THE

GOSPEL ADVOCATE.

No. 45.]

SEPTEMBER, 1824. [No. 9. Vol. IV.

THEOLOGICAL.

FROM THE RELIGIOUS INSTRUCTER.

ESSAYS ON THE LITURGY. No. III.

ON THE ADVANTAGES OF A FORM OF PRAYER FOR PUBLICK WORSHIP,

WITHOUT the influence of love upon the heart, all other attainments in religion are but "as sounding brass or a tinkling cymbal." Love teaches us to bear each other's burdens, and so to fulfil the law of Christ. It teaches us to keep the unity of the spirit in the bond of peace. It teaches us, when we see others apparently desirous of worshipping God in spirit and in truth, to give them full credit for sincerity, although we may not altogether approve the mode and form of their devotions. It teaches us to say, "Grace be with all them that love our Lord Jesus Christ in sincerity." But with the existence and exercise of this charity, touching the manner in which others conduct their public services, it is also necessary that we should know the fitness and beauty of our own. We should be able to give unto every man that asketh us a reason, why we address God in a form rather than in extempore prayer. If any think themselves more edified by this latter mode of publick worship, we rejoice that their souls are benefitted. We ought not, however, to be insensible to our own advantages: much less should we allow, that the use of a prescribed form of prayer is attended with the smallest disadvantage to the soul of the worshipper.

The Liturgy, then, of the Church of England, has been the means, by the blessing of God, of keeping alive, in a great degree, the knowledge of the truth as it is in Jesus, from the period of the reformation to the present hour. Amidst the darkness with which the supersti. tions of popery had overspread the land, champions of the faith arose, who (themselves taught of God) endeavoured to make others wise unto salvation. They could not have devised a better method of spreading the knowledge of true religion (if we except the circulation of the scriptures which they zealously promoted) than the composition of a scriptural liturgy. For if they had only used extempore prayer, however sound and fervent, still each congregation in those ill-informed days would, at their decease, have been often left to the erroneous views or dangerous ignorance of their successors. But, having composed a liturgy, they left it for the instruction and blessing of those, who should enter into their labours when they had entered into life eternal, as Elijah left his mantle for the benefit of Elisha, and the 34 GOSPEL ADVOCATE, VOL. IV.

people among whom he prophesied. They have given to the Church a standard of divine truth, which cannot fluctuate with the sentiments of its ministers. They have given us a form of prayer, boldly and faithfully declaring the great truths of salvation-the trinity in unity -the fall of man-the incarnation and death of the Son of God-the necessity of salvation by his cross-the necessity of renewal unto holiness by the grace and influence of the spirit of God--and the duty of proving the sincerity of our faith by the holiness of our lives. They have given us an invaluable safe guard against the whims, and errors, and dangerous speculations of innovating ages and restless men. So that, if the Almighty, in awful retribution upon the world for their unfaithful use of the gospel of his mercy, should permit a period to arrive, in which the doctrines of Christianity shall be changed, and his Son, should be come, would scarcely find faith upon the earth; this liturgy will be as the ark in the ancient temple, in which posterity may find samples of the manna with which their fathers were fed ;— proofs of the substance and quality of that bread of life which came down from heaven.

A prescribed liturgy, known to the people, and in which they are themselves continually called to take part, must surely excite more interest than one to which the congregation are always for the first time listeners. The one is social, the other is in a degree solitary prayer. In the liturgy of the Church of England, the people have an active service as well as the priest. In extempore prayer, one individual is the advocate for all in a spiritual and scriptural liturgy, every one prays for himself, for his fellow-worshippers, and for the whole church of Christ. Each individual, moreover, knows exactly what the minister is about to say: he cannot therefore doubt whether he may give his cordial "Amen" to the petition. He is not obliged to think over the propriety of what has been said, while the minister passes on without him to some other subject; but he may accompany the prayer, sentence by sentence, in its ascent to the throne of grace. He is thus left to the more unfettered devotion of the heart and affections. He is more at liberty to be humble in confession, earnest in prayer, fervent and grateful in praise. Pleasant and elevating is surely the scene, which the christian temple exhibits, when the priest and the people are as one to make the same offering to the Lord-when the same sound proceeds from the lispings of infancy and from the tremulous voice of age and weakness.

