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RISE on my benighted mind, Arise, o day-star, on my heart,

And make the night of sin depart
Arise, enlighten all within,

Alay the raging of any will, And chase away the mists of sin. And bid that troubled sea be still. Thou art thatsun who day-light brings, Thou art that universal. light, When ris'n with healing on thy wings; Who shin'st on all with radiance bright; The wretched world, without thy light, Yet inen, alas! perversely blind, Had grop'd in universal night, Shut out this day-light from their mind. What tree without that genial ray Lord ! touch my heart: máy I believe ! Can shoot-or what produce the day? And then I shaft << my sight receive So without thee, whát wirtue shine, The sight of faith, by which I may Or grace, without thy aid divine. Rejoice in everlasting day.


THE MOST WRETCHED STATE OF MAN. IN N a conference held between sonre Greek and Indian philosophers, in the

presence of Chosroes, King of Persia, the following question was proposed for solution :-"What is the most wretched state in which a man can find himself in this world ?--A Greek philosopher said it was to pass a feeble old age in the midst of extreme poverty.-- An Indian asserted that it was to suffer sickness of the body accompanied by pain of the mind. As for me, said the visir Buzurgemhir, I think that the greatest of miseries a inan can experience in this world, is ot see himself near the close of his life without having practised virtue.--The opinion rereived the general approbation of this assembly of sages, and Chosroes ordered that it should be engraved on a marble table, and fixed up in the principal square of Ispahan, to offer to the people a subject of meditation, and remain an eternal lesson of wisdom.-Time, which devours all things, has destroyed this tablet; and in Persia, as with us, it is forgotten that the greatest of miseries in this world is to approach the close of life without having practised virtue.

NO man (saith Lord Bacon) can be so straitened and oppressed with busidess and an active course of life, but he may have many vacant times of business.” The question is, how those shall be filled up: with study and contemplation, or with sensuality and pleasure ? man may be out of his bed for sixteen of the twenty four hours: what might not be done in that lime?

EVERY man has a certain manner and character in writing, and speaking, which he spoils by a tod close and servile imitation of another; as Bishop Felton, an imitator of Bishop Andrews, observed, "I had almost marred my my own natural trot, by endeavouring to imitate his artificial amble.”

OBITUARY. DIED, at Oxford, on the 2nd of August, instant, JOHN WORSTER, Esq. in the 85th year of his age. As a man he was extensively known : Philanthropy was a conspicuous trait in his character; the poor and needy found relief from his bountifal board. In early life he put on the Christian, and had been a communicant in the Church for almost sixty years; in a peculiar manner, in him, were united Christian faith and practice. Like a shock of corn fully ripe, he was gathered to his fathers, leaving a joyful hope of a glorious immortality, through Jesus Christ. --At the time of interment, a well adapted sermon was delivered by the Rev. Mr. Todd, of Huntington, from Philippians i 20, 21, to a numerous audience, who, together with his children and near relatives, by their decent Christian deportinent, bespoke their deep sense that a venerable father had fallen in Israel,


Churchman's Monthly Magazine.

[ Vol. I. ]


[ No. 9. )



THEN God's word is reading in either of the chapters, whether of the
Old or New Testament, receive it not as the word of men,

The Scripbut, as it is in truth, the word of God, which effectuully worketh

tures read. in them that beliere. 1 Thess. ii. 13. And therefore hearken to it with the same attention, reverence, and faith, as you would have done, if you had stood by Mount Sinai, when God proclaimed the Law, or by our Saviour's side, when he published the Gospel. But remember also that you hear in order to practise; and be ye doers of the word, and not hearers only, deceiving your own seltes. James i. 22. Observe in those parts of Scripture that are read to you, what sins Almighty God there warns you against; what duties He there requires you to perform ; what doctrines He there teaches you ; and be sure that when you go home, you think of them, and live accordingly.

