A key to the prayer book

Front matter

A KEY TO THE PEAYER BOOK,

OR

AN ACCOUNT OF

Preface

The object of the present work is to supply (what appears to the writer an important desideratum ) an Evangelical illustration of the Prayer Book, combining critical remarks and historical details of an interesting character, with practical improvement, and spiritual instruction.

In executing this design, free use has been made of the works of Bishops Sparrov^ and Mant ; Dean Comber, Nelson, Wheatly, Palmer, and other Liturgical writers. In addition to which will be found many original references to standard authorities, both ancient and modern, quotations from the Fathers, and some extended remarks on questions of vital interest at the present day.

The object of the writer being especially to develop the true principles of Reformed piety, as held by the Protestant founders of the Church of England, and displayed in her prayers and authorized ser-

X PREFACE.

vices ; he has endeavoured constantly to keep in vie# the Articles and Homilies of the Church, as the doctrinal standard which the compilers of our admirable Liturgy set before them to work by ; and the chiefs though not the only guide of the true Churchman in his interpretation of her sentiments.*

Without undervaluing the learned and pious labours of our old Liturgical writers, or pretending to sit in judgment on the distinguished men of other days ; and making all due allowance for the different age in which they lived, and the peculiar medium through which the light of the Gospel reached their minds ; — he cannot allow that they fairly represent the doctrines of the Reformed Church of England, as exhibited in her acknowledged standards, and in the writings of her first and best divines.

His endeavour, therefore, has been to [separate the real excellence of these popular works, from the debasing alloy with which it is amalgamated.^ And, surely, the evil will not be denied of allowing our young students to imbibe their views of Church principles from so impure a source : — where not a few of the superstitious rites of Popery, rejected by our Reformers,

1 That the Homilies, as well as the Articles, were intended to be a standard of appeal, is evident from the reference to one of them in the Xlth Article.

2 Even Dean Comber, the most evangelical writer of this class, maintains the doctrine of the universal Regeneration of Infants in Baptism, as implying a change of nature.

PREFACE. XI

are extolled with blind zeal ; while the letter of ceremonies is too often elevated, to the neglect and injury of the spirit of the Gospel.

That the English Church, during the greater part of the last century, had widely departed from the doctrines of the Reformation, can hardly be doubted by any one who is able to form a correct judgment on the subject, and w^ho is conversant with the writings and sentiments of the leading divines of that period.^

To redress so lamentable an error, much has been done by the Divine blessing on the labours of such men as Scott, Simeon, the Milners, Legh Richmond, and many more of our Evangelical Churchmen. Much, how^ever, still remains to be accomplished. The tide has again set in strongly tov/ards Rome,— and it is the duty of every true son of the Church of England to contribute his aid towards reviving the principles of the blessed Reformation.

Among other efforts, the publications of the Parker Society have thrown a flood of light upon the sentiments of our Reformers, by bringing out of the shade of obscurity the original works of Cranmer, Ridley, Latimer, Hooper, Jewel, and other " reverend Fathers

1 A painful proof of this statement might be found, if need be, in the general character of the publications of the Society for Promoting Christian Knowledge; among which, down to a very recent date, the excellent Homilies of our Church, — rich in the old Saxon vernacular, not less than in Evangelical force and purity of doctrine, and however obscure and distasteful to the educated classes of society, still intelligible and acceptable to the poor ; — could find no place.

XU PREFACE.

and great Divines " i of the days of Edward and Elizabeth.

Of these the Author has made large and frequent use ; having placed in the Notes and Appendices a number of extracts, including some forms of private prayer ; — intended not only to illustrate the simple and fervent piety of our Reformers, but to shew how the Festivals of our Church may be improved by the spiritual worshipper.

