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one exercise of worship to another, and, instead of one continued and uniform prayer, sending up its wishes and aspirations in short and varied collects of supplications, is never suffered to grow languid and weary. The affections of the worshipper ever kept alive by the tender and animating fervor which breathes through the service; he worships hs Go and Redeemer in spirit and in truth, with reverence and awe, with lively gratitude and love; the exalted joys of devotion are poured upon his soul; he feels that it is good for him to draw near unto God, and that a day spent in his courts, is better than a thousand passed in the tents of the ungodly.

Thus delightful and edifying will every person find the service who joins in it with sincerity; who unites his heart with his voice, in the parts of the service assigned to the people; and who accompanies the minister in thought and affection through the supplications and prayers, lifting up his heart in secret ejaculations corresponding to the public addresses of the minister to the throne of God. A person who thus sincerely offers his devotions according to the liturgy of the Church may be satisfied that he is worshipping God" with the spirit and with the understanding also." The more frequently and seriously he joins in the service, the more will he be impressed with its exquisite beauties, which tend at once to gratify his taste and to quicken his devotion. That continual change of language in prayer which some persons appear to consider as essential to spiritual devotion, it would be impossible to attain, even were every minister left to his own discretion in public worship. The same expressions would necessa ily recur frequently in his prayers. They would soon sink into a form, destitute of that propriety and dignity of sentiment and language, of that variety, that simplicity, and affecting fervor which characterize the liturgy of the Church.

If the charge of dull uniformity may with propriety be urged against the prayers of the Church, it may with equal justice be urged against that exalted and inspired composition the Lord's prayer. And yet we can surely

offer no prayer more acceptable to God than the one prescribed by his blessed Son. A lively glow of the fancy and animal spirits may be excited where there is little of the spirit of true devotion, where the understanding and the feelings are not deeply and permanently interested. The novelty that is sought for in extempore effusions tends to occupy the imagination with the words that are employed, and thus diverts the mind. from the proper business of devotion. He who with sincerity and humility makes it his regular business to worship God according to the solemn forms of the liturgy, may be assured that he renders unto God an acceptable service, even if he should not always feel those lively and ardent emotions. which depend in no inconsiderable degree upon constitutional temperament, upon the state of health, and various external circumstances.

"It is the true and sincere devotion of the heart only that can make our prayers accep table unto God. It is this only which gives life and vigor and true acceptance, to all our religious addresses unto him. Without this, how elegantly and moving soever the prayer may be composed, and with how much seeming fervor and zeal soever it may be poured out, all is as dead matter, and of no validity in the presence of our God. It is true, a new jingle of words, and a fervent delivery of them by the minister in prayer, may have some effect upon the auditors, and often raise in such of them as are affect d this way, a devotion which otherwise they would not have. But this being wholly artificial, which all drops again, as soon as the engine is removed that raised it, it is none of that true habitual devotion, which alone can render our prayers acceptable unto God." (6.)

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The length of the service has been sometimes a subject of co plaint. Yet so excellent and appropriate is every part of it, that it would be difficult to determine where with propriety it could be curtailed. On this subject there would certainly be a great

(6.) Dean Prideaux, Com. of Old and New Tes tament, Book 6. Part 1.

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diversity of opinion, and the Church would therefore probably lose much more than she would gain by any alteration of the service. In its present state it has become venerable from time, and has always served as an animating guide to the devotions of the pious. Let every person who objects to the length of the service seriously consider, whether this objection does not arise in a considerable degree from an indisposition to discharge the duties of public worship, and from laying too much stress on preaching, which, though an appointed mean of grace, ought certainly ever to be subordinate to the more important duty of worshipping God. It is worthy of remark also, that the service is not entirely occupied with prayer. The reading of portions of the Holy Scriptures and the reciting of the psalms constitute no inconsiderable part of it. The blending of instruction and devotion; the transition from prayer to praise, and from one short supplication to another; the mingling of the responses of the people with the addresses of the minister, afford an interesting variety in the service, which is one of its most excellent and valuable characteristics.

