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 OUR CHURCH AND HER SERVICES. 
 
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OUR CHURCH AND HER 
 SERVICES. 
 
 * * * 
 
 BY THE 
 
 RIGHT REV. ASHTON OXENDEN, D.D. 
 
 BISHOP OF MONTREAL, AND METBOPOLITAN OF CANADA. 
 
 ^tocntg-seconb Si^bousanb. 
 
 LONDON : 
 HATCHARDS, PICCADILLY; 
 
 Hamilton, Adams, and Co. Paternoster Row. 
 
 1873. 
 

 FEB 16 1949 
 
 LONDON: 
 
 Pkinted by John Stbanoeways, 
 
 Castle St. Leicester Sq. 
 
CONTENTS. 
 
 PART THE FIEST. 
 
 MEMBERSHIP WITH THE CHURCH OF ENGLAND. 
 CHAP. PAGE 
 
 I. Why am I a Christian ? 3 
 
 II. Why am I a Church of England Chris- 
 
 « 
 
 tisin ? . . . . .11 
 
 III. Further reasons for being a Churchman 27 
 
 , IV. The importance of belonging to a true 
 
 i Church •. . . .37 
 
 V. Our Form of Prayer. — Is it an advantage, 
 
 or a disadvantage ? . . .47 
 
VI 
 
 CONTENTS. 
 
 PART THE SECOND. 
 
 EXPLANATION OP THE MORNING AND EVENING SERVICES. 
 CHAP. ^'^^K 
 
 L The Opening Sentences— The Exhortation 
 —The Confession— -The Absolution— 
 Tlie Lord's Prayer . . .59 
 
 II. The Psalms for the Day . . .76! 
 
 III. The Lessons— The Canticles — The Creed . 85 1 
 
 IV. The Short Sentences — Prayers and Col- 
 
 lects . . . . .99! 
 
 V. Tlie Litany 
 
 . 109 
 
 VI. The Prayer used in Ember Weeks — The 
 Prayer for Pardon — The Prayer for Par- 
 liament — The Prayer for all conditions 
 of men — The General Thanksgiving . 121 
 
 VII. The Communion Office 
 
 135 
 
 VIIL The Administration of the Holy Commu- 
 nion . . . . . 144i 
 
 IX. Hints for a profitable use of the Church 
 
 Services . , . .158 
 
CONTENTS. VU 
 
 PAllT THE THIRD. 
 
 THE OCCASIONAL SERVICES. 
 
 PAGE 
 
 CHAP. 
 
 I. The Public Baptism of Infants . • 16« 
 
 II. The Order for Confirmation . .185 
 
 III. The Solemnization of Matrimony . .195 
 
 IV. The Visitation of the Sick— The Commu- 
 
 nion of the Sick . • .209 
 
 V. The Churching of Women . .218 
 
 VI. The Burial of the Dead . .224 
 
 VII. The Commination Service . . • 239 
 
^T 
 
PART THE FIRST. 
 
 MEMBERSHIP WITH THE CHURCH OF 
 
 ENGLAND. 
 
 CHAPTER I 
 
 WHY AM I A CHRISTIAN ? 
 
 ' Probably every one who takes up this 
 Book is a Christian. That is to say, he 
 is a Christian by profession ; he has been 
 received into the number of Christ's fol- 
 lowers by Baptism; he has been enlisted 
 into Christ's army; he has the mark of 
 Christ's followers upon him. 
 
 Now, did you ever ask yourself, Why 
 am I a Christian f Perhaps if you spoke 
 honestly and truly, you would give some 
 such answer as this to the question — 
 
 ^ 
 
2 WHY AM I A CHRISTIAN ? 
 
 ' I am a Christian, because my Father 
 and Mother ivere Christians before me; 
 and I ivas brought tip to be one* But what 
 a poor reason this is, if we have no better ! 
 For at this rate, if our Parents had been 
 Je-ws or Mahomedans, we too should have 
 been content to be the same. 
 
 Of course a right-minded person would 
 feel disposed to walk in the way that his 
 Parents trod before him. But then in so 
 important a matter as religion, he should be 
 sure that it is the right and true way, the 
 way that God has marked out for him. 
 
 How is it in worldly things ? If a man 
 is a Soldier, or a Sailor, or a Tradesman, or 
 a Lawyer, he can tell you ivhy he chose 
 this or that profession ; he can give you 
 his reasons for the particular line he has 
 taken. But on the subject of Christianity 
 some have never thought. They have taken 
 everything as a matter of course. They 
 were baptized, because others were. They 
 read their Bible, because they have been 
 taught to think that it is the right thing 
 
WHY AM I A CHRISTIAKI 3 
 
 ■MB 
 
 to do. They go to church, because their 
 neighbours go. They hope to have a Chris- 
 tian Minister to visit them on their sick- 
 bed ; and when they die to have a Christian 
 Burial. And is not this with a >.:reat many 
 persons the sum and substance of their 
 Christianity ? * 
 
 Now for another reason. I will mention 
 one, which I believe many would give, if 
 they spoke honestly — '/ am a Christian, 
 because to he so, outivardhj at leasts ivill cost 
 mc hut little trouhle! * 
 
 There was a time when it cost much 
 even to make a profession of Christianity. 
 The very name of Christian was once scouted 
 and scorned. A man had to give up some- 
 thing. He exposed himself to persecution. 
 He risked the loss of his worldly goods, 
 and perhaps of liis very life. But now all 
 is easy, as far as mere nominal Christianity 
 is concerned. To be a nominal Christian, 
 however, and to be a real Christian, are two 
 very different things. You remember what 
 
4 WHY AM I A CHRISTIAN ? 
 
 St. Paul said of the Jew ; * He is not a Jew 
 who is one outwardly, neither is circum- 
 cision that which is outward in the flesh : 
 but he is a Jew who is one inwardly, and 
 circumcision is that of the heart, in the 
 spirit, and not in the letter ; whose praise 
 is not of men, but of God/ Just change 
 two words in this text, and how does it 
 run ? * He is not a Christian who is one 
 outwardly, neither is that Baptism which 
 is outward in the flesh ; but he is a Chris- 
 tian who is one inwardly,' &c. 
 
 It is certainly a great privilege to be 
 numbered among Christ's people. But no 
 amount of privileges will make any one 
 a true Christian. It is not profession 
 that will make him one ; but it is the 
 possession of God's grace in the heart, 
 filling him with love to the Saviour, 
 and making him willing to be His real 
 servant. 
 
 We will take yet another reason. Very- 
 likely it will be this — ' I am a Christian, 
 
WHY AM I A CHRISTIAN ? 5 
 
 hecausc I ivish to have something to fall 
 hack upon when death approaches.' 
 
 However carelessly people may live, 
 there are very fow who like the thought 
 of dying altogether without religion. It is 
 a fearful thing to leave this world, and 
 launch out into eternity, like one putting 
 to sea in the dark, or with a boat that he 
 cannot thoroughly trust. It is a fearful 
 thing not to know where we are going, 
 and to have nothing to rely upon at such 
 a tremendous hour. Ah, there are many 
 who care not to live a Christian's life, but 
 they desire to die a Christian's death. And 
 therefore, with all their worldliness, they 
 are unwilling entirely to give up religion, 
 hoping that it may serve them a good turn 
 when the world can no longer do anything 
 for them. They look upon it as a sort ot 
 bridge, over which they may pass into the 
 other world with some show at least of safety. 
 
 Do you not feel that these would be but 
 poor sorry answers to the inquiry, 'Why 
 
6 WHY AM I A CHKISTIAN ? 
 
 am la Christian P* This is not what the 
 Apostle meant, when he said, 'Be ready- 
 always to give an answer to every one that 
 asketh you a reason of the hope that is in 
 you, with meekness and fear.' 
 
 But I do trust that you can find better 
 reasons than these for being a Christian. I 
 trust that you are ready from your heart 
 to say, ' I am a Christian, because I find in 
 the gospel of Jesus Christ the only true 
 revelation from God to man. There I am 
 told what I am — a sinner ; and what Jesus 
 offers to be — my Saviour. Here is the 
 only sure rock on which I can safely build 
 my hopes. And more than this, I not only 
 read in the Bible that I am a sinner ; but I 
 feel that I am one, and mv conscience bears 
 witness to it. My sins are many ; but the 
 blood of Christ can wash them all out, even 
 to the very deepest stain.' 
 
 Then you know the value of being a 
 Christian. You know what it is to look 
 up in faith to Him who taketh away the 
 sin of the world, and to feel the joy of 
 
WHY AM I A CHRISTIAN ? 7 
 
 pardon and pcceptance. And you are ready- 
 to exclaim, ' I thank God that I was born 
 of Christian Parents, and moreover that I 
 am now a Christian from choice and con- 
 viction.' 
 
 Again, you will say perhaps, 'I want 
 to get to heaven. Something within tells 
 me that I may not be long here ; and when I 
 die to this world, I wish to live for ever in 
 the next. I know no way of reaching that 
 heavenly world, but through Christ. He is 
 the only one who has ever said, * I am the 
 way, the truth, and the Hfe : no man cometh 
 unto the Father, but by me.' Therefore^ \ 
 am a Christian. All my hopes are centred 
 in the cross. My life is hid with Christ 
 in God : and when Christ who is my life 
 shall appear, I shall appear with Him in 
 glory. My little course here will soon be 
 run ; but I look for a better dwelling-place, 
 a more lasting home, above. Then I shall 
 behold Him whom I love, and shall dwell 
 with Him for ever.' 
 
8 WHY AM I A CHRISTIAN ? 
 
 Once more. Are there not some who 
 can say from their hearts, I have put the 
 religion of the gospel to the test, and I find 
 it able to support me under every circum- 
 stance of life ? Therefore, I thank God that 
 I am a Christian. 
 
 If you have prayed earnestly, and God 
 has answered your prayer — if you have 
 gone to your heavenly Father in the hour 
 of trial, and have found comfort and rehef 
 — if your heart has ached on account of 
 sin, and you have laid that sin down before 
 the cross, and have experienced the Sa- 
 viour's pardoning love, and have learnt 
 what true peace is — then you can put your 
 hand on the gospel, and say, * Here is the 
 charter of all my privileges. Here is the 
 foundation on which I build my hopes for 
 time and for eternity. Let others feel 
 coldly about Christianity; to me it is 
 everything. I would give up my worldly 
 gains, my worldly prospects, and my worldly 
 engagements — I would cast them all to the 
 winds — for Christ's sake. For this one 
 
WHY AM I A CHRISTIAN ? 9 
 
 thing, more than for any other, I thank 
 God, namely, that I am a Christian ; that, 
 unworthy in myself, I have found a Sa- 
 viour ; that, undeserving as I am, through 
 grace I have obtained mercy.' 
 
 Surely, he who has tasted, who has felt, 
 and who knows, the love of God to his own 
 soul, has no difficulty in replying to the 
 question before us. 
 
 AnJ now, before you read any further 
 in this Book, think over what has been said, 
 and put home to yourself the important in- 
 quiry, 'Why am I a Christian?' Can I 
 give a really good reason? Have I laid 
 hold of Christ ? Is He mine ? Have I got 
 below the surface, and -found the treasure ? 
 Is religion a reality with me 1 
 
 Oh, how little will the name of Chris- 
 tian do for us ! And yet how many have 
 nothing more than the name ! But we want 
 the substance, the thing itself. We must 
 possess Christ. We must have Him in our 
 hearts, if we would be saved by Him. 
 
10 WHY AM I A CHRISTIAN ? 
 
 There is a battle to be fought with sin. 
 There is a victory to be gained. There is a 
 kingdom to be won. 
 
 In the great day which is soon coming, 
 it will be nothing to be able to say, * I am 
 learned,' or * I am rich/ It will be nothing 
 to be able to say, * I attended my church ; 
 I went to the Lord's Table; I read my 
 Bible; I said my Prayers/ Are you a 
 Christian ? will be the great question then 
 — a holy, loving, beheving Christian ? 
 And there is one Eye that will search you 
 through and through, and strip off every 
 covering. 
 
 Happy for us, if we shall then be able 
 to say, ' Thank God, I am a Christian — by 
 nature a sinner, but by grace a Christian!' 
 
 In the next Chapter I want you to 
 examine with me another question, not 
 perhaps of such vital importance as the one 
 which we have now been considering, but 
 still a very important one — ' Why am I a 
 Church of England Christian V 
 
11 
 
 CHAPTEE 11. 
 
 WHY AM I A CHURCH OF ENGLAND 
 CHRISTIAN? 
 
 Having, in the last Chapter, considered 
 that more important question, ' Why am I 
 a Christian f we now come to the other 
 question I spoke of, namely, ' Why am I 
 a Church of England Christian V 
 I There are thousands of Church people 
 ! who never consider ivhy they are members 
 t of the Church of England. They have 
 been brovight up in that Fold, and they 
 have a sort of love for the kind of worship 
 to which they have all along been accus- 
 
 tomed. 
 
 But ought this reason to satisfy us? 
 Are there not better and stronger reasons 
 
12 WHY AM I A CHURCH OF 
 
 why we should love our Church, and cling 
 to it as something that we really value ? 
 
 Let me then put myself in the place of 
 any plain, simple person, and ask myself, 
 * Why am I a Churchman V 
 
 1. My first and foremost reason is, that 
 / believe my Church to he formed after the 
 Scripture model 
 
 Our blessed Lord, before He left this 
 -•"orld, gave certain directions as regards 
 the Framework of His Church. These 
 directions, however, were not many : a few 
 only have been handed down to us in the 
 New Testament. 
 
 It seems to have been the will of Christ 
 that for a while His Church should be 
 watched over by the Apostles, But after a 
 few years these Apostles all died and 
 passed away. And then Bishops were ap- 
 pointed, who were to take the place of the 
 Apostles, were to act as overseers of the 
 whole Christian body, and were to ordain 
 men as ministers in the Church. 
 
ENGLAND CHRISTIAN ? 13 
 
 We read in Scripture of some of these 
 early Bishops ; and we gather from the 
 Acts, and from the Epistles, that St. James 
 was appointed the first Bishop of Jerusalem ; 
 that Timothy was made Bishop of Ephesus ; 
 and that Titus was Bishop of Crete. 
 
 Hence we find St. Paul writing an 
 Epistle, or letter, to Titus, in which he 
 says, ' For this cause left I thee in Crete, 
 that thou shouldest set in order the things 
 which are wanting, and ordain elders in 
 every city, as I had appointed them.' And 
 indeed St. Paul speaks of himself as 'having 
 the care of all the churches ;' just as a 
 Bishop has in his diocese in the present day. 
 
 Such then was the practice in the earli- 
 est time. Our Lord had His Church, with 
 Apostles and Bishops to watch over it. 
 And our own Church follows exactly the 
 same rule. She has Ministers in every 
 parish to teach the people, and to adminis- 
 ter Christ s sacraments ; and she has also 
 Bishops placed over them to superintend 
 and direct them. This is a wise arrange- 
 
1 4 WHY AM I A CHURCH OF 
 
 ment ; and what is more, it is a scriptural 
 one. 
 
 2. My next reason is, tliat / believe the 
 doctrines of my Church to he sound, 
 
 I have shown you that her Framework 
 is strictly in accordance with the ancient 
 and scriptural model. But although this 
 is the case, still if her leaching also be not 
 scriptural and true, we cannot be safe in 
 her fold. But let us see ; and I think the 
 closer we look into this important matter, 
 the more we shall be satisfied that our 
 Church teaches sound and wholesome doc- 
 trine, * the truth as it is in Jesus.' 
 
 Now observe, she holds fast the Three 
 Ancient Creeds; namely, the Apostles' 
 Creed, which was drawn up in the earliest 
 ages ; the Nicene Creed, which was agreed 
 to about two hundred years after ; and the 
 Athanasian Creed, about a hundred years 
 later stilL 
 
 Here are three ancient Landmarks, 
 which are of great value, and which keep 
 
ENGLAND CHRISTIAN ? 15 
 
 US from going very far away from the truth. 
 For the closer we follow the steps of the 
 early Christians the safer will be our course ; 
 the nearer we get to the Springhead, the 
 purer wilj be the water. 
 
 Then we have a further Safeguard in 
 our lliirty-Nine Art ides ^ which were drawn 
 up about three hundred years ago ; and 
 also in our Liturfjy, which has existed for a 
 great length of time. 
 
 But after all, our Church clings to Holy 
 Scripture as the great foundation of her 
 faith. She sets forth nothing to be believed 
 by her members but what is contained 
 in the word of God, or is agreeable to 
 the same. She is very decided on this 
 point. 'Holy Scripture (she says in her 
 Sixth Article) containeth all things neces- 
 sary to salvation. So that whatsoever is 
 not read therein, nor may be proved thereby, 
 is not required of any man that it six-^uld 
 be believed as an article of faith, or be 
 thought necessary to salvation.' 
 
 Then in all our Public Services, as well 
 
16 WHY AM I A CHURCH OF 
 
 as in the Articles, how clearly the great 
 and leading doctrines oi the gospel are 
 brought out; such as the Fall of man, 
 his Redemption through Christ alone, the 
 Sacrifice of the Son of God for the sins of 
 the world, the doctrine of the blessed 
 Trinity, the Godhead of Christ and of the 
 Holy Spirit, the need of good works and 
 of a holy life, the certainty of a judgment 
 to come. All these doctrines are plainly 
 and broadly held by the Church to which 
 we belong. Truly it may be said of her in 
 this respect, that she is * built upon the 
 foundation of the Apostles and Prophets, 
 Jesus Christ Himself being the chief corner- 
 stone.' 
 
 And is it a small blessing to have so 
 sound and faithful a Guide ? Instead of 
 being * tossed to and fro by every wind o^ 
 doctrine,' we have something solid and 
 substantial to fall back upon. We are 
 founded upon a rock, which never shifts 
 nor wavers. It is possible that ministers 
 may sometimes be unfaithful, or theii teach- 
 
ENCJLAND CHRISTIAN ? 17 
 
 ing faulty ; but the Church, whose servants 
 they are, is still faithful, and her doctrines 
 sound. 
 
 You see then that our Church is framed 
 after the Sci'ipture model ; and then she is 
 also clear as to the great truths which she 
 sets before us. 
 
 3. But a third reason weighs with me — 
 Tlie Church of England is no new Churchy 
 but has existed from the earliest times. 
 
 Some things are none the better for 
 being ancient. The Clothes we wear are 
 stronger and more comely for being new. 
 'I'he House we live in is all the more solid 
 and air-tight if it has been recently built. 
 The Bread we eat is all the sweeter and 
 more nutritious, if it has not lain long in 
 our cupboards. All these things are better 
 for being new. Byit it is not so wiou many 
 other things. 
 
 If, for instance, we wanted a Counsellor, 
 we should not consult a mere youngster. 
 We should rather choose a person whose 
 
18 WHY AM I A CHURCH OF 
 
 years have given him some experience. If 
 a difficult and perilous attack were to be 
 made on some Fort, the General would 
 select for the enterprise a band of Veterans, 
 rather than a bodyof Young Recruits who 
 had just been enlisted. 
 
 And ought it not to be so in a tenfold 
 degree, when we are deciding upon a 
 Church, to which we may attach ourselves ; 
 a Church, which is to be our guide during 
 our life-time ; a Church, which is to mould 
 and form us for eternity ; a Church, which 
 is to be our preparation-school for heaven ? 
 Is it not most important that she should be 
 no new Church, but one that has existed 
 for centuries? 
 
 Such is the Church of England. It 
 dates back its birth to the very earliest 
 times. Some think that St. Paul himself 
 visited this country, and planted the Church 
 here. It is clear that the Christian Church 
 was established in England, if not in the 
 days of the Apostles, certainly not long 
 after; and here it has exi^'^id ever since. 
 
ENGLAND CHRISTIAN ? 19 
 
 It is true that for many years the 
 EngHsh Church was under the dominion 
 of the Bishop of Eome. And first one 
 error, and then another, were forced upon 
 her, until the truth of God almost vanished. 
 During this dark and unhappy period, many 
 sighed for a purer light. Many of her 
 members longed to see her free herself from 
 the shackles that bound her. And at length, 
 about three hundred years ago, a few bold 
 champions were raised up by God to protest 
 against the errors which they saw around 
 them, and to restore His* truth. 
 
 Then it was that the Church of England 
 was reformed ; and error, wherever it was 
 seen to exist, was cast out. The Public 
 Services, which had been in Latin, were 
 now used in English. The Bible, which 
 had long been almost a sealed Book, was 
 now translated, and was read freely in all 
 our churches. And the false doctrines and 
 practices, which had gradually crept in, 
 were at once given up. 
 
 This was what is called the Reformation, 
 
20 AVHY AM I A CHURCH OF 
 
 Do not for a moment suppose that the 
 Church of England then had her beginning. 
 She did ^ot then spring up for the first 
 time, as if she had never existed before. 
 She was not Urst formed at that time ; she 
 was only reformed, and purified from the 
 idolatry, defilements, and superstitions of 
 Popery. 
 
 This Reformation was indeed a glorious 
 work. If anything wrong was mixed with 
 it, to us belongs the shame ; but for all that 
 was right we may indeed bless God. 
 
 You will bear in mind then that after 
 the Reformation the Church continued to 
 be the same Church as she was before it ; 
 only she was purified from error in doctrine, 
 and freed from the dominion of Rome. 
 
 Just as a careful Gardener, who discovers 
 that his Tree is cankered and decaying, lops 
 off every unsound part, and preserves the 
 rest ; so did our Reformers. They did not 
 root up the whole Tree ; but they purged 
 it and cleansed it ; and it has grown, and 
 prospered, and borne firuit, ever since. 
 
ENGLAND CHRISTIAN ? 21 
 
 Or we may compare our reformed Church 
 to a Person recovered from a dangerous ill- 
 ness. He is precisely the same man that 
 he was before ; but a new strength has been 
 given him, and he is now in a happier and 
 healthier condition. 
 
 We have reason to be thankful that at 
 the time of the Reformation our Church 
 steered a very wise course. God seems 
 graciously to have kept her in a middle 
 track, whilst others wandered to the right 
 and left. Because the Bishops had become 
 unfaithful to their holy calling, many 
 Christian Bodies rejected their government 
 altogether, and gave up Episcopacy. Be- 
 cause written prayers were offered in a cold 
 and formal manner, they abolished the use 
 of a Liturgy. But the Church of England 
 refused to part with these things, because 
 they were in themselves right. Whilst she 
 cast aside all that was clearly wrong, she 
 retained all that was sound and good. The 
 moss that had gathered round her stem 
 was peeled off ; but every branch, and 
 
22 WHY AM I A CHURCH OF 
 
 every twig, that waa sound was most care- 
 fully preserved. The dross was put away ; 
 but every morsel of precious metal was 
 scrupulously preserved. 
 
 May we not say then, *I love my 
 Church, because she is old. Her hoary 
 head is a crown of glory V * Thus saith 
 the Lord, Stand ye in the ways, and see, 
 and ask for the old paths, where is the 
 good way, and walk therein, and ye shall 
 find rest for your souls.' 
 
 4. Again, any plain and simple man 
 may well say, * / love my Church, because 
 she has provided just such prayers as we 
 need for Puhlic Worship' 
 
 Our Service Book furnishes us with 
 plain Prayers, such as all can understand. 
 It seems too as if all our wants are met in 
 these Prayers. Our Queen is mentioned, 
 our Eulers, the poor Widow, the little 
 Children, all the Sick and Suffering ; and 
 even the Absent and the Traveller are not 
 forgotten. Then there is a word of inter- 
 
ENGLAND CHRISTIAN ? 23 
 
 cession for the Tempted and Tried, for 
 those who are Prospering, and those who 
 are in Trouble. We acknowledge our sins, 
 and ask for pardon. We pray for new 
 hearts, for the gift of the Spirit, for peace 
 here and happiness hereafter. 
 
 In short, if we have only hearts to pray, 
 here are Prayers just suited to our need ; 
 so devout, so spiritual, and so scriptural, 
 that many who do not worship with us 
 have acknowledged that no Prayers can 
 equal ours. 
 
 But while our Church provides us with 
 this beautiful Form of Prayer for Public 
 Worsliip, she does not require vis to use it 
 on all other occasions. In our private De- 
 votions, or in our Social Gatherings, she 
 leaves it to our own discretion to use any 
 Prayers which may best suit us. 
 
 5. I will state one more reason, before 
 I close this chapter — Our Church gives 
 special honour to the Bible; and on that 
 account we may well love her. 
 
24 WHY AM I A CHURCH OF 
 
 There is an immense mass of Scripture 
 interwoven with our Cliurch Services : and 
 a large portion of the Bible is read out to 
 the Congregation. Go into any other Place 
 of Worship, and you will not get nearly so 
 much food from God's word as you do in 
 our churches. Here you are certain to have 
 in each Service two Chapters, or parts of 
 Chapters, for the Lessons ; two or three 
 entire Psalms ; besides a portion for the 
 Epistle and Gospel. Then, may we not 
 say that the Church specially honours 
 God's word, and that He will honour her 
 for doing so ? 
 
 And now think over what has been said. 
 Think of the Five Points on which I have 
 dwelt. Thus I hope you will be the better 
 able to give an answer to those who may 
 endeavour to draw you away from your 
 stedfastness. Remember that our answer 
 should always be given, as St. Peter says, 
 * with meekness and fear ;' with that Chris- 
 tian meekness and gentleness which be- 
 
ENGLAND CHRISTIAN ? 25 
 
 comes God's people, and with that fear 
 or reverence which so important a subject 
 demands. ~ • 
 
 Those among whom we are thrown may- 
 differ from us ; they may not se.e things as 
 we see them : but never let us be tempted 
 either to feel harshly towards them, or to 
 speak harshly of them. Bather let us speak 
 lovingly, kindly, meekly, reverently. And 
 in this way we shall be far more likely to 
 persuade them, and win them over to our 
 side, than if we indulged in sharp and irri- 
 tating words, or showed an overbearing 
 temper. Hard words will only wound : they 
 will never convince. 
 
 It is a happy thing to be fully persuaded 
 in one's own mind; to have our footing 
 firm; to feel that we are right, and that 
 nothing therefore can move us from our 
 strong position. It is a happy thing to be 
 a Churchman from choice ; a Churchman 
 from conviction ; to cling to the Church, 
 because v:e know its value ; to love it, as 
 the Friend who helps us on our way, as the 
 
26 WHY AM I A CHURCH OF ENGLAND, ETC. ? 
 
 Mother who so carefully provides for our 
 spiritual wants. 
 
 May our Church be more and more 
 dear to us I May we be drawn more and 
 more together, as members one of another ! 
 And above all, may we look more and more 
 to Christ as our great and living Head ! 
 And especially may we love as brethren 
 those who really belong to His family and 
 household ! 
 
27 
 
 CHAPTER III. 
 
 FURTHER REASONS FOR BEING A 
 CHURCHMAN. 
 
 I WISH in this Chapter to give you some 
 
 additional answers to the question, * Why 
 
 am I a Churchman V 
 
 I have already given you these Five — 
 1 St. Because the Church of England is 
 
 in the main framed after the pattern of the 
 
 early Christian Church, and according to. 
 
 the Scripture modeL 
 
 2dly. Because her doctrines and teaching 
 
 are sound. 
 
 3dly. Because she is no newly formed 
 Church. 
 
 4thly. Because she provides us with a 
 Liturgy, a Form of Prayer for Public Wor- 
 ship, exactly suited to our wants. 
 
28 FURTHER REASONS FOR 
 
 Sthly. Because she honours God's Word, 
 by introducing large portions of it into her 
 Services. 
 
 And now there are some further reasons 
 which I should like to mention. For in- 
 stance, — 
 
 6. I set a high value on my Church, 
 because she makes a firm stand against 
 error. And why can this be said more 
 truly of the Church of England than of 
 other Churches? Because there are laid 
 down in her Articles and in her Prayer 
 Book, such clear and sound statements of 
 God's truth, that she does indeed serve as 
 a noble bulwark against Romish corrup- 
 tions, and other errors. 
 
 No Church can be kept entirely free 
 from false teachers, and unsound teaching. 
 Our own Church has found them at times 
 within her fold. But, as a Church, she 
 not only * declares all the counsel of God,' 
 and that clearly and unmistakeably, but 
 
BEING A CHURCHMAN. 29 
 
 she has set up certain Landmarks of truth, 
 which cannot easily be overstepped. 
 
 Hence it is that among her Ministers 
 there have been, and ever will be, found 
 many bold and successful champions of 
 God*s truth. And the strongest and ablest 
 ■writers against false doctrines, which this 
 country has produced, are for the most part 
 Churchmen. 
 
 7. Again, the Church of England pro- 
 vides a fixed Ministry to ivatch over each 
 Parish throughout the land. 
 
 Surely it is no small blessing to have 
 one, whom each Parishioner can look upon 
 as his spiritual guide, to advise him in 
 every difficulty, to comfort him under every 
 trial, to kneel by his bedside when sick, 
 and point out to him the way co heaven? 
 And these Ministers are duly trained, and 
 then ordained after the manner of the 
 Apostles. 
 