To the whole is added a copious collection of Scripture References,^ which the writer hopes will be found very useful to his younger Brethren, and the Teachers of youth ; to assist them in the important w^ork of explaining and illustrating the services of the Church.^

It has been suggested by a judicious friend, that it might be advantageous to the general reader to peruse each chapter, in the first instance, without the notes ; that the current of thought and devotional feeling may

1 Canon xxx.

2 Bailey's " Liturgy compared with the Bible," having been diligently collated with Bishop Mant's Marginal References.

3 An apology ought, perhaps, to be offered by the author, for having ventured to notice some things which appeared to him capable of improvement ; e. g. the Apocryphal lessons, the omission of the Revelation, the service for King Charles' day, &c. He feels that this was not the place for any lengthened discussion on such subjects ; and he trusts he will be cleared by the impartial reader from all suspicion of disaffection towards the Church and her services ; or any wish to unsettle and prejudice the minds of others. But after weighing the matter deliberately and calmly, he has come to the conclusion, that it is desirable that the public mind should be suitably enlightened, guided, and expressed, — and thus the way prepared for a wise and moderate reform, — on the few particulars, which really need the attention of our Spiritual Governors.

PREFACE. Xm

not be interrupted : — at the second perusal^ taking tlie noteS; especially the references to Scripture; in their due order.

To the Reverend Charles Bridges, Vicar of Old Newton, the author is indebted for many suggestions, and much valuable assistance ; as well as for that kind and seasonable encouragement which has enabled him to persevere in his arduous labour, and cheered him on to its termination.

To take off the edge of severe criticism, not to palliate any serious error, it may be stated, that the work has been composed under all the disadvantages of broken health, and exhausted energies, during a six years' suspension from active ministerial labour. Conscious of many imperfections, and much incompetence, the Author commends his feeble attempt to the candour and kindness of his readers. Above all, he implores their prayers for His blessing, " loithout whom nothing is strong, nothing is holyT If any one should rise from its perusal a more enlightened Churchman, and a better Christian, his chief desire will be so far accomplished.

To use the words of a devout writer,^ whose piety he reverences, and to whose learned labours he freely acknowledges his obligation, though compelled occasion-

1 Nelson's Preface to his " Companion to tlie Feasts and Fasts of the Church of England."

XIV PREFACE.

ally to difiPer from his religious sentiments ; — " provided he can, but in the least manner, promote a sense of religion among those that want it, or contribute to the increase of it where it is already entertained, he will be much better pleased than to deserve the praises of the most accomplished critic."

Mvvtigton Hall, near York, Decemher IQtIu 1846.

A KEY TO THE PRAYER-BOOK.

Chapter I. The Church — Its Authority — Duty Of Submission Its Limits

Before we enter upon the consideration of the services of the Church, it is desirable to make a few remarks on the nature and authority of the Church itself ; — a subject which, at the present day, as in former times, has been the ground, on which has been displayed so much bitter controversy, and lamentable error.

A Church ^ is a society of professing Christians/-^ who have the pure word of God preached among them, and the ordinances of divine appointment duly administered.^"^ Such is the definition of a Church, as given in our Articles and authorized standards ; and it agrees in the main, with the views held on this subject by the Fathers of the Reformation.^ It is the lowest idea we can form of a Christian Church, consistently with scripture truth ; and is obviously framed on the enlarged and liberal design of comprehending all those

1 See Note A, Appendix. 2 " The visible Church of Christ is a congregation of faithful men.''' — Art. xix, " A certain multitude of men." — Nowell's Catechism. " The true Church is ammiversal congregation oy fellowsliip of Go^'q faithful and elect people." — Horn, xxviii. 2. " A Church is a Society ; that is, a number of men belonging unto some Christian fellowship, the place and limits whereof are certain." — Hooker, Ecc. Pol. iii. 1. (14). " A Relighus Society." v. 68, (6).

3 See Note B, Appendix, and Calvin on Acts ii. 42.

4 See Note C, Appendix.

B

Z CHURCH VISIBLE AND INVISIBLE.

bodies of Christians, which worship God in an orderly manner, use the outward form of the sacraments, and hold by the fundamental principles of the Christian faith.^

These are recognized by us as true Churches of Christ, so far as that their administration of Baptism is held by our Chrch to be valid, and is therefore never repeated ; whatever errors in doctrine or discipline, not subverting the fundamentals of Christianity, they may have fallen into. 2 We receive them, as far as they appear to us to have received the scriptural model of a Church, and to have been with ourselves received by Christ.^ But all such societies are not held to be true Churches of Christ in the fullest sense of the word, so that we ma}^ safely hold communion with them ; some being erroneous in one respect, and some in another.^

