xil] The ShephercTs Office. 419 Office,, — that the phraseology proper to the one has been deemed, by common consent^ strictly applicable to the other also. We speak of ^' the Pastoral Office/^ and mean thereby nothing else but the Ministerial Calling : .while, for thousands of years, it has seemed no metaphor at all to speak of people generally by the name of ''sheep/ (2 Sam. xxiv. 17. S. John xxi. 16, &c.) Con- sider S. Paul's farewell Charge to the Epl esian 'Elders:' — "Take heed unto yourselves, and to all the fock over the which the Holy Ghost hath made you overseers, to feed the Church of God, which He hath purchased with His own blood/'' (Acts XX. 28.) 4. This then, though it is put in the second place, we venture to consider the chief thing which he who is entrusted with a cure of souls, has to do. I repeat, that the great object which a parish Priest should set before himself, is the fulfilment of his Divine Master's injunction, to ' feed His sheep,' Rather, the notion which he should form to himself of his calling, is, that he is a Shepherd. Let this great truth, (for a truth it is,) be fully realized, and I am persuaded that no man will be found to err very materially in the discharge of his sacred function. He will " be ready, with all faithful diligence, to banish and drive away all erroneous and strange doctrines contrary to God's Word," because the health of the flock will depend upon it. ''The good Shepherd giveth His life for the Sheep." (S. John X. II.) What else are heretical teachers but "grievous wolves, not sparing the flock?" (Acts xx. 29.) — "Public and private monitions and exhortations, as well to the sick as to the whole," will follow as a matter of course. How again, unless he be " diligent in Prayers," can he expect that a blessing will attend his work ? How, except b}^ the " reading of the Holy Scriptures, and in such studies as help to the knowledge of the same," can he pretend to supply the flock with wholesome and sufficient food? 5. But, (what is more to the purpose,) this master-thought, so to call it, Vv'ill be found not only to furnish a clue to what should be the character and extent of a man's ministrations, but also to supply a solution to most of the difficulties which are likely to present themselves in the practical management of a Parish. What is meant shall be unfolded somewhat in detail; SPIRIT. E e 2 420 Teaching to he derived [chap. and it shall be shown, first, that we are thus furnished with a guide. (a.) The question is settled at once, for example, whether there should be an Infant School : for Christ Himself says that His lamds must he /eel. Catechetical instruction, and whatever belongs to the careful training of the young, must be provided as a matter of course. A full measure of public teaching, including a large amount of the elementary exposition of Holy Scripture ; t/ns also v\all inevitably recommend itself. Tamely to acquiesce in the attempt of a parishioner at any age to break away from the restraints of Religion and the Churches rules, will be quite impossible. It will be felt that even absence does not sever the sacred bond betw^een a Shepherd of souls, and those whom God has committed to his care. His love and vigilance will pursue them wherever they move. Will not the Pastoral image also supply the answer to a ques- tion which we sometimes hear very variously answered; namely. How many souls may one man pretend to take under his spiritual charge ? A Shepherd of sheep, we are told, " calleth his own by name/^ knows them, and is known by them in turn. Will it be pretended then that a Shepherd of souls can undertake the Pastoral care of thousands ? Amid so many, how can he venture to say which are the broken, and which are the sick ? How knows he but what one has been driven away, and another lost ? (Ezek. xxxiv. i6.) What again, with this image in view, shall be our verdict on the subject of absenteeism ? A flock without a Shepherd ! That were indeed a dreary spectacle. (S, Matth. ix. ofi^ Nay, how can a flock be ^ shepherded^ if the Pastor be away? There are seasons, in England, when a Shepherd must pass the whole night with his sheep. In Palestine it is found to have been even a customary thing. (S.Luke ii. 8.) "Thus I was,^^ (said Jacob to the man whose flocks he had fed for twenty years,) — "In the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.^^ (Gen. xxxi. 40.) Is not this enough to suggest that " the pestilence that walketh in darkness '^ challenges our vigilance no less than " the arrow that flieth by day '' ? And while on this head, I cannot forbear to advert to the guidance and help which this image affords on the subject of THE PASTORAL 1 XII.] from the Pastoral image, 421 individual enterprise and zeal. Lest we should miss the irn- plied teaching" of His discourse in this respect^ "the Good Shepherd^^ has embodied this part of the Pastoral Office in a distinct parable. " What man of you^ having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it ? And when he hath found it, he layeth it on his shoulders, rejoicing.'''' (S. Luke xv, 4, 5.) It must be superfluous to en- large on the image of love and anxiety, of zeal aiid perseve- rance, of kindness and joy, which He who came "to seek and to save that which was lost,^'' (S. Luke xix. 10.) thus sets before us, — no doubt for our imitation; or to follow it out into its application to actual cases of ministerial experience. And then, besides what should be done for the erring and the lost, how plain are our duties towards the faithful of the flock ! The Good Shepherd "calleth His own sheep hi/ 7iame, and leacletJi them out. And when He putteth forth His own sheep. Re goeth before them, and the sheep follow Him ; for they know His voice." (S. John x. 3, 4.) Is not every word of this parable, a homily? Of the same Good Shepherd, David declares: — " He maketh me to lie down in green pastures. He leadeth me beside the still waters.'''' (Ps. xxiii. 2.) And of what kind should the Pastoral teaching be, which shall deserve to be deemed the counterpart of this ? Must not the footsteps of the flock be guided day by day to the green places of the Gospel ; the lips, persuaded to drink of the waters of Life freely? A faithful man will consider how his pattern remains not ever stationary ; but guides his sheep, (like Moses when he led the flock of Jethro to the back of the desert,) wherever the pas- ture is most attractive. And this too will set him on his guard against a dry system of teaching, — a plodding on for ever in a barren round of formalism, — without freshness or reality, almost without life I hesitate not to say that the lest of teaching for a Clergyman is to be derived from a sojourn of a single spring among the shepherds of the Berkshire Downs. The present writer calls to mind how the tears rolled over the rough cheeks of such a one, (Thomas Welsh of West Ilsley,) — and all for what? Because he had lost a lamb. — Was it his!' Of course not. — Would he have to pay for it ? No, certainly. — SPIRIT. 422 The Pastoral Image [chap. Would the loss of the creature get him iuto trouble? No. — Might he have prevented the catastrophe ? Impossible. — It was hard to see then what it exactly was which made that great rough man weep. But weep he did : and it was not at all hard to see who was the better Shepherd of the two ; — the man who was preparing to start for the cold dark downs, or the man who was longing to get home to his bright fireside : the man who wanted to be with his lambs, or the man who was impatient for his meal : the man who served Mr. Caudwell^ or the man who served — God. (b.) Apply, secondly, the Pastoral image to any of those pheno- mena which, however familiar they may be, nevei-theless perplex a parish Priest; and take notice how clear a light it throws upon the question. Such a test will perhaps best show its value and importance. To instance the case of Dissenters. How ought they to be dealt with ? — is one of the commonest of ques- tions : and it is certainly one of the most difficult, in the details of its practical solution. But yet, as already hinted, one broad ray of light will be found to irradiate the problem, if it be but approached with that injunction of the chief Shepherd, — '^Feed My sheep," — kept prominently in view. For, the relation which is established is almost an answer in itself. All within the limits of the Parish, all alike, are " the sheep of God^s Hand." How then may any be neglected, whether because they are Dissenters, or on any other plea? There are, again, in most parishes, a few turbulent, disaffected, young persons ; irreligious, and to all appearance, irreclaimable. They stay away from Church. From the restraints of Sunday teaching they emancipated themselves at a very early age. Our occasional overtures they reject with derision. What, I ask, is to be done with these ? Shall the first become felons, and the second do the work of evil spirits, without many an effort made to bring back those erring footsteps to the fold ? Our Lord^s own words decide the question. 6. Further, the Pastoral image will also tend, (and this I hold to be a point of prime importance,) to impress a man with a right notion of the general relation in which he stands to his flock ; and therefore of what should be his general method ; his prevailing line of conduct. He is a servant for Christ's sake. THE PASTORAL XII.] a heljy and guide. 423 Christ is the chief Shepherd: we are inferior Shepherds : and the sheep are His, — not ozirs. (^^ Feed" — not ^oiir,\>\\t — "Ify sheep/' He says.) a This then settles the question against what seems to be the Romish view of the Priestly Office, All domineering over the consciences of men : spiritual tyranny of whatever kind : all lording it over God^s heritage : the withholding from them the green pastures and the still waters of the Gospel, on the plea of Discipline and Reserve : — such things, and the like of them, must all be hateful in GoD^s sight. Every approximation to such conduct moreover must fall under the like condemnation. — Moreover, this distinction, (namely, that the sheep belong to Cbrist,) reminds us of our responsibility to the Chief Shepherd: while there is encouragement in the thought that since they are Hisj the undivided labour does not devolve on ourselves, but is shared by One who will *^^ prevent us with His most gracious favour, and further us with His continual help.'' 7. And thus, how many misguided efforts will this master thought, as we have ventured to call it, preclude; how many wrong moves will it render impossible ! Men are sometimes observed to assert Discipline, or their notions of Discipline rather, in parishes wdiolly unprepared to bear it ; or they enforce some injudicious piece of ritualism ; or they adopt Romish practices ; and straightway the flock becomes scattered ! 8. And then, there are those who, seeming to forget that God is a God of Order, and not of confusion, are known to give the right hand of fellowship to Dissenters, and to identify themselves mth them ! — The successor of a well-known Bedfordshire In- cumbent, of views miscalled ^ Evangelical,' states, that although the owner of the soil will have none but Church-peoiDle for his tenants, the late Rector had promoted the cause of Dissent so effectually, (by inviting Dissenting teachers to deliver Addresses in the Schoolroom, and by similar practices,) that on first coming to the Parish, he found himself in the position of a Shepherd with only a nominal flock. — This, however, may be regarded as an exceptional case. I msh that so much could be said of those many parishes where a general laxity has been a "I never venture to say 'my' or to the supreme Pastor of the flock, 'yowr flock:' hni ' the JlocJc of Christ ;' for whose appearance we look. May which tends, I think, the more awfully He meet us in mercy ! " — Bp. Jolly to to impress us with love and reverence a friend, July i, 1836. SPIRIT. 424 ''Feed My Sheep" [chap. suffered to prevail^ until the very idea of the Church, as a distinct and or<^anizcd bod}-, — g-overned by its own laws; i/i the World, but (like its Divine Author) not of it, — has become forgotten. It may not be overlooked that the very idea of Pastoral super- intendence involves notions of Order and Discipline ; of vigilant guardianship and wise guidance. He is only half a Shepherd who, "when he putteth forth his own sheep,^^ is not seen to "go before them,^'' while "the sheep follow him/' (S. John x. 4.) The Pastoral staff is the ensign of the highest authoriti/. 9. Lastly, how fatal to the claims of the Dissenting teacher this image must prove, is obvious. Where the flock of Christ are already faithfully tended, wdiat excuse has he for his unlaw- ful ministrations ? Surely he comes to scatter, not to feed the flock ! Who sees not that when the Apostle bids us mark "them that cause divisions,'"* and "avoid them,'' he is pointing his finger at him ? 10. But perhaps the chief practical inference from our Lord's Charge to Simon Peter, is, that He supplies us here with a test of our Love and Devotion to His service. " Lovest thou Me ?'^ Then — " Feed My sheep." He prescribes no other course. He will have nothing else of us. He hints at no other thing. This is to be the test. How prone are we to substitute some taste of our own in the place of a Shepherd's service ! Controversy, — Politics, — secular Learning, — the platform, — the pageant,— An- tiquarian lore, — Physical Science, — Architecture, — Painting, — Music, — excessive Kitualism : — by no ingenuity can these things be tortured into a shepherding of souls. They may prove zeal for God's service, or indicate aptitude for Divine things; they may spring out of Love. But they are not the test of Love which Christ Himself proposes. " Lovest thou Me ?" Then, — " Feed My lambs," — " My sheep." He requires this, and no other thing of us. III. I have hitherto sought to establish, in outline, the nature of the Ministerial Office ; and have endeavoured to elicit this from the Divine hint that the relation is essentially Pastoral in its character. Let us now advance a step. We have to contem- plate our Divine model, and to consider what manner of Man He was. I. In a certain famous place, He describes Himself in express THE PASTORAL XII.] Humility. — UnwoiUliness. 425 words^ as ^'^meek and lowly in heart/^ (S. Matth. xi. 29.) — When the Twelve disj^uted which of themselves seemed to have the pre-eminence^ — " He that is greatest among yon/'' (said their Divine Master^) " let him be as the yonnger ; and he that is chief, as he that doth serve. For .... I am among you as he that serveth.'"' (S. Luke xxxii. 25, 26, 27.) "The Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.'''' (S. Matth. xx. 28.) And so, " after He had washed their feet,''^ — " I have given you an example,''^ (He said,) "that ye should do as I have done to you.''"' (S. John xiii. 12, 15.) This was He who, in the Apocalypse, declared of Himself, — "Behold, I stand at the door and knock.