184 IMPOSITION OF HANDS-LITURGY. 2 Cor., viii., 19: "He (Titus) was chosen (with imposi tion of hands) of the Churches to travel with us.” 2 Tim., i., 6: “ Stir up the gift of God which is in thee, and which you have received by the putting on of my hands." 1 Tim., iv., 14: Neglect not the gift which is in thee, which was given to thee by prophecy, with the laying on of the hands of the Presbytery." The imposition of hands was then more than a symbol: it was an act to which a supernatural efficacy was attached. It is in all this to be remarked that we see more a community than its head: We do not see in these assemblies that one man was all, and did all. Laying aside now all discussion and all parallels, and placing ourselves on the Protestant stand-point, let us characterize appropriately the worship which is in spirit and in truth. A Liturgy should, 1. Express religion, the whole of religion; give a summary, not an abridgment of it. An abridgment divides, a summary combines and incorporates the different elements of an idea or a fact. In one sense, religion has no parts, can not be divided. Every hour of worship should present an entire Christ to the soul of the believer. 2. Express it in a form the most suitable to all, in symbols and words. Every thing should be quickly comprehended and vividly seized. In respect to symbols, Christ has given us a model, in the simplicity of baptism and the Lord's Supper. To attain this end, we need, more than all things, a biblical worship. (3.) Have a character the most appropriate to awaken and elevate the soul, not to distract and amuse it: little ceremony, but significant and simple. Our Liturgy would be improved if it had certain characteristics which belong to the worship of other Churches. The Litany, for example, may seem ridic ulous; but, in truth, there is something in it which represents the normal state of a soul which recollects itself in the Divine presence. The Christian should be a child, and consequently should speak the language of a child. The simpler, the more child-like the means, the better are they. The Litany is something child-like: This is its excellence, its truth. Every Liturgy should be somewhat lyrical. 4. Be adapted, as to its extent, to the capacity of the greatest number, be adjusted to the nature of worship in general, which is admiration, and raising the soul above itself to an unaccustomed height. As soon as this just measure is transcended, fatigue begins. The element of antiquity, which gives gravity even to a Liturgy composed of sacred elements, does this yet more to a Liturgy essentially of human composition. It should not, therefore, be retouched by the Church, except at long intervals and with great care; and these intervals should be prolonged the more if the Liturgy was conceived as a true Liturgy, and not as a dogmatic treatise. It ought certainly to express the faith of the Church, but, if I may so say, in a contemplative state. Much more should a preacher abstain, except from real necessity (such as public events, calamities, &c.), from making changes on his own authority. A minister is bound to the Liturgy, which is not his own, which, indeed, is the voice of the flock, and to which he does but lend his individual voice.* We should not desire, we should fear, to see the people confined to forms which have lost their sense; still, it is useful that there should remain in worship something fixed and immutable. The people, to a certain extent, should be kirchlich,† that is to say, attached to the forms of their worship: There seems to be no necessity that this should lead to formalism.‡ Costume.-Harms gives a singular explanation of cos * See Appendix, note Í, On Liturgies, by the Translator. A German adjective, formed from the word Kirche, église, to which the derivation ecclésiastique, according to French usage, does not correspond.-Edit. "Wine congealed on the lees." tume, as being, according to his idea, intended to conceal Celebration of Rites.-The minister should be on his guard against performing certain rites, such as baptism and marriage, in a too perfunctory and familiar manner. That which to us is a daily occurrence, is often a solemn one to another. All this is more impressive in other Liturgies than in ours, which, in this particular, is poor. The more defective are the text and the form of the Liturgy, the more of his own spirit must the minister put into them, to give accent and rhythm to all things, to animate all rites by an internal life corresponding to them.* Bengelt recommends in these cases great exactness, as the hearers readily reason from variableness in these external acts to variableness in doctrines. This care is not inconsistent with liberty and familiarity. Some, from aversion to an affected or formal gravity, have on their part affected an indecent familiarity. They would not have God harangued as an earthly king, and so they undertake to talk with him. Prayer is the medium. It should be presented Avec la liberté d'un fils devant son père, Et le saint tremblement d'un pécheur devant Dieu."‡ Reception of Catechumens.-The statutes allow of receiving them privately, provided it be done in the presence of the pastor's colleagues, if he have any, and of the assessors of the consistory. "Enliven these solemnities," says Bossuet. + BENGEL'S Leben, by Burk. Stuttgard, 1831, p. 112, § 30. t Cantique de A. M. ADOLPHE MONOD, NO. 102, des Chants Chrétiens. The Lord's Supper.—I take our Church as it is, one with the state, except as each one's individual will may distinguish him. Discipline here reduces itself, even in respect to scandalous sinners, to a general admonition given from the pulpit, and to a private admonition to be administered to those who are known to him, and whom he expects to see at the table. The new law says nothing as to form. The former ordinances require the pastors, on presenting the bread and wine, to use 66 the words of our Lord"-the words, doubtless, used at the institution of the supper. The ordinances add that all the communicants, without distinction, shall receive the bread and the wine" after the same manner," that is to say, I suppose, with the same words. Our actual usage is not conformed to this rule, which appears to us a very good one. It is more inconvenient to address a separate passage to each person. The repetition of the sacramental word is serious, imposing, and this word does not lose its force. It is allowable, and perfectly regular, to give the supper to the sick in their own houses; but this should be done with solemnity, and so that it may be a communion, that is to say, not only should there be assistants, but persons who partake of the supper with the sick. As to baptism, without maintaining that we should absolutely refuse to administer it in the house of the parents, I think we should countenance this as little as possible, were it only to preserve the flock from an error too prevalent on the subject of baptism.* The pastor should see that every thing in the church be decent, that every thing proceed in proper order, from the entrance to the departure, and during the exercises. He would do well to prevent the plate from being handed round. The sound is not suitable, and may oblige some to give, which is wrong, and contrary to liberty. It would be better to place a box at each door. It matters not if the col* See Acts of the Synod of Berne, c. xxi., p. 40 and 43. 11 lection be smaller, as probably it will be, " provided there be a willing mind."-2 Cor., viii., 12. Moreover, St. Paul says, "that your bounty may be ready, as a matter of bounty (a free gift), and not as of covetousness."—2 Cor., ix., 5. “God loves a cheerful giver."-2 Cor., ix., 7. Singing is more essential to worship than is commonly supposed. It is a language which God has given to man to express thoughts which ordinary language can not express. Besides what we have said of it (in affirming that worship, as a whole, should have the character of music), it is an exercise in which the community unite, which gives believers an active part in worship, and in which their liberty is more complete. The matter of singing, in general, is prescribed to us; but we ought to use the liberty which the law gives us in the choice of a song. We may sing too much or too little; we should sing little and more often, three times, perhaps. It would be well to introduce singing immediately after the discourse rather than after the prayer which follows it. This gives repose to the pastor and the hearers, and aids self-possession. Funerals are the only part of worship which has place out of the confines of the temple, as the supper and baptism, with exceptions, are celebrated only within them. It is not to be admitted that religion should be visibly absent at funerals; this would be to be less pious than pagans. Now it is the pastor who renders religion visible; and, seeing the progress which mind has made, if the pastor be here wanting, some one will take his place, and make his absence more manifest, to the great disadvantage of his character. I would have the minister never absent, either from the house of death or from the cemetery. In many houses the pastor offers a prayer before going out; but this will not suffice; he ought to attend the burial, and there should be another service either at the open tomb or in the church. Some words from the Bible, and a prayer besides, are in all cases sufficient. |