LIBRARY I UNIVKR-MTYOF CALIrONIA SAN 01 tQO j 6e DjcforD litrarp of practical Cfteologp Edited by the Rev. W. C. E. NEWBOLT, M.A., Canon and Chancellor of St. Paul's ; and the Rev. DAKWELL STONB, M.A., Principal of the Missionary College, Dorchester. Price, 5s. each volume. ' RELIGION. By the Rev. W. 0. E. NEWBOLT, M.A., Canon and Chancellor of St. Paul's. [Fourth Impression. ' HOLY BAPTISM. By the Rev. DAKWELL STONE, M. A., Principal of the Missionary College, Dorchester. [Third Edition. CONFIRMATION. By the Right Rev. A. C. A. HALL, D.D., Bishop of Vermon t. [ Third Impression. THE HISTORY OF THE BOOK OF COMMON PRAYER. By the Rev. LEIGHTON PULLAN, M.A., Fellow of St. John Baptist's College, Oxford. [Third Edition. HOLY MATRIMONY. By the Rev. W. J. KNOX LITTLE, M.A., Canon of Worcester. [Second Edition. THE INCARNATION. By the Rev. H. V. S. ECK, M. A., Rector of Bethnal Green. [Second Edition. FOREIGN MISSIONS. By the Right Rev. E. T. CHURTON, D.D., formerly Bishop of Nassau. PRAYER. 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CHARLES BODINGTON Fellow of King's College, London Canon Residentiary and Precentor of Lichfield Cathedral LONGMANS, GREEN, AND CO. 39 Paternoster Row: London New York, and Bombay 1903 All rights reserved ' Out of olde feldys, as men seyth, Cometh al this newe corne fro yere to yere ; And out of olde bokes, in good feythe, Cometh al thys newe science that men lere.' CHAUCER, The Assembly of Foules. TO THE RIGHT REVEREND GEORGE HOWARD LORD BISHOP OF S. ANDREWS, DUNKELD, AND DUNBLANE WHO BY WORD AND EXAMPLE HAS LABOURED ABUNDANTLY TO QUICKEN THE FIRE OF DEVOTION IN THE CHURCH OF GOD THIS VOLUME IS DEDICATED BY THE AUTHOR EDITORS 1 PREFACE THE object of the Oxford Library of Practical Theo- logy is to supply some carefully considered teaching on matters of Religion to that large body of devout laymen who desire instruction, but are not attracted by the learned treatises which appeal to the theo- logian. One of the needs of the time would seem to be, to translate the solid theological learning, of which there is no lack, into the vernacular of everyday practical religion ; and while steering a course between what is called plain teaching on the one hand and erudition on the other, to supply some sound and readable instruction to those who require it, on the subjects included under the common title 'The Christian Religion, 1 that they may be ready always to give an answer to every man that asketh them a reason of the hope that is in them, with meekness and fear. The Editors, while not holding themselves pre- cluded from suggesting criticisms, have regarded their proper task as that of editing, and accordingly they have not interfered with the responsibility of each writer for his treatment of his own subject. W. C. E. N. D. S. PREFACE BEES collect their honey from all sorts of flowers, and the holy thoughts stored up in the Church's Treasury of her devotional books have been gathered from many sources. True devotion, inspired by the manifold wisdom of the Spirit of God, has many hues like the rainbow, but all these are blended in one when they are presented to God through the Mediation of our great High Priest and Redeemer Jesus Christ, the Head over all things to the Church which is His Body. His devotion, when He entered into the world, was expressed in the words : ' Lo, I am come to do Thy will, O God.' 1 When He left it He said, ' I glorified Thee on the earth, having accomplished the work which Thou hast given Me to do/ 2 All devotion must follow this pattern, for Christ is the Light of the world, and whoever has fellowship with Him, follows Him in His obedience to the Father's will. It is the Father's will ' to sum up all things in Christ, the things in the heavens, and the things upon the earth.' 3 1 Heb. x. 7. 2 S. John xvii. 4. 3 Eph. i. 10. x BOOKS OF DEVOTION Human society, apart from Christ, is a headless body lying in darkness and the shadow of death. Art, science, philosophy, literature, politics, commerce, and all human pursuits, miss their mark and become but weak and aimless vanities, if they are not devoted to God through the Mediation of Christ. For 'Human Life,' as Bishop Westcott has said, ' is a Mission, of which the aim is Service, the law Sacrifice, the strength Fellowship with God. 1 " l Devotion is the dedication to the service of God in Christ of all that is true, all that is honourable, all that is just, all that is pure, and lovely, and of good report, in human life. The highest of all devotion is the dedication of men themselves, with their souls and bodies, to be a reasonable, holy, and living sacrifice to God ; for the glory of God is mani- fested in living men, who freely yield themselves to Him to do His will. God has given to the Church in England a signal opportunity of rendering to Him such devotion. A great door is opened to Englishmen for the Evangeli- zation of India, Africa, China, the Islands of the sea, and our new ally Japan. All things needed for the work are entrusted to our care. We have the Holy Scriptures, and the Faith once for all delivered to the Saints, as embodied in the Creeds, by which to interpret them. We have the Apostolical Ministry of the Spirit that giveth Life, the Sacraments 1 Lessons from Work, p. 292. PREFACE xi of the Gospel, and the Moral Law. There is nothing to hinder the work of Evangelization ; the door stands open. What then is wanted ? Devotion. That is all. Devotion to our Lord Jesus Christ is what God asks of Englishmen in this twentieth century. All nations of men are Christ's inheritance, and English Churchmen are called to go up and possess the heathen lands for Him, and to make the kingdoms of this world the Kingdom of our Lord. Why is not God^s work more fully done ? what hinders it ? Why, asked a Missionary Bishop, are our public schools and universities turning out so many highly educated, able, Pagan English gentlemen ? It must be because our teachers have not themselves learnt the lesson of Clement of Alexandria, that our 'Instructor Jesus 1 has drawn for us the model of the true life, which is to ' train humanity in Christ: 'i If the boys in our schools and the young men in the universities see devotion to Christ, and to the extension of His Kingdom, manifested before their eyes in their teachers, they will not become Pagan, but Christian English gentlemen. The love of Christ is the strongest force in the world, and where that is implanted in the hearts of the young, as the most essential part of their education, many, who have the necessary gifts* of mind and body, will be found ready to fulfil the Divine com- mand : ' Go and make disciples of all the nations/ 1 The Instructor, bk. I. ch. xii. xii BOOKS OF DEVOTION They will see in the Christian Mission-field their Voca- tion, the highest and noblest career possible for any human being. Englishmen colonize and civilize the vast dominions which are under the protection of the British flag with much success, but the Eternal Purpose of God for our nation rises higher than the construction of railways, the development of goldfields, higher even than the suppression of slavery and injustice, and the establish- ment of strong and equitable government. The merchandise of gold and silver, of precious stones and of pearls, the wealth of her shipmasters and traders did not save the mystic Babylon of the Apoca- lypse from destruction when she glorified herself, lived deliciously, and forgot God. 1 A newspaper, published in South Africa on Christmas Day 1897, gave an account of Rhodesia, its goldfields, and commercial prospects, but not a word about the Nativity of our Lord Jesus Christ and the extension of His Kingdom among the native races in South Africa. The wise men who came from the east to Jerusalem asked, ' Where is He that is born King of the Jews ? for we have seen His Star in the east, and are come to worship Him. 11 'What the public wants to know at this time is, Will Rhodesia pay ? ' was the statement made in the Christmas newspaper published for English readers two years before the war. 1 Rev. xviii. 7. PREFACE xiii The gold of South Africa, which might easily have supported Christian Mission-stations in abundance among all the native races, has been largely expended in providing materials for a war which has chastised both the Dutch and the English, who have been lukewarm in fulfilling the Divine command to make disciples of all the nations. Christ, Who died for us, asks for personal devotion to Himself. Shall we render it to Him, or continue to send forth from our places of education Pagan English gentlemen ? An old writer said, ' Non comprehenditur Deus per Investigationem, sed per Imitationem.' l Neither Pagan Philosophy, nor Biblical Criticism, nor ^Esthetic Ceremonial; still less the spirit of what the African newspaper described as 'Joint Stock Imperialism,' can give us that Knowledge of God wherein standeth our Eternal Life. The devotion which springs from grace can alone do that. The true aim of human life is the Service of God, and that Service calls out the highest activity of the soul for the attainment of the noblest objects in a perfect life. The Service of God is the free choice of the highest good attainable by man on earth, and it involves self-sacrifice. If England neglects her highest principle of duty, rejects her Divine call, and refuses to devote her noblest sons, her great wealth and political power to 1 See p. 75. xiv BOOKS OF DEVOTION the Service of Christ, the time will come when she will lament with the lamentation of Queen Guinevere, that she knew not the ' time of her visitation.' Ah, my God, What might I not have made of Thy fair world, Had I but loved Thy highest creature here ? It was my duty to have loved the highest : It surely was my profit had I known : It would have been my pleasure had I seen. We needs must love the highest when we see it. LICHPIEI/D, Advent 1902. CONTENTS CHAP. TAGS I. DEVOTION ...... 1 II. PRIMITIVE DEVOTION ..... 9 III. THK DEVOTIONAL ASPECT OF SACRIFICE . . 16 IV. THE FIRST BOOKS OF DEVOTION . . .26 V. THE DEVOTIONS OF OUR LORD JESUS CHRIST . . 35 VI. DEVOTION IN THE EARLY CHURCH . 44 THE BREVIARY . . 50 VII. THE PURGATIVE WAY S. AUGUSTINE'S CONFESSIONS . 53 VIII. MEDIAEVAL BOOKS OF DEVOTIONAL THEOLOGY. . 67 THE ILLUMINATIVE WAY THE ITINERARY OF THE SOUL TO GOD . . .73 THE UNITIVE WAY THE IMITATION OF CHRIST 75 IX. DEVOTIONS TO THE SAINTS . . . .86 THE AVE MARIA . . . .89 THE CONFITEOR . . . .96 THE ROSARY . . . .98 X. DEVOTIONAL BOOKS OF THE FIFTEENTH AND SIXTEENTH CENTURIES ..... 108 THE MYROURE OF OURE LADYK . . 108 THE LAY FOLKS* MASS BOOK A .113 THE PRYMER . 118 xvi BOOKS OF DEVOTION CHAP. PAGE X. DEVOTIONAL BOOKS OF THE FIFTEENTH AND SIXTEENTH CENTURI ES continued. THE BISHOPS* BOOK AND THE KING'S BOOK . 121 THE BOOK OF THE HOURS . . .122 PRYMERS IN THE REIGNS OF EDWARD VI. AND QUEEN ELIZABETH . . . 123 XI. THE SPIRITUAL EXERCISES OF S. IGNATIUS, AND OTHER DEVOTIONAL BOOKS OF THE SIXTEENTH CENTURY 128 S. LOUIS OF GRENADA . . .136 s. AUGUSTINE'S MANUELL . . .143 THE SUFFERINGS OF OUR LORD JESUS CHRIST, BY F. THOMAS OF JESUS . . .145 XII. BOOKS OF DEVOTION OF THE SEVENTEENTH CENTURY. 153 RODRIGUEZ ON CHRISTIAN PERFECTION . 153 BISHOP ANDREWES'S DEVOTIONS . .164 AUSTIN'S DEVOTIONS . . . .174 BAYLEY'S PRACTICE OF PIETY . .184 BISHOP HENSHAW'S DAILY THOUGHTS . 190 GEORGE HERBERT'S POEMS AND PRIEST TO THE TEMPLE ..... 191 ARCHBISHOP LAUD'S DEVOTIONS . .195 BISHOP JEREMY TAYLOR*S DEVOTIONAL BOOKS 199 XIII. BOOKS OF DEVOTION OF THE SEVENTEENTH CENTURY continued . . . . .211 BISHOP COSIN's DEVOTIONS . . .211 J. DREXELIUS : THE HELIOTROPIUM . . 214 JOHNf BUNYAN : PILGRIM'S PROGRESS . .217 JOHN BUNYAN : THE HOLY WAR . . 222 CONTENTS xvii CHAP. PACK XIII. BOOKS OP DEVOTION OP THE SEVENTEENTH CENTURY continued. JEREMY DYKE : THE WORTHY COMMUNICANT 225 BISHOP PATRICK : DEVOTIONS . . . 225 THE WHOLE DUTY OP MAN . . . 227 BUTTON'S MEDITATIONS . . . 229 S. FRANCIS OF SALES. . . . 231 I. AMBROSE : LOOKING UNTO JESUS . . 233 QUARLES'S EMBLEMS .... 237 RUTHERFORD'S LETTERS . . . 239 RICHARD BAXTER .* THE SAINTS' EVERLASTING REST ..... 240 BISHOP KEN'S WINCHESTER MANUAL . . 241 THE OLD WEEK'S PREPARATION FOR THE RE- CEIVING OF THE LORD'S SUPPER . . 242 DR. ADDISON : THE CHRISTIAN'S MANUAL . 247 DR. HORNECK : THE CRUCIFIED JESUS 250 XIV. DEVOTIONAL BOOKS OF THE EIGHTEENTH CENTURY . 256 THE NEW WEEK'S PREPARATION FOR A WORTHY RECEIVING OF THE LORD'S SUPPER . 256 DR. SPINCKES'S DEVOTIONS . . 261 BISHOP BRYAN DUPPA : HOLY RULES AND HELPS TO DEVOTION . . . 262 WILLIAM LAW'S SERIOUS CALL, AND CHRISTIAN PERFECTION .... 263 DR. JOHNSON'S PRAYERS . . . 268 BISHOP WILSON ON THE LORD'S SUPPER . 274 xviii BOOKS OF DEVOTION CHAP. PAGE XIV. DEVOTIONAL BOOKS OF THE EIGHTEENTH CENTURY continued. ROBERT NELSON I FESTIVALS AND FASTS, THE CHRISTIAN SACRIFICE . . . 275 JOHN WESLEY: CHRISTIAN LIBRARY . . 281 HYMNS ON THE LORD'S SUPPER . . 283 XV. THE DEVOTIONAL BOOKS OF THE NINETEENTH CENTURY 295 XVI. THE DEVOTIONS OF HEAVEN .... 298 APPENDIX I : MEMORIAL ON THE DOCTRINE OF THE EUCHARIST, 1867- .... 304 APPENDIX II : DECLARATION ON CONFESSION, 1873 . 307 APPENDIX III I LIST OF DEVOTIONAL BOOKS . . 311 ADDENDA TO APPENDIX III . . . . 315 INDEX . 317 BOOKS OF DEVOTION CHAPTER I DEVOTION IT was only a voice which broke the silence of Eternity, when, in the beginning, God created the heaven and the earth. But that voice was the voice of God, and ' the voice of the Lord is mighty in operation. 1 ' By the word of the Lord were the heavens made ; and all the hosts of them by the breath of His mouth. 1 ' He spake the word, and they were made ; He commanded and they were created. 11 Creation has proceeded from the infinitely powerful will of the all-wise God, Whom we call Almighty, because we believe that He is able to do all that He wills to do. ' God possesses the power to give existence to what- ever is possible that is, to whatever does not involve contradiction. Things intrinsically possible become possible extrinsically on account of the Divine Power, which is able to transform them from non-existence to existence. 1 2 ' I know that Thou canst do all things. 1 3 The Word of God is the expression of His Eternal purpose, and the created universe, brought into being, and upheld by the power of that Word, may be com- pared to a stream flowing from the fountain of the 1 Ps. xxxiii. 6 ; cxlviii. 5. - Wilhelm and Scannell, Catholic Theology, vol. i. p. 209. J Job xlii. 2. A 2 BOOKS OF DEVOTION Eternal Life which God has within Himself. God is the only Being who is supported by nothing outside of Himself. The whole order of nature rests upon Him. Matter and motion can only be truly conceived as proceeding from Him who is ' creation's secret force,' the Author and prime mover of all things in heaven and earth. ' For God there was no reality within which He had to realize His Creation, nor laws which, prior to Him, of themselves determined what was possible and what was impossible.' . . . ' The true reality that is and ought to be, is not matter, and is still less idea, but is the living personal Spirit of God and the world of personal spirits which He created. They only are the place in which Good and good things exist ; to them alone does there appear an extended material world, by the forms and movements of which the thought of the cosmic whole makes itself intelligible through intuition to every finite mind.' 1 Behind the veil of Nature, then, we see the Infinitely wise, powerful, and benevolent will of God, from which all things have originated, and which is both upholding them in their being and conducting them to their good and predestinated end of perfect subjection to the rule of Christ. This we gather from S. Paul, who taught that in Christ ' were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or princi- palities or powers; all things have been created through Him and unto Him, and in Him all things consist.' 2 A parallel passage in the Epistle to the Ephesians 1 Lotze, Microcosmus, vol. II. bk. ix. ch. v. pp. 75 728. * Col. i. 16. DEVOTION S speaks of the mystery of the will of God as ' according to His good pleasure which He purposed in Him unto a dispensation of the fulness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth.' J God is love, and when we think of creation we should think of it as proceeding, not simply from the wisdom and power of God, but from His Love. Whatever has come from God in creation has come from the fountain of Eternal Love, which, so to speak, overflowed its banks like Jordan in the time of harvest and diffused itself in rich profusion in the magnificent created Universe. Hooker has nobly said: 'That which moveth God to work is Goodness, that which ordereth His work is Wisdom, that which per- fecteth His work is Power. All things which God in their times and seasons hath brought forth were eter- nally and before all times in God, as a work unbegun is in the artificer which afterward bringeth it into effect. Therefore whatsoever we behold now in this present world, it was enwrapped within the bowels of divine Mercy, written in the book of eternal Wisdom, and held in the hands of omnipotent Power, the first foundations of the world being as yet unlaid. 1 2 All created things, in one way or other, manifest the wisdom, power, and goodness of their Creator. The universe by its obedience to the intelligence, power, and will, which directs it after the ordered manner which we call natural law, sings its unceasing Bene- dicite. Butler has taught us that ' the only distinct meaning of that word [natural] is stated, fixed, or settled; since what is natural as much requires and presupposes an intelligent agent to render it so i.e. 1 Eph. i. 9. 8 Hooker, Eccl. Pol. V. Ivi. 5. 4 BOOKS OF DEVOTION to effect it continually or at stated times ; as what is supernatural or miraculous does to effect it for once. And from hence it must follow, that persons' notion of what is natural will be enlarged in proportion to their greater knowledge of the works of God and the dispensations of His providence.' x In the vast natural order woven together from the rudimentary ether and atoms by the energy of the Divine Will, and manifested to our reflecting minds through our sense-perceptions, we are brought face to face with a practically infinite variety of creatures, none of which are free from the dominion of law. God has given alike to the sun and moon, the stars of light, the waters above the heavens, the fire and hail, the snow and vapours, the stormy wind, the fruitful trees and all cedars, beasts and all cattle, creeping things and flying fowl, angels in the light, kings of the earth and all people, young men and maidens, old men and children, an eternal law or order which may not be broken. From that law whose ' seat is the bosom of God, 1 and whose * voice the harmony of the world,' no creature is exempt. ' All things in heaven and earth do her homage, the very least as feeling her care and the greatest as not exempt from her power.' 2 The angels, the children of men, the Israel of God, the priests and servants of the Lord, the spirits and souls of the righteous, join in the great Benedicite, together with the sun, moon, stars, fire, heat, frost, and cold, the green things of the earth, fowls of the air and beasts of the field ; but not in the same way ; only angels and men sing their praises with understanding. The orders below them in nature have not risen to self- 1 Butler, Analogy, part i. ch. i. 2 Hooker, Eccl. Pol. I. xvi. 8. DEVOTION 5 conscious personality. They are not moral, but either mechanical or merely sensuous choristers. The animals have appetites, emotions, sensuous feelings and desires, but no ethical perceptions. Men and angels are moral beings. They have within them the light of conscience, which, by an intellectual judgment, brings their actions to the test of a moral standard of right and wrong out- side themselves, and is not a mere sensual feeling like the shame of a dog in disgrace. No animal, or creature below man, could say with S. Paul, ' Herein do I exer- cise myself to have a conscience void of offence toward God and men alway.' 1 The image of God is stamped upon the nature of man, and the superscription of His law is written within man's heart. By means of his moral powers, man, and man alone among his fellow- creatures on earth, can worship the Father in spirit and in truth, and render to Him a religious service of true devotion. Things without life or personality can be offered to God, but not by themselves. They may be offered by the devotion of moral worshippers, as the gifts were offered by the Israelites when they brought to Moses ' much more than enough for the service of the work, which the Lord commanded to make," 2 or as the Alms 'and other devotions of the people ' are humbly presented and placed upon the Holy Table when the offertory sentences are read. Devotion, which belongs to the moral order, may be defined as the will of promptly doing whatever pertains to the service of God. 3 1 Acts xxiv. 16. 2 Exou. xxxvi. 5. 3 ' Devotion (devotio) has its name from devoting (a devovendo); wherefore they are called devout (devoti) who in some way devote (devovent) themselves to God, so that they may wholly commit them- 6 BOOKS OF DEVOTION ' Devotion is neither private nor public Prayer, but Prayers, whether private or public, are particular parts or instances of Devotion. Devotion signifies a life given, or devoted to God. He therefore is the devout man, who lives no longer to his own will, or the way and spirit of the world, but to the sole will of God, who considers God in everything, who serves God in everything, who makes all the parts of his common life, parts of piety, by doing everything in the name of God, and under such rules as are comformable to His glory.' x If we understand by religion the right ordering of man's life in its relation to God, then devotion lies at the very root of all true religion, for it is neither more nor less than the loving and complete surrender of the will of the creature to the Creator. Where self-will reigns there is no true devotion ; 2 self-will is the great enemy of God and of religion ; from this bitter root all evils grow. Our Blessed Lord gave to S. John at Patmos a vision which shows that there is no place for self-will in the Heavenly Order. There every will is dedicated wholly to the service of God. Upon the Throne set in heaven the Apostle saw One seated Who was to look upon like selves to Him : . . . devotion (devotio) seems to be nothing else than a resolve readily to give oneself to those things which relate to the service of God.' S. Thomas Aquinas, Summa Theologica, IP. Ixxxii. I. 1 A Serious Call to a Devout and Holy Life, by William Law, ch. i. 2 ' For what does God hate or what does He punish except self-will? Let self-will cease and there will be no hell. For against what has His anger been kindled except against acts of self-will ? For self-will attacks God and exalts iftelf against Him. Therefore it is this which robs heaven and enriches hell and empties of its effect the blood of Christ, and subdues the world to the devil's sway.' D. Laurentii Justiniani Opera, Lignum Vita, de obedientia, ch. iv. DEVOTION 7 a jasper stone and a sardius. Round about the Throne was the rainbow, like an emerald to look upon. Out of the Throne proceeded lightnings and voices and thunders. There were seven lamps of fire burning before the Throne, which are the seven Spirits of God. In the midst of the Throne and round about the Throne appeared four Living Creatures, full of eyes, the emblems of insight, having each of them six wings, the signs of active energy. Round about the central Throne were four-and-twenty thrones for the crowned and white-robed elders, whose crowns are the reward of victory in conflict, their robes the token of purity. To Him who is seated on the Throne the Living Creatures continually do cry, ' Holy, Holy, Holy is the Lord God, the Almighty, which was and which is and which is to come.' When this anthem sounds in their ears, the elders fall down in adoration, and cast their crowns before Him who sits upon the Throne, as un- worthy to remain seated and crowned in His presence. Such is the worship in Spirit and in Truth offered to the Father in heaven by those angels and men whom He has sought for in His created Universe, found, and chosen to dwell in His presence, in open vision of His glory, Who is the Creator and Upholder of all things in heaven and earth. The book of Genesis reveals the order of the Creator's work ; this anthem of creation, like Psalm cxlviii., sets forth the glory of the Creator as offered to Him by the devotion of His highest creatures, the Priests of the whole created order. There is no self-will in heaven, but there is perfected devotion offered to God by wor- shippers, who, even in their earthly stage of develop- ment, had learned to say, ' O come let us worship and 8 BOOKS OF DEVOTION fall down ; and kneel before the Lord our Maker ; for He is the Lord our God.' We understand then, by devotion, the will of promptly doing whatever pertains to the service of God. It is the loving and complete surrender of the will of the creature to the Creator. If the feet and hands had each a separate will, writes Pascal, they could only be in order in sub- mitting this separate will to the primary will which governs the whole body. All the faithful members incorporated in the mystical Body of Christ's Church, which is the ' Blessed Company of all faithful people,' are represented in the worshipping Elders and Living Creatures who submit their separate wills to the primary Will of Him who governs the Whole Body. They who on earth abide in the living fellowship of the Body may learn from the Heavenly Vision the lesson of true devotion. They too may cast their crowns before Him who sitteth upon the Throne, and take their part in the chorus to the God of Creation : 'Worthy art Thou, our Lord and our God, to receive the glory and the honour and the power : for Thou didst create all things, and because of Thy will they were and were created.' 