-* (Rev. iii. 20.) — How shall superciliousness, or pride, or exclu- siveness, — the love of pomp, and parade, and worldly splendour, and the like, — consist with the imitation of such a model as this ? 2. Again. — " Ye are not of the world,'''' " even as I am not of the world.^'' (S. John xv. 19 and xvii. 14.) — To be in it, but not of it : to cultivate higher aims, and to set one''s heart upon a reward essentially different from any which the w^orld has to offer : to refuse to conform oneself to its example, or to be ruled by its maxims : such is the teaching of the Spirit, especially to every Minister of Christ. Was there ever an age when the Clergy more needed a caution against secularity than the pre- sent ? We are tempted not only to assimilate ourselves to the manners, but also to adopt the studies of the world ; and this is to betray our Master^s cause, as well as to forfeit some of our own most precious privileges. 3. While on this head, we may well recall the Charge with which our Savioub, sent forth the Twelve; especially that command of His that they should make no pecuniary provision for their journey. (S. Matth. x. 9.) — That He would have His Church at this day re-established in that, its first status, no one will be found to maintain : but wJio shall dare to doubt that the same disregard of money which He once recommended, He still enjoins on all whom He sends forth to spread the Gospel of His Kingdom ? The expressions by which men have learned to designate a cure of souls, ('Preferment^ — 'Benefice^ — ' a Living,"*) lead to the suspicion that the spirit of our Loed^s command has SPIRIT. 426 A poor estate. — Self-denial [chap. been lost sight of; and that we are but too familiar with the temporal aspect of our sacred Calling". — Inevitable in some degree^ and to a certain extent excusable when the altered aspect of society and the actual relations of the Church to the State are considered, this should yet be a subject of concern to us all ; of grave anxiety rather, if we detect in ourselves solicitude for riches, station, honours; or are conscious of the least touch of jealousy at witnessing the advancement of other men to eccle- siastical rank or office. May not the very conversation about such things easily become a snare ? 4. It is well to consider what indifference to most of the objects which men crave after as their chief good, is evinced by certain of our Lord^s acts and sayings. His rejection of worldly honours, occurs to the memory at once. (S. John vi. 15.) But think of the many occasions when He spurned the very neces- saries of life. Thus, when His disciples " had forgotten to take bread, neither had they with them more than one loaf,^^ (S. Mark viii. 14.) we do not find Him rebuking them for the omission. He rebuked them only for supposing that His words coujd have reference to such a miserable subject. His charge to them was to carry neither scrip, nor bread, (vi. 8.) His common auditory He warned against labouring for perishable food. (S. John vi. 27.) How hardly He Himself fared, sufficiently appears from the fact that His bodily necessities were ministered to by a few pious women who waited upon Him : that He hungered, and found not: (S. Matth. xxi. 18, 19.) thirsted, and was not given to drink. (S. John iv. 7.) He declared that " the foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head.'' (S. Matth. viii. 20.) Shall we simply put these things from us, as sublimities with which we have nothing to do ? At our peril, as it seems, shall we so act. Are not these records rather like some of His own precepts, in the strictness of their naked letter, impracticable; (S. Luke xiv. 26, 27. S. Matth. xxiii. 8, 9, 10.) yet, in their spirit and intention, intended to be the very guide of our life ? Surely they are a perpetual rebuke to luxury and extravagance; to selfish indulgence, and sloth, and sensual pleasure : to excess of whatever kind. 5. " I have meat to eat that ye know not of,'' said our Lord THE PASTORAL XII.] Spiritual meat. 427 on one memorable occasion^ in reply to the entreaty of His Disciples that He would partake of the food which they had been into the city of Samaria to buy. " My meat is to do the will of Him that sent Me, and to finish His work/'' (S. John iv. 32, 34.) They were the words of One who sitting* faint and weary by Samaria^s well, beheld the spiritual fields " white already to harvest/^ The firstfruits had just been gathered in ; the harvest was soon to follow : and the spiritual joy which filled the Redeemer's human soul on the occasion proved His abundant meat and drink. It is impossible to miss the teaching of such a declaration ; almost a waste of words to apply it. How does it set before us the image of One whose spiritual longings are stronger than His bodily necessities; and who finds in the satisfaction of those, a delight which enables Him to disregard the importunity of these ! So, when our Lord, on a certain occasion, had departed by ship into a desert place apart, (in order to partake of food and enjoy rest, as appears from S. Mark vi. 31,) and the people followed Him on foot out of the cities, — He, on disem- barking from the vessel, instead of testifying displeasure at the sight of " a great multitude '\ '' was moved with compassion toward them, and healed their sick.'' (S. Matth. xiv. 13, 14.) To do the will of Him that sent him, and to finish His work, — should, in like manner, be the sustentation as well as the joy of every one who bears a commission in Christ's service. 6. And he who reads the Gospel with attention will note with wonder the indications it sometimes contains of the extent of our Lord's ministerial labours,— so far exceeding the ordinary measure of a man. Thus, on a certain occasion, — the crowd without being so eager for His presence as to prevent Him from taking necessary food with His Disciples, — His family came forth to rescue Him from labours which exceeded His supposed powers. They even thought Him beside Himself, and went out (S. Mark says) ' to lay hold on Him.' On the same occasion, faint and weary as He must have been, our Lord healed the Demoniac blind and dumb; and held the wondrous discourse with the Scribes and Pharisees, (who had come down from Jerusalem for the express purpose of entangling Him in His. SPIRIT. 428 The labours of a Day. [chap. talk^) — wherein He refuted their blasphemous accusation that it was by Beelzebub that He cast out devils. His Mother and His " brethren'"' in the meantime were unable to speak with. Him, from the pressure of the crowd. But a Pharisee found means to persuade Him to come and eat bread at his house, — in what spirit, appears from His cavils at our Lord's neglect of the customary ablutions. What should have been a season of refreshment, was thus converted into an occasion of grief and weariness ; for the discourse contained in S. Luke xi. 39 to 54, followed. Leaving His inhospitable entertainer, our Saviour renewed His address to the multitudes, — as recorded in S. Luke xii. He appears to have moved wdth them in the direction of the shore of the lake. Here, He was compelled to enter a boat, so vast was His auditory ; and from that boat He delivered the cluster of Parables found in S. Matth. xiii. Having dismissed the multitude, and returned to the house, our Saviour expounded to the disciples privately what he had delivered darkly in public. But the crowd was so great, and doubtless so importunate, that it became necessary at last to cross the lake. Well may the Son of Man have fallen asleep for very w^eariness ! The storm, and the stilling thereof, follow^ed ; and this again was followed by the miraculous cure of the demoniacs in the country of the Gadarenes : w^hereupon our Lord retraced His way to Caper- naum Shall not such a history of the events of a single day in the Ministry of our Divine Example stimulate us to greater strenuousness ; and remind us that the standard which we commonly propose to ourselves is indeed miserably low ? 7. Now, our Saviour's treatment of the woman of Samaria, (above alluded to,) in one important respect resembled His dealings with Nicodemus and with the man born blind. A long discourse was held, in each instance, with an individual. This circumstance grows into grandeur and importance when it is considered how brief the Gospel narrative is, on the one hand; how vast the work which the Redeemer came to do, on the other. Add, the narrow limits of our Lord's Ministry ; and we shall be filled with astonishment at the spectacle of the Good Shepherd thus going in pursuit of one sheep, until He find it Wliat so obvious as the encouragement thus given to endeavours made in private with individuals? It may seem a waste of THE pastoral XII.] Pleading ivitli individuals ! 429 time and of labour thus to spend oneself. Expositions of Scripture may be thought to deserve that they should be listened to by many ; exhortations^ that they should be addressed to the whole assembly of the faithful. But our Loed's example is unmistakable. With the World before Him to redeem^ He could bestow a whole day on two disciples (S. John i. 40) ; a night on Zacchaeus ; the evenings of a week on a family at Bethany. Nicodemus may enjoy an evening with Him alone; and the woman of Samaria may be blessed with His private converse as long as she will. 8. This last case, (like that of Mary Magdalene,,) while it proves that those whom the world is apt to look upon as hopeless characters, are yet by no means beyond hope, affords also a direct sanction to those endeavours which have for their object "to seek and to save that which was lost.^^ (S. Luke xix. 10.) More shall not be said on this difficult subject; but it would argue blindness to pass the subject by, without a word. Quite certain is it that our Lord teaches us to regard such fallen ones as by no means beyond the reach of His grace, or incapable of repentance unto life. It may further be suggested that He w^ho sat weary and athirst beside Samaria^s well, has left us a pattern, in the discourse which He then delivered, of what should be the method and the manner of His servants, on such occasions, for evermore. 9. Nor can we dismiss the train of thought thus opened up without further remarking that w^e have evidence that our Saviour^s manner, (as might well be expected !) is found to have been full of attractive sweetness. It was after His invi- tation, " Come unto Me, all ye that labour and are heavy laden, and I will give you rest,'''' (S. Matth. xi. 28.) — that "behold, a woman in the city, which was a sinner '' followed Him into the Pharisee^s house; "washed His feet with her tears, and wiped them with the hairs of her head.^^ (S. Luke vii. 3*5-38.) — On His ravishing address, the people " hung^'' delighted^. — The rude soldiery who had been sent to apprehend Him, testified thai "never man spake like"*^ Him. (S. John vii. 46.) So truly had David prophesied long before, — " Full of grace are Thy lips ! '* (Ps. xlv. 2.) Is it not to be feared that many a timid * S. Luke xix. 48 : i^eKpe/xuTo. Also S. Mark xii. 37. SPIRIT. 430 O^ir Lord's example [cHAr. parishioner has been deterred from addressing his clergyman by unfortunate harshness of manner^ or by unbecoming levity ; by ill-timed severity, or by repulsiveness of bearing, on the part of GoD^s Servant ? Our Divine Example, on the contrary, habitually submitted Himself to intercourse, not only with the humblest, but also with the meanest and most degraded, — (the very refuse of society, as men speak,) — publicans and sinners. Towards the grossest offenders, how unspeakably considerate and merciful was He! (S, John viii. 2-1 1.) From all such aspects of His blessed example, shall we not seek to derive instruction and guidance? Let the perfection of His human nature be con- sidered, to which the very proximity of impurity and sin must have been anguish, and we shall find it impossible to " consider Him who endured such contradiction of sinners,^^ (Heb. xii. 3^) without admiration and wonder, not unmingled with awe un- speakable. 10. It was expressly declared by Himself to be a note that Messiah had come in the flesh, that " the poor had the Gospel preached to them.^'' (S. Matth. xi. 5.) Accordingly, He Himself preached the Gospel to tJiejioor. (S. Luke vi. 20.) No man may think he has trodden in the footsteps of his Lord, who has not sought to deliver the Gospel message to Christ's little ones, in simplicity and in love. And certainly the simplicity of His teaching is altogether extraordinary, — especially when its unfathomable depth is considered. Easy enough is it to speak to the understandings of the simple, if one may but be ex- ceedingly shallow : but our Lord so shaped His Discourses, — with such wondrous art fashioned the language which has ever since exercised the profoundest understandings of mankind, — that "the common ])eopW are expressly recorded to have "heard Him gladly.'' (S. Mark xii. t,"] ) 11. He reminds us further of the duty of recognising what is good in each individual ; and of submitting to the infirmity of each one's nature. Nicodemus in his timidity, — Simon, in his rashness : Thomas, in his despondency, — Philip, in his slowness of spiritual apjU'ehension : Nathanael, in his modest reserve, — Zacchseus, in his curiosity : Martha, in her carefulness, — no less than Mary in her devotion : — His Divine Love could make THE PASTORAL XII.] in recog7iising Goodness. 431 allowances for each, and receive all. He took all at their best, — not over-curiously inquiring*. And so, Nicodemus waxed bold, (S. John xix. 39, 40.), and Simon humble (i S. Pet. v. 5.) ; Thomas and Nathanael become confessors (S. John xx. 28 : i. 49.) ; while Zacchseus grew into a man worthy of being him- self inspected. (S. Luke xix. 8.) Our Divine Example ever accommodated Himself to the slender attainments of those who came in His way. The Nobleman apj^roached with a faith very unlike the Centurion^s (S. John iv. 47-9.) : the Scribe was "not far from,-''' yet certainly he was still outside of, the Kingdom of God. (S. Mark xii. 34.) The woman with the bloody issue hardly knew wdiat she did when she touched the hem of his garment : the dying malefactor turned to Him with only the beginnings of a new faith, springing out of the corrupt stock of a life of outrage and violence, and dared to anticipate nothing better for himself than that he might be " remembered "''' at a far distant day, when Messiah should return to take His King- dom. (S. Luke xxiii. 