Sermon 21. The Daily Service
{301} THE first Christians set up the Church in continual prayer. "They persevering daily with one mind in the Temple, and breaking bread from house to house, did share their food with gladness and singleness of heart, praising God." [Acts ii. 46, 47.] St. Paul in his Epistles binds their example upon their successors for ever. Indeed, we could not have conceived, even if he and the other Apostles had been silent, that such a solemn opening of the Gospel, as that contained in the book of Acts, was only of a temporary nature, and not rather a specimen of what was to take place among the elect people in every age, and a shadow of that perfect service which will be their blessedness in heaven. However, St. Paul removes all doubt on this subject by expressly enjoining this united and unceasing prayer in various passages of his Epistles; as for instance, "I will ... that men {302} pray in every place, lifting up holy hands." [1 Tim. ii. 8.] "Persevere in prayer, and watch in the same with thanksgiving;" [Col. iv. 2.] and in the text. But it will be said, "Times are altered; the rites and observances of the Church are local and occasional; what was a duty then, need not be a duty now, even though St. Paul happens to enjoin it on those whom he addresses. Such continual prayer was the particular form which the religion of the early Christians took, and ours has taken another form." Do not suppose, because I allow myself thus to word the objection, that I therefore, for an instant, allow that continual united prayer may religiously be considered a mere usage or fashion; but so it is treated—so, perhaps, some of us in our secret hearts have at times been tempted to imagine; that is, we have been disposed to think that public worship at intervals of a week has in it something of natural fitness and reasonableness which continual weekday worship has not. Still, supposing it—granting daily worship to be a mere observance, or an usage, while Sunday worship is not—calling it by any title the most slighting and disparaging—the question returns, was this observance or usage of continual united prayer intended by the Apostles, for every age of the Church, or only for the early Christians? A precept may be but positive, not simply moral, and yet of perpetual obligation. Now, I answer confidently, that united prayer, unceasing prayer, is enjoined by St. Paul, in a passage just cited, from an Epistle which lays down rules for the government and due order of the Church to the end of time. {303} More plausibly even might we desecrate Sunday, which he does not mention in it, than neglect continual prayer, which he does. Observe how explicitly he speaks, "I will therefore that men pray in every place;"—not only at Jerusalem, not only at Corinth, not only in Rome, but even in England; in England at this day, in our secluded villages, in our rich populous busy towns, whatever be the importance of those secular objects which absorb our thoughts and time. Or, again, take the text, and consider whether it favours the notion of a change or relaxation of the primitive custom. "Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more, as ye see the Day approaching." The increasing troubles of the world, the fury of Satan, and the madness of the people, the dismay of sun, moon, and stars, distress of nations with perplexity, men's hearts failing them for fear, the sea and the waves roaring, all these gathering tokens of God's wrath are but calls upon us for greater perseverance in united prayer. Let those men especially consider this, who say that we are but dreaming of centuries gone by, missing our mark and born out of time, when we insist on such duties and practices as are now merely out of fashion; those who point to the tumult and fever which agitates the whole nation, and say we must be busy and troubled too, in order to respond to it; who say that the tide of events has set in one way, and that we must give in to it, if we would be practical men; that it is idleness to attempt to stem a current, which it will be a great thing even to direct: that since the {304} present age loves conversing and hearing about religion, and does not like silent thought, patient waiting, recurring prayers, severe exercises, that therefore we must obey it, and, dismissing rites and sacraments, convert the Gospel into a rational faith, so called, and a religion of the heart; let these men seriously consider St. Paul's exhortation, that we are to persevere in prayer—and that in every place—and the more, the more troubled and perplexed the affairs of this world become; not indeed omitting active exertions, but not, on that account, omitting prayer. I have spoken of St. Paul, but, consider how this rule of "continuing in prayer" is exemplified in St. Peter's history also. He had learned from his Saviour's pattern not to think prayer a loss of time. Christ had taken him up with Him into the holy mount, though multitudes waited to be healed and taught below. Again, before His passion, He had taken him into the garden of Gethsemane; and while He prayed Himself, He called upon him likewise to "watch and pray lest he entered into temptation." In consequence, St. Peter warns us in his first Epistle, as St. Paul in the text, "The end of all things is at hand, be ye therefore