The first faint outline of a Church appeared in the family worship of the Patriarchs, at their altars and under the shadow of their groves. The elevation of the spiritual building was carried much higher under the Mosaic dispensation, in the tabernacle and temple services of the typical Israel. But it is in the New Testament that we are to look for the completion of the original design, — that spiritual " Jerusalem, which is the mother of us all," ^ — which is built upon the doctrine and labours of Apostles and Prophets, Jesus Christ himself, in his person and work, being its only foundation of support, and " chief corner-stone." ^

This leads us to a second distinction of the visible from the invisible Church ; the former comprehending all those who, in the manner above stated, make a profession of Christianity ; the latter embracing those only who are truly living members of Christ's mystical body.7

1 See Appendix D. 2 gee Bishop Burnet on Art. xix. p. 274^-277.

3 Rom. xiv. 1 ; xv. 7. ^ gee Appendix E.

5 Gal. V. 26. Comp. Heb. xii. 22.

6 Eph. ii. 20. Comp. 1 Cor. iii. 11 ; Isa. xxviii. 16 ; 1 Pet. ii. e.

'i See Appendix F.

SPIRITUAL SERVICES. S

That such a distinction is real^ and founded upon Scripture, we may safely collect from such passages as the following, which fully prove, as our Church declares, that " in the visible Church the evil are ever mingled with the good." *

Our blessed Lord compares the kingdom of heaven to a field, in which tares grow up with the wheat ; and to a net which brought up good and bad fishes.^

And, in the Epistles, we find that the inspired writers addressed all who were in the visible Church as "saints," 3 "faithful brethren," ^ and "children of God ; " 5 though some had grievously departed from the faith of Christ ; ^ others were living in gross sin ; 7 and concerning not a few there was reason to fear, that they were deceiving themselves, being " enemies of the cross of Christ," ^

This being the case, it follows that the only way of joining in divine worship, in a spiritual manner, in a body so mixed and uncertain, is to suit its services, and the general language employed in its addresses to God, to the character of its truly spiritual members ; — those who are justified by faith, and renewed by the Holy Spirit ; — who alone constitute the true Church of Christ : while the rest are but seldom represented in public worship, though perhaps usually constituting a very large proportion of the assembled worshippers.

This system has often been objected to, as leading to self-deception^ and encouraging merely nominal Christians in the groundless supposition, that they possess all that is required of them by the Church, in whose pure w^orship they are permitted to join, and whose holy name they bear.

But it must be remembered, that this evil, though in

1 Article xxvi. See Appendix G-.

4 NO PERFECTLY PURE CHURCH.

some measure real, is inseparable from every mode of public worship ; and is by no means peculiar to our own Liturgy, or to a form of prayer.

It is owing to the corruption of human nature, which perverts the best designs, and, though deplored and testified against, must still be endured. For the Church, in her present state, is not endowed with that knowledge of the heart and character of professors, which alone could qualify her to separate the tares from the wheat. ^ Nor, after all, can we admit the force of the objection, while we see God himself adopting a similar method, and applying the same indiscriminate language to the true and visible Church : 2 warning, at the same time, against the imminent danger of mistake and self-deception. s The failure of all attempts to form a perfect Church, in this imperfect dispensation, shews that no complete remedy can be expected. Yet scriptural discipline, (under the want of which our Church has long groaned,) could doubtless do much in cutting off false members.'^ The faithful preaching of the word also, by sifting men's characters, and searching their consciences, ''separates," to some extent, "between the precious and the vile." 5 Thus, while our Church, in her common prayer, speaks of all her members as " dearly beloved brethren," in her Homilies she wields " the sword of the spirit " ^ with sound discrimination, and with its keen edge gives many an effective blow against Pharisaic formality and hypocrisy.''^ And that sword, we knov>^, can " pierce even to the dividing

3 1 Cor. X. 1—12, Heb. iv. 1—11. Comp. Psalm xcv. 7—11 ; cxlix. 1.