Long then may the Church preserve inviolate a form of service, which is calculated to cherish in her members a spirit of devotion equally remote from dull and unprofitable lukewarmness on the one hand, and from blind, extravagant, and indecent enthusiasm on the other—a form of service which has ever served to brighten the pious graces of her members; and in the season of declension and error, to preserve the pure flame of truth and the genuine spirit of evangelical piety. With such sacred and commendable caution, does the Episcopal Church in America guard this service, that she exacts from all her ministers, at their ordination, a solemn promise of conformity to it; and, in one of her canons, forbids the use of any other prayers than those contained in the liturgy.

Where indeed a form of prayer is provided, the introduction of extempore prayers, would appear liable to the charges of being unnecessary and presumptuous-unneces

sary, because it is to be supposed that the Church has fully provided in her service for every subject of prayer; and presumptuous, because it carries the idea, that it is in the power of an individual to compose prayers for the congregation superior to those prepared by the united wisdom and piety of the Church. Equally presumptuous would be any attempt in an individual minister to alter the language of prayers universally admired for their correctness, and their simplicity— prayers in the language of which, the most eminent divines, and the first scholars in every age have esteemed it a privilege to express their devotions.

Were these wholsome restraints which confine the clergy to the prescribed form re moved; were every minister allowed at pleasure to alter the service, to depart from the rubrics, and to introduce prayers not approved by the Church; that uniformity of worship which constitutes one peculiar excellence of the Episcopal Church would be destroyed. No limits could be set to a liberty peculiarly. liable to abuse. There would be reason to apprehend, that the spirit of irregular enthusiasm, which experience proves is seldom satisfied with its encroachments, or soothed by indulgence, would fundamentally change, and perhaps finally subvert that liturgy, which is now at once the glory and safeguard of the Church, the nurse of evangelical truth, and of spiritual and sober devotion. (7.)

(7.) A distinguished Bishop of our Church, in his late sermon at a consecration, thus bears his forcible testimony against all unlicensed alterations of the service. "We cannot, however, but have observed with the most poignant sorrow, that even our desire of extending the Kingdom of the Redeemer has been a door of admission to the ministry of persons who disdain whatever restraints may be imposed by public reason on prirate fancy. And, indeed, it gives us one of the most melancholy views, which can be taken of human nature, to find evils of this magnitude arising out of a combination of extraordinary apparent piety, with a disregard of the most explicit promises which can be made, in one of the most solemn acts to which religion can give her sa ction." Bishop White in this last sentence alludes to the vows of

the compilers of it were, not only the best and wisest men of that age in this nation, but they consulted likewise the most eminent of the divines abroad, and had their approbation of it, and approved it yet farther themselves, by dying in its defence.

Against an event thus to be dreaded, let" was not the production of this or that man every friend of vital piety, of primitive order, of evangelical worship, most solicitously guard. Let him repress in himself and in others all tendency to innovation, all disposition to find fault with a service, which has been deemed, through a long course of time, in the judgment of some of the wisest and best of men, to be the most perfect of human compositions. Above all, since we enjoy "such an excellent form of prayer, let us reverence it accordingly; resort to it frequently; attend to it devoutly; accompany it not only with our lips, but with our hearts; repeat what we are to repeat; and answer what we are to answer; join in every prayer of the minister with our mind, and in every response and Amen with our voice; and in all respects behave like those who are in the more immediate presence of God. Then will the words of our mouths and the meditations of our hearts be always acceptable in thy sight, O Lord, our strength and our Redeemer."

Let every one who has received authority to minister in the sanctuary, and to present the prayers of the people at the throne of God. let him consider it as his most sacred duty to perform the service with that dignity and correctness of manner, and above all, with that solemn and fervent spirit of piety, which proceeding unaffectedly from his own heart, will always find its way to the hearts. of the people, and engage them with him in

the sublime exercises of devotion.

"Lt thy priests, O Lord, be clothed with salvation, that the people may rejoice."-Bp. Hobart's Companion to the book of Common Prayer.