sober, and watch unto prayer." [1 Pet. iv. 7.] And, in one memorable passage of his history, he received a revelation of a momentous and most gracious truth, when he was at his prayers. Who would not have said that he was wasting his time, when he retired to the house of Simon at Joppa, for many days, and went up upon the housetop to pray, about the sixth hour? Was that, it might {305} be asked, the part of an Apostle, whose commission was to preach the Gospel? Was he thus burying his light, instead of meeting the exigencies of the time? Yet, there God met him, and put a word in his mouth. There he learned the comfortable truth that the Gentiles were no longer common or unclean, but admissible into the Covenant of Grace. And if continual prayer was the employment of an Apostle, much more was it observed by those Christians who were less prominently called to labour. Accordingly, when St. Peter was in prison, prayers were offered for him, "without ceasing," by the Church; and to those prayers he was granted. When miraculously released, and arrived at the house of Mary, the mother of Mark, he found "many gathered together praying." [Acts xii. 12.] Stated and continual prayer, then, and especially united prayer, is plainly the duty of Christians. And if we ask how often we are to pray, I reply, that we ought to consider prayer as a plain privilege, directly we know that it is a duty, and therefore that the question is out of place. Surely, when we know we may approach the Mercy-seat, the only further question is, whether there be anything to forbid us coming often, anything implying that such frequent coming is presumptuous and irreverent. So great a mercy is it to be permitted to come, that a humble mind may well ask, "Is it a profane intrusion to come when I will?" If it be not, such a one will rejoice to come continually. Now, by way of removing these fears, Scripture contains most condescending intimations that we may come at {306} all times. For instance, in the Lord's Prayer petition is made for daily bread for this day; therefore, our Saviour intended it should be used daily. Further, it is said, "give us," "forgive us;" therefore it may fairly be presumed to be given us as a social prayer. Thus in the Lord's Prayer itself there seems to be sanction for daily united prayer. Again, if we consider His words in the parable, twice a day at least seems permitted us, "Shall not God avenge His own elect, which cry day and night unto Him?" [Luke xviii. 7.] though this is to take the words according to a very restricted interpretation. And since Daniel prayed three times a day, and the Psalmist even seven, under the Law, we may infer, that Christians, certainly, are not irreverent, nor incur the blame of using vain repetitions, though they join in many Services. Now, I do not see what can be said in answer to these arguments, imperfect as they are compared with the whole proof that might be adduced, except that some of the texts cited may, perhaps, refer to mere secret prayer almost without words, and some speak primarily of private prayer. Yet it is undeniable, on the other hand, that united prayer, not private or secret, is principally intended in those passages of the New Testament, which speak of prayer at all; and if so, the remainder may be left to apply indirectly or not, as we chance to decide, without interfering with a conclusion otherwise proved. If, however, it be said that family prayer is a fulfilment of the duty, without prayer in Church, I reply, that I am not at all speaking of it as a duty, but {307} as a privilege; I do not tell men that they must come to Church, so much as declare the glad tidings that they may. This surely is enough for those who "hunger and thirst after righteousness," and humbly desire to see the face of God. Now, I will say a few words on the manner in which the early Christians fulfilled this duty. Quite at first, when the persecutions raged, they assembled when and where they could. At times they could but avail themselves of Christ's promise, that if two of His disciples "agree on earth, as touching anything that they shall ask, it shall be done for them of their Heavenly Father;" though, by small parties, and in the towns, they seem to have met together continually from the first. Gradually, as they grew stronger, or as they happened to be tolerated, they made full proof of their sacred privilege, and showed what was the desire of their hearts. Their most solemn Service took place on the Lord's day, as might be expected, when the Holy Eucharist was celebrated [Note 1]. Next to Sunday came Wednesday and Friday, when, also, assemblies for worship continued till three o'clock in the afternoon, and were observed with fasting; in some places with the Eucharist also. Saturday, too, was observed in certain branches of the Church with especial devotion, the Holy Mysteries being solemnized and other Services performed as on the Lord's day. Next must be mentioned, the Festivals of the Martyrs, when, in addition to the sacred Services used on the {308} Lord's day, there was read some account of the particular Martyr commemorated, with exhortations to follow his pattern. These holydays, whether Sunday or Saint's day, were commonly ushered in by a Vigil or religious watching, as you find it noted down in the Calendar at