4 Comp. John xv. 2, 5 Jer, xv. 19. 6 Eph. vi. 17.

7 See Homilies ii. xxvi, xxvii, &c. This remark may tend to elucidate the meaning of the Church, when she says, in the Baptismal service, " This child is regenerate : " — whereas, in her 27th Article, she speaks more cautiously — " Baptism is a sign of Regeneration ; '' and again, treating the subject practically, in the Homily for Whitsunday, she appeals to the work of the Holy Spirit in the heart, as the only solid evidence of Regeneration ; ivithout OMy mention of baptism.

AUTHORITY. 5

asunder of soul and spirit ; and is a discerner of the thoughts and intents of the heart." ^

There are three orders of ministers in the Church of England, Bishops, Priests, and Deacons, who preach the word of God, administer the Sacraments, and preside in puhlic worship ; and to whom the government of the Church is intrusted, under the superintendence and control of the Sovereign, as chief magistrate of the realm. 2

The authorit}^ which the Church, thus constituted, possesses, extends to the ordering of rites and ceremonies, for the due performance of religious worship ; and the settlement of controversies on points of faith. This, however — let it be carefully observed, — is only in subordination to the Hol}^ Scriptures ; the Church not having any power to decree anything contrary to the word of God ; nor to impose, as an article of faith, any doctrine which is not contained in it.^

Thus we see that the power of the Church, as a "witness "4 and "keeper of the truth," ^ is, in fact, very limited ; and by no means of that absolute and despotic character, which some persons would represent it to be : either for the purpose of raising claims of extravagant authority, or of decrying all interference in spiritual concerns. These opposite views are both equally hostile to truth, and sound doctrine. For the Scripture enjoins us to "obey them that have the rule over us, and submit ourselves ;"6— and it seems most reasonable that the ignorant should be willing to be taught by the more instructed ; as w^ell as that some power of restraint should be reserved to our ecclesiastical rulers and guides, to enable them to keep in check the forwardness of hasty and ungoverned minds. On

2 Article xxxvii. See also Preface to the Form of making Bishops, Priests, and Deacons ; and the Chapter on that subject in this work, (xvi.)

3 Article xx. Isaiah viii. 20. Gal. i. 8, 9. 4 Article xx.

5 Isaiah xxvi. 2. Comp. 1 Tim. iii. 15. 6 Heb. xiii. 17. Comp. 1 Pet. ii. 13.

b PRIVATE JUDGMENT.

the other hand, it is alike contrary to that equality which should, in the main, subsist among Christian brethren, and to that moderation which should belong to the followers of Jesus ;i that an arbitrary and iiTesponsible power of judging in spiritual matters should be placed in the hands of any number of fallible men. The right of private or individual judgment is our undoubted property and Christian privilege : naymorCj it is a duty which we are bound to perform for the glory of God, and the salvation of our souls.2 But this right may easily be so exercised as to become a bane instead of a blessing. Our Church, therefore, has wisely taken a middle course, and without pretending to infallibility in her decisions, has laid down, in her Creeds and Articles, certain leading Scriptural truths, to which she requires the assent of all her ministers, and which she expects them to inculcate upon her professing members.^ To whatever objection this plan may still be liable, it seems to come as near to the perfection of Christian wisdom and charity, as can well be attained to in this imperfect dispensation.

That " all things may be done decentl^^ and in order,"^ it is needful that some authority should be exercised, and some regular form adojDted, for the administration of Divine ordinances. ^ And, in like manner, it seems highly expedient that unprofitable controversy^ should be discouraged, that it may not distract and divide the Church ; when the exercise of combined wisdom and prudence on the one hand, and of submission and moderation on the other, would settle the disorders, which have too often arisen from the uncontrolled fancies of a few honest but mistaken men.^

Again, the efforts of the designing demagogue, and the heretical teacher, to mislead unstable souls, must be

8 See Note H, Appendix. * 1 Cor. xiv. 40.

s 1 Cor. xiv. 26. Also xi. 16, 34. Titus i. 5. See also Article xxxiv. 6 Acts XV. 5—29. See also Matt, xviii. 17. Heb. xiii. 17.