As soon as the first lesson is read, and again after the second, Hymns after we renew our devout praises to God in certain Hymns appointed the Lessons. for that purpose. And then with one heart and voice we all repeat the Apostle's Creed, or that which is commonly called the The Creed. Nicene Creed, to signify and declare our assent to, and firm belief of the whole Scriptures, but especially of the Gospel of Christ. Many ignorant people seem to take the Creed to be a Prayer, and repeat it as such, which is a very gross mistake. It is not a prayer, but only a solemn acknowl'edgenient and profession of our faith, or what we do believe as Christians. And by repeating it, here, we do in the face of the congregation, profess ourselves to continue in the number of Christ's disciples, and that as we were at first baptized, so we still believe in the name of the Father, Son, and Holy Ghost, One God, blessed for ever. And this also we do standing, to signity our readiness to defend this faith to the utmost of our power, against all opposition whatsoever. Be sure, therefore, that you really believe every article as you pronounce it, that you be not found dissemblers and hypocrites in the sight of God: and when you stand up to repeat the Creed, let it be your serious purpose to continue in that good profession, and to stand by it, and hold it fast without wavering, (Ileb. 23.) under all, persecutions, if you shall be called at any time to suffer for it.

The next thing we do, is to make known our wants, and pre- The Prayers sent our petitions unto God. But seeing that'neither

' mirister nor or Collects. people can possibly do it aright without the grace and assistance of God himself; the minister first prays for his special prescuce Preparation with the people, saying, The Lord be with you ; and they puts. thereto. up the same petition for the minister, answering him, And with thy Spirit. t'pon which they all immediately adore God, and Short Ejacuby turns lift up their hearts to him, striving, as it were, to out lations, or şie each other in prevailing with the Almighty to pour down his Petitions.


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do itish Litany ; 190

Directions for a devout behaviour, &c.* blessings upon us. Then, in an humble and solemn manner we join together Joint Prayer defence and protection, his mercy and blessings, for ourselves, for

in petitioning the divine Majesty for his grace and favour, his or Collects.

all in civil authority, for the Church, and for all mankind. This we ordinarily do in the Collects appointed for that The Litany. need to desire of Almighty God, either for ourselves or others.

and in such a Litany as comprehends all and every thing that we While these Prayers are reading, we ought devoutly to continue upon our

knees; not sitting, or in any other slothful posture as too many Reverence &

profanely and irreverently do. See, therefore, that as you come to Devotion in Church to pray to God, you cho it in that awful, lowly, and these prayers.

solemn manner, which becomes creatures, when you speak to yerit great and Almighty Creator. And although you ought not to repeat the prayers aloud, to the disturbance of other people, yet you must repeat them in your hearts; your minds accompanying the minister from one prayer to another, and from one part of each prayer to the other, all along with affections suitable to the matter sounding in your ears ; lumbly adoring and praising Gob, according to the names, proprieties, and works which were attributed to Him at the beginning of each prayež; earnestly desiring the good things which were asked of ilin in the boily of it for yourselves or others; and stedfastly believing in the merits and intercession of Jesus Christ for your obtaining of them, when He is named, as He is at the end of every prayer, except that of St. Chrysostom, because that is directed'inmediately to Christ "himself. At the conclusion of every Collect also, you are to testify your sincere joining in it'; and your earnest desire of a sliate in the blessings prayed Amen.

for, by a solemn Amen, which signifies, So be it ; or, Thus I

heartily pray God that at may lie. But in the Litány, the like Answers in

assent is sigorified by the answers which the people are directed the Litany.

to make in their proper places ; as, Good Lord, deliver us ;

that is, ftotn all those sins, or other evils, which the minister has just before mentioned. We beseech thee to hear us, good Lord ; that is, to grant those blessings which the minister has just now recommended to our desires. By these we do expressly; and more at large,“make the several petitions recited before by the minister, our own petitions and requests to Gur.'

