Chapter 24

_THE CLERGYMAN AND THE PRAYER BOOK._

_Dear pages of ancestral prayer, Illumined all with Scripture gold, In you we seem the faith to share Of saints and seers of old.

Whene'er in worship's blissful hour The Pastor lends your heart a voice, Let his own spirit feel your power, And answer, and rejoice._

In the present chapter I deal a little with the spirit and work of the Clergyman in his ministration of the ordered Services of the Church, reserving the work of the Pulpit for later treatment.

THE PRAYER BOOK NOT PERFECT BUT INESTIMABLE.

Let me begin by a brief reminder of the greatness of the spiritual treasure which we possess in the Book by which we minister. How shall I speak of it as I would? "The Prayer Book isn't inspired, I know," said an old coast-guardsman some years ago to a friend of mine, "but, sure and certain, _'tis as bad as inspired_!" "I find the Liturgy," said another veteran, Charles Simeon, "as superior to all modern compositions as the work of a philosopher on any deep subject is to that of a schoolboy who understands scarcely anything about it." "All that the Church of England needs to make her the glory of all Churches," said Simeon's friend, the late Rev. William Marsh, "is the spirit of her own services."

I am not so blind as to maintain that our Book is ideally perfect, and that its every sentence is infallible. It is not quite literally "as bad as inspired." After using it in ministration for nearly five-and-twenty years I own to the wish that here and there the wording, or the arrangement, or the rubrical direction, had been otherwise in some detail, perhaps in some important detail. I do certainly wish very earnestly indeed that the Revisers of 1661-2 had expressed themselves more happily in that Rubric about "Ornaments" which within recent years has proved--little as they expected it, or intended it, to do so--such a fertile field of discord. But for all this, my five-and-twenty years' ministerial use of the Prayer Book has only deepened my sense of its inestimable general value and greatness.

If a temperate and equitable revision were possible at the present time I should welcome the prospect on most accounts. But it seems to me plain that it is _not_ at present possible. And meanwhile I thank God from my inmost heart for the actual Prayer Book as a whole.

Let me point out a very few of the claims of the Book on our love and gratitude; and now specially in view of what we may sometimes hear said about it by Christians not of our own Church.

i. Observe its profound and searching _spirituality_. It is quite true that in a certain sense the Book takes all who use it for granted; it assumes them to be worshippers in spirit and in truth; it does not pray for them, or lead them in public worship to pray for themselves, as for those who do not know and love God, who have not come to Christ. But then what form of public, common prayer can well do this? And meantime the Book does, especially in the service of the Communion, and particularly in that too often omitted part of it, the "longer Exhortation," beginning _Dearly beloved in the Lord_, throw the worshipper back upon himself for self-examination. This is just the method of St Paul in his addresses to the Christian community. He writes to all as "saints," "faithful," "elect," "sanctified." What does he mean? Does he mean that those glorious terms are satisfied by the fact that all have been baptized, or even that all are communicants at the sacred Table? Not at all. He takes all for granted as being what they profess to be, when he greets the community. [Rom. viii. 9; 1 Cor. xvi. 22; 2 Cor. xiii. 5; Gal. v. 6.] But he says also, "If any man have not the Spirit of Christ he is none of His"; "If any man love not the Lord Jesus Christ, let him be anathema"; "Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not that Jesus Christ is in you--except ye be [Greek: adokimoi], counterfeits?" "In Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love." Such sentences throw a flood of holy and searching light on the sense in which St Paul "took them all for granted." And the Prayer Book is in true harmony with both parts of the Apostle's method.

WHAT IT TAKES FOR GRANTED IN THE WORSHIPPER.