1 1 Rev. iv. ii. CHAPTER II PRIMITIVE DEVOTION A CONSUL of Rome required a Rabbi to explain the names of God to him. The Rabbi replied, ' There is no name given to God by which we can be made fully to comprehend what He is. His name is His essence, of which we can form no distinct idea, for could we fully comprehend the essence of God we should be like God. 1 1 On this Saurin has remarked that although it would be absurd to suppose that God can be fully known by a finite human spirit, yet there is no absurdity in affirming that He can communicate Himself to man by a communication of ideas, of love, of virtue, and of felicity. It is self-evident that God must to some extent be known before there can be any real devotion to Him. It is true that as S. Paul passed along the streets of Athens, and observed the objects of worship there, he found an altar with an inscription upon it : * To an unknown God. 1 But such a colourless religion is practically impotent, and incapable of enlisting any real devotion. Worshippers must have some idea of the Nature and Character of the Being whom they adore and to 1 Saurin, Sermons, vol. iii. 12. 10 BOOKS OF DEVOTION whom they submit their will and reason. If they have none there will be no enthusiasm in their devotion, and they will soon cease to worship at all. All vital religion presupposes some knowledge of God gained either by intuition, or revelation, or simply accepted as prescribed by authority, without any inquiry into its origin. Superstition, and the idolatry to which it leads, rest upon a supposed knowledge of God. If we endeavour to trace out the sources of what we believe to be true devotion, it is evident that we must go back to a time when no devotional books existed. Such books can only be the records, or the expression, of an already existing devotion. A child learns to pray before he can read. When the breath of life was breathed into the nostrils of the first childlike man, the newly born soul appears to have been without knowledge, but to have been prepared for it like the sensitive plate of a photographer. Adam is repre- sented to us as having a capacity to receive, to retain, and to interpret the impressions which he received through his senses. The Lord God brought the creatures to the man to see what he would call them, 'and whatsoever the man called every living creature, that was the name thereof. 1 1 The impressions which passed through the gateway of the senses to the reflecting mind of the man furnished him with ideas which he expressed in words. Lotze has remarked that ' Even in the " tabula rasa " to which the receptive soul has been compared, a spontaneous reaction of the recipient subject is indispensable.' 2 The photographer's plate is prepared beforehand to receive the action of the light upon it, and the human soul 1 Gen. ii. 19. a Lotze, Logic, p. 457. PRIMITIVE DEVOTION 11 comes into the world prepared to receive ' the true light, even the light which lighteth every man, coming into the world.' 1 The true light lighteth every man, but not every man with the same brilliance. The dawn comes before daylight, and the twilight lingers on when the sun has gone down. Mr. Max Muller tells the story of an old Samoyede woman whom Castren met in his travels, and asked her about her religion. ' Poor soul, she hardly understood what he meant and why he should ask her such a ques- tion. But when at last she perceived what he was driving at, she said : Every morning I step out of my tent and bow before the sun and say, " When thou risest, I, too, rise from my bed." And every evening I say, "\Vhen thou sinkest down, I, too, sink down to rest." That was her prayer, perhaps the whole of her religious service. A poor prayer, it may seem to us, but not to her, for it made that old lonely woman look twice at least every day from earth and up to heaven ; it made her feel that her life was bound up with a larger and higher life ; it enriched the daily routine of her earthly existence with something of a divine light/ 2 It is impossible to read of that rude but real devo- tion without thinking of Bunyan's description of the 'man that could look no way but downwards, with a muck-rake in his hand. There stood also one over his head with a celestial crown in his hand, and proffered him that crown for his muck-rake ; but the man did neither look up nor regard, but raked to him- self the straws, the small sticks, and the dust of the 1 S. John 1.9. 2 The Gifford Lectures, 1888, p. 568. 12 BOOKS OF DEVOTION floor.' 1 The contrast between the devotion of the poor woman, who daily looks up to the highest light she has, and the covetous desires of the sinner who can fix his heart upon nothing but gold pieces and empty baubles, is as great as it can be. The woman is one of those who seek for the true light everywhere ; in nature, in providence, in history, in Scripture, in the Church, in conscience, in the lives of good men; in order that when they find it they may walk in it. The man is the ordinary lover of the world, who seeks for gold everywhere, for light nowhere, and refuses to see it or walk in it when it is offered to him. The elements of true devotion are in the poor ignorant woman, but there is none at all in the man whose carnal mind loves darkness rather than light. All through history we find these two types of character, the devout light seekers and the sordid gold or pleasure seekers. The men before the Flood were divided into the sons of God, who walked with God in true devotion, and the men of renown, whose wickedness was great and in whom every imagination of the thoughts of the heart was only evil continually. Yet the same light shone upon them all. Long before words were written, or inscribed in books, or graven with iron pen, or lead, in the rock, God spoke to men by divers portions and in divers manners. 2 He gave to those who were willing to respond to it light enough to bring them to Himself in true devotion. Abel's devotional gifts obtained for him witness that he was righteous. Enoch's devotion was such that he walkecf with God, and before his translation had testimony borne to him that he had 1 Bunyan's Pilgrim's Progress^ part ii. 2 Job xix. 23 ; Heb. i. I. PRIMITIVE DEVOTION 13 been pleasing to God. 1 Noah, moved with godly fear, in devoted faith prepared an ark to the saving of his house, and became heir of the righteousness which is by faith. The patriarchs Abraham, Isaac, and Jacob, so far as we know, had no written creeds, or laws, or prophecies, or other documents of revelation. Yet they were devoted to God, they obtained promises, wrought righteousness, lived as strangers and pilgrims on earth, looked for the city which hath foundations, whose builder and maker is God, ' wherefore God is not ashamed of them, to be called their God : for He hath prepared for them a city.' 2 The light of God has not been confined to any one nation, and He accepts senuine devotion wherever He finds it. He is no o respecter of persons : but ' in every nation He that feareth Him and worketh righteousness, is acceptable to Him. 113 Cardinal Newman has said that 'The old saws of nations, the majestic precepts of philosophy, the luminous maxims of law, the oracles of individual wisdom, the traditionary rules of truth, justice, and religion, even though imbedded in the corruption, or alloyed with the pride, of the world, betoken His original agency, and His long-suffering presence.' 4 These are among the divers portions and sundry manners in which God communicates His light to elicit the devotion of every will which is ready to choose the highest good revealed to it. True devotion springs from the will ; it is the choice and the love of the highest good manifested to the soul, and wherever the will of man is found choosing, and adhering to, the highest known ideal of good, there 1 Heb. xi. i, 5. 2 Heb. xi. 16. 3 Acts x. 35. * J. H. Newman, Idea of a University^ p. 65. 14 BOOKS OF DEVOTION you have the true child of God. ' For as many as are led by the Spirit of God they are the sons of God/ 4 The Spirit of the Lord hath filled the world,' l and is ever attracting men and leading them out of darkness into the true light which lighteth every man coming into the world. All, it may be safely affirmed, without any exception, who yield themselves to that Spirit, with true devotion of will and with works of mercy, belong to the Soul of the Church, 2 if not as yet to the Body, and will in the great Day of Judgment be accepted and welcomed by the King when He shall set the sheep on His right hand, and the goats on the left, and shall say unto them on His right hand, * Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world : for I was an hungred and ye gave me meat : I was thirsty and ye gave me drink : I was a stranger and ye took me in : naked and ye clothed me : I was sick and ye visited me ; I was in prison and ye came unto me.' 3 NOTK THE BODY AND THE SOUL OP THE CHURCH. They are members of the soul of the Church, who, not being members of the visible Communion and society, know not, that in not becoming members of it, they are rejecting the command of Christ, to VV^hom by faith and love and in obedience they cleave. And they, being members of the body or visible Com- munion of the Church, are not members of the soul of the Church, who, amid outward profession of the faith, do, in heart or deeds, deny Him Whom in words they confess. The deliver- ance promised in that Day, is to those who, being in the body 1 Wisdom i. 7. 2 See Note at end of chapter. 3 S. Matt. xxv. 34. PRIMITIVE DEVOTION 15 of the Church, shall by true faith in Christ and fervent love to Him belong to the soul of the Church also, or who, although not in the body of the Church shall not, through their own fault, have ceased to be in the body, and shall belong to its soul, in that through faith and love they cleave to Christ its Head. PUSEY'S Minor Prophets, Joel ii. 32. We must carefully note the distinction between the body and the soul of the Church. The former consists of those external elements which go to make a society, viz. the ministry of the pastors and subordination of the sheep, the profession of the faith and participation in the sacraments ; the latter means the internal gifts of faith and charity, sanctifying grace, and other virtues. The external elements are necessary for the Church's social existence ; the internal elements must be pos- sessed by her members if they would attain the end for which they were called to the Church i.e. eternal salvation. Hence, not every member of the Church is necessarily saved ; and, on the other hand, some who belong only to the soul of the Church are saved. When we maintain, with S. Ignatius, S. Irenaeus, S. Cyprian, S. Augustine and his contemporaries that ' out of the Church, out of the Faith, there is no salvation ' (Athanasian Creed), we mean that those are not saved who are outside the soul as well as the body of the Church. ( We and you know,' said Pius ix. to the Bishops of Italy (August 10, 1863), 'that those who lie under invincible ignorance as regards our most Holy Religion, and who, diligently observing the natural law and its precepts, which are engraven by God on the hearts of all, and prepared to obey God, lead a good and upright life, are able, by the operation of the power of Divine light and grace, to obtain eternal life.' WILHELM and SCANNELL, Manual of Catholic Theology, vol. ii. p. 343. CHAPTER III THE DEVOTIONAL ASPECT OF SACRIFICE DEVOTION is the highest moral act of which man is capable. It is the surrender of the will of the creature to that of the Creator. This surrender was expressed in the earliest ages by means of sacrificial rites which were the almost universal means of showing devotion to God. A sacrifice is a gift offered to God as an act of devotional worship. The altar was the holy place, raised above the natural level of the earth towards heaven, upon which the gift was offered. The altar fire was the means by which the gift, in a refined and transfigured form, was presented to God. The blood of a victim sprinkled upon the altar represented the life offered to God, for ' The life of the flesh is in the blood ; and I have given it to you upon the altar to make atonement for your souls ; for it is the blood that maketh atonement by reason of the life.' l Sacrifices were offered by nearly every nation of antiquity, but it is not necessary to consider here the sacrifices of heathen nations, because the sacrificial worship of the Old Testament sets before us more fully than any other the devotional aspect of all sacrifices. The Hebrew sacrifices may be broadly divided into 1 Lev. xvii. n, 16 THE DEVOTIONAL ASPECT OF SACRIFICE 17 three classes. First, in time and importance, came the Burnt Offering, which was the primitive form of all sacrifice, and which symbolised the consecration of the worshippers to the service of God. Then followed the Peace Offerings and the Sin Offerings. The idea of the Peace Offering is the preservation of the consecrated life by participation in the victim which was offered upon the altar as ' the food of the offering made by fire unto the Lord," 11 and was given back by Him to the worshippers. God and His servant fed upon the same food, from the same table, for the altar was also regarded as ' The table that is before the Lord. 1 2 The offerer's consecrated life was nourished by food received from the Lord's Table. The third class of sacrifice was the Sin Offering, which represented the restoration of broken fellowship between God and the worshipper. This was brought about by means of a pure life surrendered by death and presented to God, upon the altar in the blood of the victim. The devotional ideas of these three forms of sacrifice, which had many subdivisions, are expressed in the words ' Sanctification,' characteristic of the whole class of Burnt Offerings ; ' Communion,' of the Peace Offerings ; and ' Justification,' of the Sin Offerings. The Burnt Offering. The Burnt Offering was called the ' ascending sacri- fice,' because the devoted victim ascended to God in the flame of the altar fire. It was both the earliest and the highest form of sacrifice. It is called in the book of Deuteronomy the 'whole burnt offering,' 1 Lev. iii. n. 2 Ezek. xli. 22. 18 BOOKS OF DEVOTION because the entire victim, including the head, heart, internal organs, limbs and blood, was all consumed. The devotional idea of the sacrifice appears to be that the intellectual and moral powers of the worshipper, together with his senses, appetites, affections, bodily organs and faculties, all that makes the man, belong to God, and are to be willingly offered to Him. The skin alone was reserved ; this was given back by God as a perquisite to His minister, the officiating priest. All that lay below the surface was dedicated by fire, but the sleek skin, which represents what the world values because it pleases the eye, was not counted worthy of the sacrificial fire. Still it had its use in Divine Service, for it might be made into sandals to be trodden under foot by the ministers of the Holy God. Noah's sacrifice, offered upon an altar, when he came out of the ark, was a burnt offering, a dedication of the lives saved in the ark, to the service of God. , a Abraham^ great sacrifice on Mount Moriah expressed the devotion of the father of the faithful to God by means of a burnt offering. ' Take now thy son, thine only son whom thou lovest, even Isaac, and get thee into the land of Moriah, and offer him there for a burnt offering. 11 The daily sacrifice of the lamb offered morning and evening in the Jewish temple was a burnt offering, which symbolised the self-surrender of the Jewish nation to God. The Daily Sacrifice. 'In the Lamb, offered morning and evening, and burning slowly day and night without intermission upon the Altar of Burnt Offering, all Israel in a deep 1 Gen. xxii. 2. THE DEVOTIONAL ASPECT OF SACRIFICE 19 mystery, yet in profoundest reality, lay, and was per- petually presented before God.' 1 It was a daily renewed act of the devotion of the twelve tribes, who, in their public national worship, were ' earnestly serving God day and night,' 2 in the hope of obtaining the promise of God to their fathers. Their daily sacrifice was ' the memorial and the virtual repetition and continua- tion of the great sacrifice on Moriah, the ground and basis of the nation's acceptance with God. It was in truth one ages long Moriah sacrifice not merely of a lamb, but of two human wills, and one pure human life ; the mighty faith and obedience of Abraham, in yield- ing up his son, the yet mightier faith and obedience of Isaac in yielding up himself; it was this that in a mystery was enacted for fifteen centuries long as the continual burnt offering of the Mosaic system.' 3 Burnt offerings were presented to God both before and after any written law existed. Their spiritual significance is clear and unmistakable, and receives its full Christian meaning in S. Paul's words : ' I beseech you therefore,brethren,by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And be not fashioned according to this world ; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.' 4 These words are incorporated into the prayer of Oblation in the Order of the Holy Communion, ' here we offer and present unto Thee, O Lord, ourselves, our souls and 1 Freeman, Principles of Divine Service, vol. ii. part 2, p. 173. 2 Acts xxvi. 7. 3 Freeman, Principles of Divine Service, vol. ii. part 2, p. 175. 4 Rom. xii. I, 2. 20 BOOKS OF DEVOTION bodies, to be a reasonable, holy, and lively sacrifice unto Thee. 1 The symbolic sacrifice of the Patriarch, and of the Levitical worship finds its antitype in the spiritual reality of the Eucharistic rite, when the Great High Priest presents His Body, the Church, to the Father, as sacramentally one with Himself. Of this highest form of devotion S. Augustine writes : ' The whole redeemed city, that is to say, the con- gregation or community of the Saints, is offered to God as our sacrifice through the Great High Priest, Who offered Himself to God in His Passion for us, that we might be members of this glorious Head, according to the form of a servant. For it was this He offered, in this He was offered, because it is according to it He is Mediator, in this He is our Priest, in this the Sacrifice. Accordingly, when the Apostle had ex- horted us to present our bodies a living sacrifice . . . that we might prove what is that good and acceptable and perfect will of God, that is to say, the true sacri- fice of ourselves, he says . . . For as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another, having gifts differing according to the grace that is given to us. 1 This is the sacrifice of Christians ; we being many are one body in Christ. And this also is the sacrifice which the Church continually celebrates as the Sacra- ment of the Altar, known to the faithful, in which she teaches that she herself is offered in the offering she makes to God.' 2 1 Rom. xii. 2. 2 S. Augustine, City of God, bk. x. ch. 6 ; Clark's Translation. THE DEVOTIONAL ASPECT OF SACRIFICE 21 The Peace Offering. All sacrifices were gifts offered to God in devotional worship, but they represented different aspects of devo- tion. In the burnt offering the whole of the victim was given to God by the altar fire, no part was returned to the worshipper. The burning of the victim was the significant feature of this rite. In the peace offer- ings, of which the Passover was the chief, the essential feature was the sacrificial meal. Living things must be fed, and God, Who fed His people with bread from heaven, fed them also with sacrificial food from the altar. The paschal lamb, after being presented to God by the sprinkling of its blood upon the altar, was given back to the worshipper, and the sacrifice was not com- plete until the lamb was eaten. The devotional idea of all the peace offerings was communion, not sanctifi- cation or atonement. In these sacrifices a portion was received by God, another portion went to the priest, and a third to the offerer. 1 The fat and certain of the inward parts were offered upon the altar by the priests, being laid upon the burnt sacrifice which was kept burning upon the altar all day ; this portion was called the food or bread of the offerings made by fire unto the Lord. A second portion, viz. the breast and shoulder, belonged to the priests ; the former, called the wave-breast, being given to the priests in general ; the latter, or heave-shoulder, to the officiating priest for his portion ; . . . the remainder, being the largest part, was eaten by the offerer and his household. 2 Thus in the peace offerings God Who received the 1 Lev. vii. 31, 32. 2 Willis, The Worship of the Old Covenant, p. 172. 22 BOOKS OF DEVOTION sacrifice, the priest who presented it, and the wor- shipper who offered it, all fed together. The sacrifice was a communion. The Sin Offering. By the law came the knowledge of sin, and when sin was detected and brought to light, the sinner's con- science testified to him that he needed a propitiation for his sin. The great feature of the sin offering is atonement, the reconciliation of the worshipper to God against whom he has sinned, in order that he may be made free from sin, and so be fitted for communion with God, and be able to offer to Him an acceptable service of worship. The sin offerings were always accompanied by a special confession of the sins for which the victim was offered. The form of confession is thus given by Ainsworth in his Commentary on Numbers, v. 5-7 : Oh God ! I have sinned, I have done perversely, I have trespassed before Thee, and done thus and thus : And lo, I repent and am ashamed of my doings, And I will never do this thing again. ' This is the foundation of confession. And whoso maketh a large confession, and is long in this thing, he is to be commended ; and so the owners of sin and trespass offerings when they bring their oblations for their ignorant, or for their presumptuous sins, atone- ment is not made for them by their oblation, until they have made repentance and confession by word pf mouth. 