LIMIT OF AUTHORITY. 7

met by correspondiiig exertions of firmness and activity on the part of our spiritual heads ; otherwise the worst consequences might be expected to ensue.i God has, indeed, promised to take care of his Church, and to " be with her always to the end of the world/ '2 But He works by means ; — and those who, on this plea, make light of sober foresight, and wise precaution, run counter to the whole course of Divine Providence, and Scripture teaching ; and set up for themselves an idol of Confusion and absolute Fate, in the place of the God of Order, Wisdom, Peace, and Love.^

If it be asked how far this authority extends ; we answer, as far as is consistent with the free exercise of an enlightened conscience, under the guidance of the Word of God. This answer may not be distinct enough to satisfy those who put the question ; but we do not feel that we are warranted by Scripture in going beyond this general statement. It has not so much laid down rules, as furnished us with principles, which we are ourselves to apply as occasion arises ; and which are found sufficient, in most cases, when diligently and prayerfully considered, to direct the conduct of the humble and sincere inquirer after truth. Such an one will be inclined to distrust his own judgment ; and this habit of self-renunciation, combined with a deep and simple reverence for every dictate of Inspiration, will prove his best security against error.

That a measure of submission to lawful authority is required of us, even in spiritual matters, will scarcely be denied by any, who admit the conduct of our blessed Lord to be an example for our imitation.^ We know that He acknowledged the authority of the Scribes, as "sitting in Moses' seat,"^ and directed his disciples to observe their instructions, as far as they were in consistence with the written word of God. He himself frequented the synagogue services,^ and conformed to

1 Titus i. 10, 11 ; iii. 10. 2 Matt, xxviii. 20. 3 1 Cor. xiv. 33, 4 John xiii. 15. 5 Matt, xxiii. 2, 3. 6 Luke iv. 16, d DUTY OF SUBMISSION.

the human institutions of the Jewish worship in things indifferent ; such as the observation of the " Feast of the Dedication."^ Should not we, then, fear, lest in forsaking the "customs"^ and established worship of our Church, we make a breach in that order, which God has appointed for our good, and so bring loss upon our own souls ?

In thus maintaining the duty of a limited obedience to the authority of the Church, we do not wish to set up a sacred caste, as it were, in whose hands all spiritual gifts are supposed to be vested. On the contrary, we believe that such an opinion is opposed to the truth of the Gospel, which teaches us that all the Lord's believing people are ^^made kings and priests unto God,"^ to " offer up spiritual sacrifices, acceptable to God by Jesus Christ."^ But if He has appointed an order in His Church,^ and has given to some of His servants a commission of "ministering the Gospel of God,"^ which He has not given to all, let us beware, lest in putting our hand unbidden to the ark,'*' and venturing to intrude be3^ond our sphere in meddling with sacred things, we provoke the Divine displeasure, and in the end ''- be found to have been fighting against God."8

That there may be errors and corruptions in a Church, which will require us to separate from its communion, our Church allows. 9 From Babylon God's

2 1 Cor. xi. 16. Comp, v. 2, margin, wliich teaches us that there may be " traditions " of order, and usages in a Church, which for the sake of peace and due subordination, a right-minded Christian will conscientiously observe. The apostle Paul, a fearless advocate of the rights of conscience, invariably maintained and exemplified the duty of obedience to the lawful authority both of temporal and spiritual powers. See Acts xxiii. 5. Rom, xiii. 1, 2. 3 Rev. i. 6. * 1 Peter ii. 5.

5 1 Cor. xii. 28. Comp. also John xx. 21. Matt, xxviii. 18—20.

6 Rom. XV. 16. XeiTovpyop l7](TOV XpKTTOv Upovpyovvra ro evayyeXLOP. This language is worthy of notice, as attributing a mystical and spiritual 2yi^^€stlwocl to the ministry of the gospel, contrary to the notions of many at the present day, and yet quite distinct from the Popish idea of a sacnficidl PHest. ^ 2 Sam. vl. 6, 7.