 8. Tlie Church system too provides for her 
 members in every stage and condition of life. 
 
30 FUHTHER REASONS FOR 
 
 In our infancy it brings lis to Christ, 
 and puts us under His sheltering care. 
 This it does in the Holy ordinance of 
 Baptism. Then, when we are old enough 
 to think for ourselves, it calls upon us at 
 Confirmation openly to range ourselves on 
 the Lord's side. If a married life be our 
 portion, it unites us together by the most 
 sacred bond. It thinks of us in Sickness. 
 It stands by us in the hour of Death, and 
 cares for our precious souls. And when 
 life has departed from our body, it commits 
 our remains with a most impressive cere- 
 mony to their last resting-place. 
 
 Thus, like a tender Nurse, or a L v- 
 ing Mother, our Church carefiiUy watches 
 over her children from their first entrance 
 into the world to their final departure 
 from it. 
 
 9. A further reason why we may well 
 prize our Church is, that she has nurtured 
 so many holy men amo7ig her members. 
 
 Many of them have shone as bright 
 
BEING A CHURCHMAN. 31 
 
 lights in this dark world. They have led 
 holy lives, and died happy deaths. Some 
 of these have suffered as martyrs for their 
 Lord's sake. We are thankful to be able 
 to say that many of the most eminent 
 saints, which this country has produced, 
 have been either members or ministers of 
 the Church. 
 
 Alas, I know that there are some among 
 us who are a disgrace and a scandal to the 
 Body of which they are professed members. 
 So it ever will be in every Christian society. 
 But I believe that there are in our com- 
 munion more really devoted and consistent 
 persons than perhaps in any ether. There 
 is something in our system which promotes 
 genuine piety, something which keeps us 
 humble, and makes us more ready to adorn 
 the doctrine of God our Saviour by our 
 lives than by our ivords, I believe that 
 God has many true servants in other 
 Christian Bodies. But still I have often 
 remarked that, when a person leaves our 
 Church, his spirit is nearly sure to suffer 
 
32 FURTHER REASONS FOR 
 
 by the step. He is apt to become high- 
 minded, more careful about doctrine than 
 about practice, more ready to talk about 
 gospel, than to live by gospel rule. And 
 again, we often find such persons disposed 
 to speak uncharitably of others, and more 
 anxious to gain men over to their own 
 party, than to win them to Christ. 
 
 It is not always so, I know. I thank 
 God, there are many bright exceptions. 
 But my own experience tells me that it too 
 often is the case ; and I feel very thankful 
 that our system has a tendency rather to 
 keep us down, than to raise us up too 
 high. 
 
 10. Another very strong reason why I 
 would cling to my Chiu-ch is because I love 
 unity J and I feel that my Saviour loves it. 
 
 Now, it is clear that there is no unity 
 in Dissent. One body of Christians holds 
 Infant Baptism r another rejects it. One 
 body is Calvinistic : another is just the 
 reverse. But in the Church of England 
 
BEING A CHURCHMAN. 33 
 
 * « 
 
 there is a widespread bond, which binds 
 all together, and a safe rallying-point, 
 around which we may all gather. 
 
 I believe that one great sin of the 
 present day is want of unity — division 
 among Christians. When we look at our 
 parishes, and see men divided on that one 
 point on which they ought to agree ; when 
 we see them on the Lord's-day, instead of 
 gathering together in the same House of 
 Prayer, and approaching their heavenly 
 Father with one heart and one voice, di- 
 vided off into parties, and looking coldly on 
 one another ; this cannot be right. It 
 ought not to be so. It is a hindrance to 
 religion. It is a stumbling-Mock to our 
 weaker brethren. Ana what is worse, it 
 is an offence to God. For what does His 
 own word say on this subject ? 
 
 ' Mark them which cause divisions and 
 offences contrary to the doctrine which ye 
 have learnt, and avoid them ; for they that 
 are such serve not our Lord Jesus Christ.' 
 * The time will come, when they will not 
 
 7> 
 
34 FURTHER REASONS FOR 
 
 endure sound doctrine ; but after their own 
 lusts shall they heap to themselves teachers, 
 having itching ears/ Again, St. Paul speaks 
 of there being 'one Lord, one faith, one 
 baptism/ He declares that there should 
 be * no schism (or division) in the body' 
 And he exhorts us to 'keep the unity of 
 the Spuit in the bond of peace/ And 
 writing to the Christians at Corinth, he 
 says, * I beseech you, brethren, by the name 
 of our Lord Jesus Christ, that ye all speak 
 the same thing, and that there be no 
 divisions among you, but that ye be per- 
 fectly joined together in the same mind, 
 and in the same judgment/ And you 
 rememb r no doubt those remarkable words, 
 which our Lord Himself uttered just be- 
 fore His crucifixion. We have them in 
 J< n, xvii. ; where we find Him thus inter- 
 ceding for His own beloved church and 
 people, — 'Neither pray I for these alone, 
 but for them also which shall believe on me 
 through their word ; that they all nmy he 
 one; as Thou, Father, art in me, and I in 
 
BEING A CHURCHMAN. 35 
 
 / 
 
 Thee, that they also may be one in us ; 
 that the world may believe that Thou hast 
 sent me.' 
 
 I do not say that every one who dissents 
 from the Church of England must needs be 
 guilty of the grave offence of schism. Some 
 have been driven to it by the Church's 
 neglect in past years. Some again have been 
 brought up as Dissenters from their child- 
 hood. And others, through ignorance of 
 the Church's claims and the Church's teach- 
 ing, have been led to join what they really 
 imagined to be a purer communion. But 
 those who have lightly and without cause 
 separated from a Church which is both sound 
 and scriptural, either because it suited 
 their convenience, or because they took 
 offence at something said or done by their 
 clergyman, have indeed been guilty of that 
 sin, and have thereby incurred God's dis- 
 pleasure. 
 
 Oh how much have those to answer for, 
 who rend and divide the body of Christ's 
 people ! A branch cannot be torn away 
 
36 REASONS FOR BEING A CHURCHMAN. 
 
 from its parent stem without sufPering from 
 it. And it is a fearful thing to cut one s 
 self off from our Mother Church. God 
 forgive those who have done so ! May it 
 be our endeavour to promote that unity 
 which is so dear to our Lord Himself! 
 For surely if the world saw us united, 
 instead of separated, praying together, and 
 drawing the cord tighter which binds us to 
 one another, it would believe that God was 
 among us of a truth. 
 
 Hasten, O Lord, the time when Thy little 
 flock shall feed together in the same pasture, 
 when Ephraim shall no more envy Judah, 
 and Judah shall not envy Ephraim, when 
 there shall be one fold under one Shepherd. 
 
37 
 
 CHAPTER IV. 
 
 THE IMPORTANCE OF BELONGING TO A 
 TRUE CHURCH. 
 
 I HAVE now given you Ten reasons, and I 
 hope good reasons, why we should love our 
 Church. Truly she is a faithful guide to us 
 on our heavenly journey, and there is safety 
 in belonging to her, 
 
 I have sometimes heard it said that it 
 ,mtters little to what Body of Christians we 
 attach ourselves— thdi.t it does not signify to 
 ivhat earthly Church we belong, so that we 
 get to heaven at last. But it does matter 
 
 a great deal. 
 
 It is true, that when a Building is 
 erected, the scaflfolding is no longer needed. 
 When a grain of Wheat is ready for the 
 gamer, the husk may be thrown away ; or 
 
38 THE IMPORTANCE OF BELONGIMG 
 
 when a Nut is fully ripe the shell is of no 
 further use. But would it not be unwise 
 to undo the scaffold-poles whilst the house 
 is being built, or to cast away the husk 
 before the harvest time, or to strip off 
 the shell before the kernel within is fully 
 ripe ? 
 
 Even so it is with regard to the outward 
 Church. As the Scaffolding is important, 
 whilst the stones and the timber are being 
 put into their places ; and the Husk and 
 the Shell are not only valuable, but even 
 necessary, in the formation of the grain and 
 of the kernel which they contain ; so we 
 should value the outward Church during 
 the time when our souls are being built up 
 and formed for eternity — as long as the 
 ripening process for heaven is going on. It 
 has a very important piupose to seWe. And 
 then, when the present state of things comes 
 to an end, the outward help, and outward 
 covering as it were, wiU be laid aside, and 
 the life within will alone remain. It must 
 therefore be of the greatest importance 
 
TO A TRUE CHURCH. 39 
 
 where we cast in our lot, whether in a 
 sound or unsound Church. 
 
 Suppose we were called upon to make 
 a perilous descent down one of the .cliffs of 
 Dover, and our chance of safety consisted 
 in attaching a rope to some post at the top. 
 Would it not be of immense importance to 
 select a strong Eope and a sound Post ? No 
 effort of our own would make us secure, if 
 the support on which we depended proved 
 worthless. 
 
 Or, to take another case, suppose we 
 wished to make a long voyage ; and we were 
 to go to one of our Seaports, in order to 
 secure our passage in some trustworthy 
 Ship. We might see perhaps in the har- 
 bour three ; four, all bound for the same 
 port. But if one was pointed out to us 
 that had already made the voyage, and had 
 conveyed in safety thousands of passengers 
 — one that had weathered many a storm, 
 and had shown itself thoroughly sea-worthy 
 — should we not at once say, 'This is the 
 Ship for me ? It is true, there may be 
 
40 THE IMPORTANCE OF BELONGING 
 
 others of a newer and more attractive ap- 
 pearance; but to this vessel I will trust 
 myself with the fullest confidence.' 
 
 And so we may confidently trust our 
 Church. Of course she cannot save us: 
 Christ alone can do that. But she is a 
 sound Rope, by which we may hold on to 
 Him amidst the perils of the world. She 
 is a Vessel of safety, in which we may em- 
 bark with perfect confidence on the voyage 
 of life. She has borne others safely to * the 
 haven where they would be;' and safely 
 too will she bear us, if we are faithful to 
 her, and trust to her guidance. 
 
 You will observe perhaps that I have 
 spoken somewhat strongly about my Church. 
 I will not conceal that I love her fi:om my 
 very heart. But I trust that I have not 
 written one unkind word concerning those 
 who differ from us. 
 
 And why have I said so much about at- 
 tachment to our Church ? Because I know 
 there are thousands who belong tocher, and 
 
TO A TRUE CHURCH. 41 
 
 who yet are unable to give any good reasons 
 for their membership. And again, because 
 many who have separated themselves from 
 her Communion have done so through ig- 
 norance of what she really is : they are not 
 aware of her excellencies ; they have never 
 looked into her teaching; but have run 
 away with very wrong notions. 
 
 But I would have you bear this in mind 
 — The Church we belong to may be pure, 
 and sound, and true ; she may be a safe 
 Guide to us, and a watchful Guardian over 
 us ; we may delight in her Services, partake 
 of all her Ordinances, revere her Ministers, 
 and take a lively interest in all that con- 
 cerns her; and yet be found unsaved at last. 
 We may be devoted members of the visible 
 Church on earth, and yet have no part in 
 'the general assembly and Church of the 
 first-bom which are written in heaven.' 
 
 Our salvation is in Christ ; and out of 
 Him we are unsaved. We must obtain 
 pardon, acceptance, and peace in Him. He 
 must be the rock on which we are built. 
 
42 THE xMPORTANCE OF BELONGING 
 
 We must hide ourselves in His riven side. 
 We must be washed in His atoning blood. 
 We must live upon Him by faith, from day 
 to day, and fi'om hour to hour. 
 
 If this Book should fall into the hands 
 of a thoughtful and earnest Dissenter, I 
 would say to him, ' My Christian brother, I 
 wish to make you a Giurchman, not be- 
 cause I want to add to oiu- number, and 
 swell our ranks, but because from my heart 
 I believe that it will be better and happier 
 for you. By returning to the Church oP 
 your fathers you will be taking a step well 
 pleasing to God ; you will be closing up 
 one of the rents which have been made in 
 the Christian Body ; you will find a safe 
 resting-place and home for your soul.' 
 
 And you who are Churchmen like my- 
 self, I wish you to have a firmer hold of 
 your Church; for I know that it will greatly 
 help you. It is very desirable to feel that 
 you have solid grounds for your Church- 
 membership, good reasons for clinging close 
 
TO A TRUE CHURCH. 43 
 
 to her, and for loving her as your Mother 
 and your Guide. 
 
 Yes, I want to see you hearty in your 
 attachment to your own Communion ; ear- 
 nestly seeking her welfare ; taking a deep 
 interest in the work she is doing ; and feel- 
 ing that every member of her body is in one 
 sense your Brother or Sister in Christ. 
 
 It is not merely the Clergy who should 
 be earnest in the Church's cause ; the Peo- 
 ple should be earnest too, even the very 
 humblest of them. Our constant inquiry 
 should be. Is there any way in which we 
 can serve her? Can we do anything to 
 promote her interests ? Then let us do it 
 with all our hearts. Let us be more faith- 
 ful to our Church. Let us not be ashamed 
 to stand up for her, when spoken against. 
 Let us speak of her as those who feel 
 heartily thankful that they belong to such 
 a Fold. Other Christians are not ashamed 
 of their Creeds : why should we be less 
 zealous than they ? 
 
 We do not claim complete perfection 
 
44 THE IMPORTANCE OF BELONGING 
 
 for our Church. She may have many faults ; 
 and so has everything in which man is con- 
 cerned. But has she not been, and is she 
 not still, a vast blessing to the World, and 
 especially to this Country ? She has given 
 us a well-translated Bible, and a scriptural 
 Liturgy. She has been honoured by a noble 
 army of martyrs, and a glorious company 
 of devoted servants of Christ. May her 
 boundaries be enlarged, and her useMness 
 extended ; and may thousands have reason 
 to call her walls Salvation, and her gates 
 Praise ! 
 
 Look upon your Church then as a nur- 
 sery for heaven. Be not only anxious to 
 see many flocking into it ; but be still more 
 anxious that those who are already in it 
 should be men and women whose hearts 
 are given to God, and whose treasure and 
 home are abc v^e. What we want is that 
 our members should be faithful and true of 
 heart ; men and women who are walking 
 with God here, and are growing meet for 
 His presence hereafter; who love the 
 
TO A TRUE CHURCH. 45 
 
 Church in which they have found peace and 
 rest, the Home in which they are tarrying 
 for a while, the Ship as it were which is 
 bearing them on their way; but whose eyes 
 are steadily fixed on that better Land, to 
 which every wave is bringing them nearer. 
 
 And O happy thought! our good and 
 gracious Shepherd has not only provided a 
 Fold on earth for His sheep, in which their 
 present wants and their present safety are 
 provided for ; but he has made ready for 
 them a Fold above, in which they will be 
 perfectly safe, and perfectly happy, through 
 all eternity. 
 
 In that Fold there will be nothing im- 
 perfect, nothing wanting. Into that Fold 
 no sin will ever enter, no wolves will alarm, 
 no ixiixture of chaif will spoil the wheat. 
 From that Fold there will be no departure, 
 no going out any more. Within that Fold 
 we shall ser^^e God day and night in His 
 temple. 
 
 That is the Church which St. Paul de- 
 scribes as the ' glorious Church, not having 
 
46 THE IMPORTANCE OF BELONGING, ETC. 
 
 spot, or wrinkle, or any such thing ; but 
 holy, and without blemish.' And again he 
 speaks of it as *the heavenly Jerusalem, 
 the general assembly and Church of the 
 firstborn, whose names are written in hea- 
 ven.' 
 
 God give to you and me, dear Reader, 
 a portion and a place in that heavenly 
 Church ! 
 
47 
 
 CHAPTER V. 
 
 OUR FORM OF WORSHIP — IS IT AN ADVAN- 
 TAGE OR A DISADVANTAGE ? 
 
 It is surely very desirable that we, who be- 
 long to the Church of England, should be 
 fully acquainted with those Public Services, 
 in which we are in the constant habit of 
 engaging. And if we can add life and 
 warmth to those Services, and make them 
 more the offering of our hearts, will it not 
 be a great blessing to each one of us ? Oh 
 that we may ever be true worshippers in 
 the sight of God ! 
 
 Let us dwell for a moment on Public 
 Wo7'ship generally, 
 
 I would by no means undervalue the 
 importance of Private Prayer. We shall 
 
48 OUR FORM OF WORSHIP — IS IT AN 
 
 all feel the blessedness of it, if there is any- 
 life in our souls. For what is Prayer ? It 
 is the Stepping-Stone to heaven. It is the 
 Wind by which we soar upwards. It is 
 the Bow which we draw with the hand of 
 faith, and which carries our message to 
 God. It is the Pitcher with which we go to 
 the never-failing Fountain. It is as need- 
 ful for our souls, as eating and drinking are 
 for our bodies. 
 
 Yes, Private Prayer is very important ; 
 and Jndeed our souls cannot Jive without it. 
 Still it is not the only kind of Prayer we 
 ought to use. God has always encouraged 
 His people to meet together for Public 
 Worship also, to pray with one another, 
 and to join together every now and then, 
 to tell out their many vrants to Him who 
 is more ready to give than they are to ask. 
 Just as the separate members of a Family 
 do several things alone and apart from the 
 rest, but at stated times they meet for the 
 family meal ; so we, as members of a great 
 Christian Family, though we have each of 
 
ADVANTAGE OR A DISADVANTAGE ? 49 
 
 US our private prayers, and private reading 
 of Scripture, yet on certain fixed occasions 
 we meet together to ofter up our united 
 supplications to the great Father of us all. 
 The Jews in former times had the 
 Temple, where numbers of them used to con- 
 gregate for Prayer. They had also, in every 
 town, smaller places called Synagogues, 
 where they assembled for Pubhc Worship. 
 And Christians too in every land have their 
 Houses of God, which are consecrated and 
 seiJ apart for purposes* of devotion.* * * ^ 
 
 ' There is a special sacredness about these 
 Buildings, because there we bend our knees 
 and speak with God. And has He not pro- 
 mised, ' In all places where I record my 
 name (that is, in every place which I stamp 
 with my holy presence) I will come unto 
 thee, and I will bless thee?' and again, 
 * Where two or three are gathered together 
 in my name, there am I in the midst of 
 
 themr 
 
 What 1 do we indeed meet our Lord in 
 the Sanctuary ? Is He in the very midst 
 
 E 
 
50 OXTR FORM OF WORSHIP — IS IT AN 
 
 of US ? And shall we come into His presence 
 with careless hearts, as we would go into 
 any common house ? When we enter within 
 those walls, He seems to say to us, as He 
 said to Moses, when he approached the 
 burning bush, ' Take off thy shoes from off 
 thy feet; for the place whereon thou stand- 
 est is holy ground/ He seems to say, 'Draw 
 near with reverence and godly fear/ 
 
 Let us then always remember, when we 
 enter a church, that it is Gc^»!»holy house ; 
 and that He Himself is present among us, 
 though we see Him not. And let us feel 
 especial awe and reverence when we are 
 within His Courts. 
 
 But I now come to another point, and 
 that a very important one to us who belong 
 to the Church of England. We are in the 
 habit of using a Form of Prayer, Now, is 
 this an advantage, or a disadvantage? I 
 think it is a great advantage ; and I will 
 tell you why. 
 
 One advantage is that we all thus know 
 
ADVANTAGE OR A DISADVANTAGE ? 51 
 
 beforehand what we are going to ask for, 
 and we can therefore enter the more heartily 
 into the Prayers that are offered. If I was 
 praying alone, it would be very different. 
 I should have my own particular wants; 
 and I should perhaps find it best to use my 
 own words, just as those wants press upon 
 me. Or again, if I knelt down to pray with 
 a sick person, there would most likely be 
 something special about his case, and I 
 should pray aocordiitgly. But wheo «. Cob- • 
 gregation prays in public, and when the 
 Minister has to suit his petitions to the 
 general wants of allj then I know of 
 no plan so good as that which we are in 
 the habit of adopting. We need not be 
 always thinking what will jme next, or 
 how the Clergyman will finish his prayer, 
 or whether he prays well or iU, All we 
 have to do is to throw our whole souls into 
 the Prayer before us, and pray it with our 
 very hearts. 
 
 Another advantage in our particular 
 
52 OUR FORM OF WORSHIP — IS IT AN 
 
 Form of Worship is that the Congregation 
 can take their party as well as the Minister. 
 There are some Prayers, which they are 
 invited to repeat along with him, such as 
 the Confession, and the Lord's Prayer. And 
 there are also certain portions of the service, 
 which the people repeat alone, making regu- 
 lar responses or answers, whilst he is alto- 
 gether silent 
 
 How delightful it would be, if the many 
 voices of our congregations could really be 
 brought to unite together in one loud strain 
 of prayer and praise. I feel sure that if this 
 were done, our services would be much more 
 interesting, much mpre life-like, and much 
 more real, than at present. Then indeed a 
 stranger, coming into oiu: congregations, 
 might report that God was with us of a 
 truth ; and he would see that we really be- 
 lieve what we are saying. Both Minister 
 and People would all feel the good of it ; 
 for is it not the case, that the earnestness of 
 both is increased or diminished by the spirit 
 of those who are around them ? Our Church 
 
ADVANTAGE OR A DISADVANTAGE ? 53 
 
 Service need not be dull ; for it is not only 
 ' a reasonable service/ but it may also be an 
 earnest, living service. 
 
 One great beauty then in our Worship 
 is that the congregation take their part in 
 the Prayers. This is a most striking fea- 
 ture in it, which only those can enjoy who 
 use a regular Form. 
 
 A further advantage is that we may 
 enjoy the delightful feeling that, whilst we 
 are engaged in prayer, numbers of other 
 Church congregations are offering up the 
 very same petitions to the Throne of Grace 
 that ice offer. This gives a oneness to our 
 Church system, and links us together by a 
 chain that cannot easily be broken. The 
 thought too is very sweet, that our Bela- 
 tions and Acquaintances who are far away, 
 Parents whom we honour. Brethren whom 
 we love, Friends whom we esteem, are per- 
 haps at the very moment uttering the same 
 Prayers, offering up the same Praises, before 
 our Father's throne in the very same tvords 
 
54 OUB FORM OF WORSHIP — IS IT AN 
 
 that ive are using — their hearts soaring up- 
 wards on the same wings that bear up oura 
 to heaven. 
 
 Thus do we invite our Lord to ful- 
 fil to us His own promise, *If any two 
 of you shall agree on earth, as touching 
 anything that they shall ask, it shall be 
 done for them of my Father which is in 
 hea^^en/ 
 
 Once more — A Form of Prayer is a 
 great means of preventing our minds from 
 wandenng. Who does not feel that his 
 thoughts are very apt to rove in the House 
 of God ? But I am sure that nothing checks 
 this so much as having a Prayer Book be- 
 fore us. It will not, I know, stop the evil 
 altogether ; but the danger becomes much 
 less ; for wandering eyes often lead to wan- 
 dering thoughts. 
 
 If you suffer from this temptation, re- 
 member that much care is needed in order 
 to overcome it. Try and fix your mind 
 steadily on the Prayer that is bein^ offered ; 
 
ADVANTAGE OR A DISADVANTAGE ? 55 
 
 and at the same time let your eye follow it 
 in your Prayer Book. This will, I think, 
 greatly help you. 
 
 I have said enough, I trust, to show 
 the advantage of a regular Form. Other 
 Bodies of Christians may use extemporary 
 prayer. We do not find fault with them 
 for so doing ; but we believe that ours is 
 ' the more excellent way,' 
 
 Sometimes, perhaps, you may hear fool- 
 ish and unchristian remarks about our 
 Chiurch Prayers. You will hear it said 
 perhaps that God cares not for Prayers out 
 of a hook ; and that what He does care for 
 is Prayer out of the heart This sounds 
 very true. But do extemporary prayers 
 always come from the heart ? I fear not. 
 Again, because we use a Form, need our 
 Prayers be formal? Are not as hearty, 
 earnest, living supplications, put up in our 
 assemblies, as in other Christian gather- 
 ings ? There is alas far too much coldness 
 
56 OUR FORM OP WORSHIP — IS IT AN 
 
 and deadness in our worship ; but the de- 
 fect is not in the Service, but in our way of 
 using it. 
 
 After all, it may be asked. What does 
 the Bible say on this subject ? Does Holy 
 Scripture give us any direction as to writ- 
 ten or unwritten prayer ? If it did, that 
 would at once settle the question* But the 
 word of God is silent on this point. It is 
 true, there are Forms of Prayer mentioned 
 in Scripture which were used by the Jews, 
 and also by Christians; but there is no 
 direction or command given us one way or 
 the other. It is one of those things which 
 God has seen fit to leave to our own choice, 
 and we must therefore judge for ourselves. 
 
 And now a very few words about the 
 Book we use. 
 
 It is called 'the Book of Common 
 Prayer;' for the word common sometimes 
 means united or joint. We have many 
 Books of Private Prayer, but this is our 
 Book of Joint or Common Prayer, which 
 
ADVANTAGE OR A DISADVANTAGE ? 57 
 
 we use when we come together in God's 
 House. 
 
 Most of the Prayers in it are very old, 
 and were composed by good and holy men 
 who loved Christ, and who, many of them, 
 laid down their lives for His sake. And we 
 have the comfort of feeling that the same 
 prayers, which we offer up now, were ad- 
 dressed to God years and years ago by 
 other worshippers ; and were not offered 
 in vain. 
 
 The more you examine these Prayers, 
 the more you will see how truly scriptural 
 they are. They breathe the spirit of God's 
 own word ; and some of them are in the 
 actual language of the Bible. It is a fact, 
 that many who differ from us are ready to 
 acknowledge, that no prayers were ever 
 written which are more beautiful and more 
 scriptural. And I believe there are Dis- 
 senters at the present time who are longing 
 to adopt them. 
 
 St. Paul, in his Epistle to Timothy, 
 says, ' Hold fast the form of sound words. 
 
58 OUR FORM OF WORSHIP, ETC. 
 
 What that 'Form' was we are not told. 
 It was either some Form of Prayer, or some 
 Creed, which had been drawn up by the 
 early Christians, and which they looked 
 upon as a document of some importance. 
 And St. Paul bids Timothy to prize it, and 
 hold it fast. We Christians of the present 
 day have indeed ' a form of sound words ' 
 in our Prayer Book, which we shall do well 
 to ' hold fast,' as a precious treasure that 
 has been handed down to us — a treasure 
 which the more closely we look into, the 
 more we shall value. 
 
 I^have now spoken in a general way 
 about our Prayer Book and our Services. 
 I shall in the remainder of this book call 
 your attention to, and explain, the dif- 
 ferent parts of our Morning and Evening 
 Prayer. 
 
59 
 
 PAET THE SECOND 
 
 EXPLANATION OF THE MORNING AND 
 EVENING SERVICE. 
 
 CHAPTEK I. 
 
 THE OPENING SENTENCES — 
 THE EXHORTATION — THE CONFESSION — 
 THE ABSOLUTION — THE LORD'S PRAYER. 
 
 I HAVE already spoken to you about Public 
 Worship generally, also about our particular 
 Form of Prayer, and of the advantage we 
 gain by using this Form. I am now going 
 to speak more particularly about our Morn- 
 ing and Evening Services, 
 
 Our Morning Service consists of Three 
 Services joined together. The Morning 
 Prayer, without the Litany, was intended 
 
60 THE OPENING SENTENCES. 
 
 to be usc^ in the early morning ; then the 
 Litany Service was to come a little later ; 
 and the Communion Service later still. 
 The Three are now generally used as one 
 Service. And this will account for our 
 having Two Creeds, and for repeating the 
 Lord's Prayer two or three times over. 
 
 We will now proceed to examine our 
 Morning and Evening Services. 
 
 The Congregation being assembled, and 
 each one havmg privately asked God to 
 dispose his heart truly to worship Him, the 
 Clergyman begins the Service with one or 
 more of 
 
 THE OPENING SENTENCES. 
 
 The reading of these is evidently in- 
 tended to prepare our minds for the Prayers 
 which follow. You will observe that each 
 Sentence is a Text of Scripture, and that 
 they all refer to what we should feel when 
 we draw near to God — namely, our own 
 sinfulness. Just cast your eye upon each. 
 
THE OPENING SENTENCES. 61 
 
 The First is an assurance that, sinners 
 as we are, there is mercy for us, if we truly 
 repent ; ' When the wicked man turneth 
 away,* &c. 
 
 The Second is a simple confession of sin ; 
 * I acknowledge my sin,' &c. 
 
 The Third is a Prayer that God would 
 ' hide His face from our sins, and blot out 
 all our iniquities/ 
 
 The Fourth reminds us of the spirit in 
 which we should come before God, namely, 
 with a contrite and broken heart ; * The 
 sacrifices of God are a broken spirit,' &c. 
 
 The Fifth is a caution against mere 
 formality, and a gracious assurance that 
 God is ready to show mercy ; * Rend your 
 heart and not your garments,' &c. It used 
 to be the custom to rend or tear the 
 garments, as a sign of grief. But ive are 
 called upon rather to rend our hearts. 
 