11 When this confession was made the penitent stood with his face to the west, and with his hands laid on THE DEVOTIONAL ASPECT OF SACRIFICE 23 the victim's head between its horns ; he then confessed his sins against the affirmative and negative precepts of the law in the presence of the priest, who, when the victim was slain, presented its blood upon the altar in expiation of the sins confessed. 1 If a poisonous snake bites a man in his foot, the venom is not confined to the injured member, but is circulated through the whole body, and the mail, not only the foot, dies, unless an antidote is found. The antidote must be found for the man, and not only for his foot ; it must go wherever the poison has gone. When the old serpent bit the first man, he so poisoned the fountain of human life that the venom of sin passed from father to child, and so original sin is the hereditary corruption of the nature of every one that naturally is engendered of the offspring of Adam. The antidote to the poison came through the second Adam, Who was conceived and born and lived without sin. The Incarnation is the taking of our manhood into God, and the Sacraments are the extension of the Incarnation to us. 2 By our baptism into Christ we are made members of His Body. In the Eucharist we eat His Flesh and drink His Blood, we are one with Him and He with us. By this union with Him we receive His righteousness, Who received from us the poison of our tainted life, which brought Him to death. ' Christ died for our sins according to the Scriptures 1 ; by His inherent righteousness and obedience even unto 1 Lightfoot, The Temple Service, ch. viii. sect. I. 2 ' The fathers, by an elegant expression, call the Blessed Sacra- ment " The extension of the Incarnation." ' Bp. Jeremy Taylor, The Worthy Communicant, ch. i. sect. 2. 24 BOOKS OF DEVOTION death, He overcame the deadly power of the poison of our sin and rose again. The sin offering of Christ was a full, perfect, sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, and His re- surrection life, when imparted to His members, cleanses them from the guilt and frees them from the power of sin. The members die unto sin and rise again unto righteousness by virtue of the union of their life with that of Christ, Who is the Head of the whole Body. The antidote is sufficient to free all the members from the poison of sin, and to reconcile them to God ; its full effect will be manifested in the resurrection life of the world to come. ' For if we died with Christ we believe that we shall also live with Him . . . for the death that He died, He died unto sin once : but the life that He liveth, He liveth unto God; l It is evident that the devotional ideas of the three classes of sacrifice differ widely from each other, though they are intimately connected together. The sin offerings restored the broken fellowship with God, the peace offerings strengthened the restored life, and so prepared the way for the highest of all devotion, the perfect consecration of the worshipper, with all his powers, to the service of God. Thus the three ideas of justification, communion, and sanctification, which meet us now and again in books of Christian devotion, were foreshadowed in the Hebrew sacrifices. Peniten- tial devotions carry us back to the sin offering, sacra- mental devotions to the peace offering, and devotions which treat of personal holiness to the burnt offering. Penitential devotions belong to what mystical writers called the Purgative Way, sacramental devotions to 1 Rom. vi. 8. THE DEVOTIONAL ASPECT OF SACRIFICE 25 the Unitive Way, meditations on holiness to the Illu- minative Way. 1 The three kinds of sacrifice are brought together in the highest of all our devotions, the Holy Eucharist. There we have : (1) The sin offering in the penitential Kyries, the Confession and Absolution. (2) The peace offering in the Communion ; when we take and eat the Body of our Lord Jesus Christ and drink His precious Blood, we * dwell in Him and He in us,' we are one with Him and He with us. We feed upon Him in our hearts by faith with thanksgiving. (3) The burnt offering in the Prayer of Oblation ; when we and all the whole Church by the merits and death of our Lord, and by virtue of our union with Him, are enabled to present our souls and bodies to be a reasonable, holy, and lively sacrifice to God. Christ our High Priest cleanses us by His precious Blood applied to our souls in the Absolution, feeds us and makes us one with Himself in the Communion, and then presents us to the Father in union with Him- self as very members incorporate in the mystical Body of His Church, which is the Blessed Company of all faithful people, who by the merits of His most precious death and passion are made heirs of His ever- lasting Kingdom. 1 S. Bonaventura, Incendium Amoris, ch. i. ' Purgation leads to peace, illumination to truth, perfection to love. When these are gained in their completeness, the soul is beatified.' CHAPTER IV THE FIRST BOOKS OF DEVOTION SACRIFICES are acts of devotion which, in varied ways, express the surrender of the will of the worshipper to the will of God. Psalms, hymns, and spiritual songs are words of devotion which set forth the glory of God, to Whom the will of the worshipper is yielded. The acts and the words when joined together repre- sent the devotion of the will and reason, the consecra- tion of the whole moral nature of the man to the service of God. A true worshipper cannot long remain in silence before God ; his meditations kindle a fire within the soul which must break forth into prayer, praise, and thanksgiving. The being and character of God, His unchanging and eternal life, His wisdom, righteousness, and holiness, His work in Creation, and the providen- tial order by which He conducts His creatures to their appointed end, His work in redemption, His watchful care over His people, His righteous judgments and tender mercies, His readiness to pardon the sinner, and to answer the prayers of all who call upon Him in truth, are all of them fitting subjects for meditation. But great truths are great forces. When they are manifested in all their reality within the mind of the 26 THE FIRST BOOKS OF DEVOTION 27 worshipper, he feels within him an irresistible impulse to cry out with the psalmist : While I was thus musing the fire kindled ; And at the last I spake with my tongue. 1 The Old Testament abounds with outpourings of the human soul in words inspired by the Holy Ghost, sweet as the fragrant incense, harmonious as temple music, and glowing like the altar fire, which bore up the sacrifice to God. Take for example : The Last Words of David. David the son of Jesse saith, And the man who was raised on high saith, The anointed of the God of Jacob, And the sweet psalmist of Israel : The Spirit of the Lord spake by me, And His word was upon my tongue. The God of Israel said, The Rock of Israel spake to me : One that ruleth over men righteously, That ruleth in the fear of God, He shall be as the light of the morning when the sun riseth, A morning without clouds : When the tender grass springeth out of the earth, Through clear shining after rain. 2 Where else can we find words of devotion in which the consciousness of inspiration, so intensely felt, is more forcibly expressed ? One of the earliest movements of the devotional spirit, preserved for us among the ' oracles of God,' 3 is : 1 Ps. xxxix. 4. 2 2 Sam. xxiii. 1-4. 3 Rom. iii. 2. 28 BOOKS OF DEVOTION The Song of Moses. This might be called a song of redemption, for it was the utterance of the triumphant faith which, at the great crisis of the Exodus, ' believed in the Lord, and in His servant Moses.' 1 Miriam the prophetess and all the women who went out after her with timbrels and dances sang their chorus by the Red Sea: Sing ye to the Lord, for He hath triumphed gloriously ; The horse and his rider hath He thrown into the sea. This simple anthem has enriched the devotions of heaven, for S. John, in his vision, saw 'them that came victorious from the Beast,' the Pharaoh-like oppressor of the Church, ' standing by the glassy sea having the harps of God.' 2 Then he heard them sing the Song of Moses, the servant of God, and the Song of the Lamb, saying : Great and marvellous are Thy works, O, Lord God, the Almighty ; Righteous and true are Thy ways, Thou King of the ages. Thus the devotion of God's people, on what might be called the birthday of their nation, has linked the two covenants together, and has borne its witness to the continuity of the Divine Purpose in bringing Israel out of Egypt, and in delivering the Church of God from the power of Antichrist. Another devotional gem, embedded in the historical narrative of the book of Numbers, is : 1 Exod. xiv. 31. 2 Rev. xv. 2-4. THE FIRST BOOKS OF DEVOTION 29 The Song of the Well The desert journey of the redeemed people as they painfully followed the guiding light of the Pillar of Cloud, or encamped by the Pillar of Fire, must have been a monotonous and weary one. Their faith and patience were under a continual strain. They were a school of uneducated, undiscip- lined children, who had to learn God's ways, and to submit themselves to His laws, while He taught them by the experience of their daily life. One difficulty followed another. They escaped the edge of Pharaoh's sword only to meet with bitter waters at Marah and thirst at Meribah. 1 The Amalekites fought with them at Rephidim. They forgot God their Saviour and wor- shipped a molten image in Horeb. 2 They made pious vows when they were delivered from the Canaanite king, Arad, but lost patience on the way to the Red Sea, and spoke against God and against Moses. 3 They were chastened by the fiery serpents until they con- fessed their sin, and were healed as they gazed on the serpent of brass. 4 It is refreshing after this record of failure to read of the journey to Beer : ' That is the well whereof the Lord said unto Moses, Gather the people together, and I will give them water.' 5 Then sang Israel this song : Spring up, O well ; sing ye unto it : The well which the princes digged, Which the nobles of the people delved. With the sceptre, and with their staves. 1 Exod. xv., xvii. 2 Ps. cvi. 19. 3 Num. xxi. $. 4 Num. xxi. 8. 5 Num. xxi. 16, 18. 30 BOOKS OF DEVOTION The devotional words of faith and goodwill, sung when the princes and nobles took their part in the toil of digging out the well, lived in the memory of the people, and were incorporated in their traditions and written records. To these illustrative songs of praise and devotion others may be added, such as : The Song- of Deborah and Barak, a triumphant song, ending with the prayer : So let all Thine enemies perish, O Lord ; But let them that love Him be as the sun When he goeth forth in his might. 1 Hannah furnishes us with an exulting canticle as a thanksgiving for answered prayer. 2 Habakkuk's Psalm of Praise and Thanksgiving, possibly set to music for liturgical use in the Temple, is a devotional prayer that the Lord will revive His work, and renew the deliverances which He wrought of old. S. Augustine treats it mystically as illustrating the first and second Advents of Christ. 3 HezekiaKs Thanksgiving for recovery from severe sickness, recorded at length by the prophet Isaiah, breathes the true spirit of Hebrew devotion as forcibly expressed in the conclud- ing words : The Lord is ready to save me ; Therefore we will sing my songs to the stringed instruments All the days of our life in the house of the Lord. 4 1 Judges v. 31. 2 I Sam. ii. I, 10. 3 S. Augustine, The City of God, ch. xviii. 32. 4 Isa. xxxviii. THE FIRST BOOKS OF DEVOTION 31 Such poems as these are enough to show that the spirit of the faithful under the Old Covenant was, from the first, one of praise and joyous thanksgiving. For the full and complete expression of the devotion which was the natural and proper outcome of the symbolical sacrificial worship, we must turn to : The Book of Psalms. ' The Psalter may be regarded as the heart's echo to the speech of God, the manifold music of its wind- swept strings as God's breath sweeps across them.' 1 The worship of the Temple was a worship of music and song, as well as of incense, ceremony, and sacrifice. The duty of instructing the people and keeping alive in them the spirit of true devotion was originally entrusted to the priests, of whom it was written : They shall teach Jacob Thy judgments and Israel Thy law : They shall put iucense before Thee And whole burnt offerings upon Thine Altar. 2 The priests, however, were not the sole instructors of the people. 3 God ' spake by the mouth of His holy prophets which have been since the world began.' 4 Abraham is called a ' prophet.' 5 Moses was a prophet. 6 Miriam was a prophetess. 7 David was a prophet as well as a king. 8 1 The Psalms, by Dr. Maclaren, vol. i. p. i. 2 Deut. xxxiii. 10. 3 Lev. x. n. 4 S. Luke i. 70. 5 Gen. xx. 7. 6 Deut. xxxiv. 10. 7 Exod. xv. 20. 8 Acts ii. 30. 32 BOOKS OF DEVOTION The spirit of prophecy was largely developed by Samuel, and the schools of the prophets did much to encourage devotional music and psalmody. 1 * The Hebrew tongue J writes Professor W. Robertson Smith, ' is sensuous, mobile, passionate, almost incap- able of expressing an abstract idea ; . . . The Hebrew character is one of predominant subjectivity, eager to reduce everything to a personal standard, swift to seize on all that touches the feelings or bears directly on practical wants, capable of intense effort and stubborn persistence where the motive to action is personal affection or desire, but indisposed to theoretical views, unfit for contemplation of things as they are in them- selves apart from relation to the thinker. . . . The earliest Hebrew poems are brief pregnant expressions of a single idea, full of the fire of passion, full too of keen insight into nature, in her power to awaken or sustain human emotion.' 2 Now when we consider the intensely earnest char- acter of the chosen people, their consciousness of a Divine Mission, their possession of the Messianic oracles, spoken by the prophets and entrusted to their care, we can understand how it is that their sacred poems, written in the passionate Hebrew tongue, have been from ages past, and still are, the most soul-inspir- ing and stimulating books of devotion that the world has ever seen. The Psalter was the liturgical hymn-book in regular use in the Temple at Jerusalem. 4 The following was the order of the psalms in the daily service of the Temple : 1 I Sam. xix. 20. 2 Encyc. Brit. vol. iii. p. 638. THE FIRST BOOKS OF DEVOTION 33 1 On the first day of the week they sang Psalm xxiv., "The Earth is the Lord's/" 1 in commemoration of the first day of Creation, when " God possessed the world and ruled in it." 'On the second day they sang Psalm xlv^ii., " Great is the Lord and greatly to be praised," because on the second day of Creation " The Lord divided His works and reigned over them/' * On the third day they sang Psalm Ixxxii., " God standeth in the congregation of the mighty," because on that day the earth appeared, on which are the Judge and the judged. ' On the fourth day Psalm xciv. was sung, " O Lord God to Whom vengeance belongeth," because on the fourth day God made the sun, moon, and stars, and will be avenged on those that worship them. ' On the fifth day they sang Psalm Ixxxi., " Sing aloud unto God our strength," because of the variety of creatures made that day to praise His Name. ' On the sixth day Psalm xciii. was sung, " The Lord reigneth," because on that day God finished His works and made man, and the Lord ruled over all His works. ' Lastly, on the Sabbath day they sang Psalm xcii., "It is a good thing to give thanks unto the Lord," because the Sabbath was symbolical of the millennial kingdom at the end of the six thousand years 1 dispen- sation, when the Lord would reign over all, and His glory and service fill the earth with thanksgiving.' l In addition to these daily devotions from the Psalter, the great festivals were celebrated with their own appropriate psalms. . At the Passover the Egyptian, or common Hallel, 1 Edersheim, The Temple, p. 143. C 34 BOOKS OF DEVOTION comprising Psalms cxiii.-cxviii., was sung. This group of psalms was also sung on the Feast of Pentecost, on each of the eight days of the Feast of Tabernacles, and at the Feast of the Dedication of the Temple. The great * Hallel, comprising Psalms cxx.-cxxxvi., was sung on rare occasions. In singing the Hallel the Levites were the leaders of the song ; the people repeated the first line of each psalm, and to each of the others responded with a ' Hallelujah.' Appropriate psalms were also appointed for the New Moons. The Songs of Degrees or gradual psalms, cxx.- cxxxiv., were, according to some interpreters, sung liturgically upon the fifteen steps which, in the Temple, led from the court of the women to that of the men, one song being chanted on each step ; others think that this group of psalms were sung by the travellers to Jerusalem on their way to the great yearly feasts. To all devout Jews the Psalms were familiar as household words. They learned them by heart as children while sitting tit the feet of their teachers ; they sang them in the Temple at public worship ; they used them in their private devotions. Beginning with a ' Beatus vir, 1 and ending with ' Alleluia, 1 the Psalter lifted up their souls to God in devotional prayers, praises, and thanksgivings, fitted to every possible con- dition of their natural, social, or private life. To them the Law of the Lord was perfect, restoring the soul ; the Sacrificial worship was holy, binding them to the service of their God ; but the five books of the Psalms were their special treasure, the joy and crown of their whole devotional life. CHAPTER V THE DEVOTIONS OF OUR LORD JESUS CHRIST It came to pass as He was praying in a certain place, that when He ceased, one of His disciples said unto Him, Lord, teach us to pray, even as John also taught his disciples. 1 He said unto them, After this manner pray ye : Our Father which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us this day our daily bread. And forgive us our debts, as we also have forgiven .Qur debtors. And bring us not into temptation, But deliver us from the evil one. - PRAYER is an act of religion by which the mind, heart, and will of the child of God ascend to his Father in heaven. The Lord's Prayer is the divinely given pattern of all true prayer ; it reveals to us the legiti- mate objects of human life, the place they are to take in our desires, and the order in which they should be laid before God. Our Blessed Lord sustained His own human life of perfect devotion to the Father's will by prayer. He prayed at His baptism, and the heaven was opened. The holy Dove descended upon Him, and a voice out 1 S. Luke xi. I. 2 S. Matt. vi. 9. 35 36 BOOKS OF DEVOTION of the heavens said, ' This is my Beloved Son, in whom I am well pleased. 1 1 He prayed on a mountain through the whole of one night, and in the morning called the disciples together and chose from them the twelve apostles on whom He built His Church. 2 He prayed on another occasion on a high mountain, and again opened the heaven. He was transfigured in the presence of the apostles Peter, James, and John, and ' received from God the Father honour and glory, when there came to Him such a voice from the excellent glory, This is my Beloved Son, in whom I am well pleased/ 3 He ' offered up prayers and supplications, with strong crying and tears ' 4 in Gethsemane, was ' heard for His godly fear,' and ' there appeared unto Him an Angel from heaven strengthening Him.'' 6 At the institution of the Holy Eucharist He lifted up His eyes to heaven and prayed fervently that He might glorify the Father, and be glorified by the Father ; He prayed for the preservation, for the sancti- fication, for the unity of His Church ; He prayed that the members of His Body might be one with Him and with one another, and thereby present to the world an unanswerable testimony to His Divine Mission ; He prayed that they might come to be with Him where He was going and behold His glory. 6 In His ascended life as our great High Priest before the Father's Throne, ' He is able to save to the uttermost them that draw near unto God through Him, seeing He ever liveth to make intercession for them. 1 7 1 S. Matt. iii. 17. 2 S. Luke vi. 13. 3 2 S. Peter i. 17. 4 Heb. v. 7. 5 S. Luke xxii. 43. 8 S. John xvii. 7 Heb. vii. 25. THE DEVOTIONS OF OUR LORD JESUS CHRIST 37 In a former chapter it was stated that devotion is not prayer, but that prayers are parts of devotion. Perfect devotion is the will of promptly doing what- ever pertains to the service of God. The perfect devotion of our Blessed Lord was expressed in the words: ' I am come down from heaven, not to do Mine own will, but the will of Him that sent Me. n Our Lord's devotion was sustained by prayer ; it was also sustained by meditation. In His early life He received no training in art, science, or philosophy, to aid Him in His meditations. He had not been brought up like S. Paul : ' At the feet of Gamaliel instructed according to the strict manner of the law of our fathers/ 2 The Jews said of Him : ' How knoweth this man letters, having never learned ? ' 3 He had never seen Rome or Athens, or travelled beyond the narrow limits of His native country. He lived all His life in a village so despised for its rudeness and insignificance, that men asked : ' Can any good thing come out of Nazareth ? ' 4 He began to teach when He was about thirty years of age ; His public ministry lasted but for three years and a half; and He died on the Cross in His thirty- fourth year. What was the secret of His wisdom, of His knowledge, of the greatness and goodness by which He stands at an immeasurable height above all men who have appeared on the earth ? There is but one answer : * Jesus is the Christ, the Son of God. 1 5 The Son of God, when He took upon Him to deliver man, did not abhor the Virgin's Womb; He willed to subject Hini- 1 S. John vi. 38. 2 Acts xxii. 3. 3 S. John vii. 15. 4 S. John i. 46. 5 S. John xx. 31. 38 BOOKS OF DEVOTION self to human limitations. As the Eternal Word of the Father, He was full of grace and truth. He knew all things ; He could do all that He willed to do. He was the Wisdom of God and the Power of God. But as the Word Incarnate He willed to receive gradually, in His human nature, wisdom, grace, and strength : 'The Child grew and waxed strong, filled with wisdom, and the grace of God was upon Him.' l 'Jesus advanced in wisdom and stature, and in favour with God and men.' 2 His human nature was developed in natural course and order, just as a bud expands itself in blossom, and then matures its fruit. His human knowledge came to Him in simple ways. He had no well-furnished library from which to store His mind with thoughts. Two books of devotion, our heavenly Father's books of Nature and of Holy Scripture, were always open to Him. They were daily His delight, and as He read, marked, learned, and inwardly digested their lessons, He advanced in the manifold wisdom of God. He was absolutely pure in heart, and therefore His eyes were open to see God and God's creatures in the light of the heaven which lay about Him from His infancy. In Him there was no darkness at all. Every creature became to His pure mind a mirror of life and a book of holy teaching; and when God anointed Him with the Holy Ghost, and with power for the exercise of His Messianic Ministry, He taught many things in parables from the book of Nature. ' Mourning and weeping, laughing and dancing, wealth and poverty, hunger and thirst, health and sickness, children's play and politics, gathering and 1 S. Luke ii. 40. 