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A Guide to the Morning and Evening Service of the Church of England

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A Guide to the Morning and Evening Service of the Church of England A Guide to the Morning and Evening Service Of the Church of England. By Thomas Stephen, 1835. [Spelling selectively modernized. Bible citations converted to all Arabic numerals. Notes moved into or near their places of citation.] Preface. The subject of the following pages was originally published in the Episcopal Magazine in the form of Dialogues, purporting to be between an Episcopalian and a Presbyterian. They acquired a considerable degree of popularity among those into whose hands more elaborate treatises were not likely to fall. The Author has reason to think that, under the Divine blessing, the Dialogues were useful. Men whose opinions he respects and esteems approved of the design; and so popular had the Dialogues become, that the Author has received many letters from unknown correspondents expressing regret at their discontinuance, and a desire that they should be resumed. A new series has accordingly been commenced in the Episcopal Magazine, on such parts of the Liturgy as were untouched in the first. The success attending the first series has induced the Author to publish it in a separate volume. But many irrelevant things which were necessary in a conversational essay have been removed in the Guide. Superfluities have been omitted, and additions made to the text. The arrangements of the Guide are also somewhat different from those of the Dialogues. After the Revolution, the English Liturgy was spontaneously adopted by the Episcopal Church in Scotland. Much prejudice still exists against it among Presbyterians, but which wears off on a closer acquaintance. By its means alone the Lord is daily adding to the Church; by its means alone the numbers of Episcopalians are constantly increasing. Its own intrinsic merits, – the sober dignity of its language, – its fire of devotion, – attracts their attention, and gradually engages their affections. The attachment of those who have been accustomed to it from infancy is stronger than that of Jonathan for David. Of all the forms of private devotion which a family can use, the Liturgy is incomparably the best. Its spirit as well as its language is more catholic than any private forms of devotion can be. Its sublime and Scriptural words are endeared to us from the associations of the more innocent period of our lives. In distant climates it recalls to our affections the friends of our youth or more mature years, whom we have left behind. It reminds us of those spiritual fathers to whose instruction we are indebted for our knowledge of heavenly things. It is a bond of union in private families, as it is the cement of the great family of the Church of our fathers. It teaches us to adopt and to follow St. Paul’s resolution; – I will pray with the Spirit, and I will pray with the understanding also. It sets before us the infinite goodness and mercy of God, yet temperately displays the terrors of the Lord. It teaches us, if we would enter into life, to keep the commandments, – to ask forgiveness for our breaches of each individual precept, – for grace to keep each for the time to come, – and, finally, to beg that God would write all his laws in our hearts. It teaches us in effect to obey the command of Moses to the Israelites: “Thou shalt teach them (the commandments) diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.” It teaches us to submit ourselves to every ordinance of man, for the Lord’s sake, – to honour all men, – to love the brotherhood, – to fear God, – and to honour the king. It contains the Holy Scriptures within it. It places them continually before our eyes, and begs grace for us to read, mark, learn, and inwardly digest them. It teaches us to ask for grace to assist us in working out our own salvation, and to acknowledge our inability to will or to do any good thing of ourselves. It prays that He would graft in our hearts the love of His name, increase in us true religion, – nourish us with all goodness, – of His great mercy keep us in the same, – cleanse our hearts by the inspiration of His Holy Spirit, – and that He will direct, sanctify, and govern both our hearts and bodies in the ways of His laws, and in the works of His commandments. The object of the Guide is to assist those of the household of faith to pray with the understanding. Many of them are but indifferently acquainted with, and separatists are altogether ignorant of, the doctrines contained in the Liturgy. The Guide is not intended to instruct the learned; – the Author is not so presumptuous. It is intended to assist those who are unacquainted with the doctrines of the Liturgy. How far he has been successful is left for the judgment of an impartial Public to determine. But this he may be allowed to