3 Acts V. 39. 9 Horn, xxviii. 2.

UNWARRANTABLE SEPARATION. \)

peoj)le are called to ^^ Come out^ that tlie^^ be not partakers of her sins, and that they receive not of her plagues."! But let us beware of hasty, presumptuous, and unwarrantable separation. That it is not every corruption and abuse which wdll authorize this extreme step, we may certainly conclude from the examples of the Church of Corinth, and the Seven Churches of Asia. It is a fearful thing to divide Christ's Church into parties, and to separate ourselves from its unity .2 God has been pleased to make Christianity a social tiling, so that the bestowment of its blessings is, to a great degree, though not wholly, restricted to those w^ho are walking in the brotherly fellowship of Prayer and Sacraments.^ And shall we, then, profanely and rudely break dowai the inclosing walls which He has erected around His Church, not more to separate it from the w^orld, than to bind its members together in one indissoluble union 1-^ It is wdien the Church is most united, that it will most prosper. ^ This was the purport of Christ's prayer, and the fulfilment of it will be the signal of the world's conversion.^ Yet we dare not, on the other hand, confine this unity to our owai communion. We only assert general principles, and leave the application of them to the Divine Spirit's teaching, and the judgment of individual consciences.

1 Rev. xviii. 4. A friend remarks upon this place — " Very remarkable — a plain command to separate from Babylon, hut none from ThyoMra, where very corrupt principles and practice seem to have been even allowed ; only the fundamentals adhered to, probably, in the standards of the Church." Comp. Rev. ii. 20, 21, with 24, 25.

2 Rom. xvi. 17. 2 Thess. iii. 6. Jude 19. Comp. 1 Cor. i. 10—13. " Where the word of God is heard with reverence, and the sacraments are not neglected, there we discover, while that is the case, an appearance of the church which is liable to no suspicion or uncertainty, of which no one can safely despise the authority, or reject the admonitions, or resist the counsels, or slight the censures, much less separate from it, and break up its uniij."— Calvin's Inst. b. iv. c. 1. See Appendix I.

3 1 John i. 7. See Calvin on Acts ii. 47. * Cant. iv. 12. Eph. iv. 1—6, 15, 16. 1 John v. 19. 5 Psalm cxxii. 3—9 ; cxxxiii. 1—3. Acts ii. 42—47 ; iv. 32—35 ; v, 12—14. 6 John xvii. 20—23.

10 PRIVILEGES OF FAITHFUL.

Again, we must observe that it is not the corruption of a part, — not even the larger part of the members of a Church, which retains the essential truths of the Gospel in its authorized standards, that can prevent the remaining pure and living members from enjojdng free and refreshing communion with their living Head. If the un worthiness of ministers does not hinder the efficacy of the pure Word and Sacraments, which contract no real defilement from the impurity of the channel through which they flow ;^ so neither does the low state of religion in a Church, (though it must sensibly affect the peace and comfort of the believer,) raise any barrier in the way of intimate communion between the renewed soul and its reconciled God. Through ages of darkness the Church still holds her privileges in reserve for her spiritual children, neither lost nor impaired by the degeneracy of their unworthy bretliren. As it has been eloquently and beautifull}^ expressed : — ' The Tree of Life does not wither in the Paradise of God, because the sinner cannot la\^^fully gather its fruits ; the sins and errors of a thousand years cannot defeat the settlement of Christ, as long as the subject of the bequest exists under the rightful conditions to claim it. Individual guilt, though it tainted every member, cannot annul prerogatives promised in perpetuity to a constitution : they " are not dead, but sleep;" and though the blessings appropriated to the Church lay dormant for centuries, they start into vitality fresh and genuine as on the day of Pentecost, the instant that the prayer of faith makes them its own. '2

In conclusion, how thankful should we be for the scriptural code of doctrine, the well-ordered plan of ecclesiastical government, and the " form of sound words," ^ with which our Church has furnished us ; and which we should learn how to value in this un-

1 Article xxvi. Titus i. 5. 2 Sermon on Church Education in Ireland, by the Rev. W. A. Butler, p. 27, 28. 3 2 Tim. i. 13.

APPLICATION. 11

settled and stormy age ! May it be more and more freed from those imperfections, which hinder its successful operations, and clog its movements ; and may we be found in the day of trial, its humble and faithful, as well as enlightened and conscientious adherents ! While we " prove all things, let us hold fast that which is good; "1 and become daily more stedfastly attached to the religion which we profess, and the Church to which we belong ! May our attachment be based not upon bhnd prejudice, but upon sound principle : so that we may be able to state the scriptural grounds of that preference which w^e entertain for her order and worsliip, " to every one that asketh a reason " 2 of our regard.