42.) In no instance did our Divine Lord break the bruised reed, or quench the smoking flax. (Is. xlii. 3.) Consider what w^as implied by the request of S. James and S. John ; (S. Mark x. 37.) and again by that of Simon Peter (S. Matth. xix. 27, 28.) ; and yet, take notice of the sorrowful sweetness with which the former suit w^as entertained rather than rejected, — the words of comfort and encouragement, rather than of reproof, with which the latter inquiry was met. From such instances, it is thought that we may derive valuable guidance. The leasi inclination to serve God, — to confess Christ, — is something to be hailed with thankfulness ; encouraged, protected, cherished, rejoiced over. Our Saviour is observed on some occasions to have mercifully fanned the sparks of it when there was no likelihood, or scarcely any likelihood, (Acts iii. 13.) that a flame w^ould follow. (S. John xix. 11.) And then, how successful was He in discovering Goodness in men and in women ! Simon and Andrew, — the sons of Zebedee, — Philip and Nathanael, — all these did not become Saints because they were made Apostles. On the contrary. Their Lord and ours called them to be Apostles, because they were Saints ! What I rather am bent on calling attention to, however, is the singular aptitude which our Blessed Lord exhibited, doubtless SPIRIT. 432 Consideration for the weak. [chap. for our imitation, in discovering good tvherever it existed ; as well as the many quarters in wjiich He found it. In fact, the holy light of human goodness irradiates every page of the Gospel, until we half forget that we are reading of a period when the iniquity of the Hebrew race was now full. Zacharias and Eliza- beth,— Mary and Joseph, — Simeon and Anna, — eleven of the Apostles, — Nicodemus and he of Arimathsea, — the Centurion of Capernaum and the Syrophoenician woman, — Martha, and Mar}^, and Lazarus, — the pious women who ministered to His temporal wants, — the munificent widow and Zacchseus : — what Saints were all these ! And then, those many who were rescued as brands from the burning, — Magdalene, and the malefactor^ and the rest : — -who feels not that in our Saviour's presence there must also have been a power of eliciting goodness, — a strong attraction as well as a quickening efficacy, — which con- trasts strangely with that gloomy religionism which nowhere can find anything but hideous deformity, and everywhere suspects the existence of hypocrisy and vileness ? 12. Very striking, again, is that statement that "He spake the word unto them — as they were able to hear it/' (S. Mark iv. ^'^.) " I have yet many things to say unto you,^^ (was His declaration to His Apostles shortly before He suffered,) " but ?/e cannot hear them now." (S. John xvi. 12.) — Very different was His method when discoursing to the multitude, from that which He adopted while addressing the inner circle of His Disciples. — I gather from all this, not that any sanction is given to the doctrine of Reserve, (in the objectionable sense of that term :) but rather that the Ambassador for Christ is ever to adapt himself to his auditory. He is not to cast his " pearls before swine ;" (S. Matth. vii. 6.) nor to " put new wine into old bottles;'^ (ix. 17.) but to give to each as he is " able to receive'' it. (xix. 12.) " Comfortable words " are in store for those sinners " who truly turn to Him :'* (xi. 28-30.) stern reproaches, for the hardened and impenitent, (xxiii. 13-33.) To the matured Saint, His voice was "as the sound of many waters :" (Rev. i. 15.) to the little child. He so spake that the other was persuaded the voice 7mist be aged Eli's, (i Sam. iii. 4-10.) 13. And that incidental declaration of His, descriptive of the method of " a Scribe which is instructed into the Kingdom of THE PASTORAL XII.] Chrisfs metJiod of teaching. 433 Heaven/^ — namely, that he is one who ^M^riugeth forth out of his treasure things new and old/^ (S. Matth. xiii. 52.) — reads us a lesson. Is it not a significant hint that no manner of Learning may he overlooked by the Christian teacher? The profane wisdom of the old World may not be disregarded by him; still less may he neglect anj^ part of that Treasury of sacred Truth which was the property of God^s ancient people. — In like manner, in recommending the Doctrines of the Gospel to the flock of Christ, he will show that he is not unmindful of the progress of the World^s knowledge ; or unacquainted with the results, (such as they are, — and, in their relation to Divinity, they are wondrous paltry,) of modern discovery. 14. From a careful examination of some actual specimens of our LoRD^s recorded teaching, its progressive character becomes strikingly apparent. I do not only mean that He led men on, at different times, to higher and yet higher views of Truth ; but that His discourses generally bear marks of the same inherent method,— beginning with the obvious and easy, and going on to the obscure and difficult. He rises gradually from what is under- stood and admitted, to what is above reason. The sayings in S.John V. (ver. 17-47) are of this nature: but the most remarkable instance which suggests itself is His discourse in the Synagogue of Capernaum, contained in ch. vi. of the same Gospel, — ver. 26-71 Even when our Lord did not go on to declare His higher meaning, that loftier intention is found by the common consent of the Church to exist, — as in certain of His Parables, which may have seemed when they w^ere first spoken to serve only an ordinary ethical purpose. 15. The extent to which our Divine Example availed Himself of the phenomena of Nature in His discourses ; how habitually He referred to His works ^ in order to illustrate His words ; has been often pointed out. His Parables are familiar examples of this. The blowing of the wind, the lilies of the field, the ravens, the «igns of Spring, the aspect of the heavens, the germination of seeds, — (but it would be endless to enumerate,) — all the natural world supplied Him with materials for His ordinary teaching. The incidents which were passing around Him, (S. John iv. 0^^ : vii. 37-9.) — the events of the day, (S. Luke xiii. 2-5.)— the sights with which His hearers were familiar, (S. John iv. to, 13, SPIRIT. ii f 434 Our Lord's^ a finished work. [chap. 14. S. Mattb. iv. 19 : xxiii. 27.) — all are employed in turn. He availed Plimself of local circumstances more frequently perhaps than is ordinarily suspected, in order to give point to what He publicly delivered. — How must it have imparted meaniug" to the Discourse contained in S. John xv, that it was delivered by our Lord near_, perhaps beneath, the great golden Vine which adorned the Temple ! Are we all as mindful of His example in this respect as we ought to be ? What is certain, a judicious use of natural imagery is of prime value, and an un- speakable help in the illustration of Sacred Truth. — A forest tree undermined by the secret influence of a brook, which has caused that the stones against which its roots propped themselves, should one by one become dislodged; and that the very earth which held those stones tog^ether, should at last be quite wasted away : such a tree, blown down at last by one strong gust of wind, — is something more than an illustration of how the downfall of many a human soul is brought to pass. The analogy becomes an argument, — as convincing, as the sight on which it is based is familiar. 16. Lastly, — calling to mind the language in which our Saviour alluded to His oa^ti Ministry, we cannot fail to be struck with the many references He makes to its completeness. To " finish '* the work which the Father had given Him to do, was the desire of His soul (S. John iv. 34.) ; and ere His human life was ended. He was able to declare that He had finished it. (xvii. 4.) " It is finished /•* (xix. 30,) was in fact His expiring cry. Now, this attribute of completeness which He claimed for the whole of His work, belonged doubtless to every part of it. A more precious pattern we can hardly set before ourselves : so ready as we are to begin, so liable to discontinue ; so prone to undertake, so apt to fulfil imperfectly. What ministerial life has not proved a succession of such incomplete endeavours ? And is it not to be feared that when we are called upon to give an account of our stewardship, we shall have to acknowledge an unfinished work ? God help us ! And yet, we are not to overlook the fact that our Lord's Ministry was by no means without (ViscourageynentSy as men speak. Mighty multitudes followed Him at first, (S. Matth. iv. 25.), but the falling away of many of His Disciples, their walking no more THE pastoral XII.] His use of Prayer. 435 with Him, is expressly declared to date from our Lord\s Dis- course in the Synagogue of Capernaum. There is hardly a more mournful passage in the Gospel than that in which the beloved Disciple reviews the slender (apparent) result of our Saviour^s Ministry, and contrasts it with the mighty evidences whereby it had been confirmed and established. (S. John xii. 37-43.) Thus much for the manner of our Loiid^s teaching. — His personal human characteristics were all perfections ; as His for- givingness of injuries, His compassion, His love. His bearing with treachery, malice, persecution, desertion, neglect, ingratitude, denial, and betrayal. Shall all be lost upon us ? Can we learn no lesson here ? We certainly do learn no lesson if vv^e go through life resenting slights , and retaliating injuries ; and magnifying the bad requital which our best endeavours have met with ; and secretly cherishing ambitious hopes or selfish desires What was our Lord's tenderness towards little children, the course of the Evangelical narrative sufficiently shows. " He took them up in His arms, put His hands upon them, and blessed them.'' (S. Mark x. 16.) — In that He "went about doing good," (Acts X. 38.) He was a pattern to all alike. It will be more to our present purpose that we should continue to fix our attention on those graces which seem more peculiarly characteristic of the Pastoral calling. 17. And beyond all things, our Saviour's condescension to the use of Prayer, strikes us with wonder, and comes before us as a reproach. It is related of Him, that " when He had sent the multitudes away. He went up into a mountain apart to pray." (S. Matth. xiv. 23.) On a certain occasion, " rising up a great while before day. He went out, and departed into a solitary place, and there prayed." (S. Mark i. '^^.) On another, " He went out into a mountain to pray, and continued all nir/Jit in pra2/er to God." (S. Luke vi. 12.) Such prolonged acts of devo- tion are above and beyond us. ^' We cannot attain unto " His measure. Yet may we not put our Lord's example aside, as something which concerns us not. The act of Prayer last alluded to especially invites our notice as having preceded a great minis- terial act, namely, the call of the Twelve. But all our Saviour's communings with His Father in Heaven were pattern acts, and should be ever reverently kept in mind. The practical inference SPIRIT. F f 2 436 Estimation of Scripture. [chap, which we gather from this part of His Divine example is our own absoUite need of Prayer, — without which, it is feared that the most active and zealous ministrations may prove a failure ; and further, that our petitions should be frequent, and earnest, and submissive ; and that Prayer should precede all our under- takings ; and that it should be solitary ; and above all that the especial season for it is the early morning ». Lastly, if Prayer so easily prove a weariness to us, should we not bethink ourselves of our Divine Head^s example, and pray that He would give us the very gift of Prayer ? 18. And then, if he who has the oversight of the flock would know in what esteem he ought to hold the Bible, let him learn this also at the lips of his Lord. On every occasion, we behold Him referring to the O. T. Canon, as to a work of irrefragable authority, — something which " cannot be broken/^ (S. John X. 55.) With three sentences from the book of Deuteronomy, He beat back the Tempter : proving it thereby to be the " sharp two-edged sword^^ which proceedeth out of His mouth : (Rev. i* 16.) "the sword of the Spirit, which is the Word of God.'' (Ephes. vi. 17.) From Isaiah, He preached "the acceptable year of the Lord."' (S. Luke iv. 17-19.) Li the Psalms, He found countless testimonies to His Ministry. Genesis and Exodus, He quoted " for doctrine, for reproof, for correction, for instruc- tion in righteousness."''' (2 Tim. iii. 16.) Moses, the Prophets, the Psalms, — He cited emphatically and repeatedly as witnessing to Himself. (See above, p. ^'^y note ^.) From the historical books. He illustrated His discourses. He appealed to the cix*^ Psalm, even in addressing His Father in Heaven (S. John xvii. 12.) : with texts from the xxii'^'^ and xxxi^* He expired upon the Cross. How often do His sayings imply, or explicitly declare, that Scrip- ture is fitly designated by that august title which He Himself bore,—" The Word of God V (S. Mark vii. 13 : iv. 14. S. Luke iv. 4: viii. II. S. John x. ^^.) Now, I boldly assert, that he who, affecting to desire to tread in Christ's footsteps, yet presumes to cast a slur on that Book which his Divine Master so emphatically canonized, — dishonours his Master; even while a The reader's attention is earnestly Sermom, p. 1-36, — a volume which invited to a memorable discourse which deserves to be fax better known, will be found in the Eev. C. P. Eden's THE PASTORAL XII.] Severity towards Sin. 437 he imperils other men''s Salvation and his own. He cannot speak proudly and contemptuously of the Bible, and yet be innocent. He is plainly condemned if he ventures to insinuate doubts as to the Divine authorship of any of its parts. That foul invention of these last days, " that the V/ord of God is in the Bible, but that all the Bible is not the Word of God,'' — will be inevitably found, in the end, to result in a denial of the Incarnation of the Eternal Son. There never was a time perhaps when greater pretensions were put forth to an enlightened appreciation of Scripture,, than now ; never a time when the true character of the Book of Life was more generally misrepresented or mistaken. Its Divine Nature is altogether overlooked. It is discoursed of in a manner discreditable alike to erudition and to scholarship. In an age which vaunts its material ^ progress,' there has been in the entire department of Sacred learning, with a few bright exceptions, the most conspicuous and persistent retrogression. 