the beginning of the Prayer Book. These lasted through the night. Moreover, there were the sacred Seasons; such as the forty days of Lent for fasting, and the fifty days between Easter and Whitsuntide for rejoicing. Such was the course of special devotions in the early Church; but, besides, every day had its ordinary Services, viz., prayer morning and evening. Besides these, might be mentioned the prayers at the canonical hours, which were originally used for private, but, at length, for united worship; viz., at the third hour, or nine in the morning, in commemoration of the Holy Ghost's descent at Pentecost at that hour; at the sixth, the time of St. Peter's vision at Joppa, in memory of our Saviour's crucifixion; and at the ninth, in memory of His death, which was the hour when St. Peter and St. John went up to the Temple and healed the lame man. It may be added, that in some places the Holy Eucharist was celebrated and partaken daily. This is by no means a full enumeration of the sacred Services in the early Church; but it is abundantly sufficient for my purpose, which is to show how highly they valued the privilege of united prayer, and how literally they understood the words of Christ and His {309} Apostles. I am by no means contending, that every point of discipline and order in this day must be precisely the same as it was then. Christians then had more time on their hands than many of us have; and certain peculiarities of the age and place might combine to allow them to do what we cannot do. Still, so far must be clear to every candid person who considers the state of the case, that they found some sort of pleasure in prayer which we do not; that they took delight in an exercise, which—(I am afraid I must say, though it seems profane even to say it)—which we should consider painfully long and tedious. This too is worth observing of the primitive Christians, that they united social and private prayer in their Service. On holydays, for instance, when it was extended till three o'clock in the afternoon, they commenced with singing the Psalms, in the midst of which two Lessons were read, as is usual with us, commonly one from the Old and one from the New Testament. But in some places, instead of these Lessons, after every Psalm, a short space was allowed for private prayer to be made in silence, much in the way we say a short prayer on coming into and going out of Church. After the Psalms and Lessons came the Sermon, the more solemn prayers having not yet begun. Shortly after, followed the celebration of the Holy Communion, which again was introduced by a time of silence for private prayer, such as we at this day are allowed during the administration of the Sacred Elements to other communicants. And in this way they lengthened out and varied their {310} Services; principally, that is, by means of private prayers and psalms: so that, when no regular course of service was proceeding, yet the Church might be full of people, praying in secret and confessing their sins, or singing together psalms or hymns. Thus exactly did they fulfil the Scripture precepts—"Is any among you afflicted? let him pray; is any merry? let him sing psalms," and "Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." [James v. 13. Col. iii. 16.] I have now said enough to let you into the reasons why I lately began Daily Service in this Church. I felt that we were very unlike the early Christians, if we went on without it; and that it was my business to give you an opportunity of observing it, else I was keeping a privilege from you. If you ask, why I did not commence it before? I will rather tell you why I began just at this time. It was, that the state of public affairs was so threatening, that I could not bear to wait longer; for there seemed quite a call upon all Christians to be earnest in prayer, so much the more, as they thought they saw the Day of vengeance approaching. Under these circumstances it seemed wrong to withhold from you a privilege, for as a privilege I would entirely consider it. I wish to view it rather as a privilege than as a duty, because then all those perplexed questions are removed at once, which otherwise beset the mind, whether a man should come or {311} not. Considering it in the light of a privilege, I am not obliged to blame a man for not coming. I say to him, If you cannot come, then you have a great loss. Very likely you are right in not coming; you have duties connected with your temporal calling which have a claim on you; you must serve like Martha, you have not the leisure of Mary. Well, be it so; still you have a loss, as Martha had while Mary was at Jesus' feet. You have a loss; I do not say God cannot make it up to you; doubtless He will bless every one who continues in the path of duty. He blessed Peter in prison, and Paul on the sea, as well as the mother of Mark, or the daughters of Philip. Doubtless, even in your usual employments you can be glorifying your Saviour; you can be thinking of Him; you can be thinking of those who are met together in worship; you can be following in your heart, as far as may be, the prayers they offer. Doubtless: only try to realize to yourself that continual prayer and praise is a privilege; only feel in good earnest, what somehow the mass of Christians, after all, do not recognize, that "it is good