And then, think what the Book _does_ thus searchingly and helpfully "take for granted." It assumes a deep sense of sin, such a sense as is indeed "grievous unto us." It takes for granted our deep desire both for pardon and for spiritual victory. It assumes our desire to be "kept this day without sin"; to "follow the only God with pure hearts and minds"; to "be continually given to all good works"; to "be enabled by the Lord to live according to His will"; to have "all our doings ordered by His governance"; to have "such love to Him poured into our hearts that we may love Him above all things." It assumes our desire to "read, mark, learn, and inwardly digest all the Holy Scriptures." It assumes our readiness to "suffer on earth for the testimony of the truth, looking up steadfastly to heaven, and by faith beholding the glory that shall be revealed." It assumes our adoring devotion to our Lord Jesus Christ, and that we present "ourselves, our souls and bodies, a reasonable, holy, and living sacrifice," to our God.

I heard a few years ago of a remarkable case of secession from the Church of England. A thoughtful and conscientious man left us because, as he said, he could no longer seem to concur in such words of intense spiritual reality and surrender _while he did not fully mean them_. On his principles, I fear there ought to be a large exodus from our Church. But that is not the fault of the Church, or of the Church's Book. It is the fault of the worshippers, and it is a solemn call to us not so much to criticize the Liturgy as to "examine _ourselves_."

THE PRAYER BOOK AS A WEAPON.

In this connexion I am reminded of a characteristic saying of an honoured friend of mine, now at rest with the Lord after a long and faithful ministry. He was one of those men who instinctively speak strongly, perhaps sometimes roughly; but such roughness is often useful. "The Prayer Book," said he, "is always handy to throw at people's heads"; figuratively, of course, not literally. He slung it out in vigorous quotations from his pulpit, point blank at the unreality, and formalism, and pharisaism, and love of this present evil world, which too often underlies the most precise "churchmanship" and the most punctual church-going.

My old friend's strong word may carry a suggestion to some of my younger Brethren; though I would advise their deferring a _projectile_ use of the Book till they are seniors in the Church. But the youngest Minister of Christ, in all loving modesty, may reach many a conscience (beginning with his own) by well-timed words from the Prayer Book, showing what the Book takes for granted in the worshipper.

SCRIPTURALITY OF THE BOOK.

ii. Next I point to the abundant and loyal _Scripturality_ of the Prayer Book. I venture to say that no Service Book in the world is quite like ours in this. This characteristic lies on the surface; in the wealth of Scripture poured out in every service before the people; Psalms, Lessons, Canticles, Epistle, Gospel, Introductory Sentences, Decalogue, Comfortable Words. At the Font, in the Marriage Ordinance, at the Grave, it is still the same; Scripture, in our mother tongue, full and free, runs everywhere. And below the surface it is the same. Take almost any set of responses, or any single prayer, and see the strong warp of the Bible in it all.

*"THE PREFACE" ON THE BIBLE.

And then go for a moment from the Services to the Preface of the Book, and see what the Fathers of our English Liturgy thought and intended about the place of the Holy Scriptures in worship. I hope my Brethren have all read that "Preface" with care; I mean, of course, the whole length of introductory matter which precedes the Tables of Lessons; nothing of it later than 1662, most of it (indeed all but the first section, written by Sanderson) dating in substance from 1549.[26] I hope it has all been read by you; but I am not quite certain of it, so little attention is at present called to those important and authoritative statements of principle. But however well you may already know them, they will repay another reading; and so you will be reminded again that the really first thought in the minds of the men who gave us our Prayer Book in English was to let "_the Word of God_ have free course and be glorified" in all the worship of the people. [2 Thess. iii. 1.] Those men were learned in the past, and they reverenced history and continuity. But they reverenced still more the heavenly Word, and where they found the ample reading and hearing of it impeded by even immemorial usage, the usage had to give way, without reserve, to the Bible.

[26] I do not forget that some modifications in detail, as to the Lectionary, are quite recent.

Yes, the Prayer Book is, whatever else it is, searchingly, overflowingly Scriptural; full of the Bible, full of Christ. Let us drink its principles and its manner in, that they may come out in our life and our preaching.

And now for a few simple practical suggestions on our ministerial use of the Book.

USE THE BOOK WITH DILIGENCE.