19. Then further, — The terrible denunciations which our Saviour pronounced against the Scril>es and Pharisees remind us of the duty of treating Sin without compi-omise. And this is a warning which seems especially needed in this smooth age, when high social qualities, great abilities, and an attractive style of writing are accounted sufficient to gloss over heartless infidelity even in the Teacher of Religion. It is the favourite device of a certain school to represent S. John, (who is cons])icuously the Apostle of I)og7}m,) simply as the Apostle of Love ; and so to divert attention from those many stern doctrinal statements, which are the special characteristic of his writings, and to which he owes the title of o O^oKoyos^ "the Divine." Our Loed's tender compassion, in like manner, is so misrepresented as to conceal the terrible strictness of His Law^, the uncompromising severity of a vast number of His sayings But how, it may be asked, can His example in this respect be turned to account ? How shall we, unarmed with authority like His, and destitute of any of His perfections, presume to wield such weapons ? — For all answer, I content myself with remarking that we may, at all events, refuse to fall in with the easy indifferentism, and spurious liberality of the age ; may resolve, time and place and occasion serving, to bear fearless witness to what we hi02v to be the Truth. We shall not necessarily be uncharitable, because we SPIRIT. 438 Zeal, the characteristic [chap. are " very jealous for the Lord God of hosts/^ And if we are called by some hard names in consequence, let us remember that we are taught to expect no less. (S. Mattli. x. 24, 25.) The praise of men may be bought at too dear a rate. Nay, a ' woe ' is connected with imiversal approbation. (S. Luke vi. 26.) Only let us be on our guard against a contentious spirit. Vehemence in denouncing error may sometimes be thought to look more like an appetite for notoriety, than a laudable zeal for God's Glory. It is a blessed thing, truly, to be persecuted for righteousness' sake; (S. Matth. v. 10.) but we may not incur persecution needlessly. " When they persecute you in this city, flee ye into another," is the Divine precept (S. Matth. x. 23) : and He who spake it acted upon it Himself. (S. Matth. xii. 14, 15. S. Luke iv. 28-31. S. John viii. 59 : x. 39, 40.) Once, He '^conveyed Himself away, a multitude being in that place."" (S. John V. 13.) Peaceableness is certainly a prime note of the Religion of Christ. 20. Not without hesitation, in fact, may we speak of certain features in the Ministerial character of Christ ; for we are not to forget that we are discoursing of ^ the Ancient of Days,' the Anointed Jehovah, — to many of whose actions must attach a mysterious and peculiar significance, which renders them not only unapproachable but inimitable by ourselves. And yet I cannot think that the many evidences of strenuousness and zeal, — of fiery earnestness in doing the work which was given Him to do, — are to be overlooked, when we propose to ourselves our Saviour as our great model. The image of " the poor helpless man,"" the homeless wanderer, the meek and lowly sustainer of blows and coarsest insults, — is too exclusively with us, if it eclipses the image of One who, armed with a scourge, com- menced and closed His Ministry by clearing the Temple of its profane occupants ; overthrew the tables of the money-changers, and the seats of them that sold doves ; and drove all out of the Temple, with the sheep and the oxen. Well may the Disciples have remembered how it was written, " The zeal of Thine House hath eaten me up'^ I'' All I would humbly venture to infer from such an example, is, that it seems to contain a rebuke, a plain condemnation rather, of those persons who exhibit such a S. John ii. 14-17, and S. Matth. xxi. 12, 13. THE PASTORAL XII.] of our Lord's Ministry. 439 wondrous hesitation as to every step tliey take in the service of God, that it would really seem as if they had discovered that Caution, and Tlmidlti/, and a course of Inaction, were the grand characteristics of the Christian life : whereas it is impossible to read the Bible and not to infer, on the contrary, that Zeal, and Boldness, and Activity, — a generous Forwardness to do and to suffer in our Master^s service, — that gallant ventures of Faith, — are rather what God approves. Abraham, obedient to the call ; and Jacob, impatient for the Blessing : Moses slaying the Egyptian; and Joshua unwearied in fighting the battles of the Lord : David, running to encounter the Philistine; and Elijah, remonstrating singly with apostate Israel: S. John, impatient to call down fire from Heaven; and S. Peter descending the ship^s side, pressing into the palace, smiting with the sword : — in all these, I behold faint resem- blances oi Him who seemed ^^ beside Himself ^^ for zeal; whose eager walking up to Jerusalem to suffer, amazed His Disciples (S. Mark x. 32) : and whose consuming zeal caused Him to come suddenly to His Temple (Mai. iii. i.) with uplifted and avenging arm, — in the manner described already. The Holy Ghost bears express record that lukewarmness is the very note of the Angel of a fallen Church. (Rev. iii. 14-16. See the heading of Rev. ii.) And what if the end of all this should be a large measure of the world^s enmity ? We have been taught to anticipate for ourselves no less. '' If the world hate you, ye hioio that it hated Me hefore it hated you' ^ (S. John xv. 18.) In that thought, the soul is instructed to find its sufficient con- solation. 21. For is it not, after all, the fear of men; the dread of making oneself unpopular or uncomfortable; a reluctance to stand ill with certain persons whom one either fears, loves, admires, or expects something from ; — is it not worldly policy, in short, which often lies at the root of what we expect shall pass with the world for "Prudence"'^? We must look away from Christ when we would find warnings in the Gospel. We know that He at least taught the way of God in truth, neither cared for any man; for '^He regarded not the person of men.^' (S. Matth. xxii. 16.) Pilate stands out for ever as the type of the vacillating, irresolute, worldly, temporizing character. O most terrible retribution of SPIRIT. 440 Needless offence never given; [chap. ignominy ! To be Landed down to all tlie unborn ages, to be remembered by every little Christian child, as the miserable man who surrendered the Saviour of the World to His enemies ! as the man who found " no fault in Him at all/"* (S. John x\aii. 38 : xix. 6.) — and yet, in his official capacity, was afraid to aa]/ so ! Only let us beware of imputing unworthy motives to others : of suspecting any one except ourselves. There is a constitutional reserve in some quarters, where there exists also the highest integrity. " Judge not, that ye be not judged.^^ 22. It should be ever borne in mind, on the other hand, that our LoRD^s own precept, — " Be ye wise as serpents, and harmless as doves,''"' (S. Matth. x. 16.) is a counsel of prudence which may not be lost sight of by as many as are called upon to encounter the world and its w^aj^s. There must be no unnecessary offence given. The least possible measure of pain must be inflicted, whether we have to deal with individuals, or with societies. "If thy brother shall trespass against thee, go and tell him Ids fault between thee and him alone" (S. Matth. xviii. 15.) — is a precept as full of tenderness as of wisdom. All occasions of offence must, on the contrary, be studiously avoided, — all grounds of hostility cut off, — if we would serve our Master effectually, and do Him the utmost possible amount of service. Our Lord's own example is our full Avarrant for such remarks. He parried a hostile inquiry by asking in return a question which had the effect of silencing His enemies. (S. Mark xi. 29.) He submitted to an unjust demand, (or rather, one which He might have rightfully disputed,) only for quietness'' sake : " lesf (as He said) we "should offend them.'''' (S. Matth. xvii. 27.) He who came to recast the world's Religion condescended to the shadows of the Jewish Law, — and this, from the cradle (S. Luke ii. 21.) to the grave (S. John xix. 31.) He submitted to the Baptism of John that He might "fulfil all righteousness.'' (S. Matth. iii. 1 5-) — He set a striking example of conformity, in His observance of the Feast of Dedication, which was of purely human origin. (S. John X. 22-3.)— He conformed to all the peculiarities of His adopted people, — whether in respect of their Synagogue practice, or their Passover celebration. —Nay, He has bequeathed to us as a general maxim, that we should " render unto C?esar the things THE PASTORAL xil] yet great sti^ictness ohserved. 44:1 which be Csesar^s, and to God the things which be God^s." (S. Matth. xxii. 21.) 23. As for that spirit which thinks it does God service by- relaxing the obligations which are the very pledge of Apostolic order ; by evacuating^ under pretence of giving breadth to our formularies ; and by everywhere imposing a purely human aspect on things Heavenly and Divine^ — it shall simply be declared that it finds its emphatic condemnation in our Lord^s recorded acts and sayings, as well as by the whole tenor of His Ministry. He expressly declares that He came to confirm and to fulfil, not to destroy, the existing Law of His people. The Gospel is but the Law transfigured. Breadth and fulness our Saviour did indeed impose on the ancient ritual of the Jews, but it was emphatically and only in His capacity of Lawgiver that He did so : (S. Matt. v. 22, 28, 32, 34, 39, 44.) and what He did was absolutely final. The Jews had been taught to expect to see guch largeness of meaning imposed upon their ancestral worship. We are taught the direct contrary. " If any man,-*^ (He says,) " shall add unto these things, God shall add unto him the plagues that are written in this book : and if any man shall take aivay from the words of the book of this prophecy, God shall take away his part out of the Book of Life, and out of the Holy City.-'^ (Rev. xxii. 18, 19.) Such are the closing words of the inspired Canon ! " The faith was once for all delivered to the Saints.''^ (S. Jude, ver. 3.) It seems impossible to realize to oneself this aspect of our LoRD^'s ministerial character too clearly. Let His familiar words be weighed attentively : " Think not that I am come to destroy the Law, or the Prophets : I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the Kingdom of Heaven.'''' (S. Matt. v. 17-19.) What, in fact, w^ere all those bitter reproaches, those withering denun- ciations against certain of the Ministers of His daj^, but the curse of the Lord upon them because they had evacuated the Divine ordinance by the human gloss ; made the commandment of God of none effect by their unauthorised tradition ? (xv. 3-9.) SPIRIT. 442 The Rebuhe of the foibles [chap. It is, I repeat, this substitution of the earthly for the Heavenly, the human for the Divine, which moved the Divine anger, and 60 repeatedly elicited His awful condemnation. 24. Lastly, we shall do well, I think, when we read the severe language w^hich our Saviour addressed to the " Scribes and Pharisees " of His day, instead of putting it from us as if it were a thing of yesterday ; a thing which has already vanished from the Earth^'s surface, along mth the shadows of the Law ; to make much of it, as something which may be applicable to ourselves. Has it never struck us that among the denunciations which our Saviour heaped upon that party in the Church of His own day, which offended Him most, He reproached them with their undue attention to their vestments ? Must there not have been contemptible foppery to draw from His Divine lips a taunt of this nature ? When the Lord of Heaven and Earth reproved His priests with the breadth of the riband of blue which was hemmed along the edge of their garments, (S. Matth. xxiii. 5.) and again with the length of their robes, (S. Mark xii. 38.) — or rather, with the vain delight tvhich they felt in 2J(irading those robes in puhlicy — do we not behold a finger pointing at all clerical foppery of our own? foppery contemptible at any time ; but how loathsome when it thrusts itself into the very Sanctuary of God ! And thus there is found to be something in Scripture for everybody, — a Divine eye fastened in turn on every form of impiety, and wickedness, and folly, which has ever recommended itself to the selfishness, or the sinfulness, or the imbecility of man. 25. But it is time to draw these remarks on the Ministerial character of Christ to a close. It shall be done by declaring that, next to Love towards God, Love towards those over whom GoD^s Providence hath set him, should be the ruling principle of a Clergyman^s life. This is probably one paramount requisite to ministerial success. And we infer the necessity, as well as the power of this actuating principle, from our Lord's repeated de- clarations of what were His own human feelings towards those whom the Father had given Him. We read that, " having loved His own which were in the world. He loved them unto the end.' *' As the Father hath loved Me," (said He,) " so have I loved you.'' ''Love ye one another, as I have loved you." (S. John THE pastoral XII.] and sins of the Clergy. 443 xiii. I: XV. 9-12.) His last solemn Prayer for them is recorded at length. Should it not remind us of the duty and the necessity of frequent intercession on behalf of the objects of our Ministry ? Would there^ could there be the parish feuds we sometimes hear of, — the rancorous opposition^ and the hatred, and the strife,, — if on the Pastor^s side there was a heart penetrated through and through with the love of the flock ? a settled resolve that he would love them ? 26. For doubtless, his one grand object of desire should be the same which our Divine Lord's words at the conclusion of His Ministry embody, — namely, to be permitted to present the flock at the last day, with joy. (Col. i. 22, 28.) "Those that Thou gavest Me I have kept, and none of them is lost.'^ {S. John xvii. 12.) Hither should all our efforts tend. To gtrengthen the diseased, and to heal the sick, — to bind up the broken, and to bring again that which was driven away, and to seek that which was lost, (Ezek. xxxiv. 4.) — this should be our constant endeavour, — the very aim and end of all our striving. 27. Our LoED, in a certain place, has a terrible warning specially addressed to the Ministers of His Word and Sacra- ments, which does not appear to have obtained at their hands all the attention which it deserves. " Many will say to Me in that Day, Loed, Lord, have we not prophesied in Thy Name ? and in Thy Name have cast out devils ? and in Thy Name done many wonderful works? And then will I profess unto them, I never knew you.'''' (S. Matth. vii. 22.) As, at the outset of the present chapter, attention was invited to the insufficiency of an outward Call, although that Call might be not only Apo- stolic in its derivation, but even pronounced by the very lips of Christ Himself, — so it seems right before we conclude these remarks, to recur to the same severe, yet surely most profitable train of thought. Happy he, who, by bending his eyes frequently, in Time, on this gloomy picture, shall escape the anguish of rejection, — which surely must add bitterness even to the pains of eternal Death ! To have missed the highest honour, and fallen from the loftiest place, — must not that be the greatest aggrava- tion of misery ? Judas is the great example of those who, having been blessed SPIRIT. 444 Judas, a icarrting to the Clergy. [chap. witli opportniiities in the larg-cst measure, have despised them all. It is terrible to reflect on his privileges ; to consider what he mig-lit have become, and how abundant the means had been provided for making him supremely holy ; and straightway to contemplate his ruin. He had been called to Apostleship, and had shared the glorious anticipations of S. Andrew and S. Peter, S. James and S. John. He had walked with Christ for three long years ; had enjoyed His daily converse, — partaken of His privacy, — experienced the blessing of His example, — witnessed His Miracles, — listened to His Discourses. Judas had been His '' companion,^'' — His ^•' own familiar friend.'''' To the very last, he had been with the Son of Man. Christ had even reached to him the consecrated Elements, and said, — "Take, eat. This is My Body.^^ And yet, this w^as he, of w^hom our Saviour Christ exclaimed at last, — "Good -were it for that man if he had never been born \" (S. Mark xiv. 21.) Truly, the case of Judas stands alone, — must stand alone for ever. And yet. Do not they share his danger whose sacred Calling, by constraining them to be for ever engaged with holy things, causes that they shall (in a manner) walk daily with Christ ; become wondrous w^ell acquainted with His sayings ; grow even too familiar with His acts and example ? " Mani/," (such is the aw^ful declaration of the Judge!) — "man}- will say unto me in that Day, Lord, Lord, have we not prophesied in Thy Name?''"' (The allusion is surely to the public ministrations of certain of the Clergy !) — "and in Thy Name have cast out devils?'' (The allusion is again, surely, to Ministerial acts which were efficacious only by reason of the prevailing Name in which they were accomplished !) — "and in Thy Name done many wonder- ful works?'' (Once more, it is evidently what men would call a successful Ministry which is glanced at,— a Ministry, however, which was indebted for its success solely to the powerful Name of Christ.) — And yet, wdiat reception will all this confident boasting meet with ? " Then will I profess unto them, — I never knew you." It is impossible, and it ought to be needless, to add anything to this A man may go the round of his daily duties, therefore, in (what is called) an exemplary manner : may preach powerfully, — persuade the wavering, — convince sinners, — astonish the world by the display of rare gifts and the pastoral i XII.] Mystical teaching of S. John xxi. 445 extraordinary attainments. Yet may he prove a castaway in the end ! Christ may never have sent this man, — never have "known him/'' In other words, — tJiat secret intercourse of " knov/ledg-e" which our Saviour describes as existing between Himself and His own, (S. John x. 14, 15.) will not exist in the case of certain persons. Men there will be who will be con- victed in the end of not having* entered ^' by the door into the sheepfold/-' but of having " climbed up some other way. ''^ (S. John X. I.) Alas, will it not be true of these also, that it had been good for them if they had not been born ? 28. Let us end with thoughts of encouragement, and words of comfort. The picture which S. John sets before us in the first verses of the chapter which concludes his Gospel, only acquires its proper interest when it is recognised as the repre- sentation of what will be hereafter. Not till we discover that we are beholding the symbols, and moving amid the shadows of the Everlasting Morning, do we become fully impressed with the wonder of the scene. It is no common beach, — no ordinary vessel, — not the usual waters which we behold : but those waves prove to be " the waves of this troublesome World ; " and that ship, the Ark of Christ^s Church ; and that shore, the fixed immovable land of the World to come, — whereon Christ stand- eth, another, and yet the same. Those large fishes, ("an hundred, and fifty, and three,'''') represent the numher of God''s Elect. The unbroken net sets forth, in a blessed symbol, the Church no longer, as now, rent and torn by divisions. And the feast on the shore, of the Lord^s providing, what is it but an image of those spiritual joys which God hath prepared for them that love Him? joys which are discoursed of so often in the Gospel under the figure of ^' eating bread in the Kingdom of God!^^ 29. One affecting circumstance, then, there is in the story which it seems impossible to advert to, in its application, without a thrill of the deepest emotion and joy. The Disciples, as soon as they were come to land, beheld " a fire of coals, and fish laid thereon, and bread/'' This was obviously a meal of Christ^s providing. But, — " Bring of the fish which ye have now caught,''^ He straightway added ; and doubtless it was in part with the fish which they had themselves captured, that He spirit. 44^ Words of hope [chap. presently fed them. Tlie whole transaction, thoug-h earthly, was an emhlem of things heavenly. T/iat material meal was an image of the spiritual banquet wdiieh will be at the end of the ages. Since, then, that full net certainly symbolizes the result with which the Gospel was hereafter to be preached in the world, is it not implied hereby that a part of the bliss of those who have been " fishers of men " wall be derived from the presence of those whom they w^ere themselves instrumental in bringing to Christ ? S. Paul says as much when he asks, — " For what is our hope, or joy, or crowai of rejoicing ? Are not even ye^ in the presence of our Lord Jesus Christ at His Coming <"' O mystery of Divine Love, in reserve for those who have been earnest and faithful in this Calling, if, throughout the ages of Eternity, they are to be conscious of augmentation in bliss by the presence of those to whom in life it was their privilege to minister! O blessed thought for as many as our God shall ever make " fishers of men/^ — if, beholding wdth gladness the faces of those with whom they have to do, they may be per- mitted to say to themselves secretly, — This is the beginning of an everlasting jo}^, — a joy wdiich not Death itself will take away ! Some of these well-known faces will be my everlasting consolation ; will beam brightness on my spirit for ever and for ever ! 30. And if encouragement be ever needed ; — some thought to sustain the drooping spirits, and quicken the footsteps to the homestead on the moor : — if ever sick and weary with the contemplation of misery which we cannot remedy, of want w^hich we cannot relieve, of sin wdiich we cannot cope with, — the heart wants a word of encouragement which shall refresh and make it strong : — is not all we require supplied us by the lan- guage of the Apostle Peter, when in his old age he called to mind, and was very careful to hand on, the Charge which he had himself once received from the lips of his Divine Lord? "The Elders which are among you, I exhort,'^ (he says,) " who am also an Elder, — Feed {iroLfidvaTe) the Flock of God which is among you ; taking the oversight thereof (cTrto-Ko- TTovvTcs) not by constraint, but willingly .'^ And now the Pastoral imag-e has risen before his mind in all its affectincr THE PASTORAL XII.] and encouragement, 447 beauty ; and glancing onward to the end of all things, he fore- tells what is in reserve for as many as shall faithfully feed the flock of Christ, for ever. ^^And when the Chief Shepherd shall appear, ye shall receive the Crown of Glory — that fadeth not away ! '^ THE END. 'O ©E02. 'IAA20HTI MOI Tfl 'AMAPTAAfl. SPIRIT. The ensuing Sermon was preaclied at Buckingham, on the Second Sunday in Lent, March 20th, 1859, at the Ordination held there by the Eight Reverend the Lord Bishop of the Diocese, and was after- wards published by his Lordship's desire. It is now reprinted, in the belief that it offers some considerations not unworthy the attention of those for whom the foregoing pages are chiefly designed ; and that it is sufficiently in harmony with the contents of the last Chapter to stand as a kind of Supplement to it. ©ne dotuetl) mxti nmtinv rtaptti) : AX ORDINATION SERMON. S. John iv. ^^j — 38. Sa^ ye not, There are yet four months, and then cometh harvest ? Behold, I say unto you, Lift iip your eyes, and look on the f elds; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit u7ito life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, One soweth and another reapeth. I sent you to reap that ivhereon ye bestowed no labour : other men laboured, and ye are entered into their labours. X HE occasion on which our Blessed Lord delivered this dis- course was at least as remarkable as the discourse itself; and that is saying much. It was shortly after the first of those four Passover seasons which mark the limits of the three years of His Ministry. John Baptist had just been cast into prison ; and it is precisely his eclipse which indicates the moment when the Sun of Bighteousness began to run His course of glory. Every w^ord of Scripture is henceforth big w4th blessings. There is a meaning, high as Heaven_, in every little disclosure of the Spirit. To speak more truly, no disclosure of the Sj^irit is hence- forth '^ little.' — What then is first revealed concerning the Son of Man ? I. It is first related that '^''He must needs go through Samaria. Then cometh he to a city of Samaria called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.^' And what does this mean ? and why is this little circumstance recorded ? Clearly, to remind us of the prophetic associations connected 450 One soweth and another veapetli : with this very place. Abraham, our Lord^s great ancestor after the flesh, when first he entered Canaan, "passed through the land unto the place of Sichem," (Gen. xii. 6.) — which is Sychar. Jehovah there had appeared unto him, and there had made him the solemn promise, — "Unto thy seed will I give this land.^^ // /iai more exquisite fulfilment of such words can be imagined, than that Messiah, having taken upon Himself the seed of Abraham, should repair to the self-same spot, and there enter upon His promised inheritance ? " The parcel of ground that Jacob gave to his son Joseph ^^ was the very locality on which Abraham built his first altar; and (as the Holy Ghost assures us) it Avas also the very first parcel of ground which he pm-chased to himself for a possession. (Acts vii. i6.) And what else did all this prefigure, but that /lere the Son of Man, — Abraham^s seed — should begin to enter upon His sjn- ritnal inheritance ? that here the heavenly Canaan should first come to view ? Look more closely at the picture, and you discover many of those fainter lines which go to complete the image, and conspire to produce the general effect. It was harvest-time, as the lan- guage of the great Husbandman shows. Behold, the fields of that fertile region were white already to harvest. Again, it was the sixth hour : — which in S. John^s Gospel denotes the evening of the day, onr six o^clock. It was the Evening of the "World therefore, in a figure : and lo, the harvest of the Earth was ripe. How fitting once more was it that at that hour of the day, and at that season of the year, and at that spot of the Holy Land, our Saviour Christ should have begun to gather in the first- fruits of His spiritual Harvest ! As Isaac^s servant meets Re1)ekah, — as Jacob sees Rachel, — as Moses encounters Zippo- rah, — at a well ; what more fitting than that He, of whom all these w^ere shadows, — the Bridegroom, as he loved to call Him- self,— should meet TUs alien Spouse, the Samaritan Church, at a well of water likewise? Yerily, here was JacoVs remote descendant at last fulfilling the dying Patriarch^s prophecy, after the most literal fashion. It was beside Jacob's well that he sat ; and "in the parcel of ground that Jacob gave to his son Joseph '^ that He discoursed with the woman of Samaria : and lo, Joseph becomes at once a "fruitful bough,'' even that "fruitful bough an Ordination Sermon. 451 hj/ a tvell," of which the dying' Patriarch made prophetic mention — " whose branches run over the wall'''' which heretofore had severed Jew and Gentile ! II. It was impossible to enter on the words proposed for our special consideration, till we had thus glanced at the context in which they stand. Words spoken at such a moment rise in dignity; at least we learn to make a truer estimate of their importance. That they are apposite to the present occasion, will be allov/ed ; but this will more plainly appear when it is consi- dered that the eyes and heart of the great Husbandman had already travelled on to the end of all things : to that time, yet future, when " the harvest of the Earth '' shall be all gathered in : and that His words have prophetic reference to the work of as many as He shall have employed throughout the long inter- val until the AYorld^s end " Master, eat,^"* was the prayer of the Twelve when they returned from the city with the food which they had gone thither to buy. " But He said unto them, I have meat to eat that ye know not of:" and when they doubted about His meaning, — " My meat " (He said) , '^ is to do the will of Him that sent Me, and to finish His work." Then follow the words of the text : and the connection of thought, it is not hard to trace. The great icork of Man^s Redemption, Chrlst was to finish on the Cross. But the benefits of His Death were henceforth to be applied by Faith to the soul of each individual believer. And how should men " believe in Him of whom they have not he^rd? and how should they hear without a preacher ? " Those twelve Apostles were to be the heads of twelve spiritual Tribes ; to one or other of which every one called to the Pastoral Ofl&ce belongs at this distant day. To them, therefore, — and through them, to us, — does the Lord of the Harvest here deliver a prophetic address. Here we find our Charge, as I shall briefly show you : find indicated the nature of our service. A warning against self-sufiiciency is here, and a caution against unreasonable hope : a spur to labour, and a check to presumption. A blessed hint is also here thrown out of the bliss which is in reserve for Cheist^s faithful servants after death. III. A few words will make this clear ; though it may not perhaps all be evident at first sight. As for the literal meaning of our LoEI)^s words, I take it to have been somewhat as follows. Gg 2 452 One soircth and unotlicr rcapcth : " Have ye not a common saying- among- you, that from seedtime to harvest is a four months^ space ? But I tell you, look abroad on yonder fields, and take notice that already the harvest hath cojju'f"... They looked up, and beheld, and it was so. The harvest, even now, was whitening* on the hill. — To His inner eye, meanwhile, the readiness of Samaria to receive the Gospel, — the ripeness of the si)iritnal Harvest in that region of the earth, — was eqnallv apparent. And so, passing- on, — as his Di- vine manner was, — from thing's seen to things unseen ; from the thing's of Time and sense, to the things of Heaven and Eternity; He contrasted the work in a harvest-field with Pastoral labour ; and His language about Sowing- and Reaping- has henceforth exclusive application to those Avho shall toil on behalf of Christ. Having primar}- reference to the twelve Apostles, and describing" what was to be the peculiar character of f/wir first ministrations, — His large words are moulded on so divine a pattern, that they prove to be far-reaching" as the future, and at this distant day to convey a messag-e to every one of ourselves. IV. " Herein is that saying true. One sowetli and another reapeth. I sent 3'ou to reap that whereon ye bestowed no labour : other men laboured, and ye are entered into their laboui-s." — The primary reference, as I said before, was obviously to the character of the first Apostolic work which should be done in Samaria. The seed had been sown by Moses and the Prophets, long since : the fruit was now to be reaped by the Apostles of Christ. Other men had laboured in these fields; and the Apostles were now about to enter into their labours. But this, from the very nature of the case, must be yet a truer picture of parochial work, — a more exact account of the nature of Pastoral \ahouY,— fioir, than it was f/fen. Go where we will, other men have been labouring there before us. Feeble and irregular and imperfect those labours of theirs may have been : but, be they what they may, the assertion holds true, — '^ Other men laboured, and we are entered into their labours.^^ Na}^ we may not pretend to pass a judgment on what has been the real character of the work done before our time : for really we cannot know either its amount or its value. I mean, no earthly records survive of either. How know we the pains and toil, the prayers and faithful endeavours, of some one, whose name alone is an Ordination Sermon. 453 remembered as having once, althongh but for a short space, had the shepherding of the parish ? Go yet further back. Trace effects back to their remote causes. Consider what may have been the possible origin of many an element of hope in that ' bishopric of souls'* with which you are suddenly called upon to deal. A large and virtuous family is now the chief support and stay of your ministry ; but that family, one hundred years ago, was represented by a little boy and girl in yonder village school. JP7io instilled into t/iem the first lessons of holiness, — let fall the words which, sinking into an honest and good heart, have since borne fruit an hundredfold ? Yet more : — To iv/wse self-denying liberality is the village indebted for that very school-house, — now grown old indeed, and fit only to be removed, — but which, for two hundred years, has sheltered the little ones of the flock, and given them all the learning which they ever possessed ? No need to pursue the speculation further. While the world lasts, it may be said to every Pastor when he crosses the threshold of a new cure, — " Other men laboured, and thou art entered into their labours.''' "Herein is that saying true, One soweth and another reapeth.^' I. I propose that we now briefly draw such pastoral hints as obviously present themselves from this saying of our Lord. And first, a lesson of modest?/ is inculcated. This indeed lies on the surface. We do but enter on ot/ier men's lahours. Does success attend our endeavours, therefore? Do we meet with encouragement whichever way we turn ? Do flowers of holiness suddenly spring up in our path, and often delight our eye ? Does fruit seem to have abounded ever since we set foot on this new soil ? We may not pretend, we maj^ not presume, that it is in any sense our oioii. Other men have been labouring here before us ! We did not sow ! We came but yesterday. " Herein is that saying true. One soweth and another reapeth.^' . . . And this consideration, I repeat, faithfully kept before the mind, must repress presumption and mightily tend to produce a spirit of modesty and self-abasement. We are intruders, after all. Other men, (I repeat,) laboured; and we are but entered into their labours. This warning, though much needed by all, is by none needed more than by those who have newly undertaken the Pastoral 454 One soiveth and another reaiieth : Office. Let it offend none to be assured of this. The caution seems to have been needed by Apostles, — or it would not pro- bably have been delivered to them_, in the first instance, by their Lord. And the caution is certainly needed by ourselves. Many are the traps and snares which Satan lays for those who are entering* on CimiST^s active service ; and inasmuch as he sees that, in a manner, a hedge has been set about them on the side of the flesh, he makes his next assault, (as he did in the case of the Lord of Glory,) on the side of spiritual presumption. Not to treat this matter too gravely, I am content to appeal to the memory of all the elder Clerg}^, in support of what has been spoken; namely, that never more than at first, has a minister need to remember that he is entering on another man^s labours. He is slow to believe that the increased congregation has been drawn together by curiosity ; that when the novelty has worn off, it will subside to its former dimensions ; and that the alacrity with which his wishes are complied with proceeds from good nature, or caprice, or some other thing, with which he has nothing to do : at all events, that his early successes, let them be as numerpus and as brilliant, — a}^, as important and as real as you please, — bear no such relation to anything which he has hitherto said or done in the parish, as a sheaf of ripe corn bears to a seed. " One soweth and another reapeth.'''' The Lord of the Harvest says so. '^ I sent you to reap that whereon ye bestowed no labour.^^ 1. But further, this image, if it represses presumption, supplies a lesson of high encouragement also. For we may not doubt that successes like those ice now enjoy, we are storing up for another man, as often as we faithfully do our Master^s work. ' One soweth,^ saith our Lord. And surely, if we have reaped, and not dared to claim any praise therefrom, we may feel honest joy at least in fulfilling the Sovv^er^s humbler office; conscious that the Reaper will follow us after many days, and that the sheaves which he will bring with him will be, in reality, not his, but ours ! ' Not his, but ours,' I say ; and say it in no vainglorious spirit ; but as one ^^'ho would gladly think, [icho would not gladly believe ?) that ours is never a fruitless service. No. A\^e serve a good Master, — the very best; and He will not suffer an Ordination Sermon. 455 aii^ of our honest endeavours altogether to fall to the ground. The precious seed once sown^ we may well trust to His eternal keeping. The words wisely spoken, — the lessons lovingly in- stilled,— the Confirmations and Lord^s Suppers faithfully pre- pared for, — all will bear fruit after many days. It may require fifty years to bring such a harvest as t/iat to maturity ; but fifty years will pass away, and the faithful servant of Cheist will have passed away with them. Behold, at last, he sleeps in dust ; and now, " lift up your eyes and look on the fields, for they are white already to harvest.'''' Another arm is gathering in the sheaves, and binding the ripe corn into his bosom ; but there is One above who sees alike both him and us : him in his bustling activity, W5 in our awful repose ; and Re knoweth, — ay, Ke knoweth well, — that the other is reaping that whereon he bestowed no labour : that the sheaves which he is bringing with him belong, in reality, not unto hhn^ but unto us ! And out of this speculation there naturally flows another, which may well fill every corner of a faithful heart with joy. I mean, the conviction that all things which are done in a parish, throughout all Time, — the Sower^s labour, in all its oppressive, thankless details, no less than the Reaper''s joy, — are very pre- sent to the eyes of Him, the Loed of the Harvest, with whom we have to do. " I sent you to reaj:) " — He says. He must, in like manner, have sent another person to soiv. And all that patient sowing, it cannot but be a source of pure satisfaction to believe, has found a faithful witness in Him ! His language, I say, proves that He takes note of who sows, who reaps. His jealous allusion to the invasion of the Sower^s labours by him who comes but to reap, — proves further that tract of Time does not confuse His vision j does not obliterate His line of demarca- tion between distinct provinces of labour. In other words, because, in a parish, the succession of men and of events is continuous, all, to our imperfect ken, seems hopelessly confused, blended, and tangled. But with Rim, all, on the contrary, is mapped out with unerring precision and perfect order : is trea- sured up for our eternal reward ; or, (God forbid !) for our eternal condemnation ! 3. Then, thirdly, it follows, — (and this is a striking view in which to regard the entire sum of our parochial work, when 456 One soiveth and another rewpeth : dissected into its details;) — that we are for ever engaged either in sowing, or in reaping ; that every act of ours is either a Sower's, or else it is a Reaper's act. Moreover, if we attend to our Loud's words, we shall prefer to believe that our reaping is ever the result of another's sowing : our sowing the cause that another man shall reap. I can scarcely conceive a more salutary spirit in which a man could go about his Master's service than this : the thought, I mean, that every act of his Ministry should partake of one of these two characters : that he goes forth every morning, — either to sow, or else to reap : and that what partakes of neither may well be suspected to be no part of his service ; to speak plainly, no business of his ! 4. And how does this thought, fairly realized, reduce our work to its true proportions. Say rather, that it dwarfs it, until it brings it to nothing ! ' Sowing ' and ^ reaping :' casting the bare grain into the furrow, and binding the ripe sheaves into one's bosom: — who then ^ giveth all the increase?' The work, after all, proves to be God's, not Man's ! That seed would have perished ; those sheaves had never come to view ; but for the continued exercise of the same Almighty power which in the beginning created the Heaven and the Earth ! " My Father worketh hitherto, and /work." I say, so long as it is re- membered that God giveth all the increase, so long is boasting impossible to one who simply supplies that mechanical labour, which God Almighty hath yet seen fit to require at his hands. Brethren of the Laity, — If our function shrinks into nothing, as well it may, before the Almightiness of Him, the Lord of the Harvest, whose we are and whom we serve; consider, I beseech you, how your ])ersonal responsibilities rise, in exactly the same proportion. To sow and to reap, — remember ! that is all our office. Blame us, therefore, if we discharge either func- tion carelessly or ill. If unsound in doctrine, or regardless of how we impart it : if neglectful of the fruits of holiness when they appear, or unskilful in handling the precious increase ; then, be as severe with us as you please. But lay not to our account the scanty harvest ! When the Sower went forth to sow his seed, some w^as trodden down, — some was choked, — some withered away : some produced thirty, — some sixty, — some an hundred fold : l>ut the Sower, I read, was one, and the seed 07ie : an Ordination Sermon. 457 the issue of the sowing* depended not on /lim at all ; but alto- g-ether on the soil which had to receive it ! 5. Lastly^ how manifest a rebuke is here administered to those who take a desponding* view of their Ministry, on the ground that they see no result of all their sow^ing ! Where,, (I would askj — 2v/iere is the promise on which they build their so confident expectation ? Is it not written, " One soweth and another reapeth?''^ What is the meaning- of all this impatience, this childlike curiosity to look at the seed next morning to see if it has begun to grow ; this throwing up one^s commission in despair, because not even a g*erm of promise, in twenty-four hours, is discernible ? Let me entreat as many as it may in any way concern, to put away from themselves this impatient spirit; this wayward temper. It is quite the wrong temper and spirit in which to do the LoRD^s work : nay, it is a temper and spirit in which the LoRD^s w^ork cannot possibly be done. For first, it produces a thankless, grudging tone of speech and action : leads to expres- sions which savour of injured merit and ill-requited zeal ; or to testy impatience, which estranges from us those of whom God has given us the oversight. Not unfrequently also does it lead to the adoption of strange methods of hastening on the process of growth ; unlawful expedients for anticipating the time of Harvest. To speak without a figure, impatience has proved the prolific parent of erroneous doctrine, and injudicious practice. No. Let our watchword be Faith: and our method T at mice : and the very motto of our service, let it be this saying of the Lord of the Harvest, — ^^ One soweth and another reaiMh ! '' Only one word in conclusion. Brethren. — Shall then the faith- ful parish Priest never \vitness the results of his own sowing ? or be condemned for ever, in gathering fruit, to confess that he knows not ivhose it is ? Not so ! We have here the promise of the very contrary : yes, we have it here ! — '^ He that reapeth receiveth wages,^^ (saith our Lord,) '^ and gathereth fruit unto life eternal.''^ That is, — Mi/ servants, — those who reap down Mt/ fields, gather immortal souls into the Heavenly garner : — and therefore receive no perishable hire, but wnn for themselves even therein win for themselves, a crown of rejoicing unto life eternal. — It follows,— ''That both he that soweth and he that 458 One soiceth and another reapeth. reapeth may rejoice together/^ And what else can this signify than that hereafter the Sower and the Reaper will meet and rejoice indeed ? What else have we here but a blessed promise, that when this earthly span of days is ended, and the redeemed of God shall meet together in the bright courts above, there shall be Pastoral questioning, and Pastoral converse, and Pastoral joy ! The quickened memory, informed by an undying Love, shall ask after the result of each faithful endeavour, — each honest venture of Faith, — each prolonged and weary struggle : and O the unimagined, O the overwhelming bliss, to receive from a hundred lips the eager assurance that not one endea- vour ever failed of fruit; not one venture was ever suffered to miscarry ; not one struggle proved at any time in vain ! The two extremities of the long chain of cause and consequence will at last be gathered up, and firmly knit together. The Reaper will crown the Sower; and the Sower will bless the Reaper ; and lo, both he that soweth and he that reapeth will rejoice tog-ether O it will be too much ! To stand on that ^ Sea of Glass,^ wdiereon we know that the redeemed of God will stand, having the harps of God ; — to be met, it may be, by a little army that walks in white ; — and to recognise in the faces, changed, yet the very same, the features of those little ones whom once we loved and toiled and prayed for : — or, not to recognise, but to be greeted, (as faithful Bishops will be,) with the loud acclaim of those myriads, whom, from first to last, their w^ords have wakened, stablished, strengthened, settled O, I say, it will be too much ! What but the Song of Moses the servant of God, and the Song of the Lamb, may express such pang of rapturous joy as that ! " Great and marvellous are Thy works. Lord God Almighty ! just and true are Thy WAYS, Thou King of Saints ! " APPENDIX A. (Page 76.) The Boxologij at the end of the Lord's Prat/er. J- WISH altogether to retract my statement relative to the character of the Doxology in S. Matthew vi. 13; and am truly sorry that, — trusting to what Griesbach, Lachmann_, Tischenclorf and the rest have written on the subject, — I should have fallen into the error of supposing that it is not genuine. Let any one dispassionately read a recent tract of eight pages by the late Rev. J. Forshall^ [The Lord's Prayer, with various Beadings and critical Notes, shoiving the entire genuineness of the Beceived Text of the Prayer both in St. Mark and in St. Luke, — Macmillan, [1863].) and he will be convinced of the direct contradictory of Dean Alford^s position that ^^ the Doxology must on every ground of sound criticism be omitted. ^^ So far from admitting that there is ^^ absolutely no trace of it in early times, in any family of MSS., or in any expositors/'' (as Dr. Alford asserts,) — every Reader may convince him.self that a very great majoritj^ of Greek ]\ISS. have tlie Doxolog}^ : that the MSS. which have it are of higher character than those which have it not : that it is found in a great majority of the ancient Versions : and that the positive evidence from the Greek Fatliers is altog-ether in its favour. ... It will be generally recognised at last that the readings of codices B, D, and L are altogether untrustworthy. APPENDIX B. (Page 82.) The Melodramatic Element in our tinreformed Book. It is discovered from the Rubric of the Sarum Missal that in Holy week was prescribed a Procession, (robed in albes,) which conducted the consecrated wafer deposited on a bier of palms, preceded by a lighted lantern, a bare cross, and two banners; while the Choir, singing antiphons, brought up the rear. Hav- ing moved from North to East, from East to South, and thence to the Western extremity of the Church, the Mer, (surmounted by the pix. and reliquary,) was raised above the AVest door, 460 for the Procession, chanting a respond, to move beneath it. To the Gos2)el, culled the Passion, (consisting- of S. Matth. xxvi. and xxvii.,) was prefixed the following- : — " Take notice, that this is to be snng or said in three tones of voice, — alio, basso, and woderafo. Wherever the letter A occurs, it denotes that the Jews or the Disciples are the speakers, and that what follows is to be spoken in an alto tone. B denotes the words of Christ, which are to be uttered in a basso voice. M de- notes the words of the Evang-elist, which are to be said or sung* in a middle key." Between the 50th and 51st verses of S. Matth. xxvii., the reader prostrated himself Eastward, saying secretly, — ' Pater noster,^ 'Ave Maria,^ and ' In manus tuas, Domine.' Then, he rose and read on. — On Good Friday, at the words, " They parted My raiment among them,^^ two, habited in surplices, approached either end of the altar, and, (suiting the action to the word,) drew away two linen cloths which had been deposited there in readiness. — Are not these more like stage directions than rubrics of the Church ? A single example may suffice of the strange method which prevailed in other parts of the Service. The ' Venite,^ at Matins, being divided into six portions, was interrupted after the ist, 3rd, and 5th portions, (on the ist Sunday in Advent,) by the following Invitatory^, — "Behold thy King cometh. Let us go forth to meet our Saviour:''^ after the 2nd, 4th, and 6th portions, by the latter clause, — " Let us go forth to meet our Saviour:" and then, the whole of the Invitatory was repeated. — But the manner in which the first Lesson was read, is even more extra- ordinary. It consisted of the first two verses of Isaiah ; begin- ning,— "The vision of Isaiah the son of Amos;" and ending with tlie words, — " I have nourished and brought up children, and they have rebelled against Me." This, the Minister was directed to conclude with the following unauthorised clause, (from Isaiah xlv. 12 :) — "Thus saith the Lord, Look unto Me, and be ye saved." (The same formula, by the way, continually concluded every lesson from the Prophets.) Thereupon, the Choir began the Respond, — "Lo, beholding from afar, I see the power of God ai)i)roaching, and a cloud covering the whole earth. Go a Hence, the rubric in the Prayer- or sung, without any Invitatory, this Book of 1549, — 'Then shall be said Psalm,' &c. 461 ye forth to meet Him, and say, Tell us if Thou be He that is to reign over Thy people Israel/' After which, followed this Anthem, — "All ye that dwell in the world, high and low, rich and poor, one with another/'' (Ps. xlix. i, 2.) The Choir re- sponded,— '' Go ye forth to meet Him,''* and so on, as before. — Another Anthem followed, — " Hear, O Thou Shepherd of Israel, Thou that leadest Joseph like a sheep/' (Ps. Ixxx. i.) To which the Choir again responded, — ^' Tell us if Thou be He that is to reign over Thy people Israel." — A third Anthem followed, — "Stir up Thy strength, and come and help us : " (Ps. Ixxx. 3.) and again the Choir responded, — " That is to reign over Thy people Israel. Glory be to the Father,''' &c. The Choir pro- ceeded,— " Over Thy people Israel " ; and then chanted the entire Respond, — '- Lo, beholding from afar, I see the power of God approaching," &c. &c. This done, the second Lesson, con- sisting of the two next verses of the 1st of Isaiah was read. — Would it be easy t(^ invent a more unedifjdng system of reading Holy Scripture than this? ... At the second nocturu, three of the Lessons were from a homily of Maximus ; but even these were broken into by irrelevant Responds and Verses. — Surely all this was the unlovely growth of a system concerning which it might with truth have been said, — " From the sole of the foot, even unto the crov/n of the head, there is no soundness in it." APPENDIX C. (Page 291-3.) Candidates for Confirmation, In speaking of the preparation of Candidates for Confirmation, I omitted to state that the very minimum of preliminary teaching has been indicated in the text. It should also have been explained that in the course of those interviews, (about twelve in all,) extending over seven or eight weeks, opportunity should be found for a practical exposition, somewhat in detail, of the Lord's Prayer, the Creed, and the Ten Commandments. — It is thought better to propose a small number of interviews with one's Candidates, and to exact, (as far as one may,) regular attendance, — than to multiply the occasions of meeting, and to be lax in one's requirements. APPENDIX D. (Page 319. •■^ g 0 § ?o ,0 S -< Co .00 rO ^ rS Qi fe^ ^ ^ J fe § J' ^ « * •\ 1- ^ 1 N 53^ ^" .5^ 1 a 1 "o rO o\ ^^ ^ •fcS '^^ t f^ ^ ?5 t^ ^ ^ ^ ^ •i g I- i g^ ?r ^< ^ 0 »< ^jg hSj 0 < g m g ki < p fi ^ ^ fe < 0 P 1^ W P 0 s S I2i H-l 0 0 J25 0 W P W 1— ( P 0 w ^25 1— I 0 0 PLi W p ^ P < Eh -§ 5 §" * g ° •= s' H § ^ o -55 -^. S <) ^ qjiAv apiouioo A'i?iu cu o K W -3 ci oj S I I :2 t^ o S ^ s t s -I s ^s = ~ = f 1 1 S I C 'C to S to 3 '3 ? i> b 4> C OJ =« 0 2 « H fe H •S s -= fcH 5 5 5 S & C -SI o « 02 i S -5 " ^ P5 a »? r &J 03 cq 5 =2 ^ ^1 eS O I-B GO ■S <2 -2 s « 1 is c 5 p. r! C3 pq I 4S « g .S C^ = CC CC ^ . S 02 < -CO . .73 c £ '^ ^ tj "^ ® »o «J '*' s -s I ^- ^ § 1 C X en U Ch -si K d c a H 2 n cc' "B- c : ^ cq d « o Q I a e o S .2; " o t fe mi 463 APPENDIX E. (Page 331.) The folloAvlng tabular statement relative to the result of frequent Celebration of Holy Communion is taken from A Charge delivered at the Triennial Visitation of the Diocese. Xovemher, i860. By Samuel, Lord Bishop of Oxford. Number of times Holy Communion is administered in the several Parishes. 1 8-^' J s ^?= >. ^ More than 12 and great Festivals. 12 and great Festivals. Od 0 OS i 1 00 ■i a s CO i '^ s en I 3 29 45 217 149 21 8 47 10 54 15 ss 2 Number of parishes having early Communion . . . Number of parishes having Daily Service . . . . Niimber of parishes having Lent Services . . . , Number of parishes keeping a List of Communicants 49 62 185 27.^ Number of Communicants on great Festivals 25,884 Number of Communicants on common days 19,125 Number of Congregations I3i)353 I append the results aiforded by a very carefully kept List of Communicants in a parish in which the times of celebration were multiplied : — Average of twelve monfJis before (b.) and after (a.) the change in 1851 from montlihj to fwtnightly Communion. 1 . Present at each celebration (omitting fractions) . 2. Gross number of Communicants in twelve months b. a. 28 34 32 1002 Average of ten months before (b.) and after (a.) the change in 1859 /rowi fortnightly to vjeeMy Communion. h. 1 . Gross number of Communicants in ten months .... 458 2. Number of separate individuals communicating once or oftener in each month 61 3. Present at each celebration 35 4. Gross monthly average 75 5. Number who communicated more than once in the month, 14 849 94 31 141 27 464 APPENDIX F. (Page 392-3.) Com mu n ica nt- CI a sses . The following" remarks on the snbject of Communicant-Classes, hy an energetic Parish-priest, with a population of 3,300, reached me too late for insertion in the proper place: — "I believe that with us the Communicant-Classes are the mainstay of the whole work. They cost much trouble and fatigue, and require more than anything else continuous effort. Therefore it is very seldom that I can persuade people to adopt them : still seldomer to go on with them. They also need tact, and faith in oneself (so to say,) to set them going. " I have seven Classes, once a month : — old men, labouring men, young men, (including the choir,) labouring women, maid- servants, young married women, young ladies. Each Class comes for an hour. Thursday and Friday afternoons and evenings, (at least three hours of each,) are occupied with them. About 170 out of the number of Communicants constitute the Classes. . . . As soon as a Class is gathered, I begin. The subjects are various and somewhat desultorv, but of course all tending towards one point : — Preparation for the Holy Communion. For a long time I followed the plan of taking, (i) Meaning of Sacramental Grace : (2) Institution of Holy Communion, and its special meaning and uses : (3) Preparation for it : (4) Behaviour at it : (5) Thanksgiving and conduct after it : (6) Outer life of a Communicant, its bearing on others : (7) Inner life of a Communicant. — These, with special talk connected with the great Festivals or Seasons, (xldvent, Lent, Christmas, &c.) completed a series. Latterly, I have selected some passage of Scripture, and worked it out. '' We conclude by Prayer ; and afterwards any who desire it, stay behind, and I talk with them singly. The first thing is, to ffei them; the second, to interest and edify them; the third, (dependent on one^s own persistency,) is to l:eep them.'^ INDEX Absolution, 222-3 : forms of, 115-6. Accommodation, 26. Aceldama, 21, 22. Action in the pulpit, 204. Acts, see Texts. Adoration of the Sacrament, 339. Agnus Dei, 92. Ains worth's Annotations, 33, Albertus, 162, Aldrich, Dean, 123, 131. Alexander of Hales, 162. Alford, Dean, 33, 60, 61, 68, 459. Allotment System, 389. Ambrose copies Origen, 148 note. 'Amen,' 97, 299, 336 note, 337, Ampthill, 395. Ancients, (the,) were receivers as we are, 149: their praise, 154-5. Andrewes. Bp., his Sermons, 144. Anglican Divinity, 1 44-5 4. Anglo-Saxon English, 176-7. Anselm, Abp., 161. Ant, (the,) 61-2. Antiphon idea, (the,) 282. Antiquity, 144. note. Apocrypha, (reading of the,) 312. Apostolic Fathei-s, 132-3. Succession, 417, Aquinas, T., 162. Ai-den, Eev. G., 294, Aristotle, 416. Arithmetic in Village Schools, 266. Armstrong, Bp., 294. Article, (the Greek,) 152 and note. Articles, (the,) 130. Ascension Day Collect, 321. Ash Wednesday Collect, 321. Associations of Parochial Clergy, 394-5. Athanasian Creed, 91, 315. Augustine, 143, 150-1 a,nd note, 152. Baber's Codex Alex., 162. Banns, 342, publishing of, 314, 412. Baptism of Adults, 359. Infants, public, 345 : pri- vate, 356. Baptism (unlawful,) 357-8. Barrow, Dr., 146. Barter, Rev. W. B., 79 note. Bede's Eccl. Hist., 132. Bedfordshire, 395. 