 The Sixth expresses a humble trust that 
 God will accept us, though we have offended 
 Him; 'To the Lord our God belongeth 
 mercy,' &c. 
 
 ft 
 
62 THE OPENING SENTENCES. 
 
 The Seventh is a prayer tliat God would 
 correct what is wrong in us ; but that in 
 doing so He would remember mercy ; * O 
 Lord, correct me ; but with judgment/ &c. 
 
 The Eighth contains the gospel call to 
 repentance ; ' Repent ye, for the kingdom 
 of heaven is at hand/ 
 
 The Ninth is the hearfelt confession of 
 the Prodigal, returning to his Father ; ' I 
 will arise and go to my Father,' &c. 
 
 The Tenth is the language of a person 
 asking God not to pass sentence on him, 
 though he richly deserves to be condemned ; 
 * Enter not into judgment,' &c. 
 
 The Last is an acknowledgment of our 
 guilt, coupled with the promise that God 
 will grant forgiveness to those who seek it. 
 It reminds us that to confess our sins is the 
 first step to pardon ; * If we say that we 
 have no sin,' &c. 
 
 Having read then one or more of these 
 short and striking passages of Scripture, the 
 Minister next deUvers — 
 
THE GENERAL EXHORTATION. 63 
 THE GENERAL EXHORTATION, 
 
 which is addressed to those who are gathered 
 before him. 
 
 He speaks to them as his 'Dearly 
 beloved Brethren;' for remember, all — 
 young and old, rich and poor — all are 
 Brethren before God. The spirit of brother- 
 hood is the spirit we should feel, when we 
 come together in God's house. Try and 
 get this spirit into your mind ; for it will 
 warm your heart, and help you in your 
 devotions. 
 
 You will remember that this is not a 
 Prayer, but an Exhortation, It is simply 
 an address from the Minister to the as- 
 sembled Congregation, and therefore they 
 listen to it standing up. 
 
 He begins by reminding them that 
 God's Word *in sundry places' (that is, 
 many different passages) calls upon them to 
 acknowledge and confess their sins, without 
 attempting to dissemble or cloke them 
 before God. No, we cannot hide them, 
 
64 THE GENERAL EXHORTATIOX. 
 
 and it is folly to attempt it ; for God looks 
 down into the very depths of our hearts, 
 and knows all. 
 
 Then he also reminds them that such a 
 confession is never out of place ; ' "We 
 ought at all times humbly to acknowledge 
 our sins before God/ But this is especially 
 suitable at the time of Public Worship ; 
 * We ought most chiefly so to do, ivhen tve 
 assemble and meet together,* 
 
 And this leads him to mention the 
 other purposes for which we are assembled ; 
 namely, for Thanksgiving, which we have in 
 various parts of the Service, but especially 
 in the General Thanksgiving Prayer ; also 
 for Praise, which we have in the Psalms, 
 and Hymns, and Doxologies ; again for 
 Reading and Hearing the Word of God, 
 which we have in the Psalms, Lessons, 
 Epistle and Gospel, and also in the Sermon ; 
 and lastly for Prayer generally — 'To ask 
 those things which are requisite and neces- 
 sary as well for the body as for the soul/ 
 
 He then invites them to join him in 
 
THE GENERAL CONFESSION. 65 
 
 drawing near to the Throne of Grace ' with 
 a pure heart and humble voice/ 
 
 And now we come to the First Prayer, 
 And truly this is of all the Prayers one of 
 the most beautiful, and the most suitable to 
 a company of sinful m n and women. It is 
 surely fit that before we begin anything 
 else, or offer up any prayer to God, we 
 should confess our sins, and ask pardon for 
 them ; for David says, ' If I regard iniquity 
 in my heart, the Lord will not hear me/ 
 We therefore offer up 
 
 THE GENERAL CONFESSION, 
 
 which is so called because it contains an ac- 
 knowledgment, not of the sins of one person 
 01 another, but of us all.'"' 
 
 Bear in mind, we are to confess toge- 
 ther. And it may be asked, how can we, 
 with sins of such very different kinds, find 
 words that will do for allf Thank God 
 
 * See * Readings on the Morning and Evening 
 Prayers,* by Julia S. Blunt. 
 
 F 
 
C6 THE GENERAL CONFESSION. 
 
 such words have been found. There are 
 expressions here just fit for the purpose : 
 'We have erred and strayed from Thy ways 
 like lost sheep. We have followed too 
 much the devices and desires of our own 
 hearts. We have offended against Thy 
 holy laws. We have left undone those 
 things which we ought to have done, 
 and we have done those things which we 
 ought not to have done.' Surely no words 
 can be more suitable to us all — to the 
 youngest, as well as to the oldest, mem- 
 ber of the Church. 
 
 As the Child repeats them, he remem- 
 bers that he has been selfish and wayward, 
 often following his own inclinations. He 
 has hurried perhaps to school without 
 prayer, thus leaving undone what he ought 
 to have done. He has been cross, or dis- 
 obedient, or passionate, thus doing what he 
 ought not to have done. 
 
 As the grown Man or Woman repeats 
 these words, they seem to speak the lan- 
 guage of his inmost soul. He is ready to 
 
THE GENERAL CONFESSION. 67 
 
 acknowledge, 'How much have I left un- 
 done — almost all that I was sent on earth 
 to do ! And as regards deeds that I ought 
 not to have done, oh, how long is the list, 
 how grievous the number !' 
 
 And again, as other worshippers repeat 
 these words, they are reminded of precious 
 time that has been wasted, of money that 
 has been squandered, and of but little love 
 shown to Christ. They have indeed ' fol- 
 lowed too much the devices and desires of 
 their own tearts,' by loving their own ways 
 better than God's. They have 'offended 
 against His holy law,' both by leaving un- 
 done what was their duty, and also by 
 doing what was forbidden. 
 
 But we go even further, and say still 
 more than this, in our confession; for we 
 declare that * there is no health in us.' 
 Thus we acknowledge that we are altoge- 
 ther corrupt and sinful, diseased as it were 
 from head to foot, with no soundness in us, 
 no spiritual health in our souls. This is 
 something like David's acknow. ^gment. 
 
68 THE GENERAL CONFESSION. 
 
 * Behold, I was shapen in wickedness ; ' and 
 St. PauFs, * I know that in me dwelleth no 
 good thing/ These are strong words ; but 
 not too strong for sinners to use before a 
 Holy God. They breathe the language of 
 true and deep contrition. 
 
 But now, if you look to the close of the 
 Prayer, you will see that it expresses hope ; 
 it knocks at the door of mercy : *But Thou, 
 O Lord, have mercy upon us, miserable 
 offenders ; spare Thou them, O God, which 
 confess their faults ; restore Thou them 
 that are penitent.' 
 
 Having thus confessed one another's sins, 
 and having confessed each one his own, we 
 implore God's forgiveness ; entreating Him 
 to spare us, and not to punish us as we 
 deserve. You will see that we put forward 
 no claim, no merit of ours, but we ask 
 it in consequence of what He has pro- 
 mised to all who come to Him in the 
 Saviour s name ; * According to Thy mercy 
 declared unto mankind in Christ Jesu our 
 Lord/ 
 
THE GENERAL CONFESSION. 69 
 
 And then we conclude by asking God 
 to enable us to show our love and giatitude 
 by hvmg ' a godly, righteous, and sober life, 
 to the glory of His name.' 
 
 I said that this was a general confes- 
 sion for the whole congregation. And if 
 you look at the Rubric, or heading, just 
 before the prayer, you will see that all are 
 called upon to join in it, and all are to do 
 so on their knees. 
 
 In this prayer then especially, not one 
 heart should remain untouched, not one 
 voice should be silent. For have we not 
 all need to confess our sins to God, and to 
 seek forgiveness from Him ? It should be 
 the united utterance of many hearts, each 
 'knowing its own bitterness,' and each 
 mider the pressure of its own necessities, 
 crying for itself, and crying also for 
 others. 
 
 And how utterly unseemly is it that we 
 should sit down, as many do, whilst this 
 humble confession is being made 1 The 
 lowliest posture becomes us in our prayers ; 
 
^0 THE ABSOLUTION. 
 
 and surely if the heart is bowed down with 
 a spirit of self-abasement, we shall feel 
 constrained to bend low before a Holy God. 
 It is difficult, I know, in some churches to 
 kneel ; but in spite of the difficulty we 
 should do so ; or, if this cannot be managed, 
 we should at any rate stand up whilst we 
 address our souls to God. 
 
 And remember, not in this prayer only, 
 but in every prayer, kneeling is the fitting 
 posture. 
 
 So much for the opening Prayer in our 
 Service. And now, the Confession being 
 ended, the minister rises up, and pronounces 
 what is called 
 
 THE ABSOLUTION ; 
 
 the people still remaining on their knees 
 before the Lord. As God's ambassador, he 
 announces pardon in his Master's name. 
 He has no power himself to forgive, but he 
 declares God's willingness to forgive those 
 who are truly penitent. 
 
THE ABSOLUTION. 71 
 
 These are the words, 'Almighty God, 
 the Father of our Lord Jesus Christ, who 
 desireth not the death of a sinner, but 
 rather that he may turn from his wicked- 
 ness and live ; and hath given power and 
 commandment to His ministers to declare 
 and pronounce to His people, being peni- 
 tent, the absolution and remission of their 
 sins : He pardoneth and absolveth ' — not all 
 men, but ' all them that truly repent, and 
 unfeignedly believe His holy gospel' — in 
 short, every penitent believer. 
 
 And then he finishes by begging them 
 to ask God to grant them a really penitent 
 heart, and also grace henceforth to live a 
 pure and holy life. 
 
 It is a rule in our Church that only a 
 Priest (that is, one in full orders) shall 
 read this Absolution. With this exception, 
 and the administering of the Holy Com- 
 munion, a deacon may perform all the rest 
 of the service. 
 
72 THE lord's prayer. 
 
 Next follows 
 
 THE lord's prayer. 
 
 This is the Prayer of Prayers, which the 
 Lord Himself has taught us, and which He 
 intends to be a kind of pattern Prayer 
 in all our approaches to the Throne of 
 Grace. I will not do more than run through 
 it very briefly. 
 
 In this Prayer we come before God as 
 His children, and address Him as our hea- 
 venly Father ; ' Our Father, which art in 
 heaven.' 
 
 There are seven separate petitions. 
 
 Firsty we pray that God's name may he 
 halloivedy or reverenced, by all men. 
 
 Secondly f that His kingdom may come ; 
 that is, that His gospel kingdom may spread 
 far and wide, and that His kingdom of glory 
 may soon be ours. 
 
 Thirdly y that His ivill may he done by 
 us here on earth, as it is done by saints and 
 angels in the world above. We say * in 
 earth,* and not on earth ; for the word in 
 
THE lord's prayer. 73 
 
 means througliout ; that is to say, in every 
 part of the earth. 
 
 Fourthly, we ask for daily bread to be 
 given us ; that is, for a supply of all our 
 wants, bodily and spiritual. 
 
 Fifthly, we implore God's forgiveness, 
 looking upon our sins as trespasses or debts, 
 which we must account for to God. 
 
 Sixthly, we beg of Him not to lead us 
 into temptation ; that is, not to suffer us to 
 be tempted above what we can bear. 
 
 Lastly, we entreat God to keep us from 
 all evil, both as regards our bodies and also 
 our souls. 
 
 Tixe ■ ^ayer winds up with the words, 
 ' For Thine is the kingdom, the power, and 
 the glory, for ever and ever.' This is called 
 the Boxology. We find it in St. Matthew's 
 Gospel, but not in St. Luke's. In it we 
 acknowledge the greatness and glory of 
 God ; and therefore we feel assured thai; 
 He is able to bestow all that we have asked 
 for. 
 
 What a pity it is that this Prayer of 
 
74 THE lord's prayer. 
 
 our Lord's, which means so much, should 
 from its very commonness be so little 
 thought of by us ! What a pity that these 
 words should so often be repeated as if 
 they meant nothing ! May Christ Himself, 
 who taught us the Prayer, teach us also 
 how to use it! 
 
 Having now confessed our sins, having 
 been assured of God's pardoning mercy by 
 the mouth of His Minister, and having 
 approached Him in the Saviour's own words, 
 we now prepare ourselves for the work of 
 Praise, by putting up a few short petitions. 
 But of these I shall speak in the next 
 chapter. 
 
 I trust that what has already been said 
 may lead you to take a greater interest in 
 our Church Prayers. Ask God to make 
 His House a Bethesda, ' a house of mercy,' 
 to you, and to render His worship a joy 
 and delight to your soul. Ask Him to 
 enable you to come before Him with a 
 penitent and contrite heart, and to praise 
 Him with joyfol lips. And each time that 
 
THE lord's prayer. 75 
 
 you are invited to assemble in His Sanc- 
 tuary, may the feeling of your heart be, 
 'A day in Thy courts is better than a 
 thousand' elsewhere : ' Lord, I have loved 
 the habitation of Thy house, and the place 
 where Thine honour dwelleth.' 
 
76 
 
 CHAPTER II. 
 
 > 
 
 THE PSALMS FOR THE DAY. 
 
 The principal subject of this Chapter will 
 be the Psalms for the Day, 
 
 Most of the Psalms contain words of 
 Praise, And therefore, to prepare us for 
 this portion of the Service, four short Peti- 
 tions are offered up. You will observe that 
 two are uttered by the Minister, and two 
 by the People. * O Lord, open Thou our 
 lips,' says the one ; and the others add, 
 *And our mouth shall show forth Thy 
 praise.' You will find these very words in 
 Ps. h. 15. 
 
 And why do we speak thus ? Have we 
 not power to open our mouths, and utter 
 God's praises ? No, we cannot do even this 
 
THE PSALMS FOR THE DAY. 77 
 
 rightly ; we can neither love God, nor praise 
 Him as we ought ; unless He touches our 
 hearts, and unlocks our closed lips. 
 
 The Minister further prays, *0 God, 
 make speed to save us ;' that is, from our 
 manifold sins which we have juit been con- 
 fessing. And the People add, '0 Lord, 
 make haste to help us ;* that is, in the great 
 duty we are now entering upon. Here 
 again, if you turn to Ps. xl. 13, you will _ 
 find almost the very words we use. 
 
 And mark how very earnest the expres- 
 sions are ; ' O God, make speed;* ' O Lord, 
 make haste.* This is the language of eager 
 worshippers, who feel that their wants are 
 pressing. 
 
 Having put up these short sentences of 
 Prayer, the language of Praise bursts from 
 our lips in what is called the ' Gloria Fatri.' 
 Being released, as it were, from the chain of 
 our sins, we rise up, as St. Peter did when 
 his chains fell from him. (Acts, xii. 7, 8.) 
 And thus standing on our feet, we gird 
 ourselves for the holy work of Praise, which 
 
78 THE PSALMS FOR THE DAY. 
 
 now begins ; * Glory be to the Father, and 
 to the Son, and to the Holy Ghost. As it 
 was in the beginning, is now, and ever shall 
 be, world without end.' 
 
 The minister then encourages the people, 
 saying, 'Praise ye the Lord;' which is the 
 same as if he said, ' Hallelujah,' for that 
 means, ' Praise ye the Lord.' And the Con- 
 gregation echo back the watchword, ex- 
 claiming with their united voices, ' The 
 Lord's name be praised.' 
 
 You must have noticed that the Gloria 
 Patri is repeated very often in our Services, 
 and particularly in reading the Psalms ; for 
 we use it at the close of every Psalm. And 
 when v/e say, ' Glory be to God,' what do 
 we mean ? You know (says a Christian 
 writer) what is meant when we speak of a 
 glorioles Building, or of a glorious Sunrise. 
 We mean by it something beautiful and 
 grand. And so, when we exclaim ' Glory 
 be to God,' we seem to say, ' Thou, Lord, 
 art all beauty and greatness. We offer 
 Thee our highest praise ; as it was seen in 
 
THE PSALMS FOR THE DAY. 79 
 
 the beginning (at the Creation), is now (in 
 all Thy works and dealings), and shall be 
 for ever/ 
 
 Thus we give to God the glory due unto 
 Him. We praise Him for all that He is in 
 Himself, and all that He is to us. 
 
 After these strong expressions of Praise, 
 we proceed at once to the reading of the 
 Psalms. In the Morning Service we have 
 a special Psalm appointed, before entering 
 upon the Psalms of the Day. The one 
 chosen is the Ninety-fifth, which is one of 
 David's Psalms of ./raise. And if you take 
 a glance at it, you will at once see how 
 suitable it is for the purpose. 
 
 The first Seven verses are upon the 
 duty of praising God. We invite one an- 
 other in them to sing unto the Lord, to 
 rejoice in His salvation, to come into His 
 presence with thanksgiving, and to fall on 
 our knees before Him. And several reasons 
 are given why we should do this ; namely, 
 because He is great ; because He has created 
 
80 THE PSALMS FOR THE DAY. 
 
 US and preserves us; and again, because 
 he is specially our God, and our heavenly 
 Shepherd. 
 
 The Four last verses contain a season- 
 able warning, lest we should presume upon 
 God's goodness, and harden our hearts, 
 thereby shutting ourselves out from our 
 promised rest ; ' To-day, if ye will hear His 
 voice, harden not your hearts.' 
 
 We now come to 
 
 THE PSALMS FOR THE DAY. 
 
 These are so appointed that the whole 
 of them may be read through every montL 
 They are a part of Holy Scripture, just as 
 the Lessons are. And yet we make a differ- 
 ence between the two. 
 
 For instance, the congregation stand 
 during the reading of the Psalms, and dt 
 during the reading of the Scriptures. This 
 is done because the Psalms contain more 
 of Prayer and Praise than the rest of Scrip- 
 ture. Iix fact, they almost form a part of 
 
THE PSALMS FOR THE DAY. 81 
 
 our devotions. Such was the custom too 
 in days of old; for we are told that the 
 Jewish Priests used to repeat the Psalms 
 standing^ in the temple worship ; and to 
 this David is suppo£*ed to have referred, 
 when he said, 'Bless ye the Lord, all ye 
 servants of the Lord, which by night stand 
 in the house of the Lord/ 
 
 Again, the Psalms are read by the min- 
 ister and people, verse hy verse alternately. 
 This too is an ancient practice. St. BasU, 
 who lived not long after the Apostles, speaks 
 of this custom even in his days. And truly 
 if the congregation do not bear their part, 
 where was the use of the People exclaiming, 
 a few minutes before, * Our mouth shall show 
 forth Thy praise V 
 
 No part of Scripture is so suited perhaps 
 to our every-day want^ as the Psalms. In 
 whatever state of miad we may be, there 
 is sure to be^'something here for us. Are 
 we happy ? Here are words of thankfulness. 
 Are we sad ? Here we find the groanings 
 Oi' a heart seeking relief. Have we wants ? 
 
 a 
 
82 THE PSALMS FOR THE DAY. 
 
 Here is earnest prayer, in which to speak 
 of them to God. 
 
 When the Psalms are being read, take 
 your part in them. Eead your verses aloud, 
 and with attention. Let them be the means 
 of raising your heart heavenwards, and of 
 kindling a devout and thankful spirit within 
 
 you. 
 
 At the end of each Psalm we praise God, 
 by pouring forth again those thrilling words 
 which have been already explained to you ; 
 • Glory be to the Father, and to the Son, 
 and to the Holy Ghost,' &c. Thus we re- 
 mind one another that we owe all to God, 
 that He is worthy of all our adoration. 
 
 You have perhaps sometimes wondered 
 why the Psalms in our Prayer-Book are 
 not exactly the same as the Psalms in the 
 Bible. The reason is this. The Psalms 
 and the other parts of the Old Testament 
 were originally written in Hebrew. In 
 the year 1380 an effort was made to trans- 
 late the Bible into English. Some years 
 later our Prayer-Book was dmwn up ; 
 
THE PSALMS FOE THE DAY. 83 
 
 and the best translation of the Psalms 
 which then existed was made use of. And 
 when, afterwards, another translation of the 
 Bible was published, people had become so 
 familiar with the old translation of the 
 Psalms, that it was thought well not to 
 change it, and especially as it was in the 
 main a good one. 
 
 This will accoimt for 'there being tioo 
 versions, or translations, which differ a little 
 from each other. And for the same reason 
 the Lord's Prayer is not given in exactly 
 the same words in the Prayer-Book, as we 
 have it in the Bible. 
 
 In any case let us be very thankful that 
 we have both our Bible and our Prayer- 
 Book in English ; so that we can read * in 
 our own tongue the wonderful works of 
 God,' and express in our own language 
 those Prayers which we have so much need 
 to offer. 
 
 You may perhaps also have noticed that 
 in each verse of the Psalms there is one of 
 those stops which we call a colon, consisting 
 
84 TF.E PSALMS FOR THE DAY. 
 
 of two dots. Now, this has nothing to do 
 with the meaning, but is merely a musical 
 stop to help those who chant or sing the 
 Psalms. 
 
 Again, in the Bible Version we some- 
 times come to the word ' Selah/ This too 
 has probably nothing to do with the mean- 
 ing, but perhaps refers to the music. 
 
 Let us never read the Psalms as a mere 
 matter of form, but prayerfully and de- 
 voutly, as men and women who are not 
 offering 'the sacrifice of fools,' but who 
 feel the importance of the words they are 
 uttering. 
 
85 
 
 CHAPTER III ^ 
 
 i 
 
 THE LESSONS — THE CANTICLES — THE J 
 
 ■« 
 ~ CREED. '4 
 
 a 
 
 We now come to the Lessons. The reading 
 of them is not so much an act of devotion, 
 as a means of edification and instruction. 
 A chapter, or a portion of a chapter, is read 
 from the Old Testament, and one also from 
 the New. Thus having (according to the 
 Exhortation) ' set forth God's most worthy- 
 praise ' in the Psalms, we proceed to ' hear 
 His most holy word ' in the Lessons. 
 
 I called your attention in one of the 
 foregoing chapters to the rich vein of Scrip- 
 ture which runs through o\ir Services. It 
 is the glory of the Church of England that 
 she thus honours God's word. See how 
 large an amount of the actual Bible is read. 
 
86 THE LESSONS. 
 
 First, we have the Opening Sentences, 
 which are verses from the Bible. Then we 
 have in the Morning the Ninety-Hfth Psalm, 
 Next the Psalms for the Day, Then two 
 regular chapters, Morning and Evening, as 
 Daily Lessons ; each Lesson being followed 
 by a Canticle, cr Hymn, mostly taken from 
 Scripture.* And lastly, two Scripture por- 
 tions caUed the Epistle and Gospel. 
 
 The framers of our Liturgy thought it 
 well to give us a special Lesson out of the 
 Old Testament for each Service. They have 
 therefore made a selection of those chapters 
 which they considered to be the most im- 
 portant, and which bring before us the most 
 striking events in the Bible History. The 
 New Testament Lessons are read daily in 
 regular order. As regards Christmas, Easter, 
 and the other great Festivals of the Church, 
 such Proper Lessons are chosen as are suit- 
 able to these Christian seasons. Our Calen- 
 dar of Lessons has lately been re-modelled, 
 
 * All these Canticles are portions of the Bible 
 excepting the Te Deum and the Benedicite, 
 
THE LESSONS. 87 
 
 and we have now a greatly improved ar- 
 rangement. 
 
 The selection of one Lesson from the 
 Old Testament, and one from the New, is 
 perhaps to show the harmony and agree- 
 ment between the Law and the Gospel. 
 For what is the Law but a shadow of 
 the Gospel? And what is the Gospel 
 but the fulfilment of the Law? That 
 which lies in the Old Testament under a 
 kind of shadow is in the New brought out, 
 as it were, into the open sunshine. 
 
 This reading of Tivo Lessons, one from 
 the Old Testament and the other from the 
 New, is a very ancient practice. Justin 
 Martyr, who lived many hundred years ago, 
 says, it was the custom in his day to read 
 Lessons out of the Prophets ^xAjLpostles in 
 the Assemblies of the Faithful. 
 
 How deep and serious should be the 
 attention we pay to this part of the Service 
 — the reading of God's word ! If any one 
 had a Letter in his possession from one of our 
 Friends, or from our Sovereign, and were to 
 
88 THE LESSONS. 
 
 name some house where he would read out 
 to us this Letter, with what deep interest 
 should we go and listen to it ! Holy Scrip- 
 ture is such a letter ; and it contains a word 
 to each of God^s children, a word calculated 
 to do them unspeakable good, and to teach 
 them the truest knowledge. It contains a 
 message from our Heavenly Father. It is 
 the voice of inspiration speaking to us. 
 
 Whenever the Lessons are read then, try 
 and pay great attention to them. We should 
 listen with a humble, teachable, believing 
 spirit. Our frame of mind should be that 
 of Samuel, when he said, ' Speak, Lord, for 
 Thy servant heareth.' Pray for the Holy 
 Spirit's help ; and as you listen to verse 
 after verse, ask God to carry home His 
 truth to your very heart. Ask Him to 
 feed your hungry soul, and nourish you 
 unto eternal life. 
 
 But is not God's truth brought before 
 us also in the Sermon? Certainly it is. 
 The difference however between the Les- 
 sons and the Sermon is that the Lessons 
 
THE LESSONS. 89 
 
 are God's pure and unmixed word; the 
 Sermon is man's word, explaining and ex- 
 pounding the Vord of God. In the one, 
 God Himself speaks to us ; in^ the other, 
 Man speaks to us in God's name. 
 
 I have read of a poor Christian Woman, 
 who, on being asked as she returned from 
 church, whether she had not been greatly 
 pleased with what she had heard from the 
 preacher, answered that he had preached 
 well, and that there was a great deal of 
 good in his sermon. But she added that 
 she loved to hear the Minister in white 
 better, for when he read out of the great 
 Book, that was all good. She loved her 
 Minister, who spoke to her in the Saviour s 
 name ; but she liked those words from his 
 mouth the best which were not his own 
 words, but God's."' 
 
 Both the Lessons however and the Ser- 
 mon are important, each in its place. For 
 wc cannot feel our sins, nor desire humbly 
 
 * See * Sermons on the Liturgy,' by the Rev. W. 
 Champneys. 
 
90 THE CANTICLES. 
 
 ^ to confess them — we cannot feel our wants, 
 nor tell them out to God in earnest prayer 
 — we cannot feel His mercy, nor praise Him 
 for it — without faith ; and are we not told 
 that ' faith cometh by hearing, and hearing 
 hythe Word of God f 
 
 So I sa>' that both the reading and the 
 preaching of God's word are very import- 
 ant ; and therefore our Lord gives us this 
 caution, ' Take heed how ye hear.' 
 
 Oh that He may give us a willing and 
 attentive ear, and a thoughtful and teach- 
 able heart, so that when the Lessons are 
 being read, or the Sermon is being preached, 
 we [may 'receive with meekness the en- 
 grafted word, which is able to save our 
 soul!' 
 
 I have already mentioned the Canticles, 
 or Hymns, one of which we say or sing after 
 each of the Lessons. 
 
 The first of them is called the Te Deum, 
 and begins with the words, ' We praise Thee, 
 God; we acknowledge Thee to be the 
 Lord.' It is a very beautiful Hymn of 
 
THE CANTICLES. 91 
 
 Praise, supposed to have been written about 
 fifteen hundred years ago.* It is one of 
 the noblest of our Church Hymns, full of the 
 most glowing and heart-stirring thoughts, 
 and well fitted to raise our sluggish hearts, 
 and draw forth our feelings of gratitude. 
 If you turn to it you will see that in the 
 first four verses we speak of God's people 
 on earth, and those in heaven, uniting to 
 praise Him. In the fifth verse He is called 
 ' the Lord God of Sahaoth! The word 
 ' Sabaoth ' is a Hebrew word, and is used 
 in Scripture to signify hosts. In the verses 
 which follow. Apostles, Prophets, and Mar- 
 tyrs are spoken of as praising God ; for, 
 though dead, their actions and examples 
 are still before us, and they themselves are 
 engaged in praising Him in heaven. 
 
 Towards the end of the Canticle we ask 
 God to bless His 'heritage;' that is, His 
 people who belong to Him. And two 
 
 * It is said to have been composed by St. Ambrose, 
 and to have been sung first at the Baptism of St. 
 Augustine. 
 
. ^2 THE CANTICLES. 
 
 verses on we say, ' Day by day we magnify 
 Thee ;' to magnify God means to glorify 
 Him, and to sound His praises. 
 
 There is another Canticle, which may be 
 used instead of the Te Deum. It is called 
 The Benedicite; and sometimes it is also 
 called The Song of the Three Children, be- 
 caTise it is supposed to have been sung by 
 Shadrach, Meshech, and Abednego, after 
 their wonderful delivery. If you turn to 
 the Hundred and forty-eighth Psalm, you 
 will see how much this song resembles it. 
 Both in that Psalm and in the Canticle the 
 whole creation is called upon to praise and 
 bless the Lord for His goodness. And in 
 the last verse you will see that Ananias, 
 Azarias, and Misael (which are other names 
 for Shadrach, Meshech, and Abednego), call 
 upon themselves also to bless, praise, and 
 magnify the Lord. 
 
 There are six more Canticles, one or 
 other of which is to be read after each Les- 
 son. These are aU taken either from the 
 Psalms or from the Gospels. 
 
