The Christian Monitor; NO. X. LECTURES ON THE LITURGY. LECTURE III. LITURGY. PART II. Lord teach us to pray.-ST. LUKE XI. 1. In my last Lecture I proceeded so far in our examination of the Liturgy, as to explain to you the Morning and Evening Service, and the collection of Prayers and Thanksgivings which immediately follows: we will now continue our examination where we left off. The Collects, Epistles, and Gospels, are appointed to be read in the Communion Service on the Sundays and other Holy Festivals of the Church. Collects are prayers chiefly composed by the compilers of the other parts of the Liturgy, and suited to the particular days on which they are appointed to be read. They are so called, either as being a collection of prayers, or as being offered up by the Minister in the name of the assembly or collection of the people. They are very excellent; and, the language being chiefly taken from Scripture, we feel, while devoutly we repeat them, that we put up our prayers in the form most becoming the reverence due to Almighty God. They are admirably adapted to the particular occasions for which they were composed; and they supply, to a devout man, the most unaffected and touching expressions of gratitude, praise, penitence, and prayer, for his private devotions. The Epistles and Gospels which are read after the Collect, are chosen parts of the New Testament, suited to the particular Festivals for which they are appointed; and also for the Sundays throughout the year. The Epistles are taken from those of St. Paul, and others of the Apostles, addressed to the different Christian societies and disciples; conveying to them instruction relative to the chief matters of their faith. The Gospels are taken from the four histories of the life and ministry of our Saviour, written by the Evangelists; and each of these portions relates to us some one of the great acts of our blessed Lord. These Epistles and Gospels are selected with great judgment; and are excellently arranged. They are divided into two parts. The " first, from Advent to Trinity Sunday, chiefly furnishes us with matter of devout contemplation in the life and sufferings of Christ. The second, from Trinity to Advent Sunday (the latter half of the year), teaches us the practical duties of the Christian faith. +66 8 In the first Form of Prayer put forth by King Edward the Sixth, before the portion for the Gospel was read, the sentence, Glory be to thee, O Lord," was inserted. This was left out of our present Form of Prayer; but the custom, nevertheless, has been continued, out of respect, by the congregation. to Next in the order of the Prayer Book, we come to the service of the Holy Communion; upon the solemn purpose and benefit of which I shall address you in a separate Lecture. I shall also take another occasion to explain to you the Ten Commandments, which were ap. pointed to be read in the Communion Service at the last review and correction of the Liturgy. These, with a prayer for the King, the Collect, Epistle, and Gospel for the day, and the Nicene Creed, are now added to the Morning Service of the Sabbath day, whether the Communion be received or not. 4 diw After the service of the Communion, follow the several Rites and Ceremonies mentioned in the title page of the Prayer Book. I shall only shortly notice them to you. They are as follow:bei. The Public Baptism of Infants. 92. Private Baptism in Houses. bas. The Baptism of those of Riper Years. 44. The Catechism; or Instruction to be learned by every person noisi before he is brought to be confirmed by the Bishop. 1640 30sd -415. The Order of Confirmation, or laying on of hands on those that sit are baptized and come to years of discretion. 96. The Solemnization of Matrimony. 2927. The Visitation of the Sick. 1 b11. The Commination, or denouncing of God's anger and judgi ofw ments against Sinners. 19 First, Baptism and the Lord's Supper were the two Sacraments, or solemn services, appointed by Christ to secure to mankind the benefits of that sacrifice which he came down from Heaven to make for us. Our blessed Lord showed an anxious regard to the customs and prejudices of the Jewish nation, by giving them so much resemblance to the rites of the Mosaic Law, as to reconcile that people to receiving them without difficulty; those rites indeed being, as St. Paul says, the shadow of things to come. When Christ established the Sacrament of the Lord's Supper, he imitated an ancient practice among the Jews, at the Feast of the Passover, it being the custom for the person who presided at the Paschal* Supper to distribute bread and wine to etendo nudi 192601 11 14 orangift *The word paschal (as applied to the Lamb offered in sacrifice) signifies suffer ing;-Christ, who was represented by that Lamb, being appointed to suffer for the sins of mankind. JOY