'Before the Table,' 334. Bells, 326aad7to^e; 362 no^e; 327,372, 379- BURGONj INDEX. Bengel's Gnomon, 33. Benedicite, when appropriate, 308-9. Benedictus preferred to the Jubilate, 309. Bentley on the Text of Scripture, 69, 73, Bethell, Bp., 129. Beveridge, Bp., 126 note, 129, 145 : Synodicon, 161, 330. Bible, study of it recommended, and method of reading it explained, 1-14 : unique structure of, 8 : the Word of God, 52 : its language ascribed to God, 53 note: the O. T. claimed by oi-r LoHD to bear testimony to Him- self, 53 note: GoD its Author, 63 note: its Human side, 62, 63 : how esteemed by our Lord, 436 : its language phe- nomenal, 61-2 : infallibility of, 56- 64. See Accommodation, Copyists, Historical inaccuracies, Inspiration, Interpretation, Sabbaths, Samuel's ghost, Scientific inaccuracies, Septua- gint, Stephens, Text, Word : Ant, Hare, Ostrich, &c. Bibliotheca Biblica, 32, 33. Bingham, loi, Blomfield, Bp., 277 note: 319. Blood, price of our Lord's, 21, 22. Blunt, Prof., Undesigned Coincidences, 29, 30 : Duties of a Parish Priest, Preface viii.: 139, 141, 259 note: 269 note: 319. Bois, John, 138. Bonaventura, 162. Books recommended, 2 1 32-6 : 43 : 100- 6: 127-46 : uses of, 133-4 note: 400. Bowing on entering Church, 277 and note. Bramhall, Abp., 146. Browne, Bp. Hai-old, 55, 130. Bull.Bp., his works, 145 : 235 note: 352, 407. Builey, Dr., 102. Burial of the Dead, 363-74 : 405 : regis- tering, 374, 413, Burial Sei'vice, objections against it ex- amined, 367-71. Butler, Bp., Analogy and Sermons, 133. Caiaphas, 63. Candidates, see Ministry. Canon xxix., 348. Cardwell, Dr., his publications, 102, 103. Casuistry of the Confessional, 219-22. Catechizing, 187, 279-85. Catena Awea, 34, 134-5. H h 466 INDEX. Catence, i6r. Cave's Hist. Lit. 143, t6o. Celebration, (tletails of,) 333-S. Chandler, Bp., 158 7iote. Chiarini, 137. Choral Service, 323-4. Christ's example pi-oposed for Pastoral imitation — His self-denial, 426 : spi- ritual meat, 427 : labours of a day, 428 : pleading with individuals, 429 ; His consideration for the weak, 432 : Method of Teaching, 433 : complete- ness of His Work, 434 : His use of Prayer, 435 : estimate of Scripture, 436 : severity towards Sin, 437 : peaceableness, 437-8 : His Ministry characterised by zeal, 438-9 : He gave not needless offence, 440 ; yet very strict in His requirements, 44 r : rebukes the foibles and sins of the Clergy, 442-3 : the farewell scene in S. John xxi., 445-6. Christ Church Cathedral, 282 note. Chrysostom, 168. Church Militant, {Prayer for,) 321. Churching of Women, 3 =,9-62, 413 note. Churchyards, (plea for,) 396-9. Clerical attire, 307 : foppery, 442. Society, 394-5. Clerk, 305, 313-4. Club (Village,) 269. Codex Alexcmdrinics, 7f, 162. Bezce, 72. Vaticanus, 71-2. Coincidences of Feasts and Holydays, 318-21 : also Appendix D. Colenso, Dr., on the Deluge, 49 : on the Exodus, 50. Collects, (our English,) 94, 95 and note, 123 : Etymology, 96 note. Commentaries, their premature use dis- couraged, 14, 42 : wherein deficient, 20, 39, 41 : ancient and modern, 28: a few characterised, 31-5, 137 : apo- logy for the fewness of English, 43 : popular substitutes for, 43, 44. Commination Service, 410^0^^, 414. Communicant Classes, 392, and Ap- pendix F. Communicating, form of, 92, 93, and note: 3.S5-7- Communion Service, 333-42. , first, «fe Lord's Supper. of the Sick, 223-4. Concilia, the, 160. Confession and Absolution, 216-23. Confirmation, 286-297 : incomplete unless it leads to Holy Communion, 297-303 : Appendix C. Constantinople, Council of, 150. Copyists fallible, 64. Cornelius k Lapide, 31, 32. Cosin, Bp., 145-6. Cottage Lectures, 172. Crakanthorp, 146. Cranmer, Abp., 146. Credence, 332. Creedlike structure of Te Deum, 122, Cricket-Club, 387. Critici Sacri, 31, 32. Culham Night-School, 271 note. Cull, (Richard,) 311 note. Cup unmixed, 335. Cyi'il of Jerusalem, on receiving the Body, 299 note. Davison, Rev. J., 146. Dedication of Church, 383. Deluge, 48, see Sabbath, and Colenso. Details (Parochial) to be mastered, 378-8.. Diocesan Colleges, Pref. x-xii. Dionysius of Alexandria, on receiving the Body, 299 note. ' Dipping,' what? 354, and note. Discipline, 410-5 : 364. Dissent, 399-410 : method of obviating, 283-4 : pretexts to be cut off, 401-5. Dissenters, (Visits to,) 241-2, 403-5. Divinity, (Anglican,) 144-54. , modem notions about, 43-5 r . Donne, Dr., 146. ' Door,' entering by the, 417. Dowling's Not. Patt. 143. D'Oyly and Mant, 31. Doxology, 76, 90, 119, 313, and Appen- dix A. Duns Scotus, 162, Easter, (observation of,) 84 note. Ecclesiastical History, 131, 140-1. Ecclesiasticus, see Texts. Eden, Rev. C. P., 436 note. Education in a Village School, 244, 284 : female, 274. Ellacombe, Rev. T., 379 note. Ellicott, Bp., 34, 56. Elohistic theory, 158. Elzevir edition of the N. T., 69. Ember Prayers, 317. English, fine specimen of, 113. English Church, 126 note, 149 note, [54. English Divines, the study of, recom- mended, 144-154. Epiphany Collect, 321. Epistle and Gospel, 318. Erasmus, 354 note. Estius' Commentary, 34. Eusebius' Ercl. Hist., 13 1-2. Evcppalvofxai, 39. Evans, Archd., 42. Excommunicate, 410-1 note. Exodus, (the,) 49. Extempore Prayer, 216. INDEX. 467 Extempore and written Sennons, 189- 201. 'Faithfully serve,' 321. Family Prayer, ?,35, Fathers, (the,) r6o : were receivers, 149. Feast, (the Village,) 383-7 : of Dedica- tion, 383. Feast, (the School,) 387. Feasts, see Saints' Days. Fell (Pseudo,) Parcqjhrase, 35. Female Education, 274. Figurative language, 177, 434. Finmere, 231, 331. ' Fishers,' 417-8. Flitton, 411. Font, to be employed, 353. Foppery in the Clergy, 442. France, (Baptizing in,) 354. Frant, Dr., 126. Freeman, Eev. P., 80-124, passim: 129, 282-3, 320, 330, 4U- Frequency, see Lord's Supper, Funeral, see Burial. Galatians, see Texts. Galilean, see Uses. Garrick's method of reading, 311. Gatty, Rev. A., 363 note. Genesis i., (questions in,) 3 note. see "Texts. Geography, (Village notions of.) 264-5. Ghost of Samuel, 150-1. Gibson, Bp., 327. Gloria in Excehis, 92. ' Godfather,' 346 note- Grammar in Village Schools, 244-5. Gregory the Great, 84, 85 : Sacra- mentary, 97 note. Grotius, 32, 33. Guardicm, (the,) 193, 194 note, 414. Hall, Bp., 146. Hammond, Dr., 34, 145. Hare, (the.) 61-2. Harvest-Home, 385-7, Headstones, 397. Health the season for Visiting, 242-3. Hebrews, see Texts, Hele's Devotions, 301. Heurtley, Dr., 129 note. Hilary, 151, note. Hinds, Bp,, 54. 'Historical inaccuracies' denied, 56-58. Holy Communion, see Lord's Supper. Holy days and Fasting days to be an- nounced, 321. Homilies, 141. Hooker on Inspiration, 57 : on the P, B., 104-106, 117, 124 : on Extempore Sermons, 192 : Eccl. Polity, 128-9, Horsley, Bp,, 128. Houghton Conquest, 383 note, 411 note. Hours, 84 note. Hymn before Service, 307. Hymn-books, 328. Ignatius, 133. Ignorance of the humbler class, 262-5. Ilsley, West, 421. Immersion, 354. Immorality of Rural Districts, 4; 1-3. Incense, 119. Infallibility of Scripture, 56-64. Interpretation of Scripture, 14, 43-51 : inspired, 24-26. Inspikation, 52-64: views of, 54-58: theory of, rejected, 57 : Hooker's view, 57: Alford on, 60, 61, 68: Whately, Hinds, and Vaughan on, 67 note, 54 : Browne on, 55 : Ellicott on, 56 : 'verbal,' 61, 64, 67 and 7iote, 68 : ' plenaiy,' 61. Inspired writers, (remarks on,) 62-3. Irenseus, 149 and note. Irons, Dr., 349 note. Isaac's character, 259. Jackson, Dr., I46. Jacobson,Dr., 35, 123, t^onote, 133, 145. Jeremiah and Zechariah, 19, and note. * Jeremy the pi-ophet,' 17-20. Jerome, I48. Jewell, Bp., 146. Jewish originals of our Service, 1 1 8-9, 315 note. John, S., 84 note: see Texts, Various Readings. Johnson, 354 note: Canons, 161. Jolly, Bp,, 423. Jones of Nayland, 41 1. Joshua, see Texts, Judas, 443-4. Judges iii, 12-26, 259-61. see Texts. Kaye, Bp,, 143, I KeeKng, Rev. W., 102, • Kerry in Montgomeryshire, 203. I Knox, A., on the Athanasian Creed, 91 . Krazer on Liturgies, loi. j Lanfranc, Abp., 161. j Language of Sermons, 176-7. Lathbury, Rev. T., 103. Laurence, Abp., 130, 162. Lay co-operation, 389-92, Lectures, village, 274-5, 389. Leighton, Abp., 145. Lending Library, 389. Lessons, (the,) 89, 312 and note, 314, 318-20. Lightfoot, Dr., 35, 36, 137. Litany, 91 -2, 316. Literature of the day, 163. Liturgy, see Prayer-Book. Liturgical Reading, 310-8. Lloyd, Bp., 354 note. Lombard, Peter, 162. 11 h 2, 468 INDEX. Lord's Supper, 298-30.^, 330-42 : frequency of, 330- 1 , and Appendix E. Lord's Prayer, 90 : in Communion Ser- vice, 90 note: 314. Lord, see Christ. Lowth, Prebendary, 31. Laud, Abp., 14^), 3+8 note. Luke, S., see Texts. Lyall, Dean, 36, Lyra, N., 161. Magnificat, 121. Mai, Card. A., 16 r. Maldonatus' Commentary, 34. Manner in preaching, •204. Marriage Serv-ice, 342-4. Marriott, Rev. C, 142. Mary Magdalene, 429, 432. Maskell, Rev. W., joo note. Matrimony, Holy, 342-4. Matthew, S., see Texts. M'Caul, Dr., 138. Middle-class, visits to persons of, 239. Middleton, Bp., 152. Militant, prayer for Church, 321. Mill, Dr. W. H., 129, 13^: 146, 158. Ministry', Candidates for. Preface, 172-4. Mischna, 137, 353 note. Moberly, Dr., 43. Musical Class, 388. Nathanael, S., 430-1. Neale, Rev. J. M., 34*?. Nelson Bp. of, 306. Rob., Pref. x. New Zealand, 326. Nicodemus, 429, 430-1, Non-communicants, 338-42. North side of Altar, 334 note. Note-book, substitute for, 163. Nowell's Catechism, 130 i. - xxi. 1-3, 256. xxii. 23-35., 256-9. Obeisance on entering Church, 277 and note. Orkam, Will., 162. Offertory, 322-3. Open-air Preaching, 17 = -2. Origen on the Greek Article. 152 : his followers, 148 note. Ostrich, (the,) 61-2. Oxford, see Wilberforce. Palmer, Rev. W., loi, 129, 300, 400. Papanin, 326. riapciSoo-is, 149 and notes, 154 note. Paralytic borne of four, 5. Parents not to be Sponsors, 346-50, Parish Clerks, 305, 313-4, Parker, Rev. S., 33. Parker Society's publications, 157. Passing-bell, 362. Pastoral image, 418-24. Pastoral Method, 304-71. Patres Apostolici, 132-3. Patrick, Bp., 31, 39. Paul, S., 139-40. Peter, S., 430-1. see Texts. Pearson, Bp., Pref. xi. : on the Creed, 127-8: Prcff. Para-n. 139: 157 and note: on the Greek article, 152. Penance, 410-1. Pererius on Genesis, 1 6 1 . Pews, 401. Phenomenal language of Scripture, 6 1-2, Philip and the Eunuch, 44-5. Philology, 158. Physical Science, 45, 46-51, 156. Plan of Sermons, 1 78-9. Pluckley, 411. UoOeu, 30, and note. Pole's Synopsis, 3r, 32. Position of Priest at daily Service, 315. Prayer-Book, remarks on the content? of, 78-98 : on the study of, ^8-124 : essentially English, 84-93. See Bap- tism, Coincidences, Confirmation, Lord's Supper, Revision, Te Deum, Visitation of the Sick, &c. Prayer for the Church Militant, 321. before Semnons, 322. for the Sick, 316. early, 436. Preachers, 170-1 : vice of young, 174 : of unskilful, 175. Preaching, 165-209 : test of success- ful, 208-9 • ^ot confined to Sermons, 312. Private Baptism, 356. Prophets quote one another, 20 note. Psalmody, (Parochial,) 323-9. Psalms, see Texts. Psalter, (the,) 86, 124, 282-3, 312-3. Public Baptism of Infants, 353-56. Pusey, Dr., 33. Quarterly Review., 158 note: 194 note. Quotations from the Septuagint in the N. T., 1 36. Rainbow, 61, Reading of children, 253-4, Reading-Room, 388. Reception of the privately Baptized, 357, Record of Sponsors, 355, Recovery, not prayed for, 11 4-5, 214. Regeneration, 123, Registering Baptism, 355, 413 : Burial, 374:. 413- Revelation, sec Texts. Reverence, habits of, 276-9. Revision of Liturgy, 80, 87-93, 101-3. Revival, seasons of, 206. Ridley, Bp., 31;. Ridley, Rev. W. H., 294. INDEX. 469 Robertson, Rev. J. C, 103, 132, 281, 282, 322-3. Romans, see Texts. Rose, Rev. H. J.. 2, 129, 169, 31 1-2, 400. Routh, Dr., his works, 142. Sabbaths during the Deluge, 5. Sacramen taries, g^ note: 1 00- 1,110 note. Saints' Days, 319-21. Samaria, Woman of, 428. Samuel's ghost, 150-i. see Texts. Sanderson, Bp., 145, 348 note. Sarum Books, 82, ic6-i2 : and Appen- dix B. Saturday evening, 305. Savioue, see Christ. Schism, see Dissent. Schoettgen, 35, 36, 137. School, its importance, 248-52. Infant, 252-3. Night, 270-272. Sunday, 267-70. Day, 253-67. School Feast, 387. Schoolmasters, 2-19. Schoolmen, the, 162. 'Science' [Physical] and the Bible, 45, 46-5 c, 156. ' Scientific inaccuracies ' disallowed, 56-8, 61, 62. Scott, Dr. R., 416 note. Scott, the Commentator, 3 r . Scripture, see Bible. Scrivener on the Text of N. T., 69, 70. Sentences in the Daily Service, 308. Septuagint, the, r35-6 : study of, 138-9. Sermons, 165-209: reproduction of old, 197 : substitutes for, 198-200. Sermon- writing, 186-189. Servants in Scripture, 4 1 . Services, (our,) are not too long, 381-2. Sharp, Archd., 103 note. Shepherd On the C. P., 116 note. Shepherd, image of a, 9 note, 403-4, 417, 418-24. Sichem, 450. vSick persons prayed for, 316. Singing in Church, 328-9. Sittings in Church, 401. Smith, Rev. R. P., 158 note. Sowing and Reaping, 453-8. . Sparrow, Bp., 104. Special Services, 172. Spicilegia, 161. Sponsors, 346-51: registered, 355. Stephens' edition of the N. T , 65, 69. Stillingfleet, Bp., 146, 407. Subjects of Sermons, 180-3. Succession, (Apostolic,) 417. Sumner, Bp., 416 note. Sunrise, 61. Sychar, 450. Talbott's Christian Schoolmaster, 254, 277. Taylor, Bp., 146. Teaching of Christ, our example, 433-4. Te Deum, 12 1-2, 308-9. Ter Sanctus, go, 92, 334. Tertullian, 149 note. Text of Scripture, 65-77. , how to be announced, 322. 'Textus receptvis,' 69. Texts explained or illustrated :— Gen. iii. 21.. 38. xii. 6. . 450. xii. 5--39- xxiv. 67, and xxv. 20. . 259. xlix. 22. . 450-1. Numb. xxii. 23-35. • 256-9. Joshua x. 1 2- 1 4.. 46. Judges iii. 12-26.. 259-6K 1 Sam. iii. 4, 10.. 432. Psalm xviii. 4. . 37. Zechariah xi. 13. . 16. S. Matthew xvii. i j . . 1 36. xix. 28. . 36. xxiv. 8.. 36. xxvi. 15. . 136. xxvii. 5-10. . 16-22. S. Luke ix. 31. . 37. X. 30. . 38. xiii. 19. . 15. XV. 22. . 38. S. John i. 1. . 152. iv. 35-8. . 449-58. vi. 5.. 29, 30. X. I, 2, 9. . 417. xi. 44- -223. xiv, 28. . 150. xvi. 21. . 37. xxi 445-6- Acts i. 28. . 16. ii. 24.. 37. vii. 46.. 37- viii. 3 1.. 44. xii, 12-14. . 40, 41. Rom. viii. 22. . 37. Gal. iii. 27. . 38. 2 Tim. iii. 16.. 53, 56. Hebrews x. 20. . 37. 38. . 12 note. I S. Peter iii, 19, 20. . 151, 2 i. 13, 14-. 37- Revelation xix. 13. . 58. Ecclus. xlvi. 20. . 150-51. Theological Colleges, Pref. x-xii. Theology, Pref. x-xii., 156-164. ©eoTrvevcTToy, 56. Thomas, S., 430-1. Thomas Aquinas, 162. Timothy, see Texts. 470 INDEX. Tischendorfs edition of the N. T., 65, 75 note. Tostatus, A., 161. Townson's Dkcoursa^, 34. Treatises better than Commentaries, 42, 43- Trench, Abp., 2. Trommii Lexicon, 139. 'Truth' the correlative of 'Unrighte- ousness,' 59 note. Turvey, 326, 362 note. Tweed, Eev. H. E., 323. Unity in Sermons, 177. Unlawful Baptism, 357-8. Uses, 84, 86-7, 91, 100, 123. Valckenaer, 139. Van Mildert, Bp., I46. Various Eeadings, 68-70, and notes. Vaughan, Dr., 54. 'Verbal errors' disallowed, 56-58. ' Verbal Inspiration,' see Inspiration. Vestments, excess in, 442. Village Club and Reading-Koom, 388. Education, 244-84. Visits to the Sick, 210-25. Whole, 225-42. to Dissenters, 241-2 : 403-5. Visitation of the Sick, Order for, 106-1 7, 212-24. Visiting should be systematic, 226-32. necessary to the Preacher, 186, 238. Walker, Rev. R., 271 note. Wall as a Commentator, 1 7 : on Infant Baptism, 129. Water at the Eucharist, 335. Waterland, Dr., 129, 146 : on the Psalter, 86. Welchman, Archd., 126 note, i^^note, 156 note. Welsh, Thomas, 421. West-Ilsley, 321. Wetstein, 35. Whately, Abp., 54, 67-8 note. Wheatly on Private Baptism, 356. Whitby, Dr. 31. Whitgift, Abp., 131. Wilbeiforce, Bp., 235 note, 237, 33 1. Wilkins, Bp., Pref. xi., 172-3. Da v., Concilia, 160. Williams, Rev. I., 34. Wilson, Bp., 146, 300-1. Bp. Daniel, 57. Winer on German Philology, 158. Wooding, Tom, 326-7. Word Incarnate and Word written, 59, 60. * Word of God ' co-extensive with the Bible, 58-64, 437. Words of Scripture, inspired, 64, and note. Wordsworth, Bp., 294 note. Wordsworth, Dr., 145 : Annotations, 33, 35 : Theopliilus Anglican us, 129 : Occasional Sermons, 146 : Holy Year, 104. Workhouse, 379-80. Worship of the Eucharistic Elements, 123 note. Written and Extempore Sermons, 189- 201. Zacchaeus, 429, 430-1, 432. Zechariah, see Texts. and Jeremiah, 29, and note. Zoology and the Bible, 61-2. THE END. 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