THE CREED. 93 
 
 There is one more portion of the Service 
 that I shall notice in this chapter; and 
 that is, 
 
 THE BELIEF, OR CREED. 
 
 Immediately after the Lessons we re- 
 hearse the Belief. You will observe, the 
 Belief is not a Prayer any more than the 
 Exhortation. It is simply a form of words 
 in which we declare our faith. We there- 
 fore stand up, and declare, 'I believe so and 
 so.' 
 
 There are Three separate Creeds, used 
 in our Church ; the Apostles' Creed, the 
 Athanasian, and the Nicene Creed. 
 
 The one which we usually repeat imme- 
 diately after the Lessons is called the Apo- 
 stles* Creed, because it is the most ancient 
 Creed that we have, having been probably 
 drawn up near to the time of the Apostles. 
 In it we declare that we believe in God 
 the Father, the Almighty Maker of the 
 world ; in God the Son, who came on earth 
 to die for us, and wiU one day be our 
 
94 THE CREED. 
 
 Judge ; and also in God the Holy Ghost, 
 who sanctifies us, or makes us holy. And 
 further, we express our belief in the Catho- 
 lic or Universal Church; in the Commu- 
 nion or Fellowship of God's Saints ; in the 
 Forgiveness of the penitent ; in the Eesur- 
 rection from the grave ; and in everlasting 
 Life in heaven. 
 
 There are two expressions in this Creed, 
 which perhaps need a word of explanation. 
 When it is said that our Lord ' descended 
 into Hell,' it does not mean that He went 
 actually into the very place of torments, 
 but into the place of departed spirits. 
 The expression is taken from those words 
 in the Sixteenth Psalm, in which David 
 says, in the name of Christ, 'Thou wilt 
 not leave my soul in hzll, neither wilt 
 Thou suffer Thine holy one to see cor- 
 ruption.' 
 
 Again, God the Son is spoken of as 
 coming ' to judge the quick and the dead.' 
 The quick here signifies the living, those 
 who will be alive when He comes. 
 
THE CREED. 95 
 
 On certain high days, such as Easter, 
 Whitsunday, and others, we use the Atha- 
 nasian Creed instead. This Creed was so 
 called from a Bishop named Athanasius, 
 who lived ahout fourteen hundred years 
 ago. He was thought, at one time, to 
 have drawn it up ; but it is generally con- 
 sidered now that he was not the author of 
 ft. It enters much more into particulars 
 than the other Creeds, but is more difl&cult 
 to be understood. 
 
 This Creed contains a sound statement 
 of truth, as regards the Holy Trinity; 
 and it speaks clearly and boldly concerning 
 the Manhood and Divinity of our Lord. 
 So long as we have it in our Prayer-Books 
 we cannot well go wrong on these import- 
 ant subjects. Others may go astray from 
 the path of truth ; but whilst we have such 
 a guide-post as this, we Churchmen cannot 
 well lose our way. 
 
 Two or three of the clauses are very 
 strong ; but not stronger perhaps than the 
 declarations of Scripture. Compare them 
 
96 THE CREED. 
 
 with such passages as these — Mark, xvi. 16; 
 John, iii. 18 ; John, v. 10, 11. 
 
 The Nicene Creed is used in the Com- 
 munion Service. It is a little more ancient 
 that the Athanasian Creed. The name 
 'Nicene' was given to it, because it was 
 drawn up by a Council which was held at 
 Nicaea in Asia. 
 
 You remember that St. Paul says, 
 ' Faith Cometh by hearing.' It is weU then 
 that having heard God's word in the Les- 
 sons, we should rise up and declare our 
 faith or belief. But bear in mind that there 
 is such a thing as cold, dead, barren faith. 
 A person may repeat the Creed all through 
 whenever he goes to God's house, and yet 
 he may not have a spark of real, living, 
 saving faith. When the Message of God 
 is read to us from the Bible, it is not 
 enough to say, 'All this is true.' We must 
 go farther. We must believe it with our 
 hearts and be ready to confess it with our 
 lips. 
 
THE CREED. 97 
 
 For instance, when we read that Christ 
 died upon the cross for sinners, we all I 
 suppose believe that it was so. But still 
 many of us go on living as if He had 
 never died for us. What we need is that 
 God should so touch our hearts by His 
 Holy Spirit, that we may feel a conviction 
 of our guilt, and may flee in earnest to that 
 Saviour for pardon and acceptance, deter- 
 mined to live henceforth a life of devoted- 
 ness to Him. 
 
 One more thing I will remark about 
 the Creed. We do not say in it, ' We be- 
 lieve.' But each one declares for himself, 
 ' I believe — I believe for myself — I set to 
 my own seal that God is true.' 
 
 There is something very solemn in 
 this. And it should lead us, each one, 
 to examine himself: 'Am I really a 
 Believer V Each one of us is answerable 
 to God. Each one of us must stand 
 alone before the judgment-seat. Each one 
 of us must believe on Christ for him- 
 self 
 
 H ^ 
 
98 THE CREED. 
 
 May God give iis that precious faith 
 which Cometh from above ; so that we, who 
 confess our Lord together in the House of 
 Prayer, may be with Him for ever in His 
 courts above ! 
 
99 
 
 CHAPTER IV. 
 
 THE SHORT SENTENCES — PRAYERS AND 
 
 COLLECTS. 
 
 The great object for which we meet in 
 God's house is for Prayer. It is written, 
 *My house shall be called an House of 
 Prayer' God loves to hear His people 
 pray, wherever they may be. But He es- 
 2)eciaUy delights to listen to the prayers 
 which are offered up in His own house. 
 Where two or three are gathered together 
 in His name, there He is specially present. 
 This is our great encouragement in meeting 
 our Brother Christians in the Sanctuary. 
 We may feel, and we ought to feel, that our 
 Lord is then actually in the midst of us. 
 
 We have already considered the first 
 
100 THE SHORT SENTENCES. 
 
 part of tlie Service ; namely, the Opening 
 Sentences, the Exhortation, the General 
 Confession, the Absolution, the Lords 
 Prayer, the Psalms, Lessons, Canticles, and 
 Creeds. 
 
 Let us now go on with the next part of 
 the Service, which consists only of Prayer. 
 
 The Creed being ended, the Minister 
 turns to the people, and utters a salutation, 
 ' The Lord be with you.' To which they 
 reply, * And with thy spirit ;' that is. May 
 He be with thy spirit ! lie prays that 
 they may enjoy the feeling of God's pre- 
 sence ; and they pray that God's presence 
 may also be with him. 
 
 He then summons them to prayer by 
 saying, 'Let us pray.' We have been 
 healing God's word ; we have been declar- 
 ing our behef in God's truth ; now let us 
 give ourselves unto Prayer, 
 
 In some of the old Forms of Worship, 
 we find that the Minister used often to call 
 upon the People, ' Let us pray earnestly ;' 
 
THE SHORT SENTENCES. 101 
 
 - nd again, ' Let us pray more earnestly/ 
 It is well now and then to be reminded by 
 some such words of the solemn work in 
 which we are engaged. Our minds are so 
 apt to wander and go astray, that we need 
 something to call them baxjk. 
 
 We begin with Three Short Cries for 
 mercy ; * Lord, have mercy upon us ; ' 
 * Christ, have mercy upon us ;' *Lord, have 
 mercy upon us/ And then the Lord's 
 Prayer is again used, but without the Doxo- 
 logy at the end. 
 
 After the Lord's Prayer comes another 
 cluster of short petitions, in which we 
 pray for the Queen, for Christ's Ministers, 
 and for the whole Church at large, asking 
 God to save His people, and to bless His 
 inheritance. We also pray that we may 
 enjoy the great blessing of Peace, and that 
 God Himself would be pleased so to fight 
 for us, that we may be kept from the 
 horrors of War ; ' Give peace in our time, 
 O Lord ;' ' Because there is none other 
 
102 PRAYEKS AND COLLECTS. 
 
 that fighteth for us, but only Thou, O 
 Lord/ 
 
 After this, a number of Prayers or 
 Collects follow. They are called Collects, 
 because in them our wants are collected 
 together, as it were, and much is expressed 
 in a very few words. 
 
 The first that we use is 
 
 THE COLLECT FOR THE DAY, 
 
 which is again repeated in the Communion 
 Service. These Collects, which are nearly 
 a hundred in number, are most of them 
 extremely ancient, having been used in the 
 Church for many hundred years. They 
 breathe a sweet spirit of devotion, and 
 express the wants of every earnest heart. 
 
 Next we have 
 
 A COLLECT FOR PEACE. 
 
 We address God in it as * the Author 
 of peace, and the Lover of concord, in 
 
PRAYERS AND COLLECTS. 103 
 
 knowledge of whom standeth (that is, in 
 knowing whom consisteth) our eternal life;* 
 thus echoing, as it were, our Lord's words, 
 in which He declares, ' This is life eternal, 
 that they might Jcnoiv Thee, the only 
 true God, and Jesus Christ, whom Thou 
 hast sent.' And then we pray to Him 
 to defend us against our many enemies, 
 and to protect us in all our spiritual 
 dangers. 
 
 A third Collect follows, which is called 
 
 A COLLECT FOR GRACE. 
 
 In it we thank our heavenly Father for 
 having safely brought us to the beginning 
 of the day ; and we ask Him to presei-ve 
 us through it, and especially to keep us 
 from sin. 
 
 Jjid here the Litany comes in, which 
 is used on Sundays, Wednesdays, and 
 Fridays, in the Morning Service. But I 
 shall speak of this presently. 
 
104 PRAYERS AND COLLECTS. 
 
 When however the Litany is not used, 
 we go on with 
 
 A PRAYER FOR THE QUEEN, 
 
 beseeching God to bless her both in body 
 and souL 
 
 ' ' *■■■■'.*.''■'. 
 
 And this followed by . ^ 
 
 A PRAYER FOR THE ROYAL FAMILY. 
 
 In both these Prayers we ask for the 
 best blessings on those who are set over us 
 in the Lord. Feeling the many trials to 
 which their high station exposes them, we 
 plead for them, and entreat God to take 
 them under His keeping. 
 
 Next we oflfer up > 
 
 A PRAYER FOR THE CLERGY AND PEOPLE. 
 
 Here we ask God to send down His 
 blessing on our ' Bishops and Curates: By 
 the word 'Curates' is meant all those 
 whom the Bishops, who are the chief 
 
 . :i 
 
PRAYERS AND COLLECTS. 105 
 
 Pastors, have entrusted with the care, or 
 cure, of souls. 
 
 The closing Prayer is called 
 
 THE PRAYER OF ST. CHRYSOSTOM, 
 
 because it was composed by a great and 
 good Bishop of that name, who lived four- 
 teen or fifteen hundred years ago. You 
 w^ill see that it is a Prayer to Christ, the 
 Second Person in the Trinity, asking Him 
 to fulfil His own promise, and give to us 
 who are gathered together in His name the 
 things which we have asked for; so far at 
 least as He sees them to be good for us. 
 
 The Minister closes with 
 
 THE BENEDICTION, OR BLESSING, 
 
 after the manner of the Apostles. We 
 shall find the verv words at the end of St. 
 Paul's Epistle to the Corinthians. 
 
 There are Two Collects belonging to 
 the Evening Service, which I must not 
 leave unnoticed. One of these is called — 
 
106 PRAYERS AND COLLECTS. 
 
 THE SECOND COLLECT AT EVENING PRAYER. 
 
 In it we pray for that * peace which the 
 world cannot give/ thus reminding us of 
 our Lord's legacy to His people, * Peace I 
 leave with you; my peace I give unto 
 you : not as the world giveth give I unto 
 you.' 
 
 In the other, which is called 
 
 THE COLLECT FOR AID AGAINST ALL PERILS, 
 
 we ask God to 'lighten our darkness,' 
 and to take us under His care during 
 the coining night. Not only do we beg 
 here, that the shadows of the night may 
 pass away, and that the light of the sun 
 may shine upon us again; but we also 
 pray that God may enhghten by His 
 Holy Spirit the thicker darkness of our 
 souls. 
 
 Are not the several Prayers and Collects, 
 which we have now dwelt upon, admirably 
 suited to our wants as weak and sinful 
 
PRAYERS AND COLLECTS. 107 
 
 creatures? You wUl observe that almost 
 all are offered in the name, or for the 
 sake, or through the merits, of Christ. And 
 
 why so ? 
 
 It is not a mere form, which we happen 
 to use from custom. There is a reason 
 why we offer up every petition in the 
 Saviour's name. And what is the reason ? 
 It is that we dare not come to God in 
 our own name. As sinners, we should 
 have no hope of being heard if we did 
 so. And fiuther, our Lord Himself has 
 expressly declared, that 'whatsoever we 
 shall a.sk the Father in His name He will 
 give it us.' 
 
 This is the reason then why we add ex- 
 pressions like those which I have mentioned 
 at the end of our Prayers, whether long 
 or short. We look upon Christ as our 
 Advocate with the Father, and we come 
 to Him in the all-prevailing name of His 
 dear Son. 
 
 Then think what you are doing, when 
 you thus plead in your Saviour's name ; 
 
108 PRAYERS AND COLLECTS. 
 
 and believe that you will most assuredly be 
 heard for His sake, and through His media- 
 tion. You may feel too that although your 
 best Prayers are but poor and weak in 
 themselves, they become all-powerful when 
 put up in Christ's name. 
 
109 
 
 CHAPTER V. 
 
 THE LITANY. 
 
 Let us now turn our attention to that im- 
 portant and delightful part of the Morning 
 Service, the LiTAisY. I have already re- 
 minded you that it was originally intended 
 to be used as a separate Service ; and it is 
 sometimes so used in the present day. 
 
 The word Litany means Stipplication ; 
 and a very earnest supplication it is, both 
 for ourselves and for others. We use it, 
 both Minister and People, on our knees 
 before God's footstool. 
 
 The Litany contains Three kinds of 
 
 Prayer. 
 
 1st. Deprecatory Prayer, or Prayer for 
 deliverance from certain Evils. 
 
 K*" 
 
110 THE LITANY. 
 
 2ndly. Intercessory Prayer, or Prayer 
 for certain Persons. 
 
 3rdly. Sicpplicatory Prayer, or Prayer 
 for certain Blessings. 
 
 We begin by calling upon God the Fa- 
 ther, God the Son, and God the Holy Ghost, 
 to show us mercy. This is called the Invo- 
 cation, And then we add a general request 
 that the Lord would spare us whom He 
 has redeemed, or bought, with His precious 
 blood. 
 
 Having thus addressed the Holy Trinity, 
 we then pray, — 
 
 1st. For Deliveixmce from certain evils 
 — such as from the Assaults of the devil : 
 from Pride, and other sins of he heart ; 
 from Lightning and Tempest; from Sickness, 
 War, and Sudden Death. Then again, we 
 pray to be delivered from Bebellion, Reli- 
 gious Divisions, and Hardness of heart. And 
 especially we ask God to protect and deliver 
 us both in the time of our Affliction, and 
 also of our Wealth (that is, our Welfare, 
 
THE LITANY. Ill 
 
 when all goes well with us) ; in the trying 
 hour of our Death, and in the awful Day of 
 Judgment. 
 
 And observe the plea that we urge. We 
 press our Lord to grant us all this on 
 account of what He has donv3 for us — on 
 account of His Incarnation (or coming into 
 the world in our flesh) ; His Nativity or 
 Birth, His Baptism, Fasting, and Tempta- 
 tion in the wilderness ; and still further, 
 by His Agony and Bloody Sweat, and by 
 His Death and Resurrection. 
 
 It is very clear that in this part of the 
 Litany, and also in other portions of it, we 
 address Christ ; for you will observe we say, 
 * By Thy holy incarnation, by Thy cross and 
 passion,' and so on. And it is well to observe, 
 in our Services generally, how very often 
 Prayer is made to the Son of God. It is not 
 only offered in His name, but actually to 
 Him. We may well be thankful that it 
 is so, for it shows that those who drew up 
 our Prayer-Book desired to honour the 
 Saviour, the Second Person in the Holy 
 
112 THE LITANY. 
 
 Trinity, and to acknowledge Him as ' God 
 over all blessed for ever/ 
 
 In all these petitions for Deliverance 
 which we have glanced at the Congregation 
 are expected to take their pai-t, by adding at 
 the end of each petition the words, ' Good 
 Lord, deliver us.* This is a sort of prayerful 
 chorus, in which every tongue and every 
 heart should join. 
 
 2ndly. We intercede for certain Persons 
 — for our Queen, and for the Royal Family ; 
 for Bishops, Priests, and Deacons ; for the 
 Lords of the Council (that is, the Queen's 
 advisers) ; for Judges and Magistrates ; and 
 lastly, for all God's People. 
 
 3rdly. We put up our supplication for 
 certain Blessings — for Unity and Peace 
 among the nations of the Earth ; for hearts 
 to love and fear God ; for a blessing on His 
 word ; for the Conversion of sinners ; for the 
 Comfort and Strengthening of the weak ; 
 and for the Bestoration of the fallen. We 
 plead for all who are in trouble ; for the 
 
THU LITAJTY. 113 
 
 Traveller by land or by sea ; for the Woman 
 in her trial ; for the Sick ; for the Little 
 Children ; for the Prisoner .■ a the gaol ; for 
 the Captive in the dungeon ; for the Father- 
 less, and the Widow ; for a Blessing on oui 
 Enemies, and those who may have done or 
 said anything against us. We ask God to 
 prosper our labours in the fields. And lastl}', 
 we beseech Him to ' endue us with the grace 
 of the Holy Spirit, to amend our lives ac- 
 cording to His holy word.' 
 
 At the end of each of these Sentences 
 the Congregation with one united voice 
 exclaims, ' We beseech Thee to hear us, good 
 Lord.* Indeed the Sentences are not com- 
 plete without this addition from the People. 
 
 When these short, but beautiful, peti- 
 tions have been offered up, we break out 
 with a few ejaculatory cries addrc sed to 
 Christ, beseeching Him to hear us, to give 
 us His peace, and to show us mercy. 
 
 We then again use the Lord's Prayer, and 
 Two very short Petitions which follow it — 
 * Lord, deal not with us after our sins ;' . 
 
 I 
 
114 THE LITANY. 
 
 'Neither reward us after our iniquities.^ 
 The expression ' after our sins/ and * after 
 our iniquities/ means according to our sins 
 and iniquities. These Petitions are taken 
 from that well-known verse in the Hundred 
 and third Psalm, ' He hath not dealt with 
 us after our sins, nor rewarded us according 
 to our iniquities.' 
 
 The Minister then says, * Let us 'pray^ 
 and offers up a Prayer to our merciful 
 Father, that He would help us in all 
 our troubles, and especially in any perse- 
 cution which the devil or wicked men may 
 stir up against us. During this Prayer all 
 should silently join in heart, though not in 
 voice. 
 
 At the end of it the whole Congregation 
 cry out with one voice, ' Lord, arise, help 
 us, and deliver us for Thy name's sake.' 
 And this, with a slight alteration, is re- 
 peated again, the Minister meanwhile de- 
 claring that we do not forget the wonder- 
 ful deliverances wrought in days past ; ' O 
 
THE LITANY. 115 
 
 God, we have heard with our ears, and our 
 fathers have declared unto us the noble 
 works that Thou didst in their days, and in 
 the old time before them/ Thus, as it were, 
 a reason is given why we should expect God 
 to help us now — even because He has helped 
 us in times past. 
 
 Then follow Two short Suj^pUcations, 
 uttered by the Minister and the People al- 
 ternately. Here again you will observe 
 that we address Christy asking Him to de- 
 fend us, to look mercifully upon us, and to 
 forgive us, 'as we do put our trust in Him.' 
 
 Once more, the Minister says, 'Let us 
 pray ;^ and put;:, up a solemn Prayer to 
 God, entreating Him to look with raercy 
 upon our infirmities, or weaknesses, and to 
 ward off from us those evils that we have 
 so richly deserved ; granting us a trustful 
 confidence in Him, and a desire to serve 
 Him by a holy and devoted life. 
 
 The Closing Prayer of St. Chrysostom, 
 and the concluding Blessing, I have already 
 spoken of. 
 
116 THE LITANY. 
 
 There are a few expressions in the Litany 
 which need a little further explanation. 
 
 For instance, we begin by addressing 
 God as ' the Father of heaven' This means 
 our Father who belongs to heaven^ or who is 
 in heaven. 
 
 We say, ' God the Holy Ghost, ^>ro- 
 ceedingfrom the Father and the Son, &c/ 
 This is best explained by those words of 
 our Lord in John, xv. 26, where He says, 
 ' When the Comforter is come, whom / ivill 
 send unto you from the Father, even the 
 Spirit of Truth, which proceedeth from the 
 Father, He shall testify of me.' So that 
 Jesus speaks of the Holy Ghost as proceed- 
 ing or coming both from the Father, and 
 also from Himself 
 
 We pray also to be delivered from 
 'sudden death;' that is, from death for 
 which we are unprepared ; for truly this is 
 the only suddenness that a Christian need 
 fear. 
 
 Again, we pray to be delivered 'from 
 all ^ediiiiorij pnvy conspiracy , and rebellion ; 
 
THE LITANY. 117 
 
 from all false doctrine, heresy and schism,' 
 By 'privy Conspiracy' we mean private 
 plottings against government. By ' Heresy' 
 is meant all wrong opinions about religion. 
 And the word * Schism * signifies all those 
 divisions, by which Christians \vilfully sepa- 
 rate themselves from the main Body of 
 Christ's people. 
 
 A Httle further on, we pray for our 
 Queen, * that she may evermore have 
 affiance in God;' that is, that she may 
 have confidence and trust in Him. 
 
 When we pray for ' the Magistrates/ we 
 in fact ask for God's blessing and guidance 
 on all those who administer the laws of our 
 country. 
 
 In one of the petitions we ask God * to 
 give us an heart to love and dread ' Him ; 
 that is, to fear Him. For though we would 
 not have the shrinking fear of slaves, we 
 do desire to have the holy, loving, dutiful 
 fear of children. 
 
 Lastly, we speak of * the kindly fruits of 
 the earth ;' that is, the fruits of the earth 
 
118 THE LITANY. 
 
 uftei^ their kind, or the different kinds of 
 fruits. 
 
 I have now brought before you what is 
 perha-ps the most beautiful portion of our 
 Public Worship. Does not the Litany con- 
 tain almost everything that, as a Congre- 
 gation, we have need to pray for ? Have 
 we friends far away in foreign lands, or on 
 the wide ocean ? Are there any sick or 
 afflicted, whom we love to think of? Their 
 wants are here brought before God. Does 
 Scripture tell us that prayers and suppli- 
 cations should be made for Kings and 
 others ? Most heartily do we plead for 
 these in the Litany. 
 
 There is much that is very touching in 
 it ; much that comes home to every heart. 
 I once read of a Seafaring Man, who mar- 
 ried a Person of a different persuasion from 
 himself. During the time that they re- 
 mained at home after their marriage they 
 were accustomed on Sundays to go to a 
 certain point where their ways divided. 
 
THE LITANY. 
 
 119 
 
 And there he took the right-hand road to 
 the church, and she took the left to her 
 own place of worship. This continued till 
 he was again called to sea. But on the 
 Sunday after his departure, when the Wife 
 came to the usual place of parting, she 
 felt that she should like to go and wor- 
 ship where her Husband had gone, if it 
 were only to keep up a feeling of fellowship 
 
 with him. 
 
 When the Clergyman called upon her 
 soon after, she said to him, ' I shall always 
 worship in your Church, for I might have 
 gone elsewhere long enough, and never 
 heard them pray for my poor Husband, 
 among those that are " travelling by land 
 
 or by water." ' 
 
 You see there was a chord touched by 
 this petition, which made the poor Woman's 
 
 heart rejoice. 
 
 All we want is grace to use these 
 Prayers aright. Ask God then to give you 
 His Holy Spirit to soften your heart, to 
 humble you in His presence, and to make 
 
^20 THE LITANY. 
 
 you feel that His eyes are open, and His 
 ears attentive, to your cries. 
 
 God grant that you may henceforth un- 
 derstand better the Prayers you are so 
 often in the habit of offering, and use them 
 with greater heartiness ! ^ Thus wiU your 
 worship be more acceptable to God than it 
 has ever yet been. 
 
121 
 
 CHAPTER VI. 
 
 THE PRAYER USED IN EMBER WEEKS— THE 
 PRAYER FOR PARDON — THE PRAYER FOR 
 PARLIAMENT — THE PRAYER FOR ALL 
 CONDITIONS OF MEN — THE GENERAL 
 THANKSGIVINGS. 
 
 St. Paul says, in writing to Timothy, ' I 
 exhort therefore that first of all supplica- 
 tions, prayers, intercessions, and giving of 
 thanks, be made for all men.' Here then 
 we have the direction of an Apostle con- 
 cerning Prayer in general, but more espe- 
 cially concerning Public Prayer. The words 
 'Supplication,' 'Prayers,' 'Intercessions,' 
 ' Giving of Thanks,' seem to point out the 
 dif event parts of Public Worship. In an- 
 other passage the same Apostle says, ' In 
 all things by prayer and supplication, with 
 
122 THE PRAYER USED 
 
 thanksgiving, let your requests be made unto 
 God/ 
 
 Now, our Prayer-Book helps vis to do 
 just what the Apostle recommends. It 
 puts suitable Prayers and Supplications into 
 our mouth, and such Thanksgivings and 
 Praises as become those who have reason to 
 be thankful. 
 
 We have already examined together 
 the greater number of these Prayers, which 
 we commonly use in our Morning and Even- 
 ing Services. But there are Five still re- 
 maining to which I am now desirous of 
 calling your attention. 
 
 A PRAYER FOR THOSE THAT ARE TO BE 
 ADMITTED INTO HOLY ORDERS. 
 
 Two Prayers are given us, of which we 
 are to choose one. This is appointed to be 
 read at certain special times of the year ; 
 namely, at those Four Seasons called the 
 Ember Weeks, when Candidates are ad- 
 mitted into Holy Orders. The whole Church 
 is called upon to remember these Seasons ; 
 
IN EMBER WEEKS. 123 
 
 for every member of the Church is deeply 
 concerned in the Ordination of fit persons 
 for the sacred ministry. 
 
 If you look into Acts, xiii. you will see 
 that the Holy Ghost said to the Christians 
 at Antioch, * Separate me Paul and Barna- 
 bas for the work whereunto I have called 
 them. And when they had fasted and 
 prayed, and laid their hands on them, they 
 sent them away/ And so, when men are 
 separated now for the great and^ important 
 work of the ministry, the whole Church is 
 invited to unite together in earnest prayer, 
 that the Bishops, who now fill the place of 
 the Apostles, may be so guided by God 
 Himself, 'that they may, lay hands suddenly 
 on no man, but faithfully and wisely make 
 choice of fit persons to serve in the sacred 
 ministry of His Church.' 
 
 And during these Ember Weeks, not 
 only should we offer up our prayers in 
 public for those who are to be ordained, 
 but we should bear them on our hearts in 
 private alsD, and plead earnestly with God 
 
124 THE PRAYER FOR PARDON. 
 
 for them. For those have indeed great 
 need of our prayers, who are just going to 
 enter, in all their weakness, upon so high 
 and holy an office. 
 
 And now we pass on to another short 
 but beautiful Prayer, namely 
 
 A PRAYER FOR PARDON, 
 
 which may be used either in the Morning or 
 in the Evening Service ; or may be omitted 
 altogether. 
 
 The object of this Prayer is to ask God 
 to pardon our sins, and to receive our peti- 
 tions. It runs thus : * God, whose nature 
 and property is ever to have mercy and to 
 forgive, receive our humble petitions.' It 
 is God's nature or character to be merciful 
 and forgiving: it is His 'property;' that 
 is, it belongs to Him to do so. For this 
 reason then we believe that He will hear 
 our prayers. And we are further encou- 
 raged to ask Him to loose us from the 
 chains and bondage of our sins. 
 
THE PRAYER FOR PARLIAMENT. 125 
 
 Such is this short but earnest Prayer, 
 so full of penitent feeling, and yet of hope. 
 It breathes indeed the very spirit and 
 essence of the gospel. 
 
 Next we come to 
 
 THE PRAYER FOR THE PARLIAMENT. 
 
 This gives us an opportunity of praying 
 for our Country generally, and also for the 
 Parliament assembled under the authority 
 of our Sovereign. And well it is that those 
 who are engaged in deliberating together 
 for the welfare of our realm should have a 
 place in our Prayers. Ought we not to 
 entreat God to guide their counsels for the 
 advancement of His glory, the good of His 
 Church and People, the welfare of ovir , 
 Queen, and the prosperity of her domi- 
 nions ? This Prayer will touch a chord in 
 the hearts of all who care for their country, 
 and desire its well-being. 
 
 There is an expression used here, which 
 may be mistaken. We call the Sovereign, 
 
126 THE PRAYER FOR 
 
 * our onost religious and gracious Queen/ 
 This refers to her ofl&ce, and not to her per- 
 sonal character. It is intended to show the 
 reverence we pay to her, as the one whom 
 God has chosen to rule over us. We can- 
 not however be too thankful that we have 
 at present a really gracious and rehgious 
 Queen; but there have been times when 
 the Sovereign of the country has not ruled 
 in the fear of God. Still we should speak 
 with reverence of so high an office. 
 