And having thưs in the Collects or Litany prayed for all necessary blessings The general

for ourselves and others, it is but tít we should praise Him also Thanksgiv

for those mercies we have already received; and give thanks, not

only in behalf of 'ourselves, but according to the Apostle's diang

rection, for all mankind; which we do, toward the end of the service, in the general thanksgiving: flere, if we have any special or particular mercy to bless God for, on our own account, let'us gratefully reinember it, and secretly in our own hearts 'return our praises for it, when we come to that passage, Thy goodness, and loving-kindness, to us, and to all men, But " let us stir up ourselves to the utnyost 'ferveitcy that'is possible, when we praise · Him for bis inestimable lore in the redeniption of the world by our Lord

Jesus Christ, for the meunstof grace, and for the hope of glory. For as these are the greatest blessings He could bestow upon us, the thankful acknowledgment of

them is one of the chief ends of our coming together thus in Christian assem"iblies. And let us not only heartily pray, but sincerely resolve and endeavour

to slow our sense of these, as of all God's other mercies, by our holy and -obedient lives. After this general thanksgiving, we "have the prayer of St, Chrysostom;

and thien the minister alone concludes wir'h The Grace of our Concluding Lord Jesus Christ, &c. In which prayer is comprehended all Prayer.

we have desired, br can desire, "to make us completely happy, both now and for ever, And 'with this our commop daily service endis. ,

But upon Sundays and Polidays, we proceed to the Communion Service ; The Commu

to that part of it at least which our Clưrch enjoins to be used on

such days, though there be no actual communion. Now in the nion service.

'prayers here, the sa'nie teníper and devotion are to govern us, as in those before pat up'; the same reverence and attention, when the Epistles 'and Gospels are read, as when the other Scriptures (the first and second Les

Of the Monday and Tuesday in Easter Week. sons) are. But what is most particular in this service is, that

Ten Come the Ten Commandments are solemnly read by the minister, and

mandments: to express the greater authority, as pronouncing them in the name of God, he does it stunding. The cougregation in the mean time is to continue kneeling; not that the Commandinents are a prayer, (as some weak people fancy them to be ; nor are they to be repeated after the minister, as many ignorant do) but because it is with a peculiar reverence that we orght to hear this awful declaration and Summary of God's Will

, and of our duty, in the very words of God himself, and because that at the end of each Commandment, our Church has piously directed us to beg the mercy of God, in pardoning what we have been guilty of against the rule of that Commandment, and his grace to keep it better for the future, in these words, Lord hare mercy upon us, and incline our hearts to keep this Law; which being a prayer; ought to be humbly offered upon our knees. Be' very serious therefore when the Commandments are read; and think, as the minister goes along in every one of them, whether you have not offended God, by Thought, Word or Deed, in something contrary to that Commandment, (for in many things we all offend, as the Apostle tells us, James iii. 2.) And accordingly, when audibly you join with the rest of the congregation in that short prayer which follows each, beg pardon of God with a deep and true repentance; and whether your conscience accuse you or not, be serious and in earnest, when you beg

of GOD to incline your heart to keep that article of his law, and to write the whole upon it more effectually.

Whenever there is a Sermon delivered, you should hear it with meekness and reverence, earnestly begging, God, that you may both perceive and know what things to do, and also may have grace and power faithfully to fulfil the sanie,

This part of the service concludes with a blessing", (to be pronounced by the Minister alone, and not to be repeateu' after him) which is in

The blessing these words : the peace of God, which passeth all understanding at the end of keep your hearts and minds in the knowledge and lore of God, the Commun and of his Son Jesus Christ our Lord; and the blessing of God

ion Service. Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

After the blessing, it may be fit to continue still for some time upon your knees, huibly beseeching. Almighty God to pardon what he has seen amids in you since you came into his presence; and graciously to hear the prayers, and to accept of the praises which you have now offered up to Him, through the merits of Jesus Christ our only Mediator and Advocate,