every member of the family, in remembrance of their great deliverance from slavery, and to remind them of the Covenant or agreement which God had made with them. Our blessed Lord, therefore, when he instituted the Holy Sacrament, referred to the ancient Covenants de claring this was a new Testament, or Covenant, which was to mark a far more important event (the deliverance of all mankind from the bondage of sin), and to obtain for them higher privileges by its cont tinual observance, In like manner, when the Almighty chose out a particular nation to receive the knowledge of his revealed will, he established the rite of Circumcision, as an outward token to distinguish those who believed in the one true God. Strangers could only be admitted to the privi leges of God's chosen people, by submitting to it: in addition to which, a form of public washing was required, to show that they were cleansed from their former impurity; and such persons, thus received into the true faith, were, even in those days, said to be born again.l.It was to this practice that our blessed Saviour alluded in his discourse with Nicodemus; who, as a learned Jew, must have been well acquainted with the Mosaic doctrine of regeneration; a word which signifies" born again." The rite of Christian Baptism, therefore, you see, offered to the Jews a practice with which they were already well acquainted, although the benefit of it was now to be extended to mankind at large, who were all invited to enlist themselves in the service of Christ ; and the ceremony by which they were thus received into the true faith being not confined to a separate people, the old rite of circumcision was abolished, as being no longer necessary. The ceremony of Baptism, or Christening of children, is too generally looked upon with little regard to its importance; although the service appointed for the occasion, if properly attended to, is very solemn, and clearly expresses the great purpose for which it was ordained. Many careless people consider that Christening means little more than giving the child a name ; and that Baptism (a word which signifies washing) is a mere form. A name, in addition to that of the family, is given to the child at his baptism, in imitation of the ancient custom. Those persons who were converted to the true faith were considered dead to their former relations. They took a new name, and were then fully admitted to the rights and privileges of those who were born in the faith. to ¿*} St. John, who preached the coming of Christ a little before he him self appeared, was called the Baptist; because, in compliance with the Jewish custom just noticed, he gave Baptism to all whom he per suaded to receive the Christian faith. Jesus himself received Baptism at his hands, to show his compliance with the custom; and, upon that occasion, the Holy Spirit descended on him in a bodily shape, like a dove, and a voice from Heaven said, "Thou art my beloved Son, in whom I am well pleased." We should look upon the form alone, therefore, with high respect, if for no other reason than Christ's example; but St. John said to his disciples, "I, indeed, baptize you with water, but Christ shall baptize you with the Holy Ghost." Thus declaring, that when Christ should afterwards sanctify it to a higher w purpose, it would confer the most important benefits. It is stated in our ve Catechism, as we are by nature born in sin, and children of God's dis pleasure, we are hereby made the children of his favour, members of ds Christ, and admissible to the inheritance of his heavenly kingdom. We are thus released from the curse which lay on all mankind, in d consequence of the sin of Adam, which made all that came after him inclined to sin. But the benefit of Baptism, however important, may be forfeited, if we fail to fulfil our part of the engagement int after life. Some weak people have imagined that Baptism would effectually secure to them salvation; and many, in the early ages of Christianity, are recorded to have postponed Baptism to the close of life, from a mistaken opinion of its becoming a sure passport tour Heaven;8 as too many, in our time, eagerly solicit the communion of tor the Sacrament, at the hour of death, with the vain hope of thus atoning for a life of profligacy. It is natural that pious parents should bebas eager to have their children entered as servants of Christ as soon as possible; but, as Baptism is a covenant, or agreement, and the infanten cannot promise obedience for himself, persons called Godfathers and o Godmothers are appointed to promise in his name; which promise, when the child comes to a proper age, he is bound to perform. The d Church has been so tender to the anxiety of parents in this respect,i that it has established a form of Christening in private houses, for t occasions where the infant cannot be brought to Church; and theor ceremony is to be afterwards completed, the first convenient oppor-emi tunity. The Godfathers and Godmothers take upon themselves a very serious charge. They not only promise certain things in the name of the child, but they undertake to see he is so well instructed in the principles of his religion, that he may have a true belief in Christ, and be capable of sincerely fulfilling those engagements which they have made on his behalf. The office for Baptism of those of older, or riper years, is intended of for such as, from some cause, have not been baptized in infancy. They are required to make those promises for themselves which the sponsors >> pronounce, in the name of the child, in the ceremony of infant Bap tism; but Godfathers and Godmothers are still appointed, whose business it is to put them in mind of their solemn engagement, and advise and assist them in the performance of their Christian duties. The Catechism next follows. This is a very able and exact summary of the great doctrines of Christianity, and was drawn up by Archbishop Cranmer, and the other illustrious authors of the Reformation. It is a short form of religious instruction, in question and answer, by which young persons are taught the chief articles of the Christian faith. Although, considering its shortness, it is as plain as possible, the language is not now so easily understood by children as could be wished, owing to the change in expression which has taken place since it was drawn up (almost 300 years ago), and many attempts have been no vylisomie kom basit so. made to supply it by a form more easy, though none has yet appeared" which, in the same compass, so exactly explains the true peared our religion. he W When a young person has reached such years of discretion, as to be able to judge for himself, and has been properly instructed in his faith by his parents and guardians, he is then required to be brought before the Bishop, to receive the rite of Confirmation; that is, himself repeats, and declares his voluntary assent to the engag engagements 00 made on his behalf when a child, solemnly promising to be a true and faithful servant of Christ during his future life. The Bishop then lays his hands on his head, and prays a blessing, in the name of the Lord, upon his future endeavours to live according to God's commands; thus" confirming" him in those obligations which he has thus publicly renewed. He is now considered sufficiently well acquainted with his religious duties to be admitted to the Sacrament of the Lord's Supper which ought not to be received unless a person has a true know get ΤΟΥ a 70369 and reverence of that sacred institution. But persons, proper notion of the use and benefit of the Holy Sacrament, are not to neglect an opportunity of receiving it because they may not have been I confirmed, though some are too ready to give this for an excuse. Many, especially of the naval profession, are taken away before they have the means of receiving Confirmation, or even of being properly instructed in the Christian faith; but if, by falling among kind friends, who supply them with this knowledge, and by diligently im proving themselves, they are brought to a devout state of mind, such men cannot turn their backs upon the altar without great offence to their slighted Redeemer. 2000 ed The Solemnization of Matrimony is the next ceremony contained in the Prayer Book. Matrimony was ordained by Divine command, not only as the means of happiness to God's creatures, but as the security from those sins of the flesh which are the greatest temptations to disobedience. Our blessed Saviour took frequent opportunities of doing honour to this institution; and we know, from the Gospel history, the first miracle that Jesus did was at a marriage feast, where he con- 11 descended to be present, in Cana of Galilee. St. Peter, St. Paul, and most of the Apostles, express themselves very fully on the important duties of the marriage state; and, on the other hand, denounce God's 916 anger upon those who offend against it. St. Paul says, Marriage ud and the bed undefiled, is honourable in all; but whoremongers and adulterers God will judge." The two next services which follow, are the Visitation and Comaly to munion of the Sick. Our Church, with great tenderness to the weak ness and infirmity of mankind, has provided these most excellent forms a of prayer for the comfort of those unable to come to public worship, and who, in their weak state, require the spiritual help of the Minister. In the hour of sickness and misfortune alone, our hearts are properly humbled to an entire dependence upon God for mercy and 0. for assistance; and this is the time when we are disposed to listen to some pious clergyman, or to some sincere friend, most earnestly, on |