 And now I must ask you to fix your 
 attention upon one of the most important 
 Prayers in our Service, — 
 
 THI3 PRAYER FOR ALL CONDITIONS OF MEN. 
 
 This Prayer we always use when the 
 Litany is not read. You will observe that 
 in it we address God as * the Creator and 
 Preserver of all mankind.' And we pray 
 first that He will bring all nations to the 
 knowledge of Himself, and make them par- 
 takers of His salvation — * that Thou wouldest 
 
ALL CONDITIONS OF MEN. 127 
 
 4 
 
 be pleased to make Thy ways known unto 
 them, Thy saving health unto all nations/ 
 This is what we ask for the woiM at lave. 
 
 if 
 
 or those many millions who are living 
 without God, and who as yet know Him 
 not. 
 
 But more especially we intercede for 
 the Catholic Church ; that is, for the whole 
 Church of Christ ; not merely for our own 
 Church, but for the Universal Church ; for 
 the word Catholic means General or Uni- 
 versal. We pray that it may be guided by 
 the Holy Spirit, and that all who profess to 
 be Christians may be led more and mere 
 into the truth, and may firmly hold the 
 faith of Christ ' in the unity of Spirit, in 
 the bond of peace, and in righteousness of 
 life.' 
 
 You will observe we do not pray that 
 all Christians may be brought to think just 
 as we think, but that *they may be led 
 into the ivay of truth,' For the nearer we 
 all get to that, the nearer we shall be to 
 each other! Truth has been compared to a 
 
128 THE PRAYER FOR 
 
 Target. When every arrow goes straight 
 to its point, then they will all meet. And 
 so the nearer we get to the truth, the more 
 closely we shall draw to one another. 
 
 When we pray * for the good estate of 
 the Catholic Church,' we entreat God that 
 its state or condition may be blest by Him. 
 
 Finally, we commend to our gracious 
 Father (just as we do in the Litany) all 
 who are afflicted in any way ; in mind 
 (such as the sorrowing and the conscience- 
 stricken) ; in hody (such as the sick and the 
 maimed) ; or in estate (such as the poor, 
 the needy, and the ruined). And what we 
 ask for all these is, not merely that they 
 may be relieved from their present sTiifer- 
 ings, but that they may be enabled pa- 
 tiently to bear whatever God sees fit to 
 bring upon them, and that all may end for 
 their good — ^that they may have * a happy 
 issue out of all their afflictions.* 
 
 You see that this Prayer contains much 
 that we have also in the Litany; and 
 therefore they are never both used in the 
 
ALL CONDITIONS OF MEN. 129 
 
 same Service. Here however all is summed 
 up in much fewer words than in the Litany. 
 The Church has specially provided here, 
 that any afflicted Person, whether present 
 or absent, may have the prayers of his 
 Brethren. In this case we add the words, 
 * especially him (or her) for whom our 
 prayers are desired.* And is there not 
 something very delightful in the thought 
 that we thus have a Link, as it were, which 
 unites the absent and the afflicted to their 
 Brethren who are meeting together in 
 God's house ; so that no one need feel that 
 he is cut off from the Congregation, or 
 altogether shut out from the prayers of his 
 fellow- worshippers ? For my own part, if 
 I were laid upon a bed of sickness or \^ere 
 suffering from any special trial, it would be 
 no small comfort to me to feel that my 
 Brother Christians were bearing me on 
 their hearts before God. 
 
 There yet remains another Prayer, to 
 which our attention is directed, namely ; 
 
 r 
 
130 THE GENERAL THANKSGIVING. 
 THE GENERAL THANKSGIVING. 
 
 For although in the Psalms, and in 
 other parts of the Service, we 'set forth 
 God's most worthy praise,' yet it is very- 
 desirable that we should put up a special 
 Thanksgiving Prayer, so as to render 
 thanks for the great mercies and benefits 
 which we are continually receiving. 
 
 In this, as well as in the other Prayers, 
 the opening words have much to do with 
 what follows. For instance, in that Second 
 Prayer which we considered just now we 
 prayed for Forgiveness ; and therefore we 
 addressed God as One * whose nature and 
 property is ever to have mercy and to 
 forgive.* In the Prayer which we last con- 
 sidered, we interceded for our Christian 
 Brethren, and for the whole world at 
 large ; hence we addressed God as the 
 'Creator and Preserver of all mankind.* 
 And here, when about to pour forth our 
 grateful thanksgivings, we approach God 
 as * the Father of all mercies/ 
 
THE GENERAL THANKSGIVING. 131 
 
 This General Thanksgiving is as wide 
 in the subjects of praise as the other was 
 in those o^ prayer. There is scarcely any 
 mercy, temporal or spiritual, which we ever 
 have received, or ever can receive, that is 
 not included here. 
 
 We begin by thanking God for our 
 Creation ; next for our Preservation from 
 day to day; and then for all our earthly 
 Blessings. But we mention one blessing 
 'above all,' because it is the greatest of 
 all; namely, our redemption by Christ; 
 and we also thank God for ' the means of 
 grace ' which we enjoy now, and the hope 
 of heaven which is before us. 
 
 Thus we mount up higher and higher 
 through a long scale of blessings which we 
 receive from God ; from temporal to spiri- 
 tual ; from the first blessing we receive on 
 coming into the world, to the last crowning 
 one when He takes us to Himself. 
 
 In this Prayer also there is a sentence 
 which may be introduced at the request of 
 anv member of the Congregation. An op- 
 
132 THE GENERAL THANKSGIVING. 
 
 portunity is given to any one who may 
 wish to return special thanks for some 
 special mercy. 
 
 We read in the Gospel of Nine Un- 
 thankful Lepers, who, being cleansed, re- 
 turned not to give glory to God. But one 
 did return, full of thankfulness. May we 
 be like him ; and may we never be ashamed 
 openly to give thanks for any blessing 
 which has come to us from God ! 
 
 And see how we end this Prayer. 
 Feeling that our best Thanksgivings are 
 wanting in thankfulness, and that our most 
 hearty Praises are not so hearty as they 
 should be, we close this General Thanks- 
 giving by asking that God would ' give us 
 such a due sense of all His mercies, that 
 our hearts may be unfeignedly (or sin- 
 cerely) thankful ; and that we show forth 
 His praise not with our lips only, but in 
 our lives, by giving up ourselves to His 
 service, and by walking before Him in 
 holiness and righteousness all the days of 
 our life.' 
 
THE GENERAL THANKSGIVING. 133 
 
 Truly this is the real end of all Prayer 
 and Praise, that it should be shown forth 
 by our living to God ; that it should not be 
 a Zip-service, but a life-aervice, offered and 
 accepted through Christ. 
 
 We are directed in many passages of 
 Holy Scriptufe to make ' giving of thanks ' 
 a part of our worship ; and we are told 
 that this is especially acceptable to God. 
 It is not that He would have our poor 
 words as a kind of payment for His gifts ; 
 but it is that He loves to see in us that 
 gratitude which bursts forth in praises. 
 
 A poor Woman, who had with difficulty 
 been able to bring a small offering towards 
 some religious object, was once taunted by 
 a scoffer, who told her that God did not 
 want her pQnny. This was true in one 
 sense ; for God did not need her gifts. 
 Neither does God tvant the crowns that 
 the saints in heaven cast at His feet. But 
 He graciously accepts them. And so with 
 our Thanksgivings ; He does not need 
 them, but He loves to accept them, as 
 
134 THE GENERAL THANKSGIVING. 
 
 tokens of our grateful feelings towards 
 Him. 
 
 And now I think we have gone through 
 all the Prayers, with the exception of those 
 in the Communion Service, which I propose 
 to examine in the next chapter. 
 
 David says in one of his Psalms that 
 we should * worship the I^ord in the beauty 
 of holiness.' And T cannot conceive any- 
 thing more beautiful in His sight than a 
 congregation of holy worshippers offering 
 up their prayers and praises to the great 
 Father of us all ; offering them, not with 
 cold hearts and dumb voices, but with aU 
 the lowliness of those who feel their sins, 
 and with all the thankfulness of those who 
 can rejoice in God's pardoning mercy, and 
 love to give vent to their gratitude. 
 
135 
 
 CHAPTER VII. 
 
 THE COMMUNION OFFICE. 
 
 We use the First Part of this Service every 
 Sunday Morning, and on other Holy Dayp, 
 whether the Holy Communion is adminis- 
 tered or not. But we must bear in mind 
 that it was originally intended that the 
 ivhole Service should be used, and that the 
 Lord's Supper should be administered, on 
 every Sunday and Holy Day. Yes, it 
 was the intention of our Church that her 
 children should gather around the Saviour's 
 Table much oftener than they now do. 
 
 The Service begins with the Lord's 
 Prayer. This is followed by a short but 
 very beautiful Collect, in which we a«k 
 that the thoughts of our hearts may be 
 
136 THE COMMUNION OFFICE. 
 
 cleansed *by the inspiration (or breatliimg^ 
 into them) of the Holy Spirit, that we may 
 perfectly love Him, and worthily magnify 
 (that is, (;;iorify or honour) His holy 
 name/ 
 
 And have we not much need of cleans- 
 ing, before we draw near to the Table of 
 onr L^rd ? David felt that he needed it 
 when he said, ' I will wash mine hands in 
 innocency, O Lord ; and so will I go to 
 Thine Altar.' 
 
 Then the Ten Commandments are read 
 ont, and after each the People ask God to 
 have mercy upon them as regards the past,, 
 and to incline their hearts henceforth ta 
 keep the particular commandment which 
 has just been rehearsed to them. After 
 the reading of the Tenth and last* Com- 
 mandment the words of the Prayer are 
 a little changed, and we beseech God to 
 'write all His laws in our hearts.' 
 
 We next have a pbayer for the: 
 
THE COMMUNION OFFICE. 137 
 
 Queen. Two are given us, either of which 
 we may use. 
 
 In the First we pray for mercy upon 
 the whole Church ; that is, upon all God*s 
 people. We then ask Him to rule the 
 heart of our Sovereign ; so that she may 
 honour Him, remembering that she is God's 
 minister, or servant, and accountable to Him 
 for all she does. We further pray that we 
 may * serve, honour, and obey her in Thee, 
 and for Thee ;' that means, in Thy sight, 
 andyb^* Thy sake. 
 
 In the Second Prayer we acknowledge 
 that the hearts of kings are in God's power, 
 and that He can * dispose and tvmi them, 
 as it seemeth best to His godly wisdom.* 
 This is taken from those words of Solomon 
 in Prov. xxi. 1, ' The king's heart is in the 
 hand of the Lord, as the rivers of water. 
 He tumeth it whithersoever He will.' Since 
 our Sovereign then is in God's hands, we 
 beseech Him to guide and direct her, so 
 that she may ever seek His honour and 
 glory, and the good of His people. 
 
138 THE COMMUNION OFFICE. 
 
 You will see that the word ' wealth ' is 
 used here with just the same meaning as it 
 has in the Litany. In both places it signi- 
 fies welfare or well-being. 
 
 After the Prayer for the Queen, we 
 again use the collect for the day, with 
 THE epistle and GOSPEL belonging to it. 
 These Epistles and Gospels are choice por- 
 tions of God's word, which have been spe- 
 cially selected as suitable readings for the 
 day. 
 
 You have, I dare say, remarked that 
 we set greater store by the Gospel, than by 
 the Epistle. And this we show by ex- 
 claiming, as soon as it is given out, * Glory 
 be to Thee, O God ;' and further by stand- 
 ing up when it is read. Our rerson for 
 this is, that the Gospels contain the very 
 words of Christ Himself ; and we wish to 
 honour the words of the Master more than 
 the words of His Servants. 
 
 Having read the gospel, we remain 
 
 i 
 
THE COMMUNION OFFICE. 139 
 
 standing, and then repeat the nicene creed. 
 This is one of the Three Creeds which have 
 already been spoken of. It is somewhat 
 fuller than the Apostles' Creed, but speaks 
 in the same way of the Holy Trinity — of 
 God the Father, and of God the Son, and 
 of God the Holy Ghost. 
 
 Respecting God the Son, it declares that 
 He is * God of God-/ that is to say, He is 
 God Himself, and proceeded or came from 
 God. He is also declared to be * Light of 
 light;' that is to say, He is the great 
 Light of the World, and comes from Him 
 who is also Light. He is likewise declared 
 to be ' very God of very God ;' that is to 
 say, truly and really God. 
 
 The last clause is much like that in the 
 Apostles' Creed. You will observe thd,t the 
 Holy Ghost is here said to have * spoken by 
 the Prophets.' Thus then Holy Scripture 
 is declared to be inspired, according to those 
 words of St. Paul, * All scripture is given 
 by inspiration of God ;' and of St. Peter, 
 
140 THE COMMUNION OFFICE. 
 
 ' Holy men of God wrote as they were 
 moved by the Holy Ghost/ 
 
 Here follows the sermon. After which 
 certain sentences are read, whilst the Con- 
 gregation are invited to give their ' alms 
 and oblations.' 
 
 When this is over, the Minister says, 
 ' Let us pray for the whole state of Christ's 
 Church Militant here on earth ;' and then 
 
 follows THE PRAYER FOR THE CHURCH MILI- 
 TANT. You may not perhaps understand 
 the meaning of the word 'militant.' It 
 means ivarring or fighting, A portion of 
 Christ's Church or People are already at 
 rest in heaven ; their warfare is over, and 
 they have gained the victory through the 
 blood of the Lamb. But another portion 
 are now fighting the good fight of faith 
 here below. They are in the midst of their 
 struggle against the world, the flesh, and 
 the devil. Now, it is for these our Brethren 
 that we are invited to pray : namely, ' for 
 the Church Militant here on earth.' 
 
THE COMMUNION OFFICE. 141 
 
 In this Prayer we intercede for a va- 
 riety of Persons — for the Qtieen and her 
 Counsellors ; for all in authority ; for 
 Bishops and Clergymen; for all God's 
 people ; for our own Congregation, and for 
 the Sick and Afflicted among them. And 
 then, lastly, we lift up our hearts in thank- 
 fiihiess to God for those who have died in 
 His fear and love. 
 
 When we mention those ' who have de- 
 parted this life in God's faith arid fear,' you 
 will observe we do not pray for them. 
 We cannot pray for the dead ; but we can 
 bless God for all those who have served 
 Him here, and have now joined the Church 
 Triumphant in His kingdom above. 
 
 When the Holy Communion is admin- 
 istered, a pause is usually made after the 
 Church Militant Prayer, to give those an 
 opportunity of going out who do not de- 
 sire to communicate. But it is sad that 
 any break should be necessary. For why 
 should not all (all at least who have been 
 confinned) partake of the best and most 
 
142 THE COMMUNION OFFICE. 
 
 blessed portion of this Service? Why 
 should any feel disposed to retire from 
 Church when the Saviour's Table is spread ? 
 We are all Christians in name. We have 
 all received a command to ' do this in re- 
 membrance ' of our Lord. We are all in- 
 vited to the Feast. And who can tell how 
 much those are losing who refuse so gra- 
 cious an invitation ? Who can tell the sin 
 of thus cutting themselves off from Christ, 
 and shutting themselves out from this 
 means of grace, which He has sc lovingly 
 provided ? 
 
 Why then is it that any one refuses? 
 Ah, is it not that the conscience of many 
 whispers that something is wanting m 
 them ? We are not altogether Christ's, or 
 we should not for a moment hesitate to 
 draw near to Him in this most heavenly 
 Ordinance. 
 
 But if you know the blessedness of this 
 Service by often joining in it, I trust that 
 I may be able to give you some little help, 
 so that you may understand it even better. 
 
THE COMMUNION OFFICE. 14C; 
 
 and see fresh beauties in it. May the 
 time come, when instead of only here and 
 there one being a regular communicant, 
 there may be only here and there one in 
 the congregation who cuts himself off from 
 so great a blessing! 
 
144 
 
 CHAPTER VIII. 
 
 THE ADMINISTRATION OF THE HOLY 
 COMMUNION. 
 
 We now come to that part of the Service 
 which fbelongs mcfre especially to the Ad- 
 ministration of the Holy Communion. 
 
 After the conclusion of the Prayer for 
 the Church Militant, which we spoke of in 
 the last chapter, the Congregation rise from 
 their knees, and the Minister delivers an 
 Exhortation to them, on the subject of 
 that holy Sacrament which they are pre- 
 sently to partake of He especially warns 
 them against the sin of receiving it unwor- 
 thily ; that is, of receiving it carelessly, as 
 if they were sitting down to a common 
 feast. He tells them that by doing so 
 they w^ould eat and drink their own danma- 
 
THE HOLY COMMUNION. 145 
 
 tion, or condemnation ; they would obtain a 
 curse, instead of a blessing; they would 
 offend God, instead of pleasing Him. Much 
 of this is taken from what St. Paul says in 
 1 Cor. XL 
 
 Twice in this Address ' a lively faith ' is 
 spoken of The word 'lively' here signi- 
 fies living. There is such a thing as a 
 dead faith; but what we want, in order 
 to be really worthy Communicants, is 'a 
 ^lively (or living) faith in Christ our Sa- 
 viour.' 
 
 This is followed by another Exhortation, 
 of a somewhat closer and more personal 
 character, in which the Communicants are 
 now invited to draw near to the Holy 
 Table in a penitent, loving, obedient, and 
 believing spirit, so that they may receive 
 this holy Sacrament to the comfort of their 
 souls. 
 
 Before doing so, however, they are called 
 upon to fall down upon their knees, and 
 make their humble Confession to God. 
 
1 46 THE ADMINISTRATION OF 
 
 This CONFESSION, like that which is used 
 in the Morning and Evening Service, is 
 very full and comprehensive. It utters the 
 language of hearts truly in earnest, mourn- 
 ing over their sins, and entreating God for 
 Christ's sake to grant them mercy and for- 
 giveness. When speaking of our sins in 
 this Confession, we declare that the ' bur- 
 den of them is intolerable/ This is just 
 what David felt, when he said, * Mine ini- 
 quities are gone over mine head : as an 
 heavy burden they are too heavy for me* 
 Ps. xxxviii, 4. Yes, this burden is into- 
 lerable to a truly penitent soul. Our sins 
 are so * exceeding sinful ' in our eyes, that 
 we cannot endure the weight of them ; and 
 therefore we flee to Him who is the great 
 sin-bearer, and cast them down before His 
 cross, crying aloud for pardoning mercy for 
 Jesus Christ's sake. 
 
 Immediately after the Confession a so- 
 lemn ABSOLUTION is pronounced, declaring 
 God's willingness to forgive those who 
 
THE HOLY COMMUNION. 147 
 
 * witli hearty repentance and true faith 
 turn unto Him ;' and praying that Ke will 
 fulfil His promise, by pardoning their 
 past sin, delivering them from its power, 
 strengthening them for His service, and 
 leading them on to everlasting life. 
 
 And now, feeling that sin has been con- 
 fessed, and forgiveness declared in Christ's 
 name, the Minister reads out some most 
 encoiu'aging Texts from Scripture. He calls 
 them 'comfortable words;' and truly they 
 are fitted to give comfort and encourage- 
 ment to every penitent Believer. They 
 place before us our Lord's most gracious in- 
 vitation to come to Him with all our bur- 
 dens, to be relieved and refreshed by Him. 
 They tell us of God's love, of the fulness of 
 Christ's atonement, and of His willingness 
 to save sinners. 
 
 Having thus cheered us with words 
 spoken, as it were, from heaven itself, the 
 Minister says to those gathered before him, 
 
148 THE ADMINISTRATION OP 
 
 * Lift up your hearts ;' to which they reply, 
 
 * We lift them up unto the Lord/ He 
 then invites them to join him in the sweet 
 work of Praise ; * Let us give thanks mito 
 our Lord God;' and they answer, *It is 
 meet and right so to do.' And to this the 
 Minister adds a few words, declaring that 
 it is indeed meet and right to thank God 
 for His great goodness. 
 
 After this, there is a special collect, to 
 be used on each of the Five great Festivals, 
 namely, Christmas, Easter, Ascension Day, 
 Whitsunday, and Trinity Sunday. 
 
 But on ordinary days these words im- 
 mediately follow, 'Therefore with Angels 
 and Archangels, and with all the Com- 
 pany of heaven, we laud (that is, we 
 praise) and magnify Thy glorious name, 
 &c/ 
 
 Here is indeed a most thrilling and glo- 
 rious outbreak of praise, which should come 
 from the hearts of the whole Congregation. 
 The Church on eaith joins with the Church 
 
THE HOLY COMMUNION. 149 
 
 above in giving glory to God for His great- 
 ness and goodness. 
 
 These words of praise being ended, we 
 kneel down, and in deep self-abasement we 
 acknowledge that we are unworthy to be 
 guests at the Table of our Lord, or even to 
 gather up the crumbs that fall from it. 
 Nor can we dare to come to it, trusting in 
 anything that we have done, but in His 
 manifold and great mercies. Since, how- 
 ever. His * property (or character) is always 
 to have mercy/ we are encouraged to draw 
 near. And we therefore pray that 'we 
 may so eat the flesh of Christ, and drink 
 His blood, that our sinful bodies may be 
 made clean by His body, and our souls 
 washed through His most precious blood;' 
 that is, that our outward and fleshly de- 
 sires, the inclinations of our sinful bodies, 
 and also our inward and spiritual feelings, 
 may all be purified by feeding upon our 
 Lord's Body and Blood, and by our closer 
 union with Him in this Sacrament. 
 
150 THE ADMINISTRATION OF 
 
 After this comes the prayer of con- 
 secration. And whilst offering it the 
 Minister takes the Bread which is before 
 him, breaks it, and lays his hand upon it ; 
 thus setting it apart and consecrating it ho 
 the Lord ; and the same with the Cup. 
 And whilst so doing he repeats the Sa- 
 yiour's words, * Take, eat ; this is my Body 
 which is given for you : do this in remem- 
 brance of me.' And again, 'Drink ye all 
 of this ; for this is my Blood.' 
 
 Let me explain two or three expressions 
 in this Prayer. In the beginning of it the 
 word ' Oblation ' is twice used — ' who made 
 there by His one oblation of Himself once 
 offered a full, perfect, and sufficient sacri- 
 fice, oblation, and satisfaction for the sins of 
 the whole world.' Now, the word 'Obla- 
 tion ' means an offering. And so too in the 
 Prayer for the Church Militant, we beseech 
 God to accept ' our alms and oblations,' that 
 is, our offerings. 
 
 Again, in the middle of the Prayer, we 
 say, 'Grant that we receiving these Thy 
 
THE HOLY COMMUNION. 151 
 
 creatures of bread and wine, &c.' Bread 
 And Wine, and all other things that we 
 see around us, are God's creatures. They 
 are not of our making : they came from His 
 hands. It is true that the Bread and 
 Wine in the Lord's Supper are emblems 
 or representations of Christ's broken Body, 
 and of His poured-out Blood ; and in re- 
 oeiving them we feed by faith on Christ 
 Himself But still they are only Bread 
 and Wine, God's creaiiM^es. 
 
 At the end of the Prayer we have the 
 words of our Lord Himself, * This is my 
 Body ;' by which He seems to have meant. 
 This represents my Body, And again, 
 ^ This is my Blood of the New Testament,' 
 &c. ; or in other words, ' This is the emblem 
 or representation of my Bloody which God 
 has given for the cleansing of your souls, 
 according to that New Covenant which He 
 has made with you.' 
 
 When the Clergymen, who are admi- 
 nistering the Sacrament, have themselves 
 received the Bread and Wine, the Congre- 
 
152 THE ADMINISTBATION OF 
 
 gation draws near to receive them also. 
 And whilst we are taking into our mouths 
 these sacred emblems of our Lord's Body 
 and Blood, we should try and lift up our 
 souls heavenwards, and feed upon Christ 
 in our hearts by faith ; for, by thus re- 
 ceiving Him into our souls, we do indeed 
 receive strength and refreshment. 
 
 When all have communicated, the Ser- 
 vice goes on with the Lord's Prayee. 
 And then follow Two other Prayers, either 
 of which may be used. 
 
 In the First of these, we beseech God 
 to accept our sacrifice of Prayer and Praise ; 
 and to grant that we and all the members 
 of the Church may obtain forgiveness of 
 sins, and all the other blessings of Christ's 
 atonement. And then we solemnly offer 
 ourselves to God, our bodies and our souls, 
 as a sacrifice to Him. 
 
 In the middle of the Prayer we beseech 
 God that ' all we who are partakers of this 
 Holy Commimion may be fulfilled with 
 
THE HOLY COMMUNION. 153 
 
 His grace and heavenly benediction.* To 
 be * fulfilled ' with God's grace and blessing 
 means to be Jilled full, or entirely filled, 
 with them. 
 
 In the Second Prayer we express our 
 thankfulness for having been permitted to 
 feed on this spiritual food; namely, on 
 Christ's Body and Blood, which we have 
 received by faith. And we thank Ilim 
 also for thus giving us a pledge and as- 
 surance that He does indeed look upon us 
 as * very members incorporate in the mys- 
 tical body of His Son;' that is, as true 
 and real members of the spiritual Body 
 of Christ. We further pray that, by His 
 grace, we may continue in that holy fellow- 
 ship, serving Him faithfully and truly aU 
 our lives. 
 
 Once more we strike the note of Praise 
 and pour forth a hearty and glorious Song 
 of Thankfulness. We begin with the words 
 uttered by the heavenly hosts on the plains 
 of Bethlehem ; ' Glory be to God on high, and 
 
154 THE ADMINISTRATION OF 
 
 in earth peace, good will towards men/ 
 And we thus express in most glowing 
 words our thanks to God for what He 
 is in Himself, and for what He has done 
 for us. 
 
 This most beautiful and glorious Service 
 closes with a parting blessing from God's 
 Minister ; ' The peace of God which passeth 
 all imderstanding keep your hearts and 
 minds in the knowledge and love of God, 
 and of His Son Jesus Christ our Lord: 
 and the blessing of God Almighty, the 
 Father, the Son, and the Holy Ghost, be 
 amongst you, and remain with you always/ 
 
 Here and elsewhere the People repeat 
 aloud a solemn Amen. And why is this ? 
 The meaning of the word is Verily, or So 
 he it. When we utter it at the end of a 
 Prayer, it is as much as to say, * I give my 
 hearty assent to what has been said ; let 
 it be so, my God/ And by thus joining 
 in the ' Amen ' each Person in the ^congre- 
 gation makes the Prayer that has been 
 offered his own. 
 
THE HOLY COMMUNION. 155 
 
 Let me try and put this plainly before 
 you.* You know that when a Law-paper 
 is drawn up, several small seals are usually 
 placed at the bottom of it. Each person, 
 who pledges himself by that paper to do 
 something, must sign his name ; and he 
 puts liis finger on one of the seals, saying, 
 * I deliver this as my act and deed.' Thus 
 what is promised in the Paper, by the 
 several persons who sign it, is as effectually 
 promised by each one of them, as if he had 
 a separate Paper drawn out for himself 
 alone. , 
 
 Now, each Prayer which we use in 
 Church is like a Paper of this kind con- 
 taining a Petition to God. And every one 
 who wishes to share in the blessings asked 
 in that Prayer must, as it were, set his own 
 seal to it ; he must sign his own name to 
 it ; or in other words, he must put his 
 Amen to it, and then it becomes his own 
 Prayer. Every Prayer which goes up with- 
 
 * See * Plain Sermons on the Liturgy,' by the Rev. 
 W. Champneys. 
 
156 THE ADMINISTRATION OF 
 
 out your name, without your Amen, will 
 bring no blessing on you who are silent, 
 for you take no part in it. But every 
 Prayer to which you fix your Amen, not 
 only with the lip, but with the heart also, 
 is like a parchment roll containing your 
 petition. It mounts up to heaven, and 
 will most assuredly bring down a gracious 
 answer to each soul that joins in it. 
 
 Be sure then you take your part in 
 each Prayer, whether repeated by the 
 Clergyman alone, or by all together. An 
 old Writer, speaking of the early Christ- 
 ians, says, * They echo out the Amen like 
 a dap of thunder.' Let us be more hearty 
 in our Amens, and thus show that we are 
 all agreed, and that it is not the mere 
 utterance of words, but that we mean what 
 we say — that each person in the Church 
 desires to make the Prayer his own. 
 
 We have in this and the foregoing 
 Chapter carefully examined our Commu- 
 nion > Office. It is the most heartr^stirring 
 
THE HOLY COMMUNION. 157 
 
 of all our Services. A portion of it, as we 
 have seen, is used on ordinary occasions 
 when we are gathered in God's house ; but 
 the whole is read whenever the Holy Com- 
 munion is administered. The Service does 
 indeed breathe a calm peace and joy to 
 the people of God, and also a spirit of deep 
 humiliation for sin. It has been truly said, 
 that if we desire to see sin in all its depth, 
 we shall best see it in the cross of Christ. 
 When the penitent Believer thinks of the 
 Son of God suffering for sin, then it is 
 that he sees the full evil of it, and feels 
 his own unworthiness to be great beyond 
 expression. 
 