to be here"—feel as the early Christians felt when persecution hindered them from meeting, or, as holy David, when he cried out, "My soul is athirst for God, yea, even for the Living God; when shall I come to appear before the presence of God?" [Ps. xlii. 2.] feel this, and I shall not be solicitous about your coming; you will come if you can. With these thoughts in my mind, I determined to offer to God the Daily Service here myself, in order {312} that all might have the opportunity of coming before Him who would come; to offer it, not waiting for a congregation, but independently of all men, as our Church sanctions; to set the example, and to save you the need of waiting for one another; and at least to give myself, with the early Christians, and St. Peter on the house-top, the benefit, if not of social, at least of private prayer, as becomes the Christian priesthood. It is quite plain that far the greater part of our Daily Service, though more fitted for a congregation than for an individual (as indeed is the Lord's Prayer itself), may yet be used, as the Lord's Prayer is used, by even one person. Such is our Common Prayer viewed in itself, and our Church has in the Introduction to it expressly directed this use of it. It is there said, "All priests and deacons are to say daily the morning and evening prayer, either privately or openly, not being let by sickness, or some other urgent cause." Again, "The curate that ministereth in every parish church or chapel, being at home, and not being otherwise reasonably hindered, shall say the same in the parish church or chapel where he ministereth, and shall cause a bell to be tolled thereunto a convenient time before he begin, that people may come to hear God's word and to pray with him." Now, doubtless, there are many reasons which may render the strict observances of these rules inexpedient in this or that place or time. The very disuse of them will be a reason for reviving them very cautiously and gradually; the paucity of clergy is another reason for suspending them. Still there they remain in the Prayer-Book— {313} obsolete they cannot become, nay, even though torn from the book in some day of rebuke (to suppose what should hardly even be supposed), they still would have power, and live unto God. If prayers were right three centuries since, they are right now. If a Christian minister might suitably offer up common prayer by himself then, surely he may do so now. If he was then the spokesman of the saints far and near, gathering together their holy and concordant suffrages, and presenting them by virtue of his priesthood, he is so now. The revival of this usage is merely a matter of place and time; and though neither our Lord nor His Church would have us make sudden alterations, even though for the better, yet certainly we ought never to forget what is abstractedly our duty, what is in itself best, what it is we have to aim at and labour towards. If authority were needed, besides our Church's own, for the propriety of Christian Ministers praying even by themselves in places of worship, we have it in the life of our great pattern of Christian faith and wisdom, Hooker. "To what he persuaded others," says his biographer, "he added his own example of fasting and prayer; and did usually every Ember week take from the parish clerk the key of the church-door, into which place he retired every day, and locked himself up for many hours; and did the like most Fridays, and other days of fasting." That holy man, in this instance, kept his prayers to himself. He was not offering up the Daily Service; but I adduce his instance to show that there is nothing strange or unseemly in a Christian minister praying in {314} Church by himself; and if so, much less when he gives his people the opportunity of coming if they will. This, then, is what I felt and feel:—it is commonly said, when weekday prayers are spoken of, "You will not get a congregation, or you will get but a few;" but they whom Christ has brought near to Himself to be the Stewards of His Mysteries depend on no man; rather, after His pattern, they are to draw men after them. He prayed alone on the mountain; He prays alone (for who shall join with Him?) in his Father's presence. He is the one effectual Intercessor for sinners at the right hand of God. And what He is really, such are we in figure; what He is meritoriously, such are we instrumentally. Such are we by His grace; allowed to occupy His place visibly, however unworthily, in His absence, till He come; allowed to depend on Him, and not on our people; allowed to draw our commission from Him, not from them; allowed to be centres, about which the Church may grow, and about which it really exists, be it great or little. Therefore, in beginning and continuing the Daily Service, I do not, will not measure the effect produced, by appearances. If we wait till all the world are worshippers, we must wait till the world is new made; but, if so, who shall draw the line, and say, how many are enough to pray together, when He has told us that His flock is little, and that where two or three are gathered together in His name, He is in the midst of them? So I account a few met together in prayer to be a type of His true Church; not actually His true Church (God forbid the presumption!) but as a token and type of it; