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spirit has crept into the Church of demanding rigid demonstration for every religious practice and observance. It is the fashion now to speak of those who maintain the ancient rules of the ecclesiastical system, not as zealous servants of CHRIST, not as wise and practical expounders of His will, but as inconclusive reasoners, and fanciful theorists, merely because, instead of standing still and arguing, they have a heart to obey. Are there not numbers in this day, who think themselves enlightened believers, yet who are but acting the part of the husbandman's son in the Gospel, who said, “ I go, sir," —AND WENT NOT.


SURELY, before the blessing of a Millenium were vouchsafed to us, if it be to come, the whole Christian world has much to confess in its several branches. Rome has to confess her Papal corruptions, and her cruelty towards those who refuse to accept them. The Christian communities of Holland, Scotland and other countries, their neglect of the Apostolical Order of Ministers. The Greek Church has to confess its saint-worship, its formal fasts, and its want of zeal. The Churches of Asia their heresy. All parts of Christendom have much to confess and reform. We have our sins as well as the rest. Oh that we would take the lead in the renovation of the Church Catholic on Scripture principles !

Our greatest sin perhaps is the disuse of a “godly discipline.” Let the reader consider

1. The command.

“ Put away from yourselves the wicked person.” “ A man that is a here. tic, after the first and second admonition reject.” “ Mark them which cause divisions and offences, .... and avoid them.”

2. The example, viz. in the Primitive Church. “ The Persons or Objects of Ecclesiastical Censure were all such delinquents, as fell into great and scandalous crimes after baptism, whether

men or women, priests or people, rich or poor, princes or subjects.” Bing. Antiq. xvi. 3.

3. The warning.

Whosoever .... shall break one of these least commandments and shall teach men so, he shall be called the least in the kingdom of heaven.

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THERE is a growing feeling that the Services of the Church are too long; and many persons think it a sound fueling, merely because it is a growing one. Let such as have not made up their minds on the subject, suffer themselves, before going into the arguments against our Services, to be arrested by the following consideration.

The Services of our Church, as they now stand, are but a very small part of the ancient Christian worship; and, though people now-a-days think them too long, there can be no doubt that the primitive believers would have thought them too short. Now I am far from considering this as a conclusive argument in the question; as if the primitive believers were right, and people now-a-days wrong; but surely others may fairly be called upon, not to assume the reverse. On such points it is safest to assume nothing, but to take facts as we find them; and the facts are these.

In ancient times Christians understood very literally all that the Bible says about prayer. David had said, seven times a day do I praise thee;" and St. Paul had said, “pray always." These texts they did not feel at liberty to explain away, but complying with them to the letter, praised God seven times a day, besides their morning and evening prayer. Their hours of devotion were, in the day time, 6, 9, 12, and 3, which were called the Horæ Canonicæ ; in the night, 9, 12, and 3, which were called the Nocturns ; and besides these the hour of daybreak and of retiring to bed; not that they set apart these hours in the first instance for public worship, this was impossible; but they seem to have aimed at praying with one accord, and at one time, even where they could not do so in one place. “ The Universal Church,” says Bishop Patrick, “ anciently ob“ served certain set hours of prayer, that all Christians through“ out the world might at the same time join together to glorify “ God; and some of them were of opinion, that the Angelical

“ Host, being acquainted with those hours, took that time to join “ their prayers and praises with those of the Church.” The Hymns and Psalıns appropriated to these hours were in the first instance intended only for private meditation; but afterwards, when religious societies were formed, and persons who had withdrawn from secular business, lived together for purposes of devotion, chanting was introduced, and they were arranged for congregational worship. Throughout the Churches which used the Latin tongue, the same Services were adopted with


little variation; and in Roinan Catholic countries they continue in use, with only a few modern interpolations, even to this day.

The length of these Services will be in some degree understood from the fact, that in the course of every week they go through the whole book of Psalms. The writer has been told by a distinguished person, who was once a Roman Catholic Priest, that the time required for their performance averages three hours a day throughout the year.

The process of transition from this primitive mode of worship to that now used in the Church of England, was gradual. Long before the abolition of the Latin Service, the ancient hours of worship had fallen into disuse; in religious Societies the daily and nightly Services had been arranged in groups under the names of Matins and Vespers; and those who prayed in private were allowed to suit their hours of prayer to their convenience, provided only that they went through the whole Services each day. Neither is it to be supposed that this modified demand was at all generally complied with. Thus in the course of time, the views and feelings, with which prayer had been regarded by the early Christians became antiquated; the forms remained, but stripped of their original meaning ; Services were compressed into one, which had been originally distinct; the idea of united worship, with a view to which identity of time and language had been maintained in different nations, was forgotten; the identity of time had been abandoned, and the identity of language could not be preserved. Conscious of the incongruity of primitive forms and modern feelings, our Reformers undertook to construct a Service more in accordance with the spirit of their age. They adopted the English language; they curtailed the already compressed ritual of the early Christians, so arranging it that the Psalms should be gone through monthly, instead of weekly; and, carrying the spirit of compression still further, they added to the Matin Service what had hitherto been wholly distinct from it, the Mass Service or Communion.

Since the Reformation, the same gradual change in the prevailing notions of prayer has worked its way silently but generally. The Services, as they were left by the Reformers, were, as they had been from the first ages, daily Services; they are now weekly Services. Are they not now in a fair way to become monthly?

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