In immediate union with this social feeling, may well stand another, arising from the cheering and delightful persuasion, that not only in the particular sanctuary where we are assembled, but in every other temple, frequented by those of our own communion, the same words are addressed to the God of the spirits of all flesh. Let it not be said that such a feeling is the mere creature of imagination. If when the window was opened in heaven to the eye of him in Patmos, and he was permitted to behold the employments, and hear the services, and share, as it were, the sabbaths of the blessed, he saw any glimpse of the stupendous reality, he must have witnessed the universal adoration he must have listened to the universal hymn, to which every

voice, unnumbered as the myriads were who sang, gave utterance. “Every creature which is in heaven, and in the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honours, and glory, and power, be unto him that sitteth upon the throne and to the Lamb for ever and ever." There is surely something animating, something encouraging, something delightful in the persuasion, that while our own prayers are rising up to God through the great Intercessor, our brethren in every part of the empire-nay among every climate and people, tongue and nation, are making the same sounds to be heard on earth and in heaven.

It is very commonly objected to the liturgy that it bends us down to the same form of expression, and hinders copiousness and variety by which prayer might otherwise be distinguished. If, however, the prescribed form include every general subject of prayer, which is especially proper for public worship; if it embrace mercies, temporal and spiritual, for the body and soul, for earth and heaven, for ourselves and others, for individuals and the church, this very circumstance is surely rather a ground of satisfaction than of objection. Now the liturgy of the Church of England is confessedly thus comprehensive. It includes the sum and substance of all the requests, which a sinner under a covenant of mercy can publickly make to God; and what it does not contain is rather the object of private petition. It was composed by men whose learning, knowledge and sanctity, made them the light and admiration of the age in which they lived, and of all succeeding times. It was composed by men who deeply felt in their own hearts the power of religion, and of whom several sealed their belief by a death of martyrdom. It is the perfection of any composition, that it should contain every thing necessary, and nothing redundant; and to this praise the fathers of the Church of England, men whose names are blessed for ever, have attained in the composition, and compilation of his liturgy.

Let it also be remembered, that if the common prayer be a form, so is every prayer which a minister makes in public, whether delivered from memory, as by some, or without previous thought as by others. The only difference is, that in the one case, the selection was made by such men as have been described, from all the vast and varied stores of devotion, through every age of the Redeemer's Church; and in the other, it is the composition or selection of an individual, often without previous study, and upon the spur of the moment. In the one case we are bound by the prayer of the holiest and the wisest men, who have lived and died in the cause of the gospel in the other we are bound by the extempore prayer of the minister; it may be of a wise, it may be of an unwise servant of the sanctuary. Whether of these two forms claims the greatest respect and reverence, it is surely not difficult to decide. "To lead the devotions of a congregation in extempore prayer, is a work for which few are qualified. An extensive knowledge of the scriptures must be combined with fervent piety and a sound judgment, in order to fit a minister for such an undertaking and perhaps there is hardly an humble pastor of a flock, who, after engaging often in that arduous

:

work, does not often wish, that a suitable form were prepared for himself, and for the worshippers of his own communion."

It has also been objected, that the same unvaried form of prayer produces listlessness, inattention and weariness. "That constant repetition does not so forcibly arrest the attention as new sentiments and expressions," cannot for a moment be doubted. On the other hand, however, the use of a well composed form secures us against the dull and tedious repetitions, which too frequently mark extempore supplication. Only let us feel our hearts drawn out in humble desire, and we shall be more likely to have them elevated to heaven by the liturgy of the Church of England than by the generality of prayers, which are heard within other walls. If the contrary disposition be felt, a sincere and serious self examination would probably convince us, that the fault lay, not with the worship, but with the worshippers; not with the formality of the service, but with the formality of the heart.