 Now, it is just this spirit that our 
 matchless Communion Service inspires. It 
 humbles us in the dust, and at the same 
 time raises us up, uttering the language of 
 hope and encouragement. 
 
 Oh that God may tune our hearts for 
 this delightful Service, and give us in- 
 creasing enjoyment every time we engage 
 in it ! 
 
158 
 
 CHAPTER IX. 
 
 HINTS FOR A PROFITABLE USE OF THE 
 CHURCH SERVICES. 
 
 Having examined together the ordinary 
 Services of the Church, I desire to offer 
 you now a little counsel regarding our use 
 of them. I shall give you Ten directions. 
 
 1. Study the Prayers, and try to under- 
 stand them. They are full of meaning. It 
 is sad to think how often we have used them, 
 as if they were mere empty sounds and meant 
 nothing. Henceforth let this be your Reso- 
 lution, ' I will pray with the Spirit, and I 
 will pray with the understanding also.* 
 
 2. Before going to God's house, try 
 and get your mind into a serious and 
 devout frame. Sometimes this is not easy. 
 
THE CHURCH SERVICES. 159 
 
 and requires an effort. ' It is harder (says 
 an old writer) to get the great Bell up, 
 than to ring it when raised/ And so it is 
 with our hearts. Harder we shall find it 
 to prepare them for the work of Prayer, 
 than to pray when they are thus prepared. 
 If we go into the house of God in an un- 
 prepared state, we shall have great diffi- 
 culty to raise our hearts upwards. Worldly 
 thoughts will trouble us, and worldly plans 
 will come rushing into our minds, even 
 though we desire to shut them out. 
 
 When you dress yourself for God's 
 House, take care to get your heart ready 
 also for His service. It would be better 
 to go into the courts of the Lord in your 
 working clothes, ruffled with your seven 
 days* occupation, than to go there with a 
 heart crammed, and disturbed, and fretted 
 with earthly schemes and earthly anxieties. 
 
 Try to act upon my advice, and you 
 will soon find a marked increase in your 
 enjoyment of Public Worship. Ask God 
 to give you His Holy Spirit ; and so pre- 
 
160 HINTS FOR A PROFITABLE USE OF 
 
 pare you for the solemn work in which you 
 are going to engage. 
 
 Consider wherefore we come together. 
 It is to pray, and to hear God's word. And 
 we can do neither of them rightly, unless 
 God Himself prepares us. Then, remember 
 to ask Him to tune your heart for His 
 service, to awaken in you a hungering and 
 thirsting for His truth, to give you a holy 
 and devout frame, and to keep the world 
 out of your heart. 
 
 3. When you enter church, think ivhose 
 house it is, * Keep thy foot (says Solo- 
 mon) when thou goest to the house of 
 God.' And the Lord Himself charges us, 
 saying, 'Reverence my sanctuary.' 
 
 When, on one occasion, I went with 
 some others to present a petition to the 
 Queen in her palace, the moment we en- 
 tered the room in which she was seated, 
 every voice was hushed. Even to have 
 whispered in her presence would have been 
 out of place. How much more should this 
 
THE CHURCH SERVICES. 161 
 
 be the case, when we come to the Sanctuaiy 
 of God, the presence-chamber of the great 
 King! 
 
 The Jews of old, whenever they en- 
 tered the Temple, felt that they were 
 treading on holy ground. And so should 
 we ; for anything like lightness or worldli- 
 ness or iiTeverence should be entirely put 
 aside. 
 
 And during the whole time you are in 
 God's House, try and realise His presence, 
 Eemind yourself every now and then that 
 Christ is in the midst of His worshippers. 
 Say to yourself, as Jacob did at Bethel, 
 * Surely the Lord is in this place. This is 
 none other but the house of God, and this 
 is the gate of heaven.* ' I dare not trifle 
 in His presence.' 
 
 4. Before the Service beguis, offer up a 
 silent prayer from your ver^'^ heart that 
 God may make the season of Public Wor- 
 ship a blessing to you. And especially 
 
162 HINTS FOR A PROFITABLE USE OF 
 
 pray that you may be kept from wandering 
 thoughts and worldly feelings. 
 
 A short time ago a young man was 
 buried, who belonged to a Church Choir in 
 a neighbouring parish to my own. On his 
 death-bed he was much troubled by the 
 thought that he had so often allowed his 
 mind to wander during Public Worship. 
 And as one and another of his friends, and 
 especially of his brethren in the choir, 
 came to see him, he earnestly cautioned 
 them to be very watchful over their own 
 hearts in the House of God. We have all 
 great need of this caution. Oh that it may 
 not be lost upon us ! 
 
 5. Enter heartily into every 'part of the 
 Service. You remember, when the false 
 Prophets of Baal offered up their sacrifice 
 on the top of Mount Carmel, there was the 
 altar, and the wood, and the bullock ; but 
 there was no fire. But presently, when 
 Elijah ofiered his sacrifice, th^ fire came 
 
THE CHURCH SERVICES. 163 
 
 down from heaven ; and so there went up 
 a sacrifice of a sweet-smelling savour to 
 God. 
 
 Oh let not the Fire be wanting in your 
 sacrifice of Prayer and Praise. Ask God 
 to send down His Spirit from above ; and 
 then will yours be a true worship accept- 
 able unto Him. 
 
 Throw yourself heartily into all the 
 Prayers. Take your part in them, as well 
 as your Minister. When you are called 
 upon to join aloud, do so with much earn- 
 estness ; and in those Prayers in which you 
 are directed to be silent, pray with your 
 heart although not with yoiu* voice. 
 
 Do not fancy, however, that Prayer will 
 come without an effort. You must try to 
 pray ; and then the Holy Spirit will * help 
 yom' infirmities,' and warm your heart with 
 His own blessed presence. 
 
 6. When God's Word is read, either in 
 the Psalms or in the Lessons, or in the 
 Epistle and Gospel, hearken to it with se- 
 
164 HINTS FOR A PROFITABLE USE OF 
 
 riousness and attention. God would not 
 only have us reverence His Sanctuary, but 
 He would also have us reverence that WbrcZ 
 which He has given us for our instruction. 
 Receive it not * as the word of men, but as 
 it is in truth the word of God, which effec- 
 tually worketh also in you that believe.' 
 
 7. If you can sing at all, add your voice 
 in the Songs of Praise. The Choir of 
 Singers in a church are Leaders to help the 
 congregation, and not to take their place. 
 It was never intended that they alone 
 should sing, whilst the congregation listens ; 
 but that all who are able should join. And 
 as there is something in every hymn to 
 raise our hearts, attend to the meaning of 
 the words that are being simg, and you 
 will find that they will kindle holy feelings 
 within you, and give warmth to your de- 
 votions. 
 
 8. When the Preacher enters the Pul- 
 pit, ]^ay for hirrij that he may speak 
 
THE CHURCH SERVICES. 105 
 
 rightly ; and also pray for yourself and for 
 your Brethren, that there may be a word 
 in season for all, a word suited to your 
 spiritual need. And as you sit and listen, 
 say to yourself, * Now I am hearkening to 
 God's message to me. Speak, Lord, for 
 thy servant heareth.' 
 
 Listen with meekness, with teachable- 
 ness, and with faith. And when the Ser- 
 mon is ended, remember you have got to 
 carry out the holy lessons which you have 
 been taught. 'Be ye doers of the word, 
 and not hearers only, deceiving your own 
 selves.' 
 
 9. Leave God's Sanctuary, as you en- 
 tered it, tvith reverence. Because the Ser- 
 vice is over, do not forget ivhose House you 
 are still lingering in, and ivho is still near 
 you. It is better perhaps not to speak as 
 long as we are within those walls ; or if we 
 do, to take care that it is not on any light 
 or trifling subject. And as you walk home, 
 be ivatchful over your conversation. I know 
 
16G HINTS FOR A PROFITABLE USE OF 
 
 it is difficult, when our minds have been 
 long on the stretch, to keep them still 
 strung up. This perhaps is not necessary. 
 But at the same time our conversation 
 should be sober, and as becomes those who 
 have just come from God^s presence. And 
 when you reach home, it is very desirable 
 to try and call to mind, if you can, what 
 you have just been hearing. 
 
 10. Look upon our Sabbath gatherings 
 as a preparation for heaven. Our worship 
 here below is to fit and prepare us for our 
 worship above. If here it gives us no plea- 
 sure, no delight, no comfort, then, alas ! we 
 are unfit for that holier and purer worship 
 before the throne of God. If it is a weari- 
 ness to us now, then our hearts must be 
 altogether out of tune, and we cannot take 
 our part with the choir of Angel ':j in the 
 heavenly temple. 
 
 Dear Reader, may the Holy Spirit 
 come into your heart, and kindle in you 
 the fire of true devotion ! May it be your 
 
THE CHURCH SERVICES. 167 
 
 delight to unite with your brethren in 
 prayer here on earth, so that you may join 
 in the holier and happier work of praise 
 hereafter ! 
 
PAKT THE THIRD. 
 
 THE OCCASIONAL SERVICES. 
 
 CHAPTER I. 
 
 THE PUBLIC BAPTISM OF INFANTS.* 
 
 You are, no doubt, aware that the Jews 
 were commanded by God to bring their 
 children, when eight days old, to be ciV- 
 cumcised. They brought them to the 
 Temple, and there solemnly dedicated them 
 to the Lord. And most likely they had a 
 
 * There is also an Office for * the Public Baptism 
 of such as are of Riper Years.^ And if you examine 
 this Service, you will find that it is well suited to the 
 solemn occasion of a Person coming tc be baptized, 
 who has hitherto neglected thus to enter into covenant 
 with God. 
 
THE PUBLIC BAPTISM OF INFANTS. 169 
 
 Special Service, which they used on such 
 occasions. 
 
 When Christ came, He appointed an- 
 other ordinance, namely Baptism, by which 
 members were admitted into His Church. 
 And therefore, just as the Jews used to 
 bring their little ones, and offer them at 
 an early age to the Lord, in the appointed 
 Ordinance of Circumcision, so we Christ- 
 ians bring our Infants and consecrate 
 them to the Lord's service by His own 
 express Ordinance of Baptism. 
 
 Thank God, such is our practice in 
 these days, and such has been the practice 
 in the Christian Church for hundreds and 
 hundreds of years. We have in our 
 Prayer-books a Service appointed to be 
 used on these occasions. And now let us 
 thoroughly examine it. 
 
 The Service begins with the Clergyman 
 asking if the child has already been bap- 
 tized. For if through iUness, or any other 
 cause, he has been baptized privately, then 
 
170 THE PUBLIC BAPTISM 
 
 of course it would be wrong to baptize 
 him again. And in that case we should 
 use quite another Service;* for since he 
 has been already baptized, all that is want- 
 ing is that he should now be 7'eceived into 
 the congregation. 
 
 If, however, the answer ' No ' is given, 
 and he has not been already baptized in 
 private, the service proceeds with an ad- 
 dress from the Minister. In this Address 
 he reminds the congregation of those words 
 of Christ, which we find in St. John, iii., 
 * Except a man be bom of water and of the 
 Spirit, he cannot enter into the kingdom 
 of God.' This passage is to show that we 
 must be born again, both inivardly by the 
 
 * There is a special Service provided for publicly 
 receiving into the bosom of the Church those children 
 who have been privately baptized. In that Service 
 the Clergyman is directed to satisfy himself that the 
 Child has been duly baptized. And then the Eubric 
 says, * If the Minister shall find by the answers of 
 such as bring the Child, that all things were done as 
 they ought to be ; then shall he not christen the Child 
 again, but shall receive him as one of the flock of the 
 true Christian people.^ 
 
OF INFANTS. I7l 
 
 Holy Ghost, and also outivardhj by the 
 spruikling of water ; for our Lord requires 
 "both. 
 
 The Minister then goes on to beseech 
 the congregation to ask a blessing on this 
 Ordinance, and to pray that the child may 
 be duly baptized with water and the Holy 
 Ghost, and may be made a lively (or living) 
 member of the Christian Church. 
 
 Two Prayers then follow. In the First 
 we pray, that as God saved Noah and his 
 family in the ark from perishing in the 
 Flood, and as He led His people Israel 
 through the Red Sea on their way to the 
 Promised Land, so in like manner He 
 y/ould shelter this Child in the ark of His 
 Church, and would bring him safely over 
 the troubled waves of this world to the 
 heavenly Canaan, there to dwell with Him 
 for ever. 
 
 And further, since God did, by the 
 baptism of His Son in the Eiver Jordan, 
 sanctify water for spiritual washing, we 
 
1 72 THE PUBLIC BAPTISM 
 
 beseech Him in this holy Ordinance to 
 wash and sanctify the Child now brought 
 to Him. 
 
 In the next Prayer we entreat God to 
 pardon and receive the Little One whom 
 we bring to Him. And what need, you 
 may ask, has one so young of Pardon f 
 Great need; for we all brought sin with 
 us into the world. * Behold (says David), 
 I was shapen in iniquity, and in sin did 
 my mother conceive me.' But what par- 
 ticular ground have we for asking this at 
 Baptism f Look at Acts, ii. 38. There 
 you will see that pardon is connected with 
 Baptism ; for we find St. Peter saying to 
 tliose who were aroused by the Sermon 
 which he had just delivered, * Bepent, and 
 be baptized every one of you in the name 
 of Jesus Christ for the remission of sins, 
 and ye shall receive the gift of the Holy 
 Ghost.' So you see it was necessary that 
 they should be baptized, in order to receive 
 pardon and the gift of the Holy Ghost, 
 
OF INFANTS. 173 
 
 You remember also that we say in our 
 Creed, * I believe in one Baptism /o7* the 
 remission of sins, ^ 
 
 Thus then we pray that the Child may 
 be a pardoned and accepted Child. And 
 we come to God in full assurance that our 
 prayer will be heard ; for we plead our 
 Lord's own promise, 'Ask, and ye shall 
 have ; seek, and ye shall find ; knock, and 
 it shall be opened unto you.* 
 
 Then all stand up; and the Minister 
 reads that beautiful passage from St. 
 Mark's Gospel, which speaks of our blessed 
 Lord receiving Little Children, taking them 
 up in His arms, and blessing them. 
 
 And this is followed by a shokt ex- 
 hortation full of encouragement In it 
 we are exhorted to believe that Jesus, 
 though now in heaven, is still willing to- 
 receive little children, to embrace them in 
 the arms of His mercy, and to give them 
 all the rich blessings of His kingdom. 
 
 At the end of it, the Minister exho: Is. 
 
174 THE PUBLIC BAPTISM 
 
 the Congregation, saying, *Let us faith- 
 fully and devoutly give thanks unto God 
 and say, 
 
 'Almighty and everlasting God, hea- 
 venly Father, we give thee hiunble thanks 
 for that thou hast vouchsafed (that is, thou 
 hast been pleased) to call us to the know- 
 ledge of thy grace, and faith in thee. In- 
 crease this knowledge, and confirm this 
 faith in us evermore. Give thy Holy 
 Spirit to this infant, that he may be born 
 again, and be made an heir of everlasting 
 salvation, through our Lord Jesus Christ' 
 
 Then next, an Address is given to the 
 Godparents, 
 
 The custom of having Godparents, or 
 Sponsors, is a very ancient one. When 
 the person to be baptized is grown up, 
 he can of course answer for himself; and 
 then, as I have already remarked, we use 
 a Service specially drawn up for the case 
 of Adults. But an Infant can promise 
 nothing for himself; and therefore some 
 
OF INFANTS. 175 
 
 one is required to come forward and act 
 as his Surety, pledging himself that as the 
 Child grows up he shall live and act as 
 becomes a Christian, that he shall turn 
 away from sin, and serve God faithfully 
 and truly. 
 
 The Godparent promises this in faith. 
 His hopes may be disappointed, and the 
 Child may turn out badly. But still he 
 promises it in hope, trusting that the Child 
 may prove to be a Christian Child, and a 
 true member of the Church. 
 
 The following Promises are required 
 from each one of the Sponsors : — 
 
 First, he is asked whether he will pro- 
 mije, in the Child's name, to renounce the 
 devil and all things that are sinful. 
 
 To this he replies, *I renounce them 
 aU.' 
 
 Secondly, whether he will promise for 
 the Child to believe the leading truths of 
 the gospel, as they are set forth in the 
 Belief 
 
176 THE PUBLIC BAPTISM 
 
 Again he answers, ' All this I stedfastly 
 believe.* 
 
 The Third question which the Minister 
 asks is, whether the Child will be baptized 
 in the Christian faith. 
 
 And the Sponsor, speaking for the 
 Child, and as the Child's mouthpiece^ says, 
 * That is my desire.' 
 
 His last question is, whether the Child 
 will obey God, and keep His Command- 
 ments ; to which the Sponsor answers, still 
 in the Child's name, ' I will.' 
 
 Some persons have hesitated whether 
 they ought to make such solemn promises 
 as these for any one. But it is in fact no 
 more than we are constantly doing for one 
 another. 
 
 For instance, when a man borrows a 
 sum of money, or when he undertakes some 
 high office, he is often required to bring 
 one or more Sureties, who are bound for 
 him. And these Sureties promise that 
 he will repay the sjm borrowed, or that 
 
OF INFANTS. 177 
 
 he will rightly and honestly fulfil his office. 
 The man may turn out to be dishonest. 
 He may not pay the debt by the time it 
 is due ; or he may abuse the trust com- 
 mitted to him. In such a case, should 
 we say that the Surety spoke what was 
 untrue when he pledged himself? Cer- 
 tainly not. He promised, as we say, in 
 good faith, hoping that his friend would 
 do all that was required. And so it is 
 in Baptism. We promise for the Child, 
 hoping, believing, expecting, that he wQl 
 act rightly ; and we bind ourselves to use 
 every means in our power to induce him 
 to do so. 
 
 Such then is the nature of our pledge 
 as Godparents; and such is the part we 
 take in this service. And a most solemn 
 duty has every Sponsor to perform. There 
 \r much need that, ever after, he should 
 pray without ceasing for His Godchild, 
 that God would be pleased to bring him 
 into the right path, and keep him by His 
 almighty grace. 
 
 N 
 
1 78 THE PUBLIC BAPTISM 
 
 The Godfathers and Godmothers having 
 given their promise, the Service proceeds 
 vrith the offering up of Four Shoi^t Prayers. 
 The First is, *0 Merciful God, grant 
 that the old Adam in this Child (that is, 
 the old nature which came to us from 
 Adam) may be so buried, that the new 
 man (or the new nature) may be raised 
 up in him/ 
 
 The next is, * Grant that all carnal 
 affections may die in him, and that all 
 things belonging to the Spirit may live 
 and grow in him/ 
 
 The Third runs thus : * Grant that he 
 may have power and strength to have 
 victory, and to triumph against the devil, 
 the world, and i'le flesh/ 
 
 And the Fourth : * Grant that whoso- 
 ever is here dedicated to Thee by our office 
 and ministry (that is, every one who is bap- 
 tized) may be endued with heavenly virtues 
 and everlastingly rewarded, through Thy 
 mercy, blessed Lord God, who dost live 
 and govern all things, world without end/ 
 
OF INFANTS. 179 
 
 And now comes the consecration 
 PRAYER. We ask God, whose dear Son 
 did shed out of His precious side both 
 water and blood, and who Himself com- 
 manded us to be baptized — we ask Him to 
 hearken to the prayers of Hi^ people, and 
 to bless the water that we are going to 
 use : * Sanctify this water to the mystical 
 washing away of sin (that is, Grant that 
 this water used in baptism may be for the 
 washing away of the Child's sin, and for 
 the cleansing of his soul). And we further 
 pray that he may be filled with God's 
 grace, and be numbered among His elect 
 (or chosen) children. 
 
 Then, taking the Infant into his arms, 
 the Clergyman baptizes it in the name of 
 the holy Trinity, according to the command 
 of our Lord ; ' Baptizing them in the name 
 of the Father, and of the Son, and of the 
 Holy Ghost/ 
 
 And he also adds. ' We receive this child 
 into the congregation of Christ's flock, and 
 do sign him with the sign of the cross, in 
 
180 THE PUBLIC BAPTISM 
 
 token that hereafter he shall not be ashamed 
 to confess the faith of Christ crucified, and 
 manfully to fight under his banner against 
 sin, the world, and the devil, and to con- 
 tinue Christ's faithful soldier and servant 
 unto his hfe's end/ 
 
 What a beautiful and solemn ceremony! 
 We pour water on the child, in token of 
 Christ's inward washing ; and we sign the 
 cross upon his forehead, in token that hence- 
 forth he shall become a valiant Soldier in 
 Christ's army, and a faithful Servant in His 
 household. 
 
 And now that this Little One is bap- 
 tized, is admitted into Christ's Church, and 
 is enhsted into His army, as it were, a few 
 more words only are needed to complete 
 the Service. 
 
 The Minister calls upon the People to 
 tmite with him in prayer and praise ; * See- 
 ing now, dearly beloved Brethren, that this 
 child is regenerate, and grafted into the 
 body of Christ's Church, let us give thanks 
 
OF INFANTS. 181 
 
 unto Almighty God for these benefits, and 
 with one accord make oui' prayers unto 
 Him, that this Child may lead the rest of 
 his life according to this beginningo' 
 
 There is one expression here which needs 
 explanation. We declare that the child who 
 has been baptized is now regenerate. Cer- 
 tainly this cannot mean that his heart and 
 nature are changed ; for Scripture does not 
 lead us to expect so great a change at Bap- 
 tism. But it means rather that the Child 
 is now placed in a high and holy condition. 
 He is not, as he was before baptism, * a child 
 of wrath ; ' but he is now ' a child of grace.' 
 He is grafted into the true Vine. He is 
 brought within God's covenant. He is 
 placed under the influence of the Holy 
 Spirit, within the very arms of Christ ; and 
 he is henceforth to be numbered among; 
 God's family. This is what we mean, when 
 we speak of the Child as regenerate. 
 
 We now offer up the Lord's Prayer, 
 which is especially suitable for this occa- 
 
182 THE PUBLIC BAPTISM 
 
 sion, when we come to God as our Father, 
 bringing our Little One to Him. 
 
 And then we put up another Prayer, 
 thanking God for having regenerated the 
 Child, brought it near to Himself, and 
 numbered it among His adopted ones. 
 And ^,ve further beseech Him to grant, 
 that the Child may die unto sin, and live 
 unto God, crucifying the old man (or the 
 old nature), and leading such a holy life 
 as becomes one who is now an heir, or in- 
 heritor, of heaven. 
 
 The Service closes with a few farewell 
 words to the Sponsors, telling them what 
 their duty is ; namely, to remind their God- 
 child how solemn a vow has been made for 
 him ; and to see that he is instructed in the 
 Christian faith, and brought up to lead a 
 godly and a Christian life. 
 
 They are further charged to take care 
 that the child is prepared for Confirmation 
 at the proper ag'^. 
 
OF INFANTS. 183 
 
 I trust you will feel it good to have had 
 your attention called to this Service. 
 
 It is good for Parents to know what 
 it is they pray for, when they bring their 
 children to be baptized, and how great 
 the blessings are which belong to this 
 ordinance. 
 
 It is good for Sponsors to see what a 
 solemn and important duty theirs is, that 
 they may in future come in a more devout 
 and prayerful spirit. The office of Sponsor- 
 ship is not a mere form, but a most respons- 
 ible and useful office, and one that may 
 prove to be a great blessing to the child for 
 whom they stand. 
 
 And it is good for us all to be reminded 
 of our Baptism ; what sacred vows we have 
 made, and to what a high standing we have 
 been raised. We have been dedicated to 
 Christ. We have been sworn in, as it were, 
 as His soldiers. We have been numbered 
 among His people. What manner of per- 
 sons then ought we to be in all holy con- 
 versation and godliness ! Truly, if we are 
 
184 THE PUBLIC BAPTISM OF INFANTS. 
 
 living an ungodly or a careless life, great 
 will be our condemnation. For how shall 
 
 we escape — we who have been baptized 
 
 we who are Christians by profession — if we 
 neglect so great salvation ? 
 
185 
 
 CHAPTER II. 
 
 THE ORDER OF CONFIRMATION. 
 
 Our Church is not content with receiving 
 Infants into the number of her Flock ; but 
 she also provides that, when they reach a 
 sufacient age, they should be brought to the 
 Bishop, to be confirmed and blest by him. 
 
 At Baptism their Godparents made cer- 
 tain promises for them ; and now, having 
 arrived at years of discretion, they are re- 
 quired to come forward, and declare ivith 
 their oivn mouth their willingness to abide 
 by these promises. 
 
 In order to prepare them for this Ordi- 
 nance, a Catechism has been drawn up, 
 which contains instruction on those subjects 
 which are especiaUy needful for all who are 
 to be confirmed. 
 
186 THE ORDER OF 
 
 And now let us look into the con- 
 firmation SERVICE, as we have it in our 
 Prayer-book. 
 
 The Ceremony is called 
 
 confirmation, or laying on of hands. 
 
 The Candidates having been duly pre- 
 pared and approved by their Clergyman, 
 and being now assembled in the Church, 
 the Service begins with a short address 
 from the Bishop, in which he explains what 
 Confirmation is, — 
 
 * To the end that Confirmation may be 
 ministered to the more edifying of such as 
 shall receive it, the Church has thought 
 good to order that none hereafter shall he 
 confirmed,* but such as can say the Creed, 
 the Lord's Prayer, and the Ten Command- 
 ments ; and can also answer to such other 
 
 * In the early Christian Church it was customary 
 to administer the Rite of Confirmation almost imme- 
 diately after Baptism. But our Church has wisely 
 deferred it until the Child shall have arrived at a 
 riper age. 
 
CONFIRMATION. 1 8 T 
 
 questions as in the Short Catechism are 
 contained ; which order (or direction) is very 
 convenient to be observed, to the end that 
 children being now come to the years of 
 discretion, and having learnt what their 
 Godfathers and Godmothers promised for 
 them in Baptism, they may themselves 
 with their own mouth and consent, openly 
 before the Church, ratify and confirm the 
 same ; and also promise that by the grace 
 of God they will evermore endeavour them- 
 selves faithfully to observe such things as 
 they by their own confession have assented 
 
 unto/ ', 
 
 ■ '■■--• •• .- . », 
 
 ••• '■ ' '.S ' 
 
 ■' ', ■• '■'■•\ 
 
 The Bishop then puts to the Candidates 
 a Question — not a string of questions, but 
 one simple question — simple, but most 
 deeply important — * Do you here, in the 
 presence of God, and of this congregation, 
 renew the solemn promise and vow that 
 was made in your name at your Baptism ; 
 ratifying and confirming the same in your 
 own persons, and acknowledging yourselves 
 
188 THE ORDER OF 
 
 bound to believe and to do all those things 
 which your Godfathers and Godmothers 
 then undertook for you V 
 
 To this question each one answers, *I 
 
 DO.' 
 
 The answer is shoit and easily uttered. 
 But how much does it contain ! It is as 
 much as to say, *I have thought upon 
 those solemn promises which were made 
 for me, when I was too young to promise 
 for myself. But now I declare openly, 
 before my assembled brethren, that I am 
 determined with God's help to keep them. 
 And I hereby promise that I will indeed 
 renounce all sin, and everything that be- 
 longs to the devil ; that I will shun all 
 the pomps and vanity of a wicked world ; 
 and that I will resist the evil workings of 
 my own fleshly nature. In short, having 
 counted the cost, I am willing to give 
 myself up to the service of Christ.' 
 
 The Candidates having all giving their 
 answers, the Bishop and the Congregation 
 
CONFIRMATION. 189 
 
 put up the following Short Sentences of 
 Prayer ; ' Our help is in the name of the 
 Lord / ' Who hath made heaven and earth.' 
 * Blessed be the name of the Lord ; ' * Hence- 
 forth, world without end.' * Lord, hear our 
 prayers \ ' And let our cry come unto Thee.' 
 The Bishop tlien reads the following 
 Prayer, in which he pleads for those now 
 before him ; ' Almighty and everlasting 
 God, who hast vouchsafed (or been pleased) 
 to regenerate these Thy servants by water 
 and the Holy Ghost (that is, at their Bap- 
 tism), and hast given unto them forgiveness 
 of all their sins ; strengthen them, we be- 
 seech Thee, Lord, with the Holy Ghost 
 the Comforter, and daily increase in them 
 Thy manifold gifts of grace, the spirit of 
 wisdom and understanding, the spirit of 
 counsel and ghostly strength (that is 5pi- 
 ritual strength), the spirit of knowledge and 
 true godliness ; and fill them, Lord, with 
 the spirit of Thy holy fear, now and for ever.' 
 