To the above remarks, we add the following commendations of the Liturgy, which are not less distinguished for their justness, than for their eloquence. They are from the peas of Bishop Newton, Bishop Jeremy Taylor, and Dean Comber.

"Our Liturgy," says Bishop Newton, ordination, which in the most solemn manner, bind every minister to conform to the doctrine, discipline, and worship of the Church

It was composed principally out of Scripture, or out of ancient liturgies and fathers. Even where entire parts and passages, are not borrowed, and the very words of Scripture or of the fathers are not taken or applied, yet their spirit and manner, their style and character are still preserved; and perhaps there is scarce any collect in our liturgy, scarce any sentiment or expression that may not be justified by the authority of one or other of them. What a comfort and satis. faction should it be to us, that we are such a sound part of the Holy Catholic Church, that we thus maintain the communion of saints; that we worship God in the same manner as the Martyrs and the Confessors and best of Christians did in the purest ages; and the spirit of their Liturgies, like the spirit of Elijah upon Elisha, hath descended in "a double portion" upon ours.

Our prayers are addressed to the proper object through the proper mediator; to the one God, through the "one Mediator between God and man, the man Christ Jesus." Each collect begins with a solemn invocation of the one, and concludes with the prevailing merits and intercession of the other.

It is besides a great excellence of our service to have so many short distinct petitions. They are thus rendered more fit and easy to be remembered and repeated. Our Liturgy in this respect may be compared to a string of pearls, every one valuable, but altogether almost inestimable. If the whole was disposed in one continued prayer, though it might not be tedious, yet it would keep our minds upon the stretch too long together; whereas, these breaks and pauses give relief, our souls recover breath as it were, and we return to worship again with new spirit and vigour.

The variety of our service is another ex

cellence in the composition of it, and con- | performed is worthy of the matter; our

tributes much to the keeping up of our attention and devotion. A sameness in any thing soon satiates and wearies us; and it is as difficult to keep the mind as it is the body long in one posture. But by the beautiful intermixture of prayer and praise, of supplication and thanksgiving, of confession and absolution, of hymns and creeds, of psalms and lessons, our weariness is relieved, our attention is renewed, and we are led on agreeably from one subject to another. The frame of our Liturgy is somewhat like the frame of the world; it is order in variety, and though all the parts are different, yet the whole is consistent and regular.

What renders it more excellent is its comprehensiveness. There is nothing that relates either to ourselves or others, nothing that concerns us either as men or members of society, nothing that conduces to our happiness in this world or in the world to come, but is comprehended in some or other of the petitions. It is easy while the minister is reading it, to appropriate and apply any passages to ourselves and our own case. A great deal is expressed but more is implied; and our devotions in our closets and in our families, we cannot better perhaps express than in the words of our Liturgy; it is so suited to all ranks and conditions, and adapted to all wants and occasions.

The congregation have particular reason to be pleased, as they have a larger share in our service than in any other whatever: and the minister and people mutually raise and inflame each others' devotions. It is a singular privilege, therefore, that our people enjoy of bearing so large a part in our service; and it is this that properly denominates ours, what really none else is, a book of COMMON prayer.

In a word, our Liturgy is in every respect excellently contrived, and fitted to promote true devotion. The language is so plain as to be level to the capacities of the meanest, and yet the sense is so noble as to raise the conceptions of the greatest. The manner too in which our service is

vestments are suitable and becoming and the very emblem of holiness, for as St. John saith "the fine linen clean and white is the righteousness of the saints;" our ceremonies neither too many nor too few, such as may excite and cherish, and not such as may distract and dissipate our devotions. All things are done as the Apostle would have them done, "decently and in order," and if our piety is not eminent and conspicuous in proportion to our advantages, it is because we are wanting to ourselves, not because our church has been wanting in making proper provision for us." Bishop Newton.