say that the study of so many eminent authorities as are cited has been of the greatest advantage to himself; and he sincerely hopes that this unpretending tract may convey some benefit to those who may have neither leisure nor opportunities of perusing more learned disquisitions. Although the Author has been chiefly indebted to the authorities cited at the conclusion of the chapters, yet he has also been much beholden to the oral instruction of the clergy. It is therefore with sentiments of the most profound respect that he makes this grateful acknowledgment for their catechetical and pulpit instructions. Some of his reverend instructors now sleep sweetly in the dust, – requiescant in pace; while others have been worthily raised to the highest dignity in the Church. The fruits of their right division of the Word of Truth are mingled with knowledge gained from the writings of those who being dead yet speak. He trusts that the Right Reverend and Reverend Fathers of the Church will not despise the humble attempt of a layman. His intentions are good, though his performance may be imperfect. Between the articles and the prayers and offices the most complete harmony of doctrine prevails. In the Liturgy the laity have the best human security against false doctrine, heresy, and schism. Whatever the private opinions of the priest may be, he can only pray with and for his people in a well-digested form of sound words. These being familiar to the people beforehand, their devotions are not interrupted by strange or unusual expressions. No new doctrines or unexpected changes can disturb their confidence or distract their attention. It should be read, therefore, whether in the desk or in the closet, in an easy, natural, and moderately quick style. To read a form extremely slow which is so familiar to everyone, completely annihilates devotion. The audience is apt either to outstrip the reader, or else, in waiting for him, to become impatient and undevout; and wandering thoughts and imaginations are liable to arise in the mind. But by a moderately quick enunciation, the mind is kept alive and vigorous, devotion is increased, and formality is prevented. The author hopes that he has been enabled to show the truth of Bishop Jewel’s assertion that “the Liturgy is agreeable to primitive usage, and is a reasonable service”; consequently, that it is neither novel nor superstitious. “We know,” says he in his Apology, “that St. Augustine grievously complained of the vast number of impertinent ceremonies in his time, and therefore we have cut off a great many of them, because we know they were afflictive and burdensome to the Church of God; yet we still retain, and religiously use, not only all those which we know were delivered to the Church by the Apostles, but some others which we saw might be borne without inconvenience, because, as St. Paul commands, we desire all things in the religious assemblies should be done decently and in order. As to all those which were very superstitious, or base, or ridiculous, or contrary to the Scriptures, or did not seem to befit sober men, an infinite number of which are still to be found amongst Papists, we have rejected all these, without excepting any one of them, because we would not have the service of God any longer contaminated with such fooleries. We pray (as it is fit we should) in that tongue our people do all understand, that the people, as St. Paul admonisheth, may reap a common advantage by the common prayers.” Edinburgh, June 1835. Contents. 1. Historical Account of the Compilation and different Reviews of the English Liturgy, and of the Scottish Liturgy 2. Arguments in favour of Set Forms of Prayer 3. The Prefatory Sentences – The Exhortation, Note 4. The Confession 5. The Absolution 6. The Lord’s Prayer – Doxology – Hallelujah 7. The Psalms – Scriptures – Te Deum – and the Anthems 8. Apostles’ and Athanasian Creeds 9. Versicles – Collects – Apostolic Blessing 10. The Litany – Occasional Prayers – Thanksgiving 11. The Communion service Chapter 1. Introduction – Committee appointed – Names of the Commissioners – First Book composed – Confirmed in Parliament – Difference between that and the present Liturgy – Communion service – Introits – Oblation – Water mixed with the Wine – Prayer for Christ’s Church – Conclusion different from the present – Consecration – Invitation – Benediction – Sentences before the Post Communion – Gardner’s Sentiments – Second Review – Oath of Supremacy – Alterations made – Communion service – Commandments added – Exhortations – To Lookers-on – Changes in the Prayer of Consecration – And in the Benediction – Oblation Bread – Ordination – Third Review – Alterations then made – Romanists communicate with the Church – Pope excommunicates the Queen – Puritans – Hampton Court Conference – Fourth Review – Additions – Liturgy proscribed – Presbyterians wait on Charles II.
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