2 S. Luke ii. 52. THE DEVOTIONS OF OUR LORD JESUS CHRIST 39 scattering, the leaving of home, life in the inn and the return, marriage and funeral, the splendid house of the living and the grave of the dead, the sower and the reaper in the field, the lord of the vintage among his vines, the idle workman in the market-place, the shepherd searching for the sheep, the dealer in pearls on the sea, and, then again, the woman at home anxious over the barrel of meal and the leaven, or the lost piece of money, the widow's complaint to the surly official, the earthly food that perishes, the mental relation of teacher and pupil, on the one side regal glory and the tyrant's lust of power, on the other childish innocence and the industry of the servant all these pictures enliven His discourse and make it clear even to those who are children in mind. They do more than tell us that He spoke in picture and parable. They exhibit an inner freedom and a cheerfulness of soul in the midst of the greatest strain, such as no prophet ever possessed before Him. His eye rests kindly upon the flowers and the children, on the lily of the field "Solomon in all his glory is not clothed like one of these" on the birds in the air and the sparrows on the house top. The sphere in which He lived, above the earth and its concerns, did not destroy His interest in it ; no, He brought everything in it into relation with the God Whom He knew, and He saw it as protected in Him : " Your Father in Heaven feeds them." ' i Our Lord understood the meaning of the object lessons which lay before Him in the order of nature, and interpreted them to His disciples. He saw that the world was His Father's world, and that not only the 1 A. Harnack, What is Christianity ? p. 36. 40 BOOKS OF DEVOTION moral evil in it, but also the physical evil, had its source in the oppression of the Devil, the Evil One whose works He came to destroy. 1 One Sabbath day, when He was teaching in a syna- gogue, He saw before Him a woman bowed down with a spirit of infirmity who could not lift herself up. He called her and said to her, ' Woman, thou art loosed from thine infirmity, 1 and laid His hands upon her. She was immediately restored, and in justifying His act of mercy to the ruler of the synagogue He said, ' Ought not this woman, being a daughter of Abraham, whom Satan had bound, Zo, these eighteen years, to have been loosed from this bond on the day of the Sabbath.' 2 Disease and death are Satan^s works, wjhich Christ came to destroy. 3 He loved the flowers, the vineyards, the pleasant pastures, the sheep-folds, the innocent customs of His native country. All these appealed to His heart, and raised His thoughts in devotion to His Father in heaven : but He had another book of devo- tion. As a child He would receive His earliest instruc- tion in the Holy Scriptures from His Blessed Mother. From her holy lips He heard the words of those Psalms, and of the writings of Moses and the Pro- phets, which were always a lamp to His feet, a light to His pathway in life, and which gave Him His last words of prayer and devotion on the Cross. Then He would follow the lessons in the synagogue, and at twelve years of age He went up to Jerusalem to keep the Passover. 1 Acts x. 38. 2 S. Luke xiii. 16. 3 I S. John iii. 8. THE DEVOTIONS OF OUR LORD JESUS CHRIST 41 After witnessing the solemnities of the sacrificial rites, He found His way to the doctors, sat before them, and both heard them and asked them ques- tions. The Temple with its altar fire and sacrifices moved the spirit of devotion within His soul ; He ' must be about His Father's business'; His devotion was simply the will to be about His heavenly Father's business. From that time forward, while He was subject to His earthly parents at Nazareth, He would daily search the Scriptures in the spirit of the Psalmist's words : Oh how I love Thy Law ! It is my meditation all the day. 1 The Ark of the Covenant, overlaid with gold, was the central point of the Jewish worship in the Holy of Holies. Upon the Mercy-seat, which covered it, the blood of the sin offering was sprinkled by the high priest on the day of atonement. There, above that holiest altar, between the cherubim, God mani- fested Himself to Moses, the mediator of the Old Covenant, and communed with Him in a cloud of glory. The Ark and the Mercy-seat was a most signifi- cant type of Jesus Christ, Who is the Propitiation for the sins of the whole world. ' There was nothing in the Ark save the two tables 1 Psalm cxix. 97. It will be understood that what is said above is intended to refer simply to that wisdom in which S. Luke tells us that our Lord advanced. This is not the place to enter into the theological question of the relation between the Infinite Wisdom and Knowledge which He possessed as the Son of God and the knowledge which He willed to acquire by experience in His human mind. 42 BOOKS OF DEVOTION of stone which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt/ l The law of God was in the heart of Christ, and nothing else was there. That was the book which sustained His devotion, and its contents were summed up by Himself in answer to the question, 'Which is the great commandment of the law ? ' ' He said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment. And a second like unto it is this : Thou shalt love thy neighbour as thy- self. On these two commandments hangeth the whole law, and the prophets. 1 2 Our Lord, Who was ' born under the law, 1 fulfilled the law. The tables of stone on which the Com- mandments were written were broken by Moses the mediator of the Old Covenant, but the Mediator of a better Covenant kept all God's laws written within His heart. His heart was broken because of the sins of His people, but not the Commandments. His broken heart only revealed the perfect love to God and man which was within it. The devotion to God's law, so wonderfully described in the one hundred and nine- teenth Psalm, was perfectly realised in Him Who could say, as no one else could say, 'Thy law is My delight.' 3 God is Love. Love is the fulfilling of the law. Christ fulfilled the law and the prophets. The law of love which was in His heart brought Him to the Cross. There His devotion sustained Him until He 1 I Kings viii. 9. 2 S. Matt. xxii. 37-40. * Psalm cxix. 77. THE DEVOTIONS OF OUR LORD JESUS CHRIST 43 had accomplished the work which His Father had given Him to do. He loved His own unto the end, and in bringing many sons unto glory, the Author of their salvation was made 'perfect through sufferings.' Then He cried, ' It is finished. 1 CHAPTER VI DEVOTION IN THE EARLY CHURCH AT the last Passover, on the Cross, and after His Resur- rection, our Lord Jesus Christ spoke words of praise, prayer, and instruction, in the language of the Psalms, which He made His own. The hymn which He, together with the disciples, sung in the upper chamber, would probably be the latter part of the Hallel, Psalms cxv.-cxviii., the former portion having been sung at an earlier stage of the Feast. In the hour of His most extreme desolation and agony upon the Cross, He sustained His devotion to the Father's Will by prayer taken from the twenty- second Psalm : ' My God, my God, why hast Thou forsaken Me ? ' In the afternoon of the fir^t Easter Day, when two mourning disciples were on their way from Jerusalem to Emmaus, their risen Lord drew near to them, and said, 'What manner of communications are these that ye have one with another as ye walk ? And they stood still, looking sad, 1 while Cleopas, who was one of them, gave his story of the Cross, and added : ' But we hoped that it was He Which should redeem Israel.' * 1 S. Luke xxiv. 21-25. 44 DEVOTION IN THE EARLY CHURCH 45 Then their faltering faith was reproved : 4 O foolish men, and slow of heart to believe in all that the prophets have spoken ! Behoved it not the Christ to suffer these things, and to enter into His glory ? And beginning from Moses and all the prophets, He interpreted to them in all the Scriptures the things concerning Himself. 1 On the evening of the same day our Lord showed the assembled disciples His hands and His feet, and while they still disbelieved for joy, and wondered, said to them : ' These are My words which I spake unto you, while I was yet with you, how that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the Psalms, concerning Me. Then opened He their mind, that they might understand the Scriptures. 11 Thus the fire of devotion in the Apostolic Church was kindled in the hearts of the disciples by our Lord's own exposition of the Scriptures of the Old Covenant. They who heard Him ' said one to another, Was not our heart burning within us, while He spake to us in the way, while He opened to us the Scriptures ? ' - ' The early Church received from the Synagogue the collection of Jewish sacred books in their then threefold division, Law, Prophets, and Hagiographa. . . . Christ and the apostles moved in the spiritual atmosphere of these books, which required a thousand years for their gradual formation ; from them the first Christians derived the tradition, that the Lord and His Church were the fulfilment and proper continuation of the old promises and old Covenant. 1 3 1 S. Luke xxiv. 44. 2 S. Luke xxiv. 32. 3 Dollinger, The First Age of Christianity, vol. i. p. 209. 46 BOOKS OF DEVOTION By His first teaching after He was risen from the dead, Christ commended His own books of devotion to the study of His disciples, for He showed them Him- self in the Law, the Psalms, and the Prophets. It was the custom of the apostles to reason out of the Scriptures, and to appeal to their hearers to examine the Scriptures, in order that they might learn from them that Jesus was the Christ ; l it was also their custom to encourage the disciples to use the Scriptures as their books of devotion. S. Paul counsels the Ephesians to be ' speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord. 1 To the Colos- sians he writes : ' Let the word of Christ dwell in you richly in all wisdom ; teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God." 12 Here we find a blending of the Psalms of the Old Covenant with the spiritual songs which grew from the prophetic spirit outpoured upon the Body of Christ, and which eventually endowed the Church with its vast wealth of hymnody. Archbishop Trench thinks it probable that the psalms of Eph. v. 19, Col. iii. 16, are the inspired Psalms of the Hebrew Canon, as the word must refer to these on every other occasion when it is met with in the New Testament, except 1 Cor. xiv. 26, and even there, in all likelihood, it means nothing else. ' Inspired specimens of the hymnj he writes, ' we may find at Luke i. 46-55, 68-79 ; Acts iv. 24 ; such also probably was that which Paul and Silas made to be heard from the depth of their Philippian dungeon 1 Acts xvii. 2, and xviii. 28. a Eph. v. 19; Col. iii. 16. DEVOTION IN THE EARLY CHURCH 47 (Acts xvi. 25). How noble, how magnificent, inspiring hymns could prove, we have evidence in the Te Deum, in the Veni Creator Spiritus, and in many a later heritage for ever which the Church has acquired. That the Church, at the time when S. Paul wrote, brought into a new and marvellous world of realities, would be rich in these we might be sure, even if no evidence existed to this effect, of which however there is abund- ance, more than one fragment of a hymn being pro- bably embedded in S. Paul's own epistles. 1 1 It is therefore evident that we must go to the example and teaching of Christ Himself and of the apostles for the introduction into Christian devotion of those psalms, hymns, and spiritual songs which are its life, its joy, and strength. 'A river, the streams whereof make glad the city ofGod." 1 2 The Psalms were said in private as prayers, they were sung in the catacombs, incorporated into the primitive liturgies, they strengthened the martyrs in their testimony for Jesus, they lifted up the hearts of the monks in their devotions, and of apostolic missionaries in their zealous labours to make the king- dom of the world the kingdom of our Gpd and of His Christ. In very early times it became the custom to recite psalms as prayers at the third, sixth, and ninth hours of the day ; and Tertullian, who describes these as ' Apostolic Hours,' 3 has also told us that ' The more diligent in prayer are wont to subjoin in their prayers the " Hallelujah " and Psalms of this kind, in the closing words of which the company respond.' 4 1 Trench, Synonyms of the New Testament, pt. ii. pp. 128, 131; Eph. v. 14; i S. Tim. iii. 16. 2 Ps. xlvi. 4. 3 Tertullian, On Fasting, ch. x. 4 On Prayer, ch. xxvii. 48 BOOKS OF DEVOTION The Apostolic Constitutions. The Apostolic Constitutions, whatever their autho- rity or precise date may be, are a valuable witness to the devotional customs of the early Church. In the eighth book of these Constitutions we find this order : ' Offer up your prayers in the morning, at the third hour, the sixth, the ninth, the evening, and at cock- crowing : in the morning returning thanks that the Lord has sent you light, that He has brought you past the night, and brought on the day ; at the third hour, because at that hour the Lord received the sentence of condemnation from Pilate ; at the sixth because at that hour He was crucified ; at the ninth because all things were in commotion at the crucifixion of the Lord ; in the evening giving thanks that He has given you the night to rest from the daily labours ; at cock- crowing because that hour brings the good news of the coming on of the day for the operations proper for the light. But if it be not possible to go to the church on account of the unbelievers, thou, O Bishop, shalt assemble them in a house. ... If it be not possible to assemble in the church or in a house, let every one by himself sing and read and pray, or two or three together. For " where two or three are gathered together in My Name, there am I in the midst of them."" " * From this we learn that Christians of the fourth century in times of persecution met for the devotional recitation of the Psalms, either in public, or in their private houses. When peace came the daily offering of the sacrifice of song was continued under happier conditions. 1 Apostolic Constitttfions, viii. 34 ; Clark's Translation. DEVOTION IN THE EARLY CHURCH 49 'The ploughman as he held the handle of his plough would, instead of love songs, be singing his Alleluias; the reaper, heated with his toil, would be solacing himself with Psalms ; and the vine-dresser, with his curved pruning-hook in his hand, would be chanting one of the compositions of David.' l ' S. Jerome testifies concerning the use of the Psalms, as forms of prayer and praises, that they were used both publicly and privately upon all occasions. In the Egyptian monasteries, he says, the singing of the Psalms was a principal part of their devotions at every solemn meeting. He directs Rusticus to learn the Psalter by heart, and to repeat the psalm in his turn, as the monks were obliged to do one by one in their assemblies. He says of himself, that he thus learned the Psalms by heart, when he was young, and sang them when he was old every day. He directs Laeta, a noble lady, so to accustom her daughter to the singing of psalms and hymns at all the canonical hours of prayer, and teach her this by her own example. And after the same manner he writes to Demetrias, a virgin, to observe the order of psalmody and prayers of every stated hour.' 2 It was the same everywhere. Bede tells us that in the seventh century all those who bore S. Aidan com- pany, ' whether they were shorn monks or laymen, were employed in meditation, that is, in reading the Scrip- tures and in learning Psalms. This was the daily employment of himself and all that were with him, wheresoever they went.' 3 1 S. Jerome, Ep. xyiii. Ad. Marcell. See Pelliccia, Polity of the Christian Church, p. 195. 2 Bingham, Antiquities, bk. xiii. ch. v. 3 Bede, Ecd. Hist. iii. 5. D 50 BOOKS OF DEVOTION It is evident that the Psalter was the chief devotional book both of the clergy and the laity down to the end of the eighth century, after which time Pelliccia men- tions that ' the duty of the public recitation of the service of song was left to be performed by the clergy only. 1 1 For that service a book of offices called the Breviary was compiled. The Breviary. The Breviary, as distinguished from the Missal, is an office book of the Church containing the devotions appointed for the canonical hours. The early liturgies and later missals, with their great wealth of devotion of the highest kind possible, do not come within the scope of this volume ; and only a short notice is needed of the Breviary, because the book itself has been described, and its connection with our English Prayer Book explained, by the Rev. Leighton Pullan in his History of the Book of Common Prayer (see chapters iii. and vi.). 2 The name Breviary seems to imply that the book is an abbreviation, either of various offices of prayer, or of Psalms and other portions of Holy Scrip- ture, of the lives of the saints, passages from Christian writers, hymns, and anthems, from which it was gradu- ally developed. An interesting account of the Roman Breviary was written by Dr. J. H. Newman, and formed No. 75 of the Tracts for the Times. He claimed the devotions of the Breviary as the heritage of the Catholic Church, and therefore of the members of the Church of England. 1 Pelliccia, Polity of the Christian Church, p. 196. ' 2 Oxford Library of Practical Theology. DEVOTION IN THE EARLY CHURCH 51 It is indeed a goodly heritage, which has through many ages lifted up the hearts of the clergy and of members of religious orders to the throne of God in their devo- tions. It is the quarry from which many valuable modern manuals of devotion have been hewn. It is one of the many living bonds of union between the Catholic Church of the twentieth century and the same Church throughout its whole history from the time when it was first builded upon the foundation of the apostles and prophets, Jesus Christ Himself being the Head Corner-stone. Our Blessed Lord committed to the charge of His Church a double treasure for the strengthening of her devotion ; the treasure of His Word, and the treasure of the Blessed Sacrament of His Body and Blood. Both of these are needed, and if either of them is withheld the life of the Church languishes ; for living things must be fed, and the welfare of the living Body of Christ depends upon the due supply to each member of the means of Grace and of the Word of God. S. Louis of Grenada has remarked that the Church has ever nourished her children from the two breasts of spiritual doctrine and sacramental grace, one of which specially supports the intellect, the other the will ; the one dissipates darkness by the light of truth, the other fortifies our weakness by the virtue of grace. The Jewish law had but one breast, that of doctrine ; we have two, and by them the faithful are nourished, elevated, fortified, filled with joy. 1 Both of these breasts were presented to the children of God for their nourishment in apostolic times, and 1 Foret, De Lieux Communs, p. 378. 52 BOOKS OF DEVOTION the result was a strong and healthy devotion which nothing could subdue. They kept themselves in the love of God, and ' Love never faileth. 1 The love of God was shed abroad by the Holy Ghost in the hearts of the glorious company of the apostles, of the noble army of martyrs, and of the Holy Church throughout all the world, in the early days of conflict and suffering. The witnesses for Christ were strengthened by the Word of God, which dwelt richly in them, and by their constant reception of the Blessed Sacrament, of which our Lord has said : * He that eateth My Flesh, and drinketh My Blood, abideth in Me, and I in Him. 1 The power of the grace and the truth that was in the faithful enabled them to drive the Catholic Religion like a wedge into the centre of the paganism of Rome and Greece, and to rend it asunder. Their devotion was such that they could truly say with S. Paul : ' Who shall separate us from the love of Christ ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword ? Nay, in all these things we are more than conquerors through Him that loved us." 1 1 1 Romans viii. 36. CHAPTER VII THE PURGATIVE WAY S. AUGUSTINE'S CONFESSIONS ' LET us now praise famous men, . . . men renowned for their power, leaders of the people by their counsels and by their understanding, men of learning for the people ; wise were their words in their instruction. . . . There be of them, that have left a name behind them, to declare their praises.' x Among such famous men S. Augustine will always hold a prominent place. No writer since the apostles' times has ever exercised more power over the Church, or done more to mould her thought, than the great Latin father of the fourth century, Aurelius Augus- tinus. S. Augustine was born at Tagaste in Numidia, on the 13th November A.D. 354. His father Patricius, a burgess of Tagaste, was a pagan, his mother Monica a devout Christian, a saint whose faith and patience in prayer at last won both her husband and son to Christ. In early life she instructed Augustine in the faith, but he grew up to manhood without receiving baptism, and freely indulged his sensual and impulsive nature. He had great natural ability, and was trained by his father 1 Ecclus. xliv. i. 53 54 BOOKS OF DEVOTION for the profession of a rhetorician. At Carthage he was greatly attracted by the theatre, which was at that time abhorred by Christians, on account both of its immoralities and of its cruel gladiatorial displays. Then he fell for a time under the influence of Mani- chean teachers, but this heresy obtained no lengthened hold upon him. In his thirtieth year he went as a teacher of rhetoric to Milan, and there met with S. Ambrose, by whose preaching he was gradually drawn towards the Christian faith. Meanwhile his conscience gave him no rest, his mother's unceasing prayers prevailed, and at last there came the crisis in his life so powerfully described in the eighth book of the Confessions : 'When a profound reflection had, from the secret depths of my soul, drawn together and heaped up all my misery before the sight of my heart, there rose a mighty storm, accompanied by as mighty a shower of tears. ... I flung myself down, how, I know not, under a certain fig-tree, giving free course to my tears, and the streams of mine eyes gushed out an acceptable sacrifice unto Thee. And, not indeed in these words, yet to this effect, spake I unto Thee: " But Thou, O Lord, how long ? " " How long, Lord ? Wilt Thou be angry for ever ? Oh remember not against us former iniquities " ; for I felt that I was enthralled by them. I sent up these sorrowful cries, How long, how long ? To-morrow, and to-morrow ? Why not now ? Why is there not this hour an end to my uncleanness ? ' I was saying these things and weeping in the most bitter contrition of my heart, when lo ! I heard the voice as of a boy or girl, I know not which, coming THE PURGATIVE WAY 55 from a neighbouring house, chanting and oft repeating " Take up and read ; take up and read." Immediately my countenance was changed, and I began mostearnestly to consider whether it was usual for children in any kind of game to sing such words ; nor could I remem- ber ever to have heard the like. So, restraining the torrent of my tears, I rose up, interpreting it no other way than as a command to me from Heaven to open the book, and to read the first chapter I should light upon. ... So quickly I returned to the place where Alypius was sitting ; for there had I put down the volume of the apostles, when I rose thence. I grasped, opened, and in silence read that paragraph on which my eye first fell ; " not in rioting and drunkenness, not in chambering and wantonness, not in strife and envy- ing ; but put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfil the lusts thereof."" l No further would I read, nor did I need ; for instantly as the sentence ended, by a light as it were, of security infused into my heart, all the gloom of doubt vanished away. Closing the book, then, and putting either my finger between, or some other mark, I now with a tranquil countenance made it known to Alypius. . . . He asked to look at what I had read. I showed him ; and he looked even further than I had read, and I knew not what followed. Thus it was verily "Him that is weak in the faith receive ye." . . . Thence we go in to my mother. We make it known to her, she rejoiceth. We relate how it came to pass ; she leapeth for joy, and triumpheth and blesseth Thee, " Who art able to do exceeding abundantly above all that we ask or think " ; for she perceived Thee to have given her more 1 Rom. xiii. 13, 14. 