 All who are to be confirmed are then 
 
190 THE ORDER OF 
 
 ranged in order before the Bishop ; and he 
 performs the ceremony of Confirmation, 
 laying his hands upon each of them, after 
 the manner of the Apostles. And whilst 
 doing so, he repeats these words ; * Defend, 
 O Lord, this Thy Child (or this Thy ser- 
 vant) with Thy heavenly grace, that he 
 may continue Thine for ever ; and daily 
 increase in Thy Holy Spirit more and 
 more, until he come unto Thy everlasting 
 kingdom/ 
 
 This is a most solemn act. And whilst 
 it is being performed, those who are receiv- 
 ing the Bishop's blessing should indeed 
 pray very earnestly that God would pour 
 down His blessing also upon them, con- 
 firming and strengthening their good reso- 
 lutions, and enabling them to yield them- 
 selves wholly and entirely to Him for the 
 rest of their lives. 
 
 And every person present should also 
 plead for them, entreating God to help 
 them, and to make this holy Ordinance 
 a blessing to them. 
 
CONFIRMATION. 191 
 
 When all have been confirmed, the 
 Bishop says, * The Lord be with you ; ' 
 and the Congregation answer, *And with 
 thy spmt/ 
 
 Ihen all falling upon their knees re- 
 peat the Lord's Prayer : after which Two 
 Collects or Short Prayers are offered. 
 
 In the First Collect the Bishop prays 
 for those who have just been confirmed ; 
 'Almighty and everliving God, who 
 makest us both to will and to do those 
 things that be good and acceptable unto 
 Thy Divine Majesty ; we make our humble 
 supplications unto Thee for these Thy ser- 
 vants, upon whom (after the example of the 
 holy Apostles) we have now laid our hands, 
 to certify them (or assure them) by this 
 sign of Thy favour and gracious goodness 
 tov/ards them. Let Thy Fatherly hand, we 
 beseech Thee, ever be over them ; let Thy 
 Holy Spirit ever be with them, and so lead 
 them in the knowledge and obedience of 
 Thy word, that in the end they may obtain 
 everlasting life; through our Lord Jesus 
 
192 THE ORDER OF 
 
 Christ, who with Thee and the Holy Ghost 
 liveth and reigneth, ever one God, world 
 without end/ 
 
 The Second Collect is more general. 
 It is a Prayer which includes the whole 
 Congregation. We ask God in it to direct 
 us in all our ways, and to protect us at all 
 times ; ' 0* Almighty Lord, and everlasting 
 God, vouchsafe, we beseech Thee, to direct, 
 sanctify, and govern both our hearts and 
 bodies, in the ways of Thy laws and in the 
 works of Thy commandments; that, through 
 Thy most mighty protection both here and 
 ever, we may be preserved in body and 
 soul ; through our Lord and Saviour Jesus 
 Christ.' 
 
 The Bishop then gives his parting 
 Blessing, and the Service ends. 
 
 It is usual, at some time during the 
 Service, for the Bishop to address the 
 Young Persons who are assembled. And 
 his words should be received with specia 
 
CONFIRMATION. 193 
 
 reverence, as coming from him who is not 
 only God's Minister, but also our spiritual 
 Father. We should greatly respect him 
 OR account of his high and holy office, 
 and listen with meek attention to his wise 
 counsel. 
 
 Such is the ceremony of Confirmation ; 
 and a most solemn and important Ceremony 
 it is. It is an ordinance which our Church 
 insists upon, for Four reasons. 
 
 First, Because there was a like Cere- 
 mony in the Jewish Church. We are told 
 that Jewish Children, at the age of Thirteen, 
 were brought to the House of God, in order 
 to be pubHcly examined : and if approved, 
 they were then declared to be Children of 
 the Precept. This name was given to them 
 from their making a solemn promise to 
 observe the precepts and laws of Moses. 
 
 Secondly, Because if we look into the 
 
 Acts of the Apostles, we shall see that a 
 
 kind of Confirmation was practised by the 
 
 Apostles. In Acts, viii. 14-17, and xix. 
 
 o 
 
194 THE ORDER OF CONFIRMATION. 
 
 5, 6, we are told that they laid t\eir hands 
 on those who had been baptized. This was 
 in order that they might receive some 
 further gifts of God's grace, and be more 
 fully strengthened by His Holy Spirit. 
 Here then was a practice very like our 
 Confirmation, though not quite the same 
 thing. 
 
 Thirdly, Because we learn that after the 
 death of the Apostles the Ordinance of 
 Confirmation was observed ; and those who 
 had been baptized were afterwards con- 
 firmed. 
 
 Fourthly, Because even if there was no 
 scriptuEal authority for Confirmation, it is 
 indeed 'a, most useful and profitable Ordi- 
 nance ; and therefore one which the Church 
 might well recommend for the benefit of 
 her spiritual Children. It has proved a 
 blessing to thousands ; and many a serious 
 person has looked back upon it as the 
 season when he first heartily entered upon 
 God's service. 
 
195 
 
 CHAPTEE III. 
 
 THE SOLEMNIZATION OF MATRIMONY. 
 
 Before examining this Service, there are 
 one or two points on which it is well to 
 
 touch. 
 
 In order to prevent improper marriages, 
 
 the Church orders that the names of the 
 
 Persons shaU be read out in Church on 
 
 three several Sundays beforehand. When 
 
 this is not done the law directs that a 
 
 Certificate be produced, which can be 
 
 obtained on payment of a certain sum. 
 
 One or the other having been done, 
 
 and no objection having been raised, the 
 
 Clergyman is at liberty to perform the 
 
 Service. 
 
 Within the last few years a new law 
 has been passed, aUowing marriages to 
 
196 THE SOLEMNIZATION OF 
 
 take place simply by making a Declaration 
 before the Eegistrar. But surely no right- 
 ininded person would ever dream of being 
 married after this fashion. It is true that 
 such a union would be good in the eye of 
 the law; but it would be most offensive 
 to God. And indeed we should feel that 
 to be but a poor marriage, which took 
 place without even asking God's blessing. 
 None, I should think but unbelievers, 
 or those who had reason to be ashamed 
 of the step they were taking, would re- 
 sort to such an ungodly and unchristian 
 act 
 
 The Marriage Service in the Church of 
 England is indeed a noble Service ; and I 
 am sure that the more we examine it, the 
 more we shall be struck with its beauty 
 and fitness. 
 
 The Persons to be married being assem- 
 bled with their friends A general address 
 is given to all who are present. 
 
MATRIMONY. 197 
 
 In this opening Address marriage is 
 spoken of as an honourable state, insti- 
 tuted or appointed by God Himself, in those 
 early days when Adam and Eve were in the 
 garden of Eden, and before they had sinned 
 against God. 
 
 It is spoken of too as a kind of emblem 
 of that still higher union, which exists be- 
 tween Christ and His Church ; for you will 
 remember that He is set before us in Scrip- 
 ture as the Bridegroom, and His people are 
 spoken of as His Bride. 
 
 Marriage is further declared to be a 
 state of life, which Christ owned and blest 
 by being Himself present at a marriage in 
 Cana of Galilee, mentioned in John, ii., 
 where He wrought His first miracle of 
 turning water into wine. And again it is 
 spoken of as a state specially commended 
 by St. Paul in his Epistles. 
 
 For these reasons we are reminded that 
 it is not to be undertaken lightly or care- 
 lessly, but * reverently, discreetly, advisedly, 
 soberly, and in the fear of God,' and then 
 
198 THE SOLEMNIZATION 01 
 
 Tliree causes are given ivhy matrimony was 
 ordained — 
 
 First, that children might be born, and 
 brought up in the fear and nurture of the 
 Lord, and to the glory of His name. 
 
 Secondly, to avoid sin, which certainly 
 would abound if there was no such thing as 
 Holy Matrimony. 
 
 And Thirdly, that Husbands and Wives 
 might be a help and comfort to each other, 
 bearing one another's burdens, and strength- 
 ening one another in the ways of God. 
 
 At this part of the Service, a last oppor- 
 tunity is given, if any one has reason to 
 believe that the Persons present cannot be 
 lawfully joined together. And if so, the 
 accuser is invited to speak, or else ' here- 
 after for ever to hold his peace.' 
 
 Then, turning to the Man and Woman, 
 the Clergyman solemnly addresses them, 
 and charges them before God, if they them- 
 selves know any reason why they should 
 not be united, even now to say so ; for if 
 
MATRIMONY. 199 
 
 all be not right in His sight, then, although 
 they may be duly married, it were better, 
 far better, that the ceremony had never 
 taken place. 
 
 If, however, no objection is made, then 
 the Minister says to the Man, * Wilt thou 
 have this woman to thy wedded Wife, to 
 live together after God's ordinance in the 
 holy estate of Matrimony ? Wilt thou love 
 her, comfort her, honour, and keep her, in 
 sickness and in health ; and forsaking all 
 other, keep thee only unto her, so long as ye 
 both shall live V 
 
 This is so plain a question, that it needs 
 no explanation. On the Answer being 
 given, the Clergyman turns to the Woman, 
 and puts to her nearly the same question. 
 
 And then he requires a Pledge from 
 both. The Man's pledge runs thus ; * I 
 take thee to my wedded wife, to have and 
 to hold from this day forward, for better for 
 worse, for richer for poorer, in sickness and 
 in health, to love and to cherish, till death 
 us do part' (that is, till death parts us). 
 
200 THE SOLEMNIZATION OP 
 
 And he adds, * And thereto I give thee my 
 troth,' 
 
 What does this mean ? * Troth * is a 
 word not often used in the present day. 
 It signifies an oath or pledge. And here 
 the Man and Woman each give a solemn 
 pledge, that they will be faithful and true 
 to one another. When they say then, 
 'Thereto I plight thee, or give thee, my 
 troth,* they in fact say, *I give thee my 
 solemn pledge, or I pledge my solemn word 
 to thee, that I will do all that I have just 
 been promising/ 
 
 You will observe that the promise made 
 by the Woman is much the same as that 
 made by the Man, excepting that she pro- 
 mises also to obey him. This is what the 
 word of God requires ; for St. Paul says, 
 * As the Church is subject to Christ, so let 
 the wives be to their own husbands in 
 everything.' And St. Peter sets before 
 wives the example of Sarah in this respect ; 
 ' Even as Sarah obeyed Abraham.' 
 
 In some countries, the Wife is required 
 
MATRIMONY. 201 
 
 to pay almost a slavish obedience to her 
 Husband. But not so among ourselves. 
 A tender, loving, and cheerful obedience 
 is required of her, and a due submission to 
 that authority which God has given to the 
 Husband. 
 
 Having made these promises, and given 
 these pledges to each other, the Man places 
 THE RING on the Minister's Book, and re- 
 ceives it again from him, blest as it were by 
 his hands. He then puts it on the Woman's 
 finger, repeating these words while he does 
 so, ' With this Bing I thee wed (that is, I 
 put on thee this Bing, in token that I take 
 thee as my Wife). With my body I thee 
 worship (that is, I desire to pay thee all out- 
 ward love and reverence) ; and with all my 
 worldly goods I thee endow (that is, I make 
 thee a sharer in all that I possess). 
 
 The word ' worship ' usually signifies the 
 offering of prayer to God. But here it has 
 quite a different meaning. It signifies the 
 honour and respect which we pay to a fel- 
 
202 THE SOLEMNIZATION OF 
 
 low-creature whom we esteem. If you look 
 at Dan. ii. 46, you will see that King Ne- 
 buchadnezzar is said to have ioorsliipi)cd 
 Daniel; that is, to have honoured him, 
 and paid him respect. And this too is the 
 meaning of the words here used. *With 
 my body I thee worship.* See also Luke, 
 xiv. 10. 
 
 Then all devoutly kneeling, a Prayer is 
 offered, in which we ask God, that as He 
 blest the married life of Isaac and Rebecca, 
 so He may bless these Persons, and enable 
 them faithfully to keep the vows they have 
 made (of which the Ring is a token and 
 pledge), and live together lovingly and hap- 
 pily in obedience to His laws. 
 
 The Priest or Minister then joins their 
 hands together, saying, ' Those whom God 
 hath joined together let no man put 
 asunder.' 
 
 The principal part. of the Ceremony is 
 now over ; and the Minister addresses the 
 
MATRIMONY. 203 
 
 people, saying; 'Forasmuch as these per- 
 sons have consented together in holy wed- 
 lock, and have witnessed the same before 
 God and this company, and thereto have 
 given and pledged their troth either to 
 other, and have declared the same by giving 
 and receiving of a Ring and by joining of 
 hands, I pronounce that they be man and 
 wife together, in the name of the Father, 
 and of the Son, and of the Holy Ghost/ 
 
 And he adds this blessing, 'God the 
 Fitther, God the Son, God tho Holy Ghost, 
 bless, preserve, and keep you. The Lord 
 mercifully with his favour look upon you ; 
 and so fill you with all spiritual benediction 
 and grace, that ye may so live together in 
 this life, that in the world to come ye may 
 have life everlasting.' 
 
 A Psalm chosen for the purpose is then 
 read. Aid when this is ended, the Mar- 
 ried Pair again kneel down, and the Lord's 
 Prayer is offered with a few short Peti- 
 tions both before and after it. 
 
204 THE SOLEMNIZATION OF 
 
 Three other Prayers follow. 
 
 In the First Prayer, God is addressed 
 as the God who blest Abraham, Isaac, and 
 Jacob ; and He is asked also to bless His 
 Two Servants now on their knees before 
 Him, that they may be happy in serving 
 Him, and may be alway kept in safety 
 under His protecting care. 
 
 In the next Prayer, we ask God to give 
 the blessing of Children ; and if so, to grant 
 that they may be brought up as Christians, 
 in His feai and love. 
 
 The Third Prayer is a most spiritual 
 one. It rises very high. We speak in it 
 of God having originally knitted together, 
 as it were, our First Parents ; thus show- 
 ing that it can never be lawful to put asun- 
 der those whom He by Matrimony has made 
 one. We speak too of Marriage as a great 
 and holy mystery, representing the spiritual 
 marriage betwixt Christ and His Church. 
 And then we beseech Him to look favour- 
 ably on His Two Servants now before Him, 
 and to grant that they also may love each 
 
MATRIMONY. 205 
 
 other, as Christ loved His Church, and as 
 the Church loves her Lord. And we ask 
 Him to bless them both, and grant them to 
 inherit His everlasting kingdom, through 
 Jesus Christ our Lord. 
 
 The Priest then gives his blessing ; 
 * Almighty God, who at the beginning 
 did create our first parents, Adam and Eve, 
 and did sanctify and join them together in 
 Marriage ; Pour upon you the riches of his 
 grace ; sanctify and bless you ; that ye may 
 please him both in body and soul, and live 
 together in holy love unto your lives' end.' 
 
 The Service sometimes ends here. But 
 there is a scriptural address provided, which 
 ought to be read, whenever there is a Con- 
 gregation assembled. This address is upon 
 the subject of Marriage generally, and es- 
 pecially on the duty both of Husbands and 
 Wives. 
 
 You will notice that in the Rubric, or 
 Short Direction, at the end, we are told. 
 
206 THE SOLEMNIZATION OF 
 
 * It is convenient (or right) that the new- 
 married Persons should receive the Holy 
 Communion at the time of their marriage, or 
 at the first opportunity after their marriage/ 
 Of late years this most desirable and 
 Christian practice has been in a great mea- 
 sure restored. It is not at all unusual in 
 these days for the Holy Communion to be 
 administered immediately after the Marriage 
 Service. And certainly it is most important 
 that those who are really married in the 
 Lord, and who look on marriage as per- 
 haps the most solemn and important act in 
 their lives, should draw near to the Lord's 
 Table, either on the very day, or on the 
 next opportunity. 
 
 And now, my dear Eeader, if you are 
 already married, look upon your union, not 
 as something that has taken place for your 
 worldly convenience or advantage, but as a 
 holy Ordinance, in which God Himself has 
 linked you together by a bond that nothiug 
 can break ; no, not even death itself. Try 
 
MATEIMONY. 20 
 
 Ht 
 
 and live, not for yourselves, but for one 
 another. Try to please each other, to com- 
 fort each other, to help each other on the 
 thorny path of life. Try to ease one 
 another's burdens, to share one another's 
 sorrows, and to cheer one another's hearts. 
 Try to walk together in the happy road 
 that leads to heaven. 
 
 Or if you are at present unmarried, but 
 hope one day to entc^r upon tiii» state, 
 beware of taking a low, carnal, worldly 
 view of it. Let there be no lightness, or 
 .anything wrong or unseemly in your inter- 
 course before marriage. Let yours be a pure 
 marriage, one on .yhich you can heartily ask 
 God's highest blessing. Let it be begun, 
 continued, and ended in Him, so that you 
 may come to God's house with a holy, happy 
 confidence, that He will lift up the light of 
 His countenance upon you, and that you 
 may be able boldly to ask your Minister's 
 blessing in the name of the Lord. 
 
 Above all, let each of us seek after that 
 
208 THE SOLEMNIZATION OF MATRIMONY. 
 
 higher union,- which the Prayer-book speaks 
 of, and which the Bible sets forth between 
 Christ and His people. 
 
 If we would be with Christ hereafter, 
 we must be united to Him now ; we must 
 be One with Him — He the Vine, and we 
 the Branches — He the Bridegroom, and we 
 the Bride. We must, each one of us, hve 
 close to Him, as the Ivy clings around the 
 tree, and lives upon it. For was not this 
 the Saviour's Prayer for His People ; * that 
 they all may be one, as thou, Father, art in 
 me, and I in thee ; that they may be one 
 in us "? ' 
 
 happy union ! Blessed are they who 
 a.re one with Christ, and Christ with them ; 
 who enjoy now His presence and His love, 
 and will be with Him for ever hereafter ! 
 " Blessed are they that are called unto the 
 marriage supper of the Lamb 1' 
 
209 
 
 CHAPTER IV. 
 
 THE VISITATION OF THE SICK — THE 
 COMMUNION OF THE SICK. 
 
 In visiting the sick, the Ministers of our 
 Church have full liberty to use the visita- 
 tion SERVICE, or not, as they may think 
 expedient. There are of course many cases, 
 for which no one Form could be altogether 
 suitable ; and therefore they often feel it 
 well to frame their own Prayers, and choose 
 their own portions of Scripture, according 
 to the particular wants of the Persons whom 
 they are called to visit. But there is a 
 Service prepared for them, if they see well 
 to use it ; and it contains Prayers, which a 
 Clergyman may read with profit in any Sick 
 
 Chamber. 
 
 p 
 
210 THE VISITATION OF 
 
 The OPENING WORDS of it are very beau- 
 tiful. The clergyman begins by saying, 
 ' Peace be to this house, and to all that 
 dwell in it.' This is in keeping with our 
 Lord's direction to His seventy disciples, as 
 we have it in Luke, x. ; 'Into whatsoever 
 house ye enter, first say, Peace be to this 
 house ; and if the son of peace be there, your 
 peace shall rest upon it.' 
 
 Then there are sundry prayers for 
 mercy, and also for help and defence against 
 our great spiritual enemy. God is asked 
 to sanctify and bless His fatherly visitation 
 to the Person afflicted ; so that, if he re- 
 covers, he may live to His glory ; or, if he 
 dies, God may take him into His own pre- 
 sence to dwell with Him for ever. 
 
 These Prayers are followed by an ex- 
 hortation, in which the Sick Person is 
 assured that his illness is sent by God, and 
 that it is intended either to try his patience 
 and quicken his faith, or else to correct and 
 
THE SICK. 211 
 
 amend something that is wrong in him : 
 and that whatever be God's aim, if he takes 
 his chastisement rightly, it will turn to his 
 profit, and help him forward on the way to 
 heaven. 
 
 The Sick Person's attention is then 
 particularly called to those words of St. 
 Paul, which we find in Heb. xii., *Whom 
 the Lord loveth He chasteneth, and 
 scourgeth every son whom He receiveth. 
 If ye endure chastisement, God dealeth 
 with you as with sons; for what son is 
 he whom the father chasteneth not ? But 
 if ye be without chastisement, whereof all 
 are partakers, then are ye bastards and not 
 sons. Furthermore we have had fathers of 
 our flesh which corrected us, and we gave 
 them reverence ; shall we not much rather 
 be in subjection unto the Father of spirits, 
 and live ? For they verily for a few days 
 chastened us after their own pleasure ; but 
 He for our profit, that we might be par- 
 takers of His holiness.' 
 
 The truths here set forth are then 
 
212 THE VISITATION OF 
 
 enlarged upon, and pressed home with all 
 earnestness. 
 
 The Sick Person is now urged to ex- 
 amine his own heart and life; so that, 
 being convinced of sin, he may seek mercy 
 from his heavenly Father for Christ's sake. 
 And to help him in this examination, his 
 attention is directed to the Apostles' Creed, 
 and he is solemnly questioned as to whe- 
 ther he believes the various points con- 
 tained in it. 
 
 He is further invited to imburden his 
 mind, and confess any sins of which he 
 may feel guilty. But you will observe 
 that the Confession, which he is here en- 
 couraged to make, is very different from 
 tha,t' forced Confession which the Roman 
 Catholic Church requires of every person 
 before receiving the Holy Communion. Hits 
 Confession is quite voluntary and optional, 
 and is only urged in case the conscience is 
 overburdened with some matter, in which 
 confession would afford relief. 
 
THE SICK. 213 
 
 A FORM of ABSOLUTION is also provided ; 
 but only those are declared to be pardoned 
 who truly repent and believe in Christ. 
 You will observe too that this pardon 
 comes from the Lord Himself The Minis- 
 ter only declares it in God/s name, and by 
 His authority. Cases may arise, in which 
 this declaration of forgiveness is calculated 
 to soothe and comfort a penitent and trou- 
 bled heart. 
 
 Immediately after this comes A prayer, 
 in which we beseech God to look with 
 mercy on the contrite sinner before Him ; 
 to renew him in those points wherein he 
 has failed ; to keep him in the true faith ; 
 to look mercifully upon his pain, and tears, 
 and contrition, releasing him from the 
 chain of liis sins, and strengthening him 
 with His Holy Spirit. And all this for 
 His dear Son's sake. 
 
 A Psalm is here provided to be read ; 
 and the one chosen is the Seventy-first. 
 
214 THE VISITATION OF 
 
 This is a Psalm in which David declares 
 his trust and confidence in the Lord, and 
 prays that he may never be cast off or 
 forsaken. 
 
 At the end of this Psalm a very short 
 Pkayer, a kind of ejaculation, is made : 
 ' O Saviour of the world, who by Thy cross 
 and precious blood hast redeemed us, save 
 us and help us, we humbly beseech Thee, 
 O Lord/ 
 
 Then the Minister commends the Sick 
 Person to God, saying, 'The Almighty 
 Lord, who is a most strong tower to all 
 them that put their trust in Him, be now 
 and evermore thy defence, and make thee 
 know and feel that there is none other 
 name under heaven given to man, in whom 
 and through whom thou mayest receive 
 health and salvation, but only the name 
 of our Lord Jesus Christ.' 
 
 The Service closes with the Blessing 
 of Moses, which we find in Num. vi. : 
 
THE SICK. 215 
 
 ' Unto God's gracious mercy and protection 
 we commit thee. The Lord bless thee, «ind 
 keep thee. The Lord make His face to 
 shine upon thee, and be gracious unto 
 thee. The Lord Hft up His countenance 
 upon thee, and give thee peace both now 
 and evermore.' 
 
 A few ADDITIONAL PRAYERS are also 
 given at the end, suited to particular cases. 
 One is for a Sick Child; another when 
 there seems but little hope of recoveinj ; 
 a third for one at the point of death ; 
 and a fourth for any one troubled in 
 conscience. 
 
 The whole forms a very fit Service to 
 be read in a Sick Room. The Church, 
 as I have already said, intends that her 
 Ministers should use it or not, as they feel 
 disposed ; but by placing it in our Prayer- 
 book she shows that she cares for her sick 
 members, and does not forget them in their 
 hour of need. 
 
216 the visitation of 
 
 The service for the communion op 
 THE SICK, which follows next in the Prayer- 
 book, is the same as our ordinary Commu- 
 nion Service, excepting that it is consider- 
 ably shortened; and a Collect is added, 
 and two very short portions of Scripture, 
 making a kind of Epistle and Gospel, 
 suited to the condition of a Sick Person. 
 
 Let me here say a word or two about 
 receiving the Holy Communion in a time 
 of Illness. 
 
 This most blessed Ordinance was never 
 intended for those persons who, in the days 
 of their strength, turned away time after 
 time from the Lord s Table, and refused to 
 obey His gracious command io * do this in 
 remembrance' of Him. It was never in- 
 tended that it should be given to such in 
 a dying hour, to make up, as it were, for 
 years of past neglect. 
 
 And yet how many ask for this holy 
 Sacrament on a death-bed, who never cared 
 about it before ! A person feels, perhaps, 
 
THE SICK. 217 
 
 at such a time uneasy about his spiritual 
 state. Conscience tells him that he has 
 neglected many plain Christian duties, and 
 this perhaps among the number ; and just 
 as a drowning man grasps at a s.'...aw as it 
 floats by, so the dying man, as a last hope, 
 desires to receive this blessed Ordinance, 
 which in time past he again and again so 
 sinfully refused. It never, I say, was in- 
 tended for such. 
 
 But for the real Christian, for the true 
 believer, for those who have loved to come 
 to the Lord's Table in the days of their 
 health, and are now brought low by sick- 
 ness — for them is this private communion 
 especially intended ; and in the hour of 
 weakness and suffering, great is the com- 
 fort, and sweet the refreshment, which they 
 receive in thus feeding upon the Saviour's 
 Body and Blood, w^hich they so much need 
 for the strengthening and refreshing of 
 their souls. 
 
218 
 
 CHAPTER V. 
 
 THE CHURCHING OF WOMEN. 
 
 It is the duty of Christians to be thankful. 
 There should be a large mixture of Praise 
 and Thanksgiving in our private, everyday 
 devotions. But there are some special occa- 
 sions, when it becomes a servant of God to 
 give utterance to a thankful heart in pubhc 
 before tLs congregation. 
 
 Recovery from the pain and peril of 
 Childbirth is one of these occasions ; and 
 our Church has provided a special Service 
 suitable for it. 
 
 It was formerly the custom to read this 
 Service just before the Communion Office. 
 But now it is usually read before the 
 General Thanksgiving, at Morning or 
 Evening Prayer. 
 
THE CHURCHING OF WOMEN. 219 
 
 It begins with a short address from 
 the Clergyman , ' Forasmuch as it hath 
 pleased Almighty God of His goodness to 
 give you safe deliverance, and hath pre- 
 served you in the great danger of child- 
 birth, you shall therefore give hearty 
 thanks unto God, and say'- — 
 
 Then follows either the 116th, or the 
 127th, Psalm, which the woman ought to 
 repeat with the Minister. The first of 
 these Psalms is a song of thankfidness to 
 God for delivering us from all our dangers 
 and troubles. It also expresses a resolu- 
 tion to show forth His praise by living to 
 Him from henceforth. The other is a plain 
 declaration that without God's blessing all 
 is in vain ; that we may toil, and strive, 
 and labour, but to no purpose unless He 
 is with us. And towards the end of the 
 Psalm, there is an acknowledgment that 
 for all our family mercies we are indebted 
 to Him. 
 
 The First Psalm seems to refer more to 
 the pain and peril, which the mother haa 
 
220 THE CHURCHING OF 
 
 herself passed through : the Second to the 
 blessing of a Child being bom into the 
 world. 
 
 Then comes the lord's prayer ; without 
 which no Service can be complete. 
 
 After this, six versicles, or Short Peti- 
 tions, are offered by the Minister and People; 
 and then a closing Prayer. In these we 
 ask God to support, strengthen, and save 
 the Woman who is returning thanks. We 
 give hearty praise to God for having so 
 graciously spared her; and we ask that, 
 through Eis help, she may be enabled 
 faithfully to serve Him here, and partake 
 of His glory herv-^^axter. 
 
 Some persons I know have felt a little 
 backwardness in thus coming forward pub- 
 licly to offer their thanksgivings to God. 
 They have shrunk from a Service which 
 makes them for the moment marked per- 
 sons in the congregation. I can quite 
 imderstand this feehng ; but I am §ure it 
 is one that ought to be resisted. For what 
 
WOMEN. 221 
 
 can be more right, than that, on an occa- 
 sion when God's mercy has been graciously- 
 bestowed, the Person so ^lest should render 
 her warmest thanks in the midst of the 
 congregation. The Jewish Mother went 
 gladly into the Temple, to offer there her 
 sacrifice of praise ; and even she who was 
 the most honoured Mother of all, Mary the 
 Virgin Mother, did this. And shall the 
 Christian Mother be less grateful, or shrink 
 back from thus openly acknowledging God's 
 goodness to her ? 
 
 Take a higher view of this act of Praise. 
 Look upon it as a solemn, sacred, happy 
 duty ; for thus it becometh well the just 
 t6 be thankful. 
 
 Two things are mentioned in the Ruhric 
 at the end. One is that the Woman who 
 comes to return thanks should make an 
 Offering, This offering is made to God's 
 Minister, as a token of thankfulness for 
 mercies received. We find that such too 
 was the custom in the Jewish Church. 
 See what is said in Lev. xii. 6, 8 ; ' And 
 
222 THE CHURCHING OF 
 
 when the days of her purifying are ful- 
 filled, for a son or for a daughter, she shall 
 bring a lamb of the first year for a burnt 
 offering, and a young pigeon or a turtle 
 dove. And if she be not able to bring a 
 lamb, then she shall bring two turtles or 
 two young pigeons. And the priest shall 
 make an atonement for her, and she shall 
 be clean.' This should be looked upon 
 then not as a Fee demanded ; but as a 
 sacred Offering which is pleasing to God. 
 