It is too commonly supposed that if the imagination be pleased, and the spirits elevated in prayer, the heart is also enlarged and edified. And this errour lies at the root of that preference, which is often given to extempore prayer over the liturgy of the established church. Real spiritual benefit, however, consists in humility of heart, in the increasing love of holiness and such a state of mind is more valuable than all the mere warmth of feeling that ever was produced. We are to be impressed with solid truth, not with fluent expressions; and if we can really desire what the Church of England directs us to seek from God, we need not regret that our fancy was not gratified, nor our spirits raised by the charm of novelty, fluency, and human eloquence. It is certain, that persons may be very copious in the language, while they are unvisited by the spirit of prayer. It is equally certain, that men may be fervent in spirit serving the Lord in prescribed petition: and therefore, it is also certain, that the presence and influence of the Holy Spirit may rest upon them for a blessing.

Omitting many other reasons, which might be added, what has now been offered, may not be wholly useless, to show us some of our great and valuable privileges in the public services of the Church of England. May they also serve to show us, how great are our responsibilities to God for the possession of such formularies! much is given, from them will much be required."

"To whom

"Tarry at Jericho until your beards be grown."

I AM not a clergyman Mr. Editor; and of course do not write serBut in reflecting upon a passage of scripture, I sometimes

mons.

arrange the practical instruction which it seems to me calculated to give, under distinct heads, dwelling a little upon each-somewhat in the manner of that part of a sermon which in this country has often been called, rather quaintly, the improvement. The other day, I was led, no matter by what circumstance, to call to mind the passage which I have placed at the head of these remarks; and I have concluded to send you the result of my reflections.

66

Tarry at Jericho until your beards be grown." The first lesson of instruction which I deduce from these words is, that there are certain particulars in which it is proper for every man, however elevated his situation or his character, to conform himself to the habits and opinions of those about him. In matters of high importance-of faith and conscience, each man should doubtless act according to the dictates of his own judgment; taking due care that that judgment be properly enlightened. But in the less important affairs of life, such as dress and manners, &c. a wise man will so far conform to the customs of his times as to avoid all unnecessary singularity. It may seem to many altogether needless to caution christians at the present day against an errour of this kind, there being so little probability of its prevailing to any considerable extent. It is doubtless true that there is much more danger of a sinful conformity to the world, in temper and spirit, than of any unnecessary solicitude to rise above its alJurements, and to be transformed into the holy image of our divine master. Yet there are not wanting those who assume an austerity in their deportment, or a peculiarity in their appearance and manners, which has little to do with the temper and disposition of the heart, and for the observance of which the gospel furnishes neither precept nor motive. Some appear even to make this rigid attention to external things a sort of substitute for that cultivation of pure and holy affections in the heart, which is the essence and the fruit of true religion; as if an ungracious deportment, which is not unfrequently the offspring of pride and obstinacy, were of more value in the sight of God than that humble imitation of the example of Christ which yields to the innocent customs of society, while it strives to acquire something of that meek and quiet spirit, and of that purity and holiness of heart and life which were perfect only in him. There are others, who affect a singularity of manners and conduct, for the express purpose of exciting opposition; and the reproach and ridicule which they thus bring upon themselves they account "taking up the cross of Christ," and "suffering shame for his name." Alas, is it not a cross sufficiently heavy for the humble follower of Jesus to bear, to mortify the flesh with its affections and lusts, to be obliged constantly to struggle against the wayward passions of an evil heart, and at all times, and in all places, to resist the temptations of a powerful adversary, who is ever watchful to destroy him. Yet these persons are not satisfied to war a holy warfare only with their corrupt passions. They must have "fightings without," even among their dearest friends, as well as "fightings within ;" and rather than fail of them, they are content to put themselves in the wrong to excite them. Thus they take praise to themselves and flatter their self