"The Liturgy of the Church of England," says Bishop Jeremy Taylor, "hath advantages so many and considerable, as not only to raise itself above the devotions of other Churches, but to endear the affections of good people to be in love with Liturgies in general. To the Churches of the Roman Communion we can say that ours is Reformed to the Reformed Churches we can say, that it is orderly and decent. For we were freed from the impositions and lasting errors of a tyrannical spirit, and yet from the extravagances of a popular spirit too. Our Reformation was done without tumult, and yet we saw it necessary to reform: we were zealous to cast away the old errors; but our zeal was balanced with consideration, and the results of authority. We were not like women and children when they are affrighted with fire on their clothes; we shook off the coal indeed, but not our garments; lest we should have exposed our Church to that nakedness, which the excellent men of our sister Churches complained to be among themselves. And indeed it is no small advantage to our Liturgy, that it was the offspring of all that authority, which was to prescribe in matters of religion. So that it was not only reasonable and sacred, but free both from the indiscretion, and, which is very considerable, even from the scandal of popularity. That only, in which the Church of Rome had prevaricated

against the word of God, or innovated against apostolic tradition, was pared away. Great part of it consisted of the very words of Scriptre, as the Psalms, Lessons, Hymns, Epistles, and Gospels: and the rest was in every particular made agreeable to it, and drawn from the Liturgies of the ancient Church. The Rubrics of it were written in the blood of some of the compilers, men famous in their generations; whose reputation and glory of martyrdom hath made it immodest for the best of men now to compare themselves with them. And its composure is so admirable, that the most industrious wits of its enemies can scarce find out an objection, of value enough to make a doubt, or scarce a scruple, in a serious spirit. There is no part of religion, but is in the offices of the Church of England. For, if the soul desires to be humbled, she hath forms provided of confession to God before his Church: if she will rejoice and give God thanks for particular blessings, there are forms of thanksgiving for all the solemn occasions, which could be foreseen, and for which provision could by public order be made: if she will commend. to God the public and private necessities of the Church and single persons, the whole body of collects and devotions supplies them abundantly and if her devotions be high and pregnant, and prepared to fervency and importunity of congress with God, the Litany is an admirable pattern of devotion, full of circumstances proportionable to a quick and earnest spirit.—When the revolution of the anniversary calls on us, to perform our duty of special meditation on, and thankfulness to God for the glorious benefits of Christ's incarnation, nativity, passion, resurrection, and ascension, &c. then we have the offices of Christmas, the Annunciation, Good-Friday Easter, and Ascension, &c.; and the offices are so ordered, that, if they be summed up, they will make an excellent creed, and the very design of the day teaches the meaning of an Article. The life and death of the saints, which are very precious in the sight of God, are so remembered, that, by giving thanks and praise, God may be honoured;

the Church instructed by the proposition of their examples; and we give testimony of the honour and love we pay to religion, by our pious veneration and esteem of those holy and beatified persons. To which if we add the advantages of the whole Psalter, which is an entire body of devotion by itself, and hath in it forms to exercise all graces, by way of internal act and spiritual intention; there is not any ghostly advantage, which the most religious can either need or fancy, but what the English Liturgy, in its entire constitution, will furnish us withal."

Bishop Jeremy Taylor.

Though all the Churches in the world have, and ever had, forms of prayer; yet none was ever blessed with so comprehensive, so exact, and so inoffensive a composure as ours: which is so judiciously contrived, that the wisest may exercise at once their knowledge and devotion: and yet so plain, that the most ignorant may pray with understanding; so full that nothing is omitted which is fit to be asked in public; and so particular, that it compriseth most things which we would ask in private; and yet so short, as not to tire any that hath true devotion its doctrine is pure and primitive; its ceremonies so few and innocent, that most of the Christian world agree in them: its method is exact and natural; its language significant and perspicuous; most of the words and phrases being taken out of the holy Scriptures, and the rest are the expressions of the first and purest ages; so that whoever takes exception at these must quarrel with the language of the Holy Ghost, and fall out with the Church in her greatest innocence and in the opinion of the most impartial and excellent Grotious, (who was no member of, nor had any obligation to, this Church,) the English Liturgy comes so near to the primitive pattern, that none of the reformed Churches can compare with it.

And if any thing external be needful to recommend that which is so glorious within; we may add that the Compilers were [most of them] men of great piety and learning [and several of them] either martyrs or eon

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