OF THE MONDAY AND TUESDAY IN EASTER WEEK. "HE solemnization of Easter" was, among the primitive Christians, profasts were suspended; the ceremony of Baptism was universally performed, and, in token of a time of joy, prayers were repeated in the posture of standing, as on Sundays. As devotion abated, this long-extended feast was shortened. In our Church there is an appointment of Epistles, and Gospels, only for Monday and Tuesday; but there is a provision for the observance of the whole week, by a preface, in the Communion Office, which is suitable to the season, and is to be repeated for eight days successively,

The first lesson, for Monday morning, treats of God's sending the Israelites manna, or bread from Heaven. This was a type of our blessed Saviour, who was the bread of life, that came down from Ileaven, of which whoever eateth, hath eternal life: The first lesson, for Monday evening, contains the history of vanquishing the Amalakites, by the holding up of Moses's hands; by which posture he put himself in the form of a cross, and typified the victory that Christians obtain over their spiritual enemies, by means of the cross øf Christ. The striking also of the rock, from whence issued water, ailords another type; for, in the same manner, our Saviour, when smitten upon


cross, gave forth that living water, of which whosoever drinketh shall never thirst;

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Choice Drinity. which spiritual application, both of the manna and of the rock, is made by St. Paul, 1 Cor. x. 3, 4. The second lessons contain full testimony of our Saviour's resurrection; the first gives an historical account of it; the second relates the story of the lame man being restored to his feet, through faith in the name of Christ; which must be taken as an undeniable proof, that he was then alire.

The first lesson, for "Tuesday morning, contains the Ten Commandments, which were communicated to the people by the ministry of Moses; wherein is prefigured our Saviour, who was to be a Prophet like unto hiin ;'and who was to bring down à new Law from Heaven, and more perfectly reveal the divine Will to man.

The first lesson, for the evening, represents Moses interceding for the children of Israel, for whom he desired even to die, and be blotted out of the book of life ; thereby typitying Christ, who died, and was made a curse for us. The second lesson, for the morniag, is a further evidence of our Saviour's resurrection; and, that for the evening, contains an argument, which proves, by his resurrection, the necessity of ours.

The Collects, Epistles, and Gospels, for these days, are the same as in the old Offices; oniy the Collect for Tuesday was, in king Edward's first prayer þook, appointed for the second conymunion on Easter Day.



N the first Sunday after Eąstér, being the octave of Easter Day, there

used to be a repetition of part of the service of Easter Day; and hence, this Sunday being celebrated, in like manner, as that feast, bụt in a lower degree, obtained the name of Low Sunday.

The Epistle of the day, is addressed to those newly baptized; Easter, and Whitsuntide, having been formerly (as has been before said) the seasons for . baptiziąg. Both that, and the Gospel, were used, very anciently, on this day.

The other Sundays after Easter, were, aș has been observed, all spent in joy: ful recollection of our Saviour's resurrection, and the promise of the Comforter ; these make the principal subjects of all the Gospels, from Easter to Whitsuntide. The Epistles for the same period, altemper this joy, by repeated exhortations to the practice of duties, which alone are answerable to the profession of Christians. The Epistles, and Gospels, and all the Collects, (except the Collectş for the 2d, and an alteration in the 4th), are all very antient. The Gospel for the 5th Sunday, is peculiarly applicable, as it foretells our Saviour's ascension, and as it relates to the Rogations, which are performed on the three following days.


Selected from the Westminster Catechism. Question. What are the Decrees of God ? Answer. 'The Decrees of God are his eternal purpose, according to the coun: cil of his own will, whereby, for his own glory, he hath fore-ordained whatsaerer comes to pass.

Q: Did our first parents continue in the estate wherein they were created ?

A. Our first parents being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.

Q. What doth every sin deserve ?

A. Every sin deserves God's wrath and curse both in this life, and that which is to come.

Q. Are all transgressions of the law equally heinous ?

A. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

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