 But there is yet another and a better 
 offering, which the Woman is recommended 
 to make, ' If there be a Communion, it is 
 convenient that she receive the Holy Com- 
 munion.' Thus f^lie may offer herself, her 
 soul and body, to be a reasonable, holy, 
 and lively sacrifice unto God. This is the 
 , most solemn and acceptable way of praising 
 Him for His mercies ; and it is a means of 
 surrendering to His servdce the life which 
 He has so graciously spared. 
 
 It is remarkable on how many occasions 
 the Holy Communion comes in as the great 
 
WOMEN. 223 
 
 means of dedicating ourselves to the Lord, 
 and of seeking from Him that grace which 
 we so much require, to enable us to live in 
 His holy fear and love. Our Cliurch ex- 
 pects us to receive it after our Confirmation, 
 as a sign of our membership ; on the occa- 
 sion of Marriage, to bind us closely to our 
 Lord ; when a Mother returns thanks ; and 
 also in the days of Sickness, to cheer us in 
 our gloom, and to strengthen us in our 
 weakness. , 
 
 May this show us more than ever how 
 much we lose by shutting ourselves out 
 from this most important ordinance t 
 Surely this holy Sacrament is not to be 
 thought of for the first time on a sick bed, 
 or merely once or twice in our lives. It is 
 to be partaken of and enjoyed frequently. 
 It is an ordinance that we should be ever 
 ready to receive for the nourishing and 
 comforting of our souls. It is never out 
 of place — neither in the days of health, nor 
 of Sickness— neither in the time of joy, nor 
 in the hour of sadness. 
 
224 
 
 CHAPTER VI. 
 
 THE BURIAL OF THE DEAD. 
 
 This is perhaps the most striking and 
 affecting of all our Services. It contains 
 words, which will one day be read over you 
 and me; and which we have perhaps 
 already heard read over more than one of 
 our own beloved Eelations. 
 
 Among the various nations of the earth 
 we find different customs as regards the 
 .Dead. In ancient times it used to be the 
 habit of some to bum the bodies of their 
 friends, and then carefully to preserve their 
 ashes. But the practice of burying in the 
 earth seems to have been the most common. 
 We read in the Bible of the Patriarchs of 
 old burying their dead in graves dug in the 
 
THE BURIAL OF THE DEAD. 225 
 
 ground, or hewn out of the rock. And such 
 too has always been the custom among 
 Christians. 
 
 I am thankful that, in this Country at 
 least, great respect is paid to the dead. 
 We know of course that they themselves are 
 none the better for the honour we give to 
 their remains. But still we love to rever- 
 ence them, remembering that their Bodies 
 were once the temples of the Holy Ghost, 
 and remembering too that our blessed Lord 
 Himself was pleased to take our nature 
 upon Him, and to be clothed in our flesh. 
 
 Indeed we may gather from Scripture 
 that affection and respect shown to the Dead 
 are well pleasing to God. The account in 
 the Gospels of those faithful and devoted 
 disciples, who laid the Savioiu* in the new 
 tomb of Joseph of Arimathea ; and. the 
 special praise that is given by our Lord to 
 that pious Woman, who did not grudge 
 three hundred pennyworth of spikenard to 
 anoint His body beforehand for the burial ; 
 the mention of these is enough to show us 
 
 Q 
 
226 THE BURIAL OF 
 
 that a decent attention to the Dead and 
 a loving regard for them, is right in His 
 sight. 
 
 The Burial Service of the Church of 
 England is specially framed for those who 
 have died in the Lord. It is full of joyful 
 hope ; and is therefore perhaps hardly suited 
 to the case of those who have not been His 
 true servants. It would have been almost 
 impossible however to have framed a Service 
 for the careless and ungodly. And therefore 
 those who drew it up, seem to have had 
 specially in their minds those who have 
 served God faithfully here, and have de- 
 parted in His faith and love. In the case 
 of such how full it is of comfort, and we can 
 indeed set our seal to every word contained 
 in it. But when it is read over one, about 
 whom we have little or no hope, then it 
 seems almost out of place ; aiid the Clergy- 
 man must read it, and the People listen to 
 it, with sad and painful misgivings. 
 
 Thank God however, we are not called 
 
THE DEAD. 227 
 
 upon to judge our Brother ; and therefore 
 we may think the best, and hope the best, 
 comcerning him. His everlasting state, is 
 in the hands of God, and we must leave it 
 there. But we may hope, and we ivill 
 hope to the full extent of charity ; and it is 
 wi^h this feeling that we use the words 
 contained in our Burial Service, though in 
 some cases it may be hard, very hard, to 
 use them. 
 
 •Now let us turn to the Service, as it 
 stands in our Prayer-Book. 
 
 If you look at the Bubric at the 
 beginning, you will see that there are three 
 Classes of Persons whom we are forbidden 
 to bury. 
 
 1st. Those who die unhaptized. For 
 since they have never been received as 
 members of Christ's Church, we are not 
 allowed to give them Christian burial. 
 
 2ndly. Those who have been excom- 
 municated; that is, cast out of Christ's 
 Church. 
 
 3dly. Those who have laid violent hands 
 
228 THE BURIAL OF 
 
 upon themselves; that is, those who have 
 willingly committed self-murder. 
 
 But now for the Service itself. 
 
 There is something peculiarly solemn in 
 the Fimeral Procession halting at the gate 
 of the Churchyard, and pausing there for a 
 moment before entering the consecrated 
 ground. Meanwhile the Clergyman comes 
 forth from the House of God, and meets 
 it at the threshold of the Burying Ground ; 
 and then leads the procession, walking 
 slowly before it, and uttering holy Sen- 
 tences, full of godly comfort and of Chris- 
 tian hope. 
 
 He begins with those glorious words, 
 which our Lord Himself spoke at the grave 
 of Lazarus ; * I am the resurrection, and the 
 Life : he that believeth in me, though he 
 were dead, yet shall he live ; and whosoever 
 liveth and believeth m me shall never die/ 
 
 Next he repeats those words of faith and 
 hope which Job uttered ; * I know that my 
 Eedeemer liveth, and that he shall stand at 
 
THE DEAD. 229 
 
 the latter day upon the earth. And though 
 after my skin worms destroy this body, yet 
 in my flesh shall I see God.' 
 
 Then, as he cc mes to the Church door, 
 he exclaims, ' We brought nothing into this 
 world, and it is certain we can carry no- 
 thing out. The Lord gave, and the Lord 
 hath taken away ; blessed be the name of 
 the Lord.' 
 
 When all are within the Church a psalm 
 is r^ad, either the Thirty-ninth or the 
 Ninetieth, and sometimes both ; one of 
 these Psalms being more suited to the case 
 of a Young Person; the other to one 
 advanced in years. 
 
 A Lesson is also read, taken from 1 
 Cor. XV. And no portion of holy Scripture 
 could have been chosen more fitting for 
 such a time, when Death, and what is 
 beyond Death, is uppermost in our minds. 
 
 The reading of this Psalm and Lesson 
 is not intended of course to be of any 
 benefit to the dead, but for the instruction 
 
230 THE BURIAL OF 
 
 and comfort of the living ; to bring Death 
 before their minds, and to raise their 
 thoughts upward and onward to that time, 
 when * death shall be swallowed up in 
 victory/ 
 
 On leaving the Church, the Procession 
 moves to the spot prepared for the burial. 
 And there, by the open grave the Clergy- 
 man gives utterance to the following medi- 
 tation : * Man that is born of a woman 
 hath but a short time to live, and is full of 
 misery. He cometh up, and is cut down, 
 like a flower. He fleeth as it were a 
 shadow, and never continueth in one stay. 
 In the midst of life we are in death; of 
 whom may we seek for succour but of 
 Thee, O Lord, who for our sins art justly 
 displeased V 
 
 And then he breaks out into a fervent 
 Prayer, that God would spare us from the 
 bitter pains of eternal death, and not suffer 
 us at our last hour to fall away from Him. 
 
 Next follows a very touching and affect- 
 
THE DEAD. 231 
 
 ing ceremony. The Body is lowered into 
 the grave ; and then a handful of earth is 
 dropped upon it, whilst the Minister repeats 
 these words ; ' Forasmuch as it hath pleased 
 Almighty God, of his great mercy, to take 
 unto himself the soul of our dear Brother 
 here departed, we therefore commit his body 
 to the ground, earth to earth, ashes to 
 ashes, dust to dust, in sure and certain hope 
 of the resurrection to eternal life through 
 our Lord Jesus Christ' 
 
 We GO not put the Body away as lost 
 and perished. But we carefully lay it in 
 the ground, beheving that it will live again 
 — * in sure and certain hope of the resur- 
 rection to eternal life, through our Lord 
 Jesus Christ.' 
 
 You will observe too that we do not 
 declare our belief that the Person we are 
 burying will rise to everlasting life. It is 
 not his resurrection, but the resurrection, 
 that we are speaking of. And again, we 
 do not say that his body wiU be like 
 Christ's glorious body; but that our vile 
 
232 THE BURIAL OF 
 
 body (that is, the bodies of all true Chris- 
 tians) will be so changed. 
 
 The Person being now buried, a com- 
 forting sentence of Scripture is read, to 
 console those who are gathered round his 
 grave. It is a verse taken from the book 
 of Revelation, in which St. John says, * I 
 heard a voice from heaven saying unto me, 
 Write, From henceforth blessed are the 
 dead which die in the Lord ; even so, saith 
 the Spirit, for they rest from their labours/ 
 
 Since Jesus has now conquered death, 
 those who die in Him — not all who die, 
 but those ivJio die in Ilim—SiYe declared to 
 be blessed ; and we should believe them to 
 be so. We need not ther ^ore mourn hope- 
 lessly for such, but rather rejoice that they 
 are with Christ, in joy and felicity. 
 
 And now we leave the Dead ; and turn- 
 ing our thoughts inward, we pray for our- 
 selves. For though they may rest from 
 their labours, we are in the midst of ours, 
 and have much need of God's help. 
 
THE DEAD. 233 
 
 First we offer up the Lord's Prayer 
 with the usual sentences before it, * Lord, 
 have mercy upon us.' ' Christ, have mercy 
 upon us/ ' Lord, have mercy upon us/ 
 
 Then follow two more Prayers. 
 
 In one we thank God for having de- 
 livered our Brother out of the miseries of 
 a sinful world ; and we ask Him speedily 
 to complete the number of His elect people, 
 and to grant that we may be found among 
 them, and be admitted to His everlasting 
 glory for Christ's sake. 
 
 There are Uvo ivords in this Prayer, 
 which require explanation. One is the 
 word felicity. We speak of ' the faithful, 
 after they are delivered from the burden of 
 the flesh baing in joy and felicity :^ this 
 means happiness. Then again we pray that 
 we 'may have our perfect consummation 
 and hliss ' in God's eternal glory ; that is, 
 our perfect and complete hapjnness in 
 another world. 
 
 The other Prayer runs thus : * mer- 
 ciful God, the Father of our Lord Jesus 
 
234 THE BURIAL OF 
 
 Christ, who is the resurrection and the 
 life; in whom whosoever beheveth shall 
 live, though he die ' (that is, shall live in 
 heaven, though he die on earth), *and 
 whosoever liveth and believeth in Him 
 shall not die eternally; who also hath 
 taught us by His holy Apostle St. Paul not 
 to be sorry, as men without hope for them 
 that sleep in Him; we meekly beseech 
 Thee, O Father, to raise us from the death 
 of sin unto the life of righteousness, that 
 when we depart this life, we may rest in 
 Him, as our hope is this our brother doth/ 
 All this is very close to Scripture, and most 
 of it in the very words of Scripture. 
 
 And further we pray, ' that at the ge- 
 neral resurrection in the last day we may 
 be found acceptable in God's sight,' and 
 receive the blessing which Jesus has pro- 
 mised to them that love and fear Him. 
 
 The whole Service is closed with one of 
 the usual Forms of blessing ; * The grace 
 of our Lord Jesus Christ, and the love of 
 
THE DEAD. 235 
 
 God, and the fellowship of the Holy Ghost 
 be with us all evermore/ 
 
 And now, what should be our feelings 
 concerning Death ? It is right to think of 
 it without dread. It is right to mix up 
 with it joyful, happy thoughts of what is 
 beyond. It is right to feel that to depart 
 and be with Christ is far better than the 
 most prosperous life here. It is right to 
 beHeve that for the Christian *to die is 
 gain.' But still Death is a very solemn 
 thing to prepare for, and a solemn thing 
 when it comes. 
 
 When you next attend a Funeral, let 
 your mind be filled with serious and holy 
 thoughts. Think of your oivn death, which 
 may be very near. And think too of that 
 glorious and undying state, to which our 
 Service points. 
 
 As you stand before the open grave, 
 feeling that aU earthly things must soon 
 come to an end with us all — when you look 
 at the coffin which contains the mortal 
 
236 THE BURIAL OF 
 
 remains of some beloved Friend, not know- 
 ing whose turn may be next — pray that 
 you may be prepared for the change when 
 it does come. Say from your heart, *0 
 God most holy, O Lord most mighty, 
 holy and most merciful Saviour, deliver me 
 not into the bitter pains of eternal death/ 
 
 A Funeral must always be in a measure 
 painful. But I will tell you what some- 
 times renders it doubly painful — it is when 
 we are committing ti) the ground one oon- 
 ceming whose salvation we hardly dare 
 feel even a hope ; for then indeed the 
 whole service must be most distressing. 
 
 And there is another thing which some- 
 times gives us pain — not when we see sor- 
 row on the countenances of the mourners, 
 for we must expect that; but when we 
 observe a degree of thoughtlessness and 
 levity on the part of any who are present. 
 It is very distressing to see little children 
 playing about the churchyard whilst the 
 solemn ceremony is going on ; or to observe 
 people staring at the mourners, and not 
 
THE DEAD. 237 
 
 even taking off their hats, or showing other 
 signs of respect, as the Funeral passes by. 
 Surely every right-minded person will wish 
 either to keep at a distance, or else soberly 
 and devoutly to join in the service. 
 
 There is yet another thing which I 
 might mention. It always strikes me that 
 any great preparation for eating and drink- 
 ing, either before or after a Funeral, is 
 sadly out of place. It is necessary, I know, 
 ♦ that if friends come from a distance food 
 should be provided for them. But siu-ely 
 at such a time, when the feelings of rela- 
 tions are torn with sorrow, and when all 
 hearts should be solemnized, anything like 
 feasting must be altogether unseemly. 
 
 It may perhaps be well that I should 
 close this subject by offering a few plain 
 directions to any of you who may be called 
 to take part in a Funeral.* 
 
 Ist. On entering the Church, into which 
 
 * See 'The Funeral,' ik tract of the Christian 
 Knowledge Society. 
 
238 THE BURIAL OF THE DEAD. 
 
 the cofl&n has been carried, go quietly to 
 your place, and offer up a few words in 
 silence for grace that your heart may be 
 kept right. 
 
 2dly. During the reading of the ap- 
 pointed Psalm, stand up and repeat aloud 
 the alternate verses. 
 
 3dly. Sit and hearken with attention to 
 the Lesson from i Cor. xv. 
 
 4thly. On leaving the church, :^oJlow 
 the procession to the grave ; and standing 
 quietly there, listen thoughtfully to the 
 words which are spoken whilst the body 
 is lowered into the ground, and join ear- 
 nestly in the Prayers which follow. 
 
 5thly. When all is over, go home, and 
 think of dying, and try to do that daily, 
 which you would wish to be found doing 
 whenever death shall overtake you. 
 
 6thly. Live constantly in the expecta- 
 tion and thought of death. Try and say 
 with the Apostle, *I am crucified with 
 Christ;' 'I die daily.' 
 
239 
 
 CHAPTER VII. 
 
 THE COMMIXATION SERVICE. 
 
 This Service is appointed to be used on 
 the First day of Lent. It is called The 
 CoMMiNATiON SERVICE, becaiise the word 
 Commination means Threatening; and it 
 contains a denouncing or threatening of 
 God's anger against sinners. 
 
 Let us examine it. 
 
 The Service begins, like most of the 
 others, with an Address or Preface. This 
 Preface informs us that *in the Primitive 
 Church there was a godly discipline ' ob- 
 served at the beginning of Lent. Now, 
 the way in which this * godly discipline' 
 was observed formerly was this — On the 
 first day of Lent, the Penitents (those who 
 had committed some notorious sin, and 
 
240 THE COMMINATION SERVICE. 
 
 desired to show openly tlieir sorrow for it) 
 presented themselves before the Bishop, 
 clothed in sackcloth, with bare feet, and 
 with their eyes turned to the ground. 
 They were then introduced into the Church, 
 when the Bishop and the Clergy offered up 
 certain prayers for them, and read some of 
 the penitential Psalms. Then rising from 
 their knees, they threw ashes upon them, 
 and covered their heads with sackcloth. 
 They then declared, that as Adam was 
 driven out of Paradise, so they must be 
 driven out of the Church. The like pe- 
 nance was inflicted upom them on the 
 Sunday following. And all this was done 
 in order that the penitents might see how 
 great a disorder they had brought into the 
 Church by the sins they had committed. 
 
 This discipline was severe ; but it served 
 to show the awful nature of sin, and the 
 sad consequences of it on the persons who 
 committed it, and also upon others. 
 
 After a time, however, this custom was 
 so abused by the Roman Catholics, that 
 
THE COMMINATION SERVICE. 241 
 
 our Church ceased to observe it ; and then 
 the Commination Service was drawn up, 
 and appointed to be used instead. The 
 great object of it is to show God's wrath 
 and indignation against sin, and to move 
 people by the terrors of His judgments to 
 condemn themselves that they be not con- 
 demned by the Lord. 
 
 The Address is as follows : — 
 ' Brethren, in the Primitive Church 
 there was a godly discipline, that, at the 
 beginning of Lent, such persons as stood 
 convicted of notorious sin were put to open 
 penance, and punished in this world, that 
 their souls might be saved in the day of 
 the Lord ; and that others, admonished by 
 their example, might be the more afraid to 
 offend. 
 
 * Instead whereof, (until the said dis- 
 cipline may be restored again, which is 
 much to be wished,) it is thought good, 
 that at this time (in the presence of you 
 all) should be read the general sentences 
 of God's cursing against impenitent sinners, 
 
 R 
 
242 THE COMMINATION SERVICE. 
 
 gathered out of the seven and twentieth 
 Chapter of Deuteronomy, and other places 
 of Scripture; and that ye should answer 
 to every sentence, Amen: To the intent 
 that, being admonished of the great indig- 
 nation of God against sinners, ye may the 
 rather be moved to earnest and true re- 
 pentance; and may walk more warily in 
 these dangerous days ; fleeing from such 
 vices, for which ye affirm with your own 
 mouths the curse of God to be due.' 
 
 This Address is intended to bring the 
 minds of the congregation into a grave 
 and solemn frame. And then God's con- 
 demnation of particular sins is read out, 
 so that, as in a glass, each person may be 
 able to discern his own sins, and the curses 
 he is exposed to ; and may be led to turn 
 to God with true and hearty repentance. 
 
 If you look at Deut. xxvii., you will "^ee 
 that Moses directs the Levites to assemble 
 the people, and to read out tliese very 
 curses before them. You will find that 
 they are almost word for word the same 
 
THE COMMIXATION SERVICE. 243 
 
 as we have in our Service. They run 
 thus — 
 
 * Cursed is the man that maketh any- 
 carved image.' This shows God's wrath 
 against Idolaters. 
 
 ^ ' Cursed is he that curs'jth his Father 
 or Mother.' Here God's curse is pro- 
 nounced against all undutiful conduct to 
 our Parents. 
 
 * Cursed is he that removeth his neigh- 
 bour's landmark.' This is against all undue 
 advantage and encroaching on our neigh- 
 bour. 
 
 * Cursed is he that maketh the blind 
 to go out of his way.' All unkindness 
 and want of feeling for the suffering and 
 afflicted is here condemned. 
 
 ' Cursed is he that perverteth the judg- 
 ment of the stranger, the fatherless, and 
 widow.' This refers to all unjust and 
 oppressive conduct towards our weaker 
 brethren. 
 
 'Cursed is he that smiteth his neigh- 
 bour secretly.' This condemns all secret 
 
244 THE COMMINATION SERVICE. 
 
 injury of others, either in their character 
 or persons. 
 
 * Cursed is he that lieth with his neigh- 
 bour's wife.* Here is God's curse against 
 the Adulterer.' 
 
 'Cursed is he that taketh reward to 
 slay the Innocent ;' that is, * Cursed is the 
 man who uses violence towards his unof- 
 fending Brother.' 
 
 ' Cursed is he that putteth his trust in 
 man, and taketh man for his defence, and 
 in his heart goeth from the Lord.' We 
 are reproved here for putting our trust in 
 any arm but the Lord's. 
 
 The last curse seems to include all the 
 rest, ' Cursed are the immerciful, forni- 
 cators, and adulterers, covetous persons, 
 idolaters, slanderers, drunkards, and ex- 
 tortioners.' 
 
 After each of these Sentences is read, 
 we are to answer and say Amen. Now, 
 some have foolishly imagined that in doing 
 so, we are in fact cursing ourselves and our 
 neighbours. But what we really do is this ; 
 
THE COMMINATION SERVICE. 245 
 
 we acknowledge that what God declares is 
 just, and that, if we thus sin against Him 
 we deserve His curse. For you will observe 
 that it is not here said, * Cursed be the 
 man who does so ;' or 'onay he be cursed ;' 
 but * Cursed is he,' or ' he is cursed ' who 
 is guilty of any of these sins. Consequently 
 when we say Amen, we do not express our 
 desire that the thing may be so ; but we 
 merely give our consent to the truth of 
 what is stated ; just as we say Ame7i at 
 the end of the Creed ; as much as to say, 
 * Amen, it is true/ 
 
 Those who speak against this practice, 
 should remember that they are in fact 
 speaking against God Himself; for these 
 are His words, and He it was who directed 
 the people to declare their Amen to them. 
 
 It is true that Christ has taken away 
 the curse of the law, being made a curse 
 for us. But this only holds good with 
 those who truly repent, and truly beheve. 
 For against all others the curse stands in 
 full force. It is therefore fit that all should 
 
246 THE COMMINATION SERVICE. 
 
 hear these curses read out — the good man, 
 that he may own what his sins have de- 
 gerved — the had man, that he may be 
 awakened from his security and ease, and 
 be brought to repentance before it be too 
 late. 
 
 After these curses have been declared 
 out of God's Word, the Minister delivers an 
 Address or Sermon showing that we are, 
 all of us, more or less guilty, and have 
 great need to humble ourselves with true 
 contrition of heart And you will observe 
 that this Address is almost entirely ga- 
 thered from Holy Scripture; and a most 
 solemn Address it is. 
 
 Let us nov7 pass on to the Prayers that 
 
 follow. 
 
 First, we do what is very unusual ; we 
 offer up as a Prayer one of the Psalms of 
 David, the Fifty-first. This Psalm was 
 David's prayer at a time when he deeply 
 felt his sin, and mourned over it ; and we 
 
TBE COMMINATION SERVICE. 247 
 
 now make it our prayer, the People repeat- 
 ing it with the Minister. And indeed we 
 could hardly have a more hearty, earnest 
 prayer, or one more suited to our wants. 
 
 Then next, we use the Lord's Prayer 
 with three little Sentences before it, and 
 eight immediately following it — the Con- 
 gregation taking their part, and repeating 
 sentence after sentence, alternately with 
 the Clergyman. 
 
 The three Prayers which follow are full 
 of earnest supplication. 
 
 In the first, we entreat God to spare, 
 and to pardon, those who feel and confess 
 their guilt before Him. 
 
 In the next, which begins with 'O 
 most mighty God and merciful Father,' we 
 acknowledge more fully our vileness and 
 misery, and further entreat the Lord to 
 spare His people, and receive them back to 
 His favour. 
 
 In the third Prayer Ministers and People 
 
248 THE COMMINATION SERVICE. 
 
 all join aloud, and with one heart and with 
 one voice. We beseech God to turn us, and 
 so shall we be turned, and to be favourable 
 to us who now turn to Him in weeping, 
 fasting, and praying. We call to our re- 
 membrance His great love and mercy ; and 
 we willingly cast ourselves upon Him for 
 the merit's sake of His dear Son. 
 
 The Service concludes with the Form of 
 Blessing which God desired Aaron the 
 High Priest to use ; * The Lord bless us, 
 and keep us ; the Lord lift up the light of 
 His countenance upon us, and give us 
 peace, now and for evermore.' 
 
 This is indeed a most stirring Service, 
 and one that it well becomes us to use on 
 the opening day of Lent. May that ever 
 be to us a season of deep heart-searching, 
 and a time for humbhng ourselves before 
 the Saviour's cross ! 
 
249 
 
 SUITABLE PRAYERS WHICH MAY BE 
 OFFERED FOR OUR CHURCH. 
 
 I. — For Unity. 
 
 O God, the Father of our Lord Jesus 
 Christ, our only Saviour, the Prince of 
 Peace, give us grace seriously to lay to 
 heart the great danger we are in by our 
 unhappy divisions. Take away all hatred 
 and prejudice, and whatsoever else may 
 hinder us from godly union and concord; 
 that as there is but one body, and one 
 Spirit, and one hope of our calling, one 
 Lord, one faith, one baptism, one God and 
 Father of us all, so we may henceforth be 
 all of one heart and one soul, united in one 
 holy bond of truth and peace, and may 
 
250 PRAYERS FOR OUR CHURCH. 
 
 with one mind and one mouth glorify thee, 
 through Jesus Christ our Lord. Amen. 
 Service for tlic Accession. 
 
 II. — For the Various Members of 
 THE Church. 
 
 Almighty God, who hast knit to- 
 gether Thine elect in one communion and 
 fellowship, in the mystical body of Thy Son 
 Jesus Christ, our Lord ; grant us grace so to 
 follow Thy blessed saints in all virtuous and 
 godly living, that we may come to those 
 unspeakable joys which Thou hast prepared 
 for them that unfeignedlylove Thee, through 
 Jesus Christ our Lord. Amen, 
 
 Collect for All Saints' Day. 
 
 III. — For the building up of a 
 Spiritual Temple. 
 
 O Almighty God, who hast built Thy 
 Church upon the foundation of the apostles 
 
PRAYERS FOR OUR CHURCH. 2^1 
 
 and prophets, Jesus Christ Himself being 
 the head cornerstone ; grant us so to be 
 joined together in unity of spirit by their 
 doctrine, that we may be made an holy 
 temple acceptable to Thee, through Jesus 
 Christ our Lord. Amen, 
 
 Collect for St. Simon and St. Jude. 
 
 IV. — For Preachers and Hearers. 
 
 O Almighty God, who by thy Son 
 Jesus Christ didst give to Thine Apostles 
 many excellent gifts, and commandest 
 them earnestly to feed Thy flock; make, 
 we beseech Thee, all Bishops and Pastors 
 diligently to preach Thy holy word, and 
 the People obediently to follow the ^ame, 
 that they may receive the crown of ever- 
 lasting glory, through Jesus Christ our 
 Lord. Amen. 
 
 Collect for St. Peter's Day. 
 
252 PRAYERS FOR OUR CHURCH. 
 
 V. — For Faithful and True Pastors. 
 
 Almighty God, who into the place 
 of the traitor Judas didst choose Thy 
 faithful servant Matthias, to be of the 
 number of Thy twelve Apostles; grant 
 that Thy Church being always preserved 
 from false apostles, may be ordered and 
 guided by faithful and true pastors, through 
 Jesus Christ our Lord. Amen. 
 
 Collect for St. Matthias' Day. 
 
 VI. — For the Peace of the Church. 
 
 Grant, God, we beseech Thee, that 
 the course of this world may be so peace- 
 ably ordered by Thy governance, that Thy 
 Church may joyfully serve Thee in all 
 godly quietness. Through Jesus Christ 
 our Lord. Amen. 
 
 Collect for the Fifth Sunday after Trinity. 
 
 London : Printed by John Stbangewats, Castle Street, Leicester Sq. 
 
MESSRS. HATCHARD'S 
 
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 ACTIVE SERVICE; 
 
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 DEVOTIONAL WORKS. 
 
 By G. Washington Moon, F.R.S.L. 
 
 Just Published, in demy 24mo. clotli, 2«. 6d. ; roan, 28. 
 
 1. THE SOUL'S COMFORT IN SORROW. 
 
 Being Selections from ' God'8 Exceeding Great and Precious Promises, 
 and from the Author's Poetical Writings. 
 
 * When I would comfort myself against sorrow my heart is faint in me.'-— 
 
 Jer. viii. 18. 
 
 Just Published, 3rd edition, demy 24mo. cloth, 2«. QH. ; roan, Ss. 
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 IN THE WORDS OF SCRIPTURE. 
 
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