56 for me than she used to ask by her pitiful and most doleful groanings. 1 In modern times we are reminded of this triumph of penitential devotion by a similar crisis in the life of Lacordaire, the great Dominican preacher, who thus described his own conversion : ' Only yesterday, as it were, my soul was still full of the chimeras of the world; although religion was even then present there, fame and glory were still the future towards which I looked. But to-day I place my hopes higher, and ask for nothing here below but obscurity and peace. I am greatly changed, and I give you my word that I do not know how the change has come about. ... It is indeed a sublime moment when the last ray of light penetrates our souls, and attaches to a common centre truths which till then lay scattered and apart. There is always such an immense interval between the moment which precedes and that which follows that moment, between what one was before and what one is after, that the word grace has been invented to express that stroke of magic, that light- ning flash from on high. I seem to see a man who is making his way along, as it were, by chance, and with a bandage over his eyes ; it is a little loosened ; he catches a glimpse of the light, and at the moment when the handkerchief falls, he stands face to face with the noonday sun. This touch of grace was in him so vivid that he never lost the memory of it. On his death-bed he described this sublime moment with just the same emotion : It is impossible for me to say the precise day or hour when my faith, which had been lost for ten years, reappeared in my heart like the flame of a torch which had never been quite extinguished. THE PURGATIVE WAY 57 Theology teaches us that there is another light than that of reason, another impulse than that of nature, and that this light and impulse, emanating from God, act without our knowing whence they come or whither they go. The Spirit breatheth where He will, says the apostle S. John, and thou hearest His Voice, but thou knowest not whence He cometh or whither He goeth. An unbeliever one day, a Christian the next ; certain with an invincible certitude ; it was not the abnegation of my reason suddenly brought into a state of incomprehensible slavery ; it was rather, on the contrary, the expansion of my reason, a view of all things with a broader horizon and a more penetrating light. The whole man was left untouched, only there was added to him the God Who had created him. ' He who has not known such a moment in his life has hardly known life ; its shadow only has passed into his veins with the blood of his fathers, but the real life blood has not swelled and palpitated there. It is the sensible accomplishment of these words of Jesus Christ: " If any man love Me, he will keep My words, and My Father will love him, 1 and we will come unto him and make our abode with him." ' 2 These two narratives are valuable because they illustrate the truth that in the devotional life the crisis of conversion is over when the will of the man is yielded to the will of God. The act of the prodigal son when he said, ' I will arise and go to my Father, and will say unto him, Father, I have sinned, 1 3 was an act of his will, and it was followed by his immediate reconciliation to his Father. The change of will was 1 S. John iii. 8 ; xiv. 23. - Chocarne, Life of Lacordaire, p. 41. * S. Luke xv. 18. 58 BOOKS OF DEVOTION in the son, not in the Father, who loved his lost son, but could not receive him into fellowship until he became penitent. The yielding of the human will to the will of God may be the almost unconscious act of a gentle child, or it may be, as it was with S. Augus- tine, the closing act of a long conflict ; but in either case peace with God enters the soul when the will is yielded to Him. There is no peace where self-will reigns ; and perfect contrition, which places the sinner's soul at once in a state of reconciliation with God, is really the resolution of the man, by the aid of grace, to do the will of God instead of doing his own will. True sorrow for sin in the contrite soul proceeds from the love of God, and carries with it the purpose of sinning no more. A really contrite sinner is immediately forgiven ; l he wills to give up his sin for the love of God, and this love of God cannot exist in the soul together with mortal sin. 2 S. Augustine, like S. Paul, after his conversion pre- pared himself at once for the Sacrament of Holy Baptism. There was in his mind no confusion between conversion and regeneration. The one is the yielding of the will to God ; the other is the new birth into Christ's Body. In the adult, conversion comes 1 ' The whole justification of the wicked consists originally (origin- aliter) in the infusion of grace ; for by it free will is set in motion, and guilt is remitted. Now the infusion of grace takes place in an instant, without any succession of time ; ... so therefore the justification of the wicked is accomplished by God in an instant.' S. Thomas Aquinas, Summa Theologica, II 1 . cxiii. 7. 2 The following proposition was condemned in Baius : ' By con- trition, even with perfect charity, and with a desire of receiving the Sacrament, sin is not remitted, save in case of necessity, or of martyr- dom, without actual reception of the Sacrament.' Frassinetti,Z?. 1770. 3 Ibid. A.IX 1729. 264 BOOKS OF DEVOTION words of Keble, recorded by Dean Church : ' Froude told me, many years after,' writes one of his friends, ' that Keble, once before parting with him, seemed to have something on his mind which he wished to say, but shrank from saying, while waiting, I think, for a coach. At last he said, just before parting : "Froude, you thought Law's Serious Call was a clever book ; it seemed to me as if you had said the Day of Judgment will be a pretty sight ! " This speech, Froude told me, had a great effect on his after life.' l Objections have been made to the Serious Call by various evangelical writers, on the ground that ' there is too little of the Gospel in it.' These are not quite reasonable. They are like complaints which we sometimes hear that the whole Gospel is not preached in every particular sermon. Law had a distinct object in view in writing his book, and he adhered to it. He stated at the outset that ' Devotion is neither private nor public Prayer, but Prayers whether public or private are instances of Devotion.' His object is everywhere apparent when we read the book itself. It is quite unlike the devotional manuals of the seventeenth or eighteenth centuries. There are no meditations, no special devotions for Sundays or week-days, no forms of self-examination, no Companion to the altar, no dogmatic instructions. Much of the book consists of sketches of the religious lives of various ideal persons, with their excellences or inconsistences. He defines Devotion as ' a life given or devoted to God,' and in the call to devotion introduces such sub- jects as the observance of the hours of prayer, the 1 The Oxford Movement, by Dean Church, p. 25. OF THE EIGHTEENTH CENTURY 265 chanting of psalms, the practice of humility, the neces- sity of intercession, the defects of education, the nature of self-examination and confession, the duty of con- formity to the will of God. But these are not the primary objects of his treatise. He deals with them as it were incidentally, and uses them only so far as they fall in with his purpose of calling men to a devout and holy life. The book should be read in the light of the intention of the author, as Dr. Johnson read it, or as Keble read it, always remembering that Law intended it to be a ' Serious Call to a Devout and Holy life," which it is; and not to be a Manual of Devotion for the use of devout and religious people, which it is not. The Serious Call was first published in the year 1729, when Law was about forty-three years of age, and was acting as chaplain to the Gibbon family at Putney. It has passed through some hundreds of editions by various publishers, and it is said to be more highly esteemed in America than it is in England. A Practical Treatise upon Christian Perfection. By William Law, M.A. This book was written by William Law a few years before the Serious Call, and was first published in the year 1726. It is said that shortly after it appeared Law was one day waiting in the shop of his publisher in London when a man, habited as a gentleman's servant, asked if he were the Rev. Mr. Law ; and on receiving an answer in the affirmative, placed a letter in his hands and went away. Upon opening the letter it was found to contain a banknote for 266 BOOKS OF DEVOTION oClOOO from some anonymous donor. With this sum Law endowed the Girls 1 School in his native place of Kings Cliffe. The book on Christian Per- fection, as its name implies, is a practical treatise, like the Serious Call, not a manual of devotion ; its object, as stated in the heading of the first chapter, is to set forth ' The Nature and Design of Christianity, that its sole End is to deliver us from the Misery and Disorder of this present State, and raise us to a blissful Enjoyment of the Divine Nature. 1 The tone of the book throughout may be gathered from the opening words of the next chapter : ' Christianity is not a School for the teaching of moral Virtue, the polishing our Manners, or forming us to live a Life of this World with Decency and Gentility. It is deeper and more Divine in its Designs, and has much nobler Ends than these ; it implies an entire change of Life, a Dedication of ourselves, our Souls and Bodies unto God in the strictest and highest sense of the words. Our Blessed Saviour came into the world not to make any Com- position with it, or to divide things between Heaven and Earth, but to make War with every State of Life, to put an end to the designs of Flesh and Blood, and to show us that we must either leave this World to become Sons of God, or by enjoying it take our posi- tion amongst Devils and damned Spirits. Death is not more certainly a separation of our Souls from our Bodies, than the Christian Life is a separation of our Souls from worldly Tempers, vain Indulgences, and unnecessary Cares.' If this teaching appears to be pessimistic, it must be remembered that it was written at a time of which Bishop Butler and the author of the Whole Duty of Man OF THE EIGHTEENTH CENTURY 267 have told us that Christianity had come to be regarded by many persons as * at last discovered to be fictitious," 1 and that ' nothing remained but to set it up as a principal subject of mirth and ridicule, for having so long interrupted the pleasures of the world. 1 1 The moral state of the society which made Christianity a jest comes out frequently in the letters in Addison's Spectator. The chief pleasures of the country gentle- man, Macaulay tells us, were ' commonly derived from field sports and from an unrefined sensuality. . . . His oaths, coarse jests, and scurrilous terms of abuse were uttered with the broadest accent of his province. . . . The habit of drinking to excess was general in the class to which he belonged. . . . The coarse jollity of the afternoon was often prolonged till the revellers were laid under the table. 1 2 At the same time Church- men as well as Deists were using all their influence to suppress enthusiasm. In such a state of society Law's two books, Christian Perfection and The Serious Call, must have come with the force and fire of the message of an inspired prophet who sternly called men back to the terms of their Baptismal Covenant, and reminded them that ' No sooner are we baptized but we are to consider ourselves as new and holy persons, that are entered upon a new State of Things, that are devoted to God, and have renounced all, to be Fellow Heirs with Christ and members of His Kingdom.'' The Treatise on Christian Perfection, which is divided into fourteen chapters, opens with an introduc- 1 Preface to Butler's Analogy. - History of England, vol. i. ch. iii. 268 BOOKS OF DEVOTION tion on the Nature and Design of Christianity, which requires a change of Nature and Renunciation of the world. Then it treats of the need and reasonable- ness of self-denial, and of the necessity of Divine Grace. It gives warning against reading evil books, condemns the impurity of the Stage of the period as exhibiting ' Love-intrigues, blasphemous Passions, pro- fane Discourses, lewd Descriptions, filthy Jests, and all the most extravagant Rant of wanton, vile, profligate Persons of both sexes. 1 In conclusion it calls Christians to a constant state of Prayer and Devotion and to the Imitation of the life and example of Jesus Christ. 1 Prayers and Meditations composed by Samuel Johnson, LL.D. Boswell, in the advertisement to the first edition of his Life of Johnson, expresses his satisfaction that ' by recording so considerable a portion of the wisdom and wit of the brightest ornament of the eighteenth century he has largely provided for the instruction and entertainment of mankind. 1 The prayers and meditations composed by Dr. John- son for his private use are a record of a different kind. They throw a light upon the inner spiritual life of the man of wisdom, wit, and letters. During many years it was Johnson's custom to observe certain days in each year with special devotion : such were New Year's Day ; Good Friday ; Easter Day ; September 18th, his 1 There is a useful edition of the Treatise on Christian Perfection, with some omissions, edited by Miss Soulsby, in 'Rivington's Devo- tional Series,' published by Messrs Longmans and Co. OF THE EIGHTEENTH CENTURY 269 own birthday ; and March 28th, the day on which his wife died. In the summer of 1784 he prepared to revise and add to the prayers he had been accustomed to use on these days, and to bequeath them for publication after his death for the use and benefit of others. The grow- ing infirmity of his failing health made it impossible for him to carry out this design, and the result was that he placed his manuscripts in the hands of his friend the Rev. George Strahan, Vicar of Islington, who published them in an octavo volume in the autumn of the year 1785, Johnson having died in December 1784. On turning to the book we find that the prayers cover a period of forty-six years, for the first of them is dated September 18, 1738, the last December 5, 1784. The tone of the devotions is deeply penitential; they reveal the inward struggle of one who was beset with temptations to sensuality, and who often prays for a contrite heart that he may worthily lament his sins. He asks fdr grace to redeem the time he has spent in sloth, vanity, and wickedness, that his life may not be continued to increase his guilt, and that God's forbearance may not harden his heart in wickedness. A prayer, dated November 17, 1752, fqf use ' before any new Study," expresses the desire that he may not lavish away the life God has given him on useless trifles, nor ' waste it in vain searches after things which God has hidden from him.' After the death of his wife he prays that ' the remembrance of God's judgments, by which his wife is taken away, may awaken him to repentance.' When his eye, which had 270 BOOKS OF DEVOTION been injured, was restored, February 15, 1756, we find this prayer : ' Almighty God, who hast restored light to my eye, and enabled me to pursue again the studies which Thou hast set before me ; teach me, by the diminution of my sight, to remember that whatever I possess is Thy gift, and by its recovery to hope for Thy mercy ; And, O Lord, take not Thy Holy Spirit from me; but grant that I may use Thy bounties according to Thy will, through Jesus Christ our Lord. Amen.' On January 23, 1759, the day on which his mother was buried, after a prayer that he may be forgiven for whatever he had done unkindly to her, and whatever he had omitted to do kindly, he asks that he may be made to remember her good example, and then adds the petition : 'I commend, O Lord, so far as it may be lawful, into Thy hands, the soul of my departed mother, beseeching Thee to grant her whatever is most beneficial to her in her present state.' He used a similar form of prayer for the dead on other occasions, for example, on March 24, 1759 : ' O Lord, so far as it may be lawful for me, I commend to Thy Fatherly goodness my father, my brother, my wife, and my mother. I beseech Thee to look mercifully upon them, and grant them whatever may most promote their presen^and eternal joy. 1 On Good Friday, April 20, 1764, he remarks : ' I have made no reformation ; I have lived totally useless, more sensual in thought, and more addicted to wine and meat. Grant me, O God, to amend my life, for the sake of Jesus Christ. Amen. ' I fasted all day." 1 'April 21, 1764. 3 in the morning. OF THE EIGHTEENTH CENTURY 271 ' My indolence, since my last reception of the Sacra- ment has sunk into grosser sluggishness, and my dis- sipation spread into wilder negligence. ... I purpose to approach the Altar again to-morrow. Grant, O Lord, that I may receive the Sacrament with such resolution of a better life as may by Thy grace be effectual, for the sake of Jesus Christ. Amen. ' / read the whole Gospel ofS. John. Then sat up till the 22nd.' On April 22, Easter Day, he writes : ' Thought on Tetty [his wife], dear poor Tetty, with my eyes full. I went to Church. After sermon, I recommended Tetty in a prayer by herself ; and my father, mother, brother, and Bathurst, in another. I then prayed for resolution and perseverance to amend my life. I received soon, the communicants were many. At the Altar, it occurred to me that I ought to form some resolution. I resolved, in the presence of God, but without a vow, to repel sinful thoughts, to study eight hours daily, to go to Church every Sunday, and read the Scriptures. I gave a shilling ; and seeing a poor girl at the Sacrament in a bedgown, gave her privately a crown, though I saw Hart's Hymns in her hand ; came home and prayed. 1 Year by year there are similar records. On Easter Day 1770 he writes : ' I went to prayers at seven, having fasted ; read the two Morning Lessons in Greek. At night I read Clarke's Sermon of the Humiliations of our Saviour." 1 Then he formed a plan for reading six hundred verses of the Old Testament and two hundred of the New every week, the Old Testament in any language, the New in Greek. On Easter Dav 1777 he obtained from the God of 272 BOOKS OF DEVOTION Peace more quiet than he had enjoyed for a long time. His heart grew lighter, his hopes revived, and he wrote with a pencil in his Common Prayer Book: Vita ordinanda Biblia legenda. Theologise opera danda Serviendum et laetandum. Scrupulis obsistendum. Then he went to the Altar and communicated. He passed the afternoon of this day ' with such calm glad- ness of mind as it is very long since I felt before ' ; he ' came home and began to read the Bible. 1 The words ' Serviendum et laetandum ' were evidently suggested by the motto which appears on Bishop Racket's monu- ment in Lichfield Cathedral : Inservi Deo et Laetare. The same thought appears again in Johnson's resolu- tions on Easter 1778 : ' My purposes are to study divinity, particularly the evidences of Christianity. To read the New Testa- ment over in the year with more use than hitherto of commentators. To be diligent in my undertakings. To serve and trust God and be cheerful? And so this God-fearing man, whose conscience once led him to stand bareheaded in the rain, amid the jeers of a crowd assembled in Uttoxeter market-place, as a penance for an act of disobedience to his father in the days of his youth, fulfilled his course. Year by year he dedicated his literary work to God; year by year found him fighting against his physical infirmities and besetting sins, renewing his devotions by peni- tential prayer, with almsgiving, fasting, the study of OF THE EIGHTEENTH CENTURY 273 God's Word, careful preparation for the Blessed Sacra- ment, and devout commendation of his departed friends and relations in prayer to the mercy of God in Jesus Christ. His first thought on coming to Lichfield, which he always loved, was thus expressed on Sunday, October 14, 1781 : 4 At Lichfield, my native place, I hope to shew a good example by frequent attendance on public worship/ He prepared this prayer for his last Communion, which he made on Sunday, December 5, 1784, only seven days before his death : ' Almighty and most merciful Father, I am now, as to human eyes it seems, about to commemorate, for the last time, the death of Thy Son Jesus Christ, our Saviour and Redeemer. Grant, O Lord, that my whole hope and confidence may be in His merits, and Thy mercy ; enforce and accept my imperfect repentance ; make this commemoration available to the Confirma- tion of my faith, the establishment of my hope, and the enlargement of my charity ; and make the death of Thy Son Jesus Christ effectual to my redemption. Have mercy upon me, and pardon the multitude of my offences. Bless my friends ; have mercy upon all men. Support me by Thy Holy Spirit in the days of weak- ness, and at the hour of death; and receive me, at my death, to everlasting happiness, for the sake of Jesus Christ. Amen. 1 He passed away on December 13, 1784, with no terror of death before him and no cloud upon his faith, speaking much of the mercy of God and the propitiation of our Lord Jesus Christ. 1 1 An Edition of Dr. Johnson's Prayers, with a Preface by the Rev. W. Gresley, was published by Lomax, at Lichfield, A.D. 1860. s 274 BOOKS OF DEVOTION Bishop Wilson on the Lord's Supper. Dr. Thomas Wilson, Bishop of Sodor and Man, dedicated this manual, A.D. 1755, to an unknown benefactress, who had laid out large sums of money in purchasing Bibles and other books of Devotion and Piety for the use of the people in the Isle of Man. The lady's name was given, in the edition of 1781, as Mrs. Grace Butler. The book is divided into ten sec- tions, containing practical instructions on the End and Institution of the Lord's Supper, and the method of preparing to receive it. Then follow ' The Order for Administration of the Lord's Supper, 1 which is printed, together with directions, and devotions for use both at Church and at home ; a chapter on Spiritual Com- munion ; a paraphrase on the Lord's Prayer ; and morning and evening Devotions for the use of families and individuals. The character of the Bishop's teaching may be under- stood from the fact that he regards the Blessed Sacra- ment as being, to the Worthy Communicant, what the Tree of Life would have been to Adam and Eve had they remained obedient. Under the heading of ' Directions and Devotions ' this prayer is inserted for the use of Communicants : ' Most merciful God, the Father of our Lord Jesus Christ, look graciously upon the gifts now lying before Thee; and send down Thy Holy Spirit upon this Sacrifice, that He may make this Bread and this Wine the Body and Blood of Thy Christ, that all they who partake of them may be confirmed in godliness, may receive remission of their sins, may be delivered from the devil and his wiles, may be filled with the Holy OF THE EIGHTEENTH CENTURY 275 Ghost, may be worthy of Thy Christ, and obtain ever- lasting life ; Thou, O Lord Almighty, being reconciled unto them, through the same Jesus Christ our Lord. Amen. 1 In addition to his Eucharistic manual, Bishop Wilson edited a valuable devotional manual, Sacra Privata, also Maxims of Piety, both of which are published in the Devotional Series of Messrs. Parker's Practical Christian's Library. A Companion for the Festivals and Fasts of the Church of England. Robert Nelson (A.D. 1656-1715), educated at S. Paul's School, London, and Trinity College, Cambridge, was a man of independent fortune, remarkable alike for his abilities and his religious zeal. He became a member of the Royal Society in April 1680, and after some time spent in travelling threw himself with great earnestness into the Church life of the early part of the eighteenth century. He gave his vigorous support to the Societies for the Reformation of Manners ; the Society for Promoting Christian Knowledge, founded A.D. 1698; the Society for the Propagation of the Gospel, founded A.D. 1701 ; and interested himself in a movement for establishing Charity Schools. In 1710 he was one of the Commissioners appointed by the House of Commons to build fifty new churches in London. For some years he associated himself with the Non-jurors, but left them upon the death of William Lloyd, the last deprived Bishop, in 1710. He was the author of several religious writings, of which the best known are his Companion for the 276 BOOKS OF DEVOTION Festivals and Fasts of the Church of England, and The Great Duty of frequenting the Christian Sacrifice. In the preface to the Companion he states that his object in writing the book was to set the Festivals and Fasts ' in such a light as may best discover their Beauty and Excellency. 1 He commends ' the Pious and Devout Practices of the Religious Societies ; who in this point, as well as in many others, distinguish themselves by their regular conformity and obedience to the Laws of the Church." He states that ' they constantly attend public worship at all holy Seasons, and till they can communicate regularly in their own Parish Churches upon such days, they embrace those opportunities that are provided, there being two Churches in London employed for that purpose ; where they as duly receive the Blessed Sacra- ment upon all Festivals, as they perform all the other acts of Publick Worship. How they spend the Vigils, in preparing their minds for a due Celebration of the coming Solemnity, is more private but not less com- mendable.' He defends the members of these Societies, whom he describes as 'a body of men, who make it a chief qualification in the electing their members, that they be such as own and manifest themselves to be of the Church of England, and frequent the publick holy Exercises of the same.' One of their chief objects was ' such a Preparation of the minds of the Laity for the reception of that Discipline which is wanted in the Church, that if ever we are blessed with what good men wish for, and bad men fear, these Religious Societies will be very instrumental in introducing it, by that happy Regulation which exists among them.' In some of his arguments he anticipated OF THE EIGHTEENTH CENTURY 277 the Tractarians of the nineteenth century, and his defence of the Religious Societies in the year 1702, is such as might proceed from a member of the English Church Union, or of the Confraternity of the Blessed Sacrament, in maintaining his loyalty to the Church of England at the present time. Like Bishop Butler, and the author of the Whole Duty of Man, Nelson bears witness to the contemporary existence of ' great looseness of Principles, 1 ' corruption of morals,' and ' a great contempt of the clergy ' ; he condemns the ' vile and wicked Pamphlets that daily abound among us to undermine the Christian Priest- hood, and to ridicule the mysteries of our Redemption.' With the view of counteracting these evil influences, ' which like a torrent have overspread the nation,' he offers his book ' to promote a sense of Religion among those who want it, or to contribute to the Increase of it where it is already entertained.' The Companion is thrown into the form of a cate- chism, in which an account is given of the Festivals and Fasts of the Prayer Book Calendar, together with the addition of the collects, and other prayers appended to each chapter. At the close of the book there is an instruction on self-examination, and a form of morning and evening prayer for the use of a family. The author of the life of Nelson in the Dictionary of National Biography states that he was helped in writing his book by his friends Kettlewell, Lee, Brokesby, and Cave, and that in four and a half years ten thousand copies were printed. A thirty-sixth edition appeared in 1825, and it has since that time been reprinted. 278 BOOKS OF DEVOTION The Great Duty of frequenting the Christian Sacrifice. By Robert Nelson, Esq. In the preface to this manual Nelson states, that among the many worthy attempts made to retrieve the piety and devotion of the primitive times, the promoting frequent Communion has had no inconsider- able influence ; and that as this ancient practice recovers its true perfection, we may reasonably hope that the wonderful effects of it will appear in the lives and con- versations of Christians. He further remarks that the preparation for Communion had become so difficult and burdensome that men of business often laid aside the duty altogether, and ' reserved the Holy Communion for their Viaticum in their last hours. 1 Then he argues that 'Our second service at the Altar seems defective without a conformable practice to anti- quity on this point, and the holy exercises of the Lord's Day appear to want their due perfection without these Eucharistical devotions. 1 He urges upon the clergy the necessity of constant weekly communion, and points out that ' where Com- munions have been frequent the number of the com- municants hath sensibly increased, which ought to be no small encouragement to have the holy Mysteries celebrated in all parish churches every Lord's Day. 1 He maintains that the Eucharist was ' established as a sacred Rite to supplicate God the Father by the merits of our Saviour's passion, representing to Him the symbols of His Body and Blood, that thereby He may become favorable and propitious to us/ This sense of it is, he says, agreeable to the Holy Scriptures ' as they were understood by those who OF THE EIGHTEENTH CENTURY 279 lived nighest to the times of the Apostles, as has been evidently proved by the learned, judicious, and pious Mr. Mede.' Probably Nelson was much influenced by the teaching of Bishop Beveridge (A.D. 1638-1703), whose sermons he much commended. Dr. Beveridge held the benefice of S. Peter's, Cornhill, from A.D. 1672 until he became Bishop of S. Asaph, A.D. 1704, and wrote a treatise on The Necessity and Advantage of Frequent Communion., in which he pleaded earnestly not only for weekly Communion in parish churches, but for daily Com- munion, at least in all Cathedral and Collegiate churches and colleges, where there are many priests and deacons. He pointed out that all priests and deacons that belong to such foundations are bound to receive the Communion ' every Sunday at the least, which plainly supposeth that it is administered upon other days as well as Sundays ; for otherwise they could not receive it oftener if they would.' He laments that as piety grew colder and colder, the Sacrament began to be more and more neglected, and by degrees laid aside upon the week days ; and he closes his devout treatise with the remark that ' I never expect to see our Church settled, primitive Christianity revived, and true piety and virtue flourish again among us, till the Holy Communion be oftener celebrated than it hath been of late in all places of the kingdom.' 1 1 Beveridge, Works, vol. viii. Anglo-Catholic Library. The neglect of the Blessed Sacrament, which Beveridge deplores, grew worse instead of better, until the influence of the Tracts for the Times was generally felt throughout the Church. In the diocese of Lichfield the returns of Archdeacon Hodson between the years 1830 and 1841 show that out of one hundred and forty-four parishes in the archdeaconry of Stafford, one had only two 280 BOOKS OF DEVOTION The first part of Nelson's book is an instruction on Confirmation, in the form of a Catechism, and this is followed by * The Great Duty of frequenting the Chris- tian Sacrifice. 1 He teaches that the design of instituting the Sacrament of the Lord's Supper was ' to constitute a Christian Sacrifice wherein God mystically entertains man at His own table," 1 and that ' we represent to God the Father the passion of His Son, to the end He may for our sake, according to the tenour of His covenant in Him, be favourable and propitious to us, miserable sinners, that as Christ intercedes continually for us in Heaven, by presenting His death and satisfaction to His Father ; so the Church on Earth in like manner may approach the Throne of Grace by representing Christ unto His Father in these holy mysteries of His death and Passion.' Nelson considers that the very nature of a Sacrament requires commissioned officers for the administration of it, quoting in support of this the words of S. Igna- tius : ' Let that Eucharist be esteemed firm and valid, which is either administered by the Bishop or by some one whom he authorises.' He reminds those who cannot quiet their own consciences that they are advised to consult their spiritual guides, and to open their grief, that they may receive ghostly counsel and advice, with the benefit of Absolution. With regard to reverence he quotes the direction of S. Cyril of Jerusalem to com- municants, that the consecrated element of bread Celebrations of the Holy Communion in the year, seven had three Celebrations, sixty had four, fifteen five, sixteen six, seventeen eight or nine, fifteen twelve, and in no parish was there a more frequent Celebration than once a month and on the greater festivals. Probably this sad state of neglect was universal throughout the other dioceses of England. OF THE EIGHTEENTH CENTURY 281 should be received ' into the palm of their right hand, which being supported by the left, was so carried to their mouths, that no portion of that Divine nourish- ment should fall to the ground. 1 Among the devotions to be used at the Altar he gives 'A Prayer immediately after Consecration ' : ' Accept, O Eternal God, of that representation we make before Thee of that all-suffi- cient sacrifice which Thy Son, our Saviour Jesu Christ, made upon the Cross ; let the merit of it plead effectu- ally for the pardon and forgiveness of all my sins, and render Thee favourable and propitious to me, a miser- able sinner ; let the power of it prevail against all the powers of darkness, let the wisdom of it make me wise unto salvation, and let the peace of it reconcile me to Thee. I adore Thee, O Blessed Jesus, my Redeemer, Who didst endure the painful and shameful death of the Cross. . . . With all my soul, O dear Jesus, I laud and praise Thee for these stupendous expressions of Thy bounty and goodness towards me ; O Lamb of God that takest away the sins of the world, grant me Thy peace. Amen. Lord Jesus. Amen." 1 All the prayers in this manual are characterised by the same fervour ; many of them are of great beauty, and no wonder, for he maintains that ' we cannot do better than to follow the ancient model in this respect. 1 A Christian Library. By John Wesley, M.A. Wesley's Christian Library first appeared in fifty volumes, 12mo, in the year 1750. A later edition in thirty 8vo volumes was published between the years 1819-1827. 282 BOOKS OF DEVOTION Wesley's object was to present to English Church- men for their devotional reading a body of practical divinity ' unmixed with controversy of any kind. 1 The first volume contains writings of the Apostolic Fathers : S. Clement's Epistle to the Corinthians, S. Polycarp's Epistle to the Philippians, the Epistles of S. Ignatius, together with the account of the Martyrdom of S. Ignatius and of S. Poly carp. The Homilies of Macarius come next, and then John Arndt's True Christianity. In succeeding volumes we have large portions of Fox's Book of Martyrs; Jeremy Taylor's Holy Living and Dying ; many sermons and religious treatises from a great variety of writers, Anglican, Presbyterian, Puritan, and Roman Catholic. Reference has already been made to the works of Isaac Ambrose, Dr. Horneck, Baxter's Saints' Rest, Ruther- ford's Letters, Austin's Devotions, and to the Whole Duty of Man, which appear with more or less abridg- ment in this Library. Here we find in one volume a treatise called Academia Ccelestis, or the Heavenly University, by Francis Rouse, Provost of Eton ; other volumes contain : a selection of devotional tracts from Fenelon's Letters ; Letters from Brother Lawrence ; an extract from Molinos's Spiritual Guide ; the Spiritual Letters of Don Juan D'Avila; Bunyan's Holy War \ and a treatise on Repentance called A Gospel Glass. In the later volumes Wesley gives many short biographies, including that of Dr. Hammond written by Dr. Fell; the Life of Gregory Lopez, translated from the Spanish; the Life of Philip Henry, and others. There is a curious series of extracts in the twenty- seventh volume from a work of John Flavell called Navigation Spiritualized, in which are illustrations OF THE EIGHTEENTH CENTURY 283 from such subjects as the launching of a ship, the depth of the ocean, steering a vessel, wind and tide, fair weather, storms, and the like. This is followed by a treatise called Husbandry Spiritualized, which deals with ploughing, sowing, grafting, trees, harvest, winnowing, the care of cattle, the labour of beasts, and other agri- cultural operations. The Library is completed by full indexes of authors and subjects compiled, under the direction of the Wesley an Methodist Book Committee, by the Rev. A. G. Jewitt in the year 1826. Hymns on the Lord's Supper. By John Wesley, M.A., Fellow of Lincoln College, Oxford, and Charles Wesley, M.A., late Student of Christ Church, Oxford. With a preface concerning the Christian Sacrament and Sacrifice extracted from Dean Brevint. The Eleventh Edition. Published and sold by J. Kershaw, 14 City Road, 1825. The first edition of the Hymns on the Lord's Supper was published in the year 1745, the eleventh in the year 1825, two years before Keble's Christian Year. It was therefore in use among Wesley's followers for a period of some eighty years. The Hymns with Brevinfs preface were reprinted by Mr. W. E. Button in the year 1871, together with A Companion for the Altar, extracted from Thomas a Kempis. By John Wesley, M.A., Fellow of Lincoln College, Oxford. The fourth edition. London : Printed in the year 1748. 284 BOOKS OF DEVOTION An abridgment of the whole Book of' the Imitation was also made by John Wesley, and published with a preface, in which he gives ' a few plain directions how to read this (or indeed any other religious book) with improvement. 1 Daniel Brevint (1616-1695), Dean of Lincoln, whose treatise, The Christian Sacrament and Sacrifice, the Wesleys adopted and printed in an abridged form as a preface to their Eucharistic Hymns, was a native of Jersey. He was educated at Saumur on the Loire, and there took his degree. He obtained one of the fellow- ships founded by the King at Jesus College, Oxford, at the instance of Archbishop Laud, for the benefit of Scholars of Guernsey and Jersey, 1 but was deprived of it in the Civil War, when he took refuge in France. There he became known to Dr. Cosin and other exiled Church- men, and was ordained deacon and priest, on Trinity Sunday 1651, by the Bishop of Galloway in Paris. Then he became chaplain to Turenne, and composed his treatise on the Christian Sacrament and Sacrifice for the instruction of Turenne's wife, who was a zealous Protestant, and for the use of the Duchesse de Bouillon. At the Restoration Brevint returned to England, and was appointed Cosin's successor as prebendary of Durham, where he endeavoured to restore the weekly Celebration of the Holy Communion in the Cathedral. In February 1662 he took his degree of D.D. at Oxford, and became Dean of Lincoln in 1681, where he remained until his death. The contents of Brevint's treatise, as adapted and abridged by Wesley, are divided into eight sections, which give instructions on (1) The importance of well 1 BREVINT, Dictionary of National Biography. OF THE EIGHTEENTH CENTURY 285 understanding the nature of this Sacrament ; (2) The Sacrament, as it is a memorial of the Sufferings and Death of Christ ; (3) The Sacrament, as it is a Sign of present graces ; (4) The Sacrament, as it is a means of Grace; (5) The Sacrament, as it is a pledge of future Glory ; (6) The Sacrament, as it is a Sacrifice. The last two sections treat of the sacrifice of ourselves and the sacrifice of our goods. The fact that Brevint was a strongly anti-Roman controversialist gives additional interest to his Eucharistic teaching in these chapters. In the first section he states that ' The Holy Sacra- ment, like the ancient passover, is a great mystery consisting both of Sacrament and Sacrifice.'' Then he shows that 'The Lord's Supper was chiefly ordained for a Sacrament : (1) To represent the sufferings of Christ which are past, whereof it is a memorial ; (2) To convey the first-fruits of these sufferings in present graces, whereof it is a means ; and (3) To assure us of glory to come, whereof it is an infallible pledge? He asks the question : ' Ought not one who looks on these ordinances to say in his heart, I observe on this Altar somewhat very like the Sacrifice of my Saviour ? For thus the Bread of Life was broken, thus the Lamb of God was slain, and His Bloodshed. . . . Ought he not also to reverence and adore, when he looks toward that good hand, which has appointed for the use of the Church the memorial of these great things ? ' ' As the Israelites, whenever they saw the Cloud on the Temple, which God had hallowed to be the sign of His presence, presently used to throw themselves on their faces, not to worship the Cloud, but God ; so whenever I see these better signs of the glorious mercies of God, I will not fail both to remember my 286 BOOKS OF DEVOTION Lord, Who appointed them, and to worship Him Whom they represent. 1 In the fourth section, concerning the Sacrament as it is a means of Grace, Brevint writes : ' I want and seek my Saviour Himself, and I hasten to the Sacrament for the same purpose that Peter and John hasted to His sepulchre; because I hope to find Him there. ... I come then to God's Altar with a full persuasion that these words, " This is My Body,"" promise me more than a, figure ; that this holy banquet is not a bare memorial only, but actually conveys its many blessings to me, as it brings curses on the profane receiver. Indeed, in what manner this is done, I know not: it is enough for me to admire. ... It is Christ Himself, with His Body and Blood, once offered to God upon the Cross, Who fills the Church with the perfumes of His Sacrifice, whence faithful Communicants return home with the first-fruits of His Salvation. Bread and Wine can contribute no more to it, than the rod of Moses, or the oil of the Apostles. . . . And when Thou sayest " Go take and eat this bread, which I have blessed," I will doubt no more of being fed with the Bread of Life than if I were eating Thy very Flesh.' In the sixth section concerning the Sacrament, as it is a Sacrifice, he writes : ' This Sacrifice (of Christ on the Cross) which, by a real oblation, was not to be offered more than once, is by a devout and thankful commemoration to be offered up every day. This is what the Apostle calls " to set forth the death of the Lord," to set it forth, as well before the eyes of God His Father, as before the eyes of men ; and what S. Austin explained, when he said, the holy Flesh OF THE EIGHTEENTH CENTURY 287 of Jesus was offered in three manners : By prefiguring sacrifices under the law ; in real deed upon His Cross ; and by a commemorative sacrament after He ascended into Heaven. All comes to this : (1) That the Sacri- fice in itself can never be repeated ; (2) That, never- theless, this Sacrament, by our remembrance, becomes a kind of Sacrifice, whereby we present before God the Father that precious oblation of His Son once offered. And thus do we every day offer unto God the meritorious sufferings of our Lord, as the only sure ground whereon God may give, and we obtain the blessings \ve pray for. Now there is no ordinance or mystery, that is so blessed an instrument to reach this everlasting sacrifice, and to set it solemnly forth before the eyes of God, as the Holy Communion is. To men it is a sacred table, where God's minister is ordered to represent from God, his Master, the passion of His dear Son, as still fresh, and still powerful to their eternal salvation ; and to God it is an altar whereon men mystically present to Him the same Sacrifice, as still bleeding and suing for mercy. And because it is the High Priest Himself, the true anointed of the Lord, Who hath set up both this Table and the Altar, for the communication of His Body and Blood to men, and for the representation of both to God ; it cannot be doubted but that the one is most profitable to the penitent sinner, and the other most acceptable to His gracious Father.' In the section concerning the Sacrifice of Ourselves, he writes : ' Chr^t never designed to offer Himself for His people, without His people ; no more than the high priests of old. He presented Himself to God in this great temple, the world, at the head of all 288 BOOKS OF DEVOTION mankind. He came as a voluntary victim to the Altar, being attended on by His Israel, who, as it were, with their hands laid all their sins upon His Head. Therefore, as it was necessary that they who sought for atonement should wait upon the sacrifice; so it is, that whoever seeks eternal salvation should wait at the Altar, the Cross, whereon this Eternal Priest and Sacrifice was pleased to offer up Himself. . . . This act of the Church, consecrating herself to God, and so joined to Christ, as to make but one oblation with Him, is the mystery which was once represented by the Daily Sacrifice, the first and chief part whereof was the lamb, which did foreshadow the Lamb of God ; the second was the meat (or rather meal) and drink- offering, made of flour, mingled with oil and wine ; all which being thrown on the lamb continually, was accounted one and the same sacrifice. . . . From this meal and drink-offering came the bread and wine to be used at the Lord's Supper. Now, all we can offer on our own account, is but such an oblation as this meal and drink-offering was, which cannot be presented alone, but only with the merits of Jesus Christ, and which cannot go to heaven but with the smoke of that Burnt Sacrifice. 1 In the section on the sacrifice of our goods, Brevint teaches that : ' Though our Lord, by that Everlasting Sacrifice of Himself, offers Himself at all times and in all places, as we likewise offer ourselves and all that is ours, to be a continual Sacrifice ; yet because Christ offers Himself for us at the HolyACommunion, in a peculiar manner, we also should then in a more special manner renew all our sacrifices. Then and there, at the Altar of God, it is right both to repeat all the OF THE EIGHTEENTH CENTURY 289 vows and promises, which for some hindrance or other we had not yet the convenience to fulfil.' Such was the Eucharistic teaching which John and Charles Wesley adopted as their own, and which was in use among their followers so long as they received the Holy Communion at their parish churches. When they forsook the Church they abandoned the Hymn- Book, which had set forth before them the Sacra- mental devotion of the best English Church life of the seventeenth and eighteenth centuries. The Eucharistic teaching of Brevint, and the hymns based upon it by the Wesleys, gradually ceased to be a living reality to the later Wesleyans. An old copy of the fifth edition of the hymns dated 1762, bears the marks of devout use, each hymn having its appropriate tune marked at the side. It is deplorable to think of the devotional decadence which could cast away such a treatise and such hymns as these ; the explanation seems to be that Wesley's followers, by their separation from the Church, lost their consciousness of possessing, in the Blessed Sacrament, the Real Presence of our Lord's Body and Blood, and the pleading power of the Eucharistic Sacrifice; they could therefore no longer sing these songs of Zion, in the strange land of sepa- ration to which they were carried away captive by their leaders. What they abandoned, the Tractarians took up and held fast, and such Eucharistic hymns and devotions as those of John and Charles Wesley, together with the teaching of Brevint, accepted by the Wesleyans of the eighteenth century, are now living realities among Churchmen, but are a dead spiritual language to the Wesleyans of the twentieth century. 290 BOOKS OF DEVOTION The Hymns on the Lord's Supper, following Brevint's treatise, are divided into six sections. The first twenty-seven are on the Eucharist as it is a Memorial of the Sufferings and Death of Christ. In this section is included the hymn : O Thou Eternal Victim, slain A Sacrifice for guilty man, By the Eternal Spirit made An off'ring in the sinner's stead : Our everlasting Priest art Thou, And plead'st Thy death for sinners now. Thy offering still continues new ; Thy vesture keeps its bloody hue ; Thou stand'st the ever-slaughter'd Lamb ; Thy priesthood still remains the same; Thy years, O God, can never fail ; Thy goodness is unchangeable. The next section on the Eucharist ' as it is a Sign and Means of Grace ' has sixty-five hymns, all of which illustrate Brevinfs teaching that we 'come to God's Altar with a full persuasion that these words, " This is My Body," promise more than a figure. ? For example we may take hymn 57 : O the depth of Love Divine, The unfathomable grace ! Who shall say how bread and wine, God into man conveys ? How the bread His flesh imparts ; How the wine transmits His blood ; Fills His faithful people's hearts With all the life of God ? or hymn 65 : Thy Blood was shed upon the Cross, To wash us white as snow : Broken for us Thy Body was To feed our souls below. OF THE EIGHTEENTH CENTURY 291 Now on the Sacred Table laid, Thy Flesh becomes our food ; Thy life is to our souls convey'd In Sacramental Blood. Hymns 93 to 116 set forth 'The Sacrament as a Pledge of Heaven." 1 For example Hymn 93 : Come let us join with one accord, Who share the Supper of the Lord, Our Lord and Master's praise to sing ; Nourish'd on earth with living bread, We now are at His Table fed, But wait to see our heavenly King. To see the great Invisible, Without a Sacramental veil, With all His robes of glory on ; In rapturous joy, and love, and praise, Him to behold with open face, High on His everlasting throne ! The fourth section on 'The Holy Eucharist as it implies a Sacrifice' contains twelve hymns. The first, ' Victim Divine, Thy grace we claim, 1 appears both in Wesley's general collection of hymns and in many modern hymnals. In Hymn 121, verse 3, are the lines: The Cross on Calvary He bore ; He suffered once to die no more ; But left a sacred pledge behind : So here ! It on Thy Altar lies, Memorial of the Sacrifice, He offer'd once for all mankind. In Hymn 124 we have these verses : Angels and men might strive in vain, They could not add the smallest grain 292 BOOKS OF DEVOTION To augment Thy Death's atoning power ; Thy Sacrifice is all complete ; The death Thou never can'st repeat. Once offer'd up to die no more. Yet we may celebrate below And daily thus Thine offering shew, Expos'd before Thy Father's eyes ! In this tremendous mystery Present Thee bleeding on the tree An Everlasting Sacrifice. Again in Hymn 125 : With solemn faith we offer up, And spread before Thy glorious eyes, That only ground of all our hope, That precious bleeding Sacrifice, Which brings Thy grace on sinners down, And perfects all our souls in one. The last hymns in the book, from 128 to 166, are : * Concerning the Sacrifice of our Persons. ' Here we find such verses as these ; Hymn 129 : With Him the corner-stone, The living stones conjoin ; Christ and His Church are one, One Body and one Vine : For us He uses all His powers, And all He has, or is, is ours. The motions of our Head The members all pursue ; By His good Spirit led To act and suffer too, Whate'er He did on earth sustain, Till glorious all like Him we reign. In some of these hymns Wesley's great desire for the OF THE EIGHTEENTH CENTURY 293 restoration to the Church of the Daily Eucharist is forcibly expressed. For example, Hymn 137 : Ye royal Priests of Jesus, rise, And join the daily Sacrifice ; Join all believers in His Name, To offer up the spotless Lamb. Your meat and your drink-offerings throw On Him Who suffer'd once below ; But ever lives with God above, To plead for us His dying love. Mean are our noblest offerings, Poor, feeble, unsubstantial things ; But when to Him our souls we lift, The Altar sanctifies the gift. The last Hymn in the book, 166, is very note- worthy : Happy the saints of former days, Who first continued in the word ; A simple, lowly, loving race, True followers of their lamb-like Lord. In holy fellowship they liv'd, Nor would from the commandment move ; But every joyful day receiv'd The tokens of expiring love. With Jesu's constant presence bless'd, While duteous to His dying word, They kept the Eucharistic feast, And supp'd in Eden with their Lord. Where is the pure, primaeval flame, Which in their faithful bosom glow'd ? Where are the followers of the Lamb, The dying witnesses for God ? 294 BOOKS OF DEVOTION Why is the faithful seed decreas'd. The life of God extinct and dead ? The daily sacrifice is ceas'd And charity to heaven is fled. Thine holy ordinance contemn'd Hath let the flood of evil in ; And those who by Thy Name are nam'd The sinners unbaptized out-sin. But canst Thou not Thy work revive, Once more in our degenerate years ? O would'st Thou with Thy rebels strive, And melt them into gracious tears ! O would'st Thou to Thy Church return ! For which the faithful remnant sighs ; For which the drooping nations mourn ; Restore the daily Sacrifice. CHAPTER XV THE DEVOTIONAL BOOKS OF THE NINETEENTH CENTURY THE number of devotional books, which have grown out of the spiritual life of the Catholic Church, is so large that it has been difficult to decide which of them should be selected for notice in a volume of Practical Theology, and which passed by. The English manuals of the sixteenth, seventeenth, and eighteenth centuries have a special interest, because they are connecting-links between the past and the present. The devotional life of the Church of Eng- land, like its architecture, can be studied in its origin, development, decadence, and restoration. In some of the later Manuals we find important doctrines preserved, just as a Norman font, or an Early English window, occasionally remains in a church where everything else is Hanoverian. The devotional instinct has clung to truth which contemporary teachers had neglected, for- gotten, or rejected. Brevinfs treatise, for example, written in the seventeenth century, held fast the doc- trine of the Eucharistic Sacrifice, and brought it pro- minently before the minds of thousands of worshippers, who used Wesley's Hymns on the Lord's Supper during the latter half of the eighteenth century, and down to 295 296 BOOKS OF DEVOTION the issue of the Tracts for the Times. Then the period of degeneration gradually gave way under the influence of the renewed life of the last sixty years of the nine- teenth century. The Tracts for the Times were not at first devo- tional. The Tract writers, as Dr. Pusey used to say, planted the bulbs from which the flowers and fruits of devotion followed in due course at a later time. The Tracts were intended to bring into prominent notice great dogmatic truths which were embodied in the Formularies of the Church, and taught by her best divines, but which had practically been withdrawn from the public view through the neglect of the authorised teachers. Then by degrees, as the move- ment was extended, it enlarged its scope, and devo- tional treatises, books of sacred poetry, and hymn books in large numbers, were written or edited by the Tractarian writers and their followers. Keble's Christian Year was published in 1827, six years before his sermon on the National Apostasy, which was preached in the University Pulpit at Oxford on 14th July 1833. The first volume of the Tracts for the Times, containing forty-six Tracts, appeared at the end of the year 1834. Lyra Apostolica was reprinted from the British Magazine, and published in a small volume in 1836. Isaac Williams contributed The Cathedral in 1838, The Baptistery followed it. His poetry is described by Dean Church as written ' in a lower and sadder key than the Christian Year, which, no doubt, first inspired it. 1 1 Dr. Pusey edited a series of devotional Manuals, including the Paradise of the Christian Soul ; Nouefs Life of Jesus Christ in Glory ; 1 The Oxford Movement, p. 68. OF THE NINETEENTH CENTURY 297 A vrillon's Guide for passing 1 Lent Holily ; The Spiritual Combat by Lawrence Scupoli ; all of them most valuable. Bishop Forbes, of Brechin, followed in his track, trans- lating for the use of the clergy Arvisenet's Memoriale vita? Sacerdotalis, and editing Pinart's Meditations, The Nourishment of the Christian Soul, and other books. Then, during the last half-century, the flowing stream increased in volume, and books have multiplied year by year. Some of them, built upon the foundation of the Catholic Verity, contain the gold, silver, and costly stones of devotion, and these are * a possession for ever. 1 Others are but wood, hay, and stubble, whose end is to be burned. But the good and enduring devotions have preponderated, and we stand at the beginning of a new century, with every help we need to enable us to face : The very primal thesis, plainest law, Man is not God, but hath God's end to serve ; A Master to obey, a course to take. True devotion aims at doing God's will on earth as it is done in Heaven. All else is vanity and vexation of spirit. If then we would, in the twentieth century, Pass from old to new, From vain to real, from mistake to fact, our progress in devotion must always be in accordance with the heavenly pattern unfolded before S. John in ' The Revelation of Jesus Christ, which God gave Him to shew unto His servants': the way in which all things are to be finally subjected to our Lord Jesus Christ, that God may be all in all. CHAPTER XVI THE DEVOTIONS OF HEAVEN 1. The Anthem of Creation. ' The four Living Creatures, having each one of them six wings, are full of eyes round about and within ; and they have no rest day and night, saying 6 Holy, Holy, Holy, is the Lord God, the Almighty, which was, and which is, and which is to come. 'And when the Living Creatures shall give glory and honour and thanks to Him that sitteth on the Throne, to Him that liveth for ever and ever, the Four and Twenty Elders shall fall down before Him that sitteth on the Throne, and shall worship Him that liveth for ever and ever, and shall cast their crowns before the Throne, saying, ' Worthy art Thou, our Lord and our God, to receive the gloiy and the honour and the power: For Thou didst create all things, and because of Thy will they were and were created." 1 1 2. The Anthem of Redemption through the Lamb. ' When He had taken the book, the Four Living Creatures and the Four and Twenty Elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the Saints. And they sing a new song, saying 1 Rev. iv. 8-1 1. M THE DEVOTIONS OF HEAVEN 299 ' Worthy art Thou to take the Book, and to open the seals thereof; for Thou wast slain, and didst purchase unto God with Thy Blood men of every tribe, and tongue, and people, and nation, and modest them to be unto our God a Kingdom and Priests ; and they reign upon the earth. 'And I saw, and I heard a voice of many Angels round about the Throne and the Living Creatures and the Elders ; and the number of them was ten thousand times ten thousand, and thousands of thousands ; saying with a great voice, ' Worthy is the Lamb, that hath been slain, to receive the power, and riches, and wisdom, and might, and honour, and glory, and blessing. * And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying, ' Unto Him that sitteth on the Throne, and unto the Lamb, be the blessing, and the honour, and the glory, and the dominion, for ever and ever. 'And the four Living Creatures said, A men. And the elders fell down and worshipped.' 1 3. The Anthem of the Great Multitude who have obtained Salvation. ' I saw, and behold, a great multitude, which no man could number, out of every nation, and of all tribes and peoples and tongues, standing before the Throne, and before the Lamb, arrayed in white robes, and palms in their hands ; and they cry with a great voice, saying, 1 Rev. v. 8-14. 300 BOOKS OF DEVOTION ' Salvation unto our God which sitteth on the Throne, and unto the Lamb. x, ' And all the angels were standing round about the Throne, and about the Elders and the Four Living Creatures ; and they fell before the Throne on their Faces, and worshipped God, saying, 'Amen: Blessing, and Glory, and Wisdom, and Thanksgiving 1 , and Honour, and Power, and Might, be unto our God for ever and ever. Amen." 1 i 4. The Anthem of the Four and Twenty Elders welcoming the Advent of the Kingdom of Christ. 'The seventh Angel sounded; and there followed great voices in Heaven, and they said, ' The Kingdom of the World is become the Kingdom of our Lord, and of His Christ ; and He shall reign for ever and ever. 'And the Four and Twenty Elders, which sit before God on their Thrones, fell upon their faces, and worshipped God, saying, ' We give Thee thanks, O Lord God, the Almighty, which art and which wast ; because Thou hast taken Thy great power, and didst reign. And the nations were wroth, and Thy wrath came, and the time of the dead to be judged, and the time to give their reward to Thy servants the prophets, and to the Saints, and to them that fear Thy Name ; the small and the great ; and to destroy them that destroy the earth. 'And there was opened the Temple of God that is in Heaven; and there was seen in His Temple the 1 Rev. vii. 9-12. THE DEVOTIONS OF HEAVEN 301 Ark of His Covenant ; and there followed lightnings, and voices, and thunders, and an earthquake and great hail/ l 5. The New Song of the Hundred and Forty and Four Thousand Virgins who follow the Lamb wheresoever He goeth. ' I saw, and behold, the Lamb standing on the Mount Zion, and with Him a hundred and forty and four thousand, having His Name, and the Name of His Father, written on their foreheads. And I heard a voice from Heaven, as the voice of many waters, and as the voice of a great thunder : and the voice which I heard was as the voice of harpers, harping with their harps : and they sing as it were a New Song before the Throne, and before the Four Living Creatures and the Elders: and no man could learn the Song save the hundred and forty and four thousand, even thev that had been purchased out of the earth. ; These are they which were not defiled with women ; for they are Virgins. These are they which follow the Lamb wheresoever He goeth. These were purchased from among men, to be the first-fruits unto God and unto the Lamb. And in their mouth was found no lie : they are without blemish.' 2 6. The Anthem by the Glassy Sea of them that come victorious from the Beast. The Song of Moses and the Lamb. ' I saw as it were a glassy sea mingled with fire ; and them that come victorious from the Beast, and from 1 Rev. xi. 15-19. J Rev. xiv. 1-5. 302 BOOKS OF DEVOTION his image, and from the number of his name, standing by the glassy sea, having harps of God. And they sing the song of Moses the servant of God, and the Song of the Lamb, saying, ' Great ami marvellous are Thy Works, O Lord God, the Almighty ; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, Lord, and glorify Thy Name ? For Thou only art Holy ; for all the nations shall come and worship before Thee; for Thy righteous acts have been made manifest." 1 1 7. The Hallelujah Chorus of Heaven. ' I heard as it were a great voice of a great multitude in Heaven, saying, ' Hallelujah ; Salvation, and glory, and power, belong to our God : for true and righteous are His judgments ; for He hath judged the great Harlot, which did corrupt the earth with her fornication, and He hath avenged the blood of His Servants at her hand. 'And a second time they say, Hallelujah. And her smoke goeth up for ever and ever. And the four and twenty elders and the Four Living Creatures fell down and worshipped God that sitteth on the Throne, saying : 'Amen; Hallelujah. 'And a voice came forth from the Throne, saying, 'Give praise to our God, all ye His servants, ye that fear Him, the small and the great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, 1 Rev. xv. 1-6. THE DEVOTIONS OF HEAVEN 303 'Hallelujah: for the Lord our God, The Almighty, reigneth. Let us rejoice and be exceeding' glad, and let us give the glory unto Him : for the Marriage of the Lamb is come, and His Wife hath made herself ready. ^ And it was given unto her that she should array her- self in fine linen, bright and pure : for the fine linen is the righteous acts of the saints. 'And he saith unto me, Write, Blessed are they which are bidden to the Marriage Supper of the Lamb. And he saith unto me, These are true words of God. n All Her Streets shall say, Hallelujah, A nd give Praise? Amen. HALLELUJAH. HALLELUJAH. HALLELUJAH. 1 Rev. xix. 1-9. * Tobit xiii. 18. APPENDIX I MEMORIAL ON THE DOCTRINE OF THE EUCHARIST To His Grace Charles Thomas, Lord Archbishop of Canterbury, Primate of all England, and Metropolitan, etc. etc. May 30, 1867. Whereas, at this present time, imputations of disloyalty to the Church of England are current, to the discredit of those who have been, some of them for many years, inculcating and defending the doctrines of the Real Objective Presence, of the Eucharistic Sacrifice, and of the Adoration of CHRIST in the Blessed Sacrament; And whereas, by reason of these imputa- tions the minds of many are troubled : We therefore, the undersigned, exercising the office of the Priesthood within the Church of England, beg 1 respectfully to state to your Grace, and through your Grace to our Right Reverend Fathers in Gon the Bishops of your Province, and to the Church at large, what we believe to be the mind of our LORD, touching the said Doctrines, as expressed in Holy Scripture, and as received by the Church of England in conformity with the teaching of the Catholic Church in those ages to which the Church of England directs us as 'most pure and uncorrupt/ and of 'the old godly doctors,' to whom she has in many ways referred us, declaring hereby both what we repudiate, and what we believe, touching the said Doctrines. (1) We repudiate the opinion of a 'Corporal Presence of CHRIST'S natural Flesh and Blood ' ; that is to say, of the Presence of His Body and Blood as they ' are in Heaven ' ; and the conception of the mode of His Presence, which implies the physical change of the natural substances of Bread and Wine, commonly called ' Transubstantiation. ' We believe that, in The Holy Eucharist, by virtue of the Consecration, through the Power of The HOLY GHOST, the Body 304 APPENDIX I 305 and Blood of our Saviour CHRIST, ( the inward Part, or Thing signified,' are Present, really and truly, but Spiritually and ineffably, under 'the outward visible part or sign,' or 'form of Bread and Wine.' (2) We repudiate the notion of any fresh Sacrifice, or any view of the Eucharistic Sacrificial offering as of something apart from the One All-sufficient Sacrifice and Oblation on the Cross, Which Alone f is that perfect Redemption, Propitiation, and Satisfaction for all the Sins of the whole world, both original and actual,' and Which Alone is ' meritorious. ' We believe that, as in Heaven, CHRIST, our Great High Priest, ever offers Himself before the Eternal FATHER, pleading by His Presence His Sacrifice of Himself once offered on the Cross; so on Earth, in the Holy Eucharist, that same Body, once for all sacrificed for us, and that same Blood once for all shed for us, Sacramentally Present, are offered and pleaded before the FATHER by the Priest, as our LORD ordained to be done in Remembrance of Himself, when He instituted the Blessed Sacrament of His Body and Blood. (3) We repudiate all ' adoration ' of * the Sacramental Bread and Wine,' which would be ' idolatry ' ; regarding them with the reverence due to them because of their Sacramental relation to the Body and Blood of our LORD ; we repudiate also all adoration of a ' Corporal Presence of CHRIST'S Natural Flesh and Blood,' that is to say, of the Presence of His Body and Blood as they ' are in Heaven. ' We believe that CHRIST Himself, really and truly, but Spirit- ually and ineffably, Present in the Sacrament, is therein to be adored. Furthermore, in so far as any of the undersigned, repudiating and believing as herein-before stated, have used, in whatever degree, a Ritual beyond what had become common in our Churches, we desire to state, that we have done so, not as wishing to introduce a system of worship foreign to the Church of England, but as believing that, in so doing, we act in harmony with the principles and the law of the Church of England, and as using that liberty which has, in such matters, been always allowed to her Clergy and her People ; having at heart the promotion of the Glory of GOD in the due and reverent 306 BOOKS OF DEVOTION Celebration of The Holy Eucharist, as the central act of Divine Worship. In making the above statement, we desire expressly to guard ourselves against being supposed to put it forth as any new exposition of The Faith ; nor do we seek to elicit from your Gracejffor from our Right Reverend Fathers in GOD the Bishops of your Province, any declaration in regard to the subjects upon which we have here stated our belief; we wish only thus publicly to make known this our profession of Faith, for the quieting of the minds of others, and for the satisfaction of our own consciences. BUTLER, W., Vicar of Wantage. CARTER, T. T., Rector of Clewer. CHAMBERLAIN, T., Vicar of S. Thomas the Martyr, Oxford. CHAMBERS, J. C., Perpetual Curate of S. Mary's, Crown Street, Soho. COURTENAY, C. L. , Vicar of Bovey Tracey. DENISON, G. A., Vicar of East Brent, Archdeacon of Taunton. GRUBBER, C. S., Incumbent of S. James the Less, Cambridge. LIDDELL, R., Perpetual Curate of S. Paul's, Knightsbridge. LIDDON, H. P., Student of Christ Church, Prebendary of Salisbury. LITTLKDALK, R. F., LL.D., D.C.L., Priest of the Diocese of London. MACKONOCHIE, A. H., Perpetual Curate of S. Alban's, Holborn. MAYOW, W. M., Perpetual Curate of S. Mary's, West Brompton. MEDD, P. G., Fellow and Tutor of University College and Curate of S. John Baptist, Oxford. MURRAY, F. H., Rector of Chiselhurst. PERRY, T. W., Assistant Curate of S. Michael and All Angels, Brighton. PUSEY, E. B., D.D., Professor of Hebrew, Canon of Christ Church. RICHARDS, W. U., Incumbent of All Saints, Margaret Street. SKINNER, J., Vicar of Newlands, Great Malvern. WARD, W. P., Rector of Compton Valence. WHITE, J. C., Perpetual Curate of S. Barnabas, Pimlico. WILLIAMS, J., Senior Fellow of King's College, Cambridge. APPENDIX II 307 APPENDIX II DECLARATION ON CONFESSION, 1873 (1) We believe and profess, that Almighty God has promised forgiveness of sins, through the precious Blood of Jesus Christ, to all who turn to Him, with true sorrow for sin, out of un- feigned and sincere love to Him, with full purpose of amend- ment of life, and lively faith in Jesus Christ. (2) We also believe and profess, that our Lord Jesus Christ has instituted in His Church a special means for the remission of sin after Baptism, and for the relief of consciences, which special means the Church of England retains and administers as part of her Catholic heritage. (3) We affirm that to use the language of the Homilies ( Absolution hath the promise of forgiveness of sin,' 1 although ' by the express word of the New Testament it hath not this promise annexed and tied to the visible sign, which is im- position of hands,' and 'therefore,' as it is said, ' Absolution is no such Sacrament as Baptism and the Communion are.' 2 We cannot admit, that the Church of England in Art. xxv. condemns the ministry of Absolution any more than she con- demns the Rites of Confirmation and Ordination, which she solemnly administers. We believe that God through Absolution confers an inward spiritual grace arid His assurance of forgive- ness on those who receive it with faith and repentance, as in Confirmation and Ordination He confers grace on those who rightly receive the same. (4) In our Ordination, as priests of the Church of England, the words of our Lord to His Apostles 'Receive ye the Holy Ghost ; whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained ' were applied to us individually. Thus it appears, that the Church of England considers this Commission to be, not a temporary endowment of the Apostles, but a gift lasting to the end of time. It was said to each of us, ' Receive the Holy Ghost for 1 Homily 'of Common Prayer and Sacraments.' 2 Ibid. 308 BOOKS OF DEVOTION the office and word of a priest in the Church of God, now com- mitted unto thee by the imposition of our hands,' and then followed the words, ' Whose sins thou dost forgive, they are forgiven, and whose sins thou dost retain, they are retained.' * (5) The only form of words provided for us in the Book of Common Prayer for applying this absolving power to individual souls, runs thus : ' Our Lord Jesus Christ, Who hath left power to His Church to absolve all sinners who truly repent and believe in Him, of His great mercy forgive thee thine offences ; and by His authority committed to me I absolve thee from all thy sins, in the Name of the Father, and of the Sou, and of the Holy Ghost. Amen.' 2 Upon this we remark, first, that in these words forgiveness of sins is ascribed to Him Who, as God, forgives sins, our Lord Jesus Christ ; yet that the Priest, acting by a delegated authority and as an instrument, does through these words convey the absolving grace ; and secondly, that the absolution from *mv cannot be understood to be the removal of any censures of the Church, because () the sins from which the penitent is absolved are presupposed to be sins known previously to himself and God only : (6) the words of the Latin form relating to those censures are omitted in our English form, and (c) the release from excommunication is in Art. xxxiii. reserved to ' a Judge that hath authority thereunto.' (0) This provision, moreover, shews that the Church of England when speaking of 'the benefit of absolution,' and empowering her Priests to absolve, means them to use a definite form of absolution, and did not merely contemplate a general reference to the promises of the Gospel. (7) In the Service for ' the Visitation of the sick,' the Church of England orders that the sick man shall even ' be moved to make a special Confession of his sins, if he feel his conscience troubled with any weighty matter.' When the Church re- quires that the sick man should, in such case, be moved to make a special Confession of his sins, we cannot suppose her thereby to rule that her members are bound to defer to a death-bed (which they may never see) what they know to be good for 1 ' The Form and Manner of Ordering of Priests.' 2 ' The Order for the Visitation of the Sick.' APPENDIX II 309 their souls. We observe that the words, ' be moved to/ were added in 1662, and that therefore at the last revision of the Book of Common Prayer the Church of England affirmed the duty of exhorting to Confession in certain cases even more strongly than at the date of the Reformation. (8) The Church of England also, holding it ' requisite that no man should come to the Holy Communion, but with a sure trust in God's mercy, and with a quiet conscience/ commands the minister to bid ' any ' one who ' cannot quiet his own con- science herein/ to come to him, or f to some other discreet Minister of God's Word and open his grief, that by the ministry of God's Holy Word he may receive the benefit of absolution, together with,' and therefore as distinct from, ' ghostly counsel and advice/ l and since she directs that this invitation should be repeated in giving warning of Holy Communion, and Holy Communion is constantly offered to all, as the most precious of the means of grace, it follows that the use of Confession may be, at least in some cases, of not unfrequent occurrence. (9) We believe that the Church left it to the consciences of individuals, according to their sense of their needs, to decide whether they would confess or not, as expressed in that chari- table exhortation in the first English Prayer Book, ' requiring such as shall be satisfied with a general Confession, not to be offended with them that do use, to their further satisfying, the auricular and secret Confession to the Priest ; nor those also, which think needful or convenient, for the quietness of their own consciences, particularly to open their sins to the Priest, to be offended with them that are satisfied with their humble confession to God and the general Confession to the Church : but in all things to follow and keep the rule of charity ; and every man to be satisfied with his own conscience, not judging other men's minds or consciences ; whereas he hath no warrant of God's Word to the same.' And although this passage was omitted in the second Prayer Book, yet that its principle was not repudiated, may be gathered from the 'Act for the Uni- formity of Service' (1552), which, while authorising the second Prayer Book, asserts the former book to be ' agreeable to the Word of God, and the primitive Church.' 1 Exhortation in the Service for the Holy Communion. 310 BOOKS OF DEVOTION (10) We would further observe, that the Church of England has nowhere limited the occasions upon which her Priests should exercise the office which she commits to them at their ordination ; that to command her Priests in two of her Offices to hear confessions, if made, cannot be construed negatively into a command not to receive confessions on any other occasions. But, in fact, since the Christian ought to live in continual preparation for Holy Communion and for death, the two occasions specified do practically comprise the whole of his adult life. It is notorious that a long succession of Divines of great repute in the Church of England, from the very time when the English Prayer Book was framed, speak highly of Confession, without limiting the occasions upon which, or the frequency with which, it should be used ; and the 113th Canon, framed in the Convocation of 1603, recognised Confession as a then existing practice, in that it decreed under the severest penalties, that ' if any man confess his secret and hidden sins to the Minister, the said Minister shall not at any time reveal or make known to any person whatsoever, any crime or offence so committed to his trust and secrecy, except they be such crimes as by the laws of this realm his own life may be called into questionfor concealing the same.' (11) While then we hold that no Priest is justified in requiring private Confession as a condition of receiving Holy Communion, we also hold that all who, under the circumstances above stated, claim the privilege of private confession, are entitled to it, and that the Clergy are directed under certain circumstances to ' move ' persons to such confession. In insist- ing on this, as the plain meaning of the authorised language of the Church of England, we believe ourselves to be discharging our duty as her faithful Ministers. ASHWELL, A. R., Canon of Chichester. BAKER, HKNRY W., Vicar of Monkland. BARTHOLOMEW, C. C., Vicar of Cornwood, and Rural Dean of Plympton. BENSON, 11. M., Incumbent of Cowley S. John, Oxford. BUTLER, WILLIAM J. , Vicar of Wantage, and Rural Dean. CARTER, T. T., Rector of Clewer. CHAMBERS, J. C. , Vicar of S. Mary's, Soho. APPENDIX III 311 CHURTON, EDW., Rector of Crayke, and Archdeacon of Cleve- land. DEXISON, GEORGE A., Vicar of East Brent, and Archdeacon of Taunton. GALTON, J. L., Rector of S. Sid well's, Exeter. GILBERTSON, LEWIS, Rector of Bramston. GREY, FRAXCIS R., Rector of Morpeth. GRUEBER, C. L., Vicar of S. James's, Hambridge. KEBLE, Thos., jun., Vicar of Bisley. KING, EDWARD, D.D., Canon of Christ Church, Oxford. LIDDELL, ROBERT, Incumbent of S. Paul's, Knightsbridge. LIDDOX, H. P., D.D., Canon of S. Paul's, London. MxcCoLL, M., Rector of S. Botolph, Billingsgate. MACKONOCHIE, A. H., Perpetual Curate of S. Alban's, Holborn. MAYOW, M. W., Rector of Southam, and Rural Dean. MEDD, P. G., Senior Fellow of University College, Oxford. MURRAY, F. H., Rector of Chiselhurst. PUSEY, E. B., D.D., Canon of Christ Church, Oxford. RANDALL, R. W., Incumbent of All Saints, Clifton. SHARP, JOHN, VICAR of Horbury. SKIXNER,, JAMES, Vicar of Newlands, Great Malvern. WHITE, G. C., Vicar of S. Barnabas, Pimlico. WILLIAMS, G. , Vicar of Ringwood. WILSON, R. F., Vicar of Rownhams, Southampton. APPENDIX III THE following list of Ascetic and Devotional Books is reprinted from the ' Bibliotheca Sacerdotalis ' of the Priest's Prayer Book, with the permission of the Rev. J. Edward Vaux. ABBREVIATIONS A. Anglican. L. Lutheran. P. Puritan. R. Roman Catholic. * Denotes works of primary importance to those who can procure only a few books. (A.) *Andrewes : Preces Private. (R.) Androtius : Considerat. de Frequenti Communione. (R.) *S. Anselmi Meditationes. 312 BOOKS OF DEVOTION (R.) *Austin: Devotions. (R.) Avancini : Vita et Doctrina JESU CHRISTI. (R.) Avrillon : L'Annee Affective ; Guides for Advent and Lent (English by Pusey). (R.) *Baker (Augustin) : Sancta Sophia. (R.) Baudrand : L'Ame sur le Calvaire. (P.) Baxter : Saints' Everlasting Rest. (R.) Bellarminus : De Ascensione Mentis in Deum. (R.) ^Bellarminus : De Septem Verbis in Cruce prolatis (also English version). ('A.) Benson : Spiritual Readings Advent. (R.) Beuvelet : Meditations. (R.) Bibliotheca Ascetica (Heberle). (R.) Bibliotheca Ascetica (Pez). (R.) Blossii Opera. (R.) *Bona : Tract. Ascet. de Sacrif. Missae et Opuscula. (R.) S. Bonaveutura : Stimulus Divini Amoris. (A.) Brett: Churchman's Guide. (A. ) Bright : Ancient Collects. (A.) Brown (Lundin) : Life of Peace. (R.) Camus : Esprit de S. Francois de Sales. (A.) Carter : Meditations on the Public Life of our Lord. (A.) Carter : Spiritual Instructions on our Lord's Early Life. (R.) Castanitza : Spiritual Conflict. (R.) Challoner : Meditations. (A.) Chandler: Horae Sacrae. (R.) Coeleste Palmetum. (A.) Cresswell : Aids to Meditation. (R.) De Ponte : Christiani Hominis Perfectio. (R.) De Ponte: Meditations. (R.) Drexelii Opera. (R.) Duguet : Traite de la Croix de JESUS CHRIST. (R. ) Faber : Growth in Holiness. (R.) Faber: All for Jesus; Bethlehem. (A.) Father John : My Life in Christ. (A.) Bishop Forbes : Deepening of the Spiritual Life. (R.) *S. Francis de Sales : Devout Life. (R.) S. Francis de Sales : Love of God. (A.) Furse : Helps to Holiness. APPENDIX III 313 (11.) Gaudier : De Perfectione. (R.) Gay : De la Vie et des Vertus Chretiennes. 2 vols. (L.) Gerhardt : Meditationes Sacrae. (A.) Goulburn : Pursuit of Holiness. (A.) Goulburn: Thoughts on Personal Religion. (R.) Gratry : Meditations. (R.) Grou : Maximes Spirituelles. (R.) Grou : Science Pratique du Crucifix. (R.) Gueranger : The Liturgical Year. (R.) Guevara : Mysteries of Mount Calvary. (R.) Guillore : Conferences. (R.) Hilton : Scale of Perfection. Ed. Guy. (A. ) Holland : The Inheritance of the Saints. (R.) Hours at the Altar. (A.) Keble: Letters of Spiritual Counsel. (A.) Ken: Practice of Divine Love. (A.) Law : Christian Perfection. (A.) Law : Spirit of Prayer. (A.) Law : Serious Call. (A.) Lear: Light of the Conscience. (R.) Liguori : Love of Christ reduced to Practice. (R.) Liguori : Preparation for Death. (A.) Luckock : Footprints of the Apostles as traced by S. Luke. (R.) Ludovicus Granatensis : Paradisus Precum. (R.) Luis de Granada : Opuscula. (R.) Luis de Granada : Christian Life. (R.) *Luis de Granada : Sinner's Guide. (R.) *Luis de Granada : De Perfectione Amoris. (R.) S. Macarius : Christian Perfection. (R.) Manna Quotidianum. '(R.) Manuale Ordinandorum. (A.) Marriott: Hints on Private Devotion. (A. ) Medd : Hours of the Passion. (R.) Medulla Asceseos. (R.) Memoriale Vitae Christianae. (R.) *Merlo-Horstius : Paradisus Animae Christianas (English Translation). (A.) *Milman : Love of the Atonement. (A.) Newbolt : The Man of God. 314 BOOKS OF DEVOTION (A.) Newbolt : The Fruit of the Spirit. (R.) Nepveu : CEuvres. (R.) *Neudecker : Schola Religiosa. (R.) Nouet : Life of JESUS CHRIST in Glory. (R.) Nouet : CEuvres. (A.) Palgrave : Treasury of Sacred Song. (R.) Palma : History of Passion (Translation, Coleridge). (R.) * Pascal : Pensees. (R.) Perreyve : Journe'e du Malade. (R. ) Pinamonti : Opera. (R.) Pinart : Les Flammes de 1' Amour de JKSUS (Translation, Forbes : Meditations on the Life of Christ). (R. ) Pinart : Nourriture de 1' Ame Chretienne (also Translation, Forbes). (A.) Pollock: Resting Places. (A.) Pusey : Addresses to Companions of the Love of JESUS. (R.) Reflections and Prayers on Holy Communion. (A.) The Reformed Monastery. (R.) *Rodriguez on Spiritual and Religious Perfection. 3 vols. (A.) Rossetti : Annus Domini. (R.) Scientia Sanctorum. (R.) Scotti : Meditations for Clergy. (A. ) Scougal : Life of God in the Soul. (R.) *Scupoli : Spiritual Combat. (A.) Sherlock : Practical Christian. (R.) Sibthorp : Daily Bread. (A. ) Skinner : Compendium of Moral and Ascetical Theology. (R.) *Spiritual Exercises of S. Ignatius. (R.) Stella : De Amore Dei. (R.) Stella : Contemptus Mundi Vanitatum. (A.) Sutton : Disce Vivere, and Disce Mori. (A.) *Taylor : Holy Living and Dying. - (R. ) *Thomas a Kempis : De Imitatione CHRISTI, et Opuscula. (R. ) *Fra Thome : Sufferings of JESUS. (A.) Treasury of Devotion. (R.) Tronson : Examen de Conscience. (R.) Tronson: Forma Cleri. (A.) Vaux : CHRIST on the Cross. (A.) Virgin's Lamp. ADDENDA 315 (A.) *Wilberforce (William) : Practical View. (A.) Bishop Wilson : Maxims. (A.) * Wilson : Sacra Privata. (A.) Woodhouse : The Life of the Soul in the World. (A.) Woodhouse : Manual for Holy Days. (A.) Young (Peter) : Daily Readings. ADDENDA Addison, Dean : The Christian Manual. Ambrose, Isaac : Looking unto Jesus. Augustine, S. : Confessions ; Manual, or little book of the Contemplation of Christ. Bayley, Bishop : The Practice of Piety. Bellairs : Before the Throne. Bellord, J. : Meditations on Christian Dogma. Bogatsky : The Golden Treasury. Bouaventura, S. : Opuscula. Breviary, The. Buuyan, John : The Pilgrim's Progress ; The Holy War. Carter, Rev. T. T. (edited by) : The Clewer Manuals ; The Treasury of Devotion ; The Guide to Heaven. Coles : Advent Meditations ; Lenten Meditations. Cosin, Bishop : Devotions. Daily Steps to Heaven. Horneck, Dr. Anthony : The Crucified Jesus ; The Happy Ascetic. Henshaw, Bishop : Daily Thoughts. Herbert, George : The Priest to the Temple ; Poems. Johnson, Dr. : Prayers. Keble, John : The Christian Year ; Lyra Innocentium. Lake : Officium Eucharisticum. Laud, Archbishop : Devotions. Lucas, Richard : Practical Christianity ; Christian Thoughts ; Divine Breathings ; Enquiry after Happiness. Luckock, Dean : Footsteps of our Lord as traced by S. Mark. Ludolphus of Saxony : Vita Christi. Lyra Apostolica. 316 BOOKS OF DEVOTION Melmoth, William : The Great Importance of Religious Life. Nelson, R. : Festivals and Fasts ; The Christian Sacrifice. Norris : Devotional Works. Patrick, Bishop : Mensa Mystica ; The Christian Sacrifice. Pollock, T. B. : The Daily Round. Practical Reflections on the New Testament. Preparatio, or Notes of Preparation for Holy Communion. Quarles, F. : Emblems. Rutherford : Letters. The Lay Folk's Mass Book. The Myroure of our Ladye. The Old Week's Preparation towards a worthy receiving of the Lord's Supper. The New Week's Preparation. Theologia Germauica : ed. Dr. Pfeiffer. The Prymers of Edward vi. and Queen Elizabeth. The Prymer. The Whole Duty of Man. Spinckes : Devotions. Stone : Outlines of Meditations for use in retreat. Sursum Corda. Vaux, J. C. : Communicant's Manual. Wesley, John : The Christian Library ; Hymns on the Lord's Supper. Williams, Isaac : The Baptistery ; The Cathedral. Worthington : Great Duty of Self-Resignation to the Divine Will. INDEX ABSOLUTION, 213, 229, 249. Accidie, Sloth, 155, 163. Addison, Dean, Christian Manual, 247. Aidan, S., Use of Psalms, 49. Ainsworth on form of confession, 22. Ambrose, Isaac, Looking unto Jesus, 233. Andrewes, Bishop, Devotions, 164. Anima Christi, 135, 172. Apostolic Constitutions on Hours of Prayer, 48. Aquinas, S. Thomas, Explanation of Devotion, 5 ; Body of Christ not locally present in Sacrament, 189 ; on Justification, 58. Atonement, 23. Augustine, S. , Confessions, 53 ; Oblation of Church in Eucharist, 20. Augustine, S., Manuell of, 143. Austin, John, Devotions, 174. Ave Maria, exposition of, 89. BAIUS, his condemned proposition, 58. Baxter, Saints' Rest, 240. Bayley, Bishop, Practice of Piety, 184. Bede, Ven., Use of Psalms, 49. Bernard, S., Sermons, 67 ; Devo- tion, 158. Bernardino, S., of Sienna, 72. Bowing to the Altar, 246. Body and Soul of Church, 14, 218. Bonaventura, S., on Purgative, Illuminative, Unitivc Way, 25 ; Itinerary, 73. Bossuet on S. John of the Cross, 100. Brace, C. Loring, Gesta Christi, 70. Bramhall on Invocation of Saints, 86, 95. Breviary, The, 50. Brevint on Eucharist, 284. Bunyan, John, Pilgrim's Progress, 11, 217. Burnt offering, symbolism of, 17. Butler, Bishop, meaning of Natural, 3 ; on Enthusiasm, 257. CATHOLIC devotion, character of, 80. Cheerfulness, 161. Cher, Cardinal Hugh de S., 71-75. Commentators, Mediaeval, 71. Companion to the Altar, 244. Confession, 208, 213, 252, 260; Declaration on, 307. Confiteor, The, 96. Conscience, 5, 12. Conversion and Regeneration, 56, 58. Cornelius a Lapide, 71. Cosin, Bishop, Devotions, 211. Creation by the Will of God, 2. DAILY Eucharist, 230, 286, 293 ; in Cathedrals, 279. Dante on Freewill, 214 ; on Sloth, 163. Devotion, defined, 5, 8, 136, 264. Deipara, expression explained, 132. Dionysius, the Carthusian, 71. Drexelius, Jeremy, Heliotropium, 214. Duppa, Bishop, Devotions, 262. Dyke, J., The Worthy Communi- cant, 225. ENTHUSIASM, disliked bv Deists, 257. 317 318 BOOKS OF DEVOTION Erudition, The, for any Christian man, 121. Eucharistic Adoration, 285, 305. Eucharistic Sacrifice, 209, 226, 258, 278, 285, 291, 305. Evening Communion, not author- ised, 259. Evil, S. Augustine on, 63. Exomologesis, 60. FASTING Communion, 203-207, 255, 259. Fasting, value of, 254. Forbes, Bishop of Brechin, on In- vocation of Saints, 87, 102; on Freewill, 214. Forbes, Bishop of Edinburgh, on Invocation of Saints, 105 ; on Real Presence, 187. Freeman, Archdeacon, on The Daily Sacrifice, 19. Freewill, Dante on, 214. Frequent Communion, 229, 231, 279, 293. Friars, Black, 69 ; Grey, 69. Fulk of Neuilly, 69. GABBLED Offices, 157. God, incomprehensible, 9. Grace and freewill, 215. Gradual Psalms, 34. Grenada, S. Louis of, 136. HACKET, Bishop, 165, 192, 272. Hallel, Egyptian, 33, 44; great, 34. Hebrew poetry, 32. Hell, punishment of, 241. Henshaw, Bishop, Meditations, 190. Herbert, George, Poems, 191 ; his education, 166. Hicks, Dr., Devotions, 175. Hook, Dr., advice on reading, 195. Hooker, on Creation, 3 ; interpre- tation of Scriptures, 68 ; Sacra- ments, 248 ; on Law, 4. Horneck, Dr. Anthony, Works, 250. Hours of Prayer, 47. Hours, The Book of, 122. IGNATIUS, S., Spiritual Exercises, 128, 172. Illuminative Way, 25, 75. Incarnation, doctrine of, 235. Incomprehensibility of God, 9. Institution of a Christian Man, 121. Invocation of Saints, 86, 105, 179. JEROME, S., on use of Psalms, 49. John of the Cross, S., on indiscreet devotion, 99. Johnson, Dr., Meditations, 268 ; influenced by Law's Serious Call, 263 ; on Praj'ers for the Dead, 270. Justification, Aquinas on, 58 ; 97. KEBLE, John, on Law's Serious Call, 264 ; Ave Maria, 90. Keble, Samuel, Week's Prepara- tion, 243. Kempis, S. Thomas a, Imitation, 75. Ken, Bishop, Winchester Manual, 241. LACORDAIRE, his conversion, 56. Laud, Archbishop, Devotions, 195 ; character, 198. Laurence Justiniani, S., on Self- will, 6. Law, universality of, 4. Law, William, Serious Call, 263 ; explanation of devotion, 6. Lightfoot, mode of Jewish Confes- sion, 23. Lotze, on Creation, 2 ; Tabula Rasa, 10. Louis of Grenada, S., devotional works, 136 ; on the two breasts of the Church, 51. Luckock, Dean, on Invocation of Saints, 87. Ludolph of Saxony, prayer of, 71. MACLAREN, Dr., on Psalter, 31. Marriage, when solemnised, 212. Martyrs, modern, 152. Mason, Dr. A. J., on Invocation of Saints, 88. Mass Book, The Lay Folks', 113. Meditation, described, 130. Mercy-seat, type of Christ, 41. Monica, S., her death, 64. Mortification, described, 148. Miiller, Max, on simple devotion, 11. Myroure of our Ladye, 108. Mystical writers, 72. INDEX 319 NATURAL, Bishop Butler's definition of, 3. Nelson, Robert, devotional works, 275. New Week's Preparation, 256. Newman, Cardinal, on Manifesta- tion of God in the World, 13 ; on the Real Presence, 189; on the Breviary, 50 ; on Article xxii., 86. OBLATION, Prayer of, 19. Old Week's Preparation, 242. Original sin, illustration of, 23. Out of the Church no salvation, explained, 15. PACOMIUS, S., story of, 157. Pascal, Surrender of Will, 8. Patrick, Bishop, devotional books, 225. Peace offering, 21. Pearson, Bishop, on expression : Mother of God, 132 ; 235. Percival, Dr., on Invocation of Saints, 88. Perfection, Christian, Law on, 267. Peter the Hermit, 68. Pilgrim's Progress, The, 217. Prayers for the dead, 64, 125, 270. Psalter, the, Jewish use of, 32. Purgative Way, The, 25, 53, 59. Pusey, Dr., on Soul of the Church, 14 ; Invocation of Saints, 102 ; Punishment of Hell, 241 ; Fast- ing Communion, 208. QUAKLKS'S Emblems, 237. REAL Presence, the doctrine of, 181, 187, 189, 286, Appendix i. Regeneration, 58. Retreat, idea of, 129. Rodriguez, Christian Perfection, 153. Rosary, the, 98. Rutherford's Letters, 239. SACRAMENTS, the extension of the Incarnation, 23. Sacrifice, defined, 16. Sacrilege, 225. Sadness, 160. Sales, S. Francis of, devotional writings, 231. Saurin, on the knowledge of God, 9. Scupoli, Spiritual Combat, 297. Scaramelli, on Invocation of Saints, 106. Selfwill, 6. Sin offering, the, 22. Smith, W. Robertson, on Hebrew poetry, 32. Soul, original state of the, 10. Soul of the Church, 14. Sparrow, Bishop, on Fasting Com- munion, 204. Spinckes's Devotions, 261. Sutton, Dr., Meditations, 229. Synderesis, explained,. 74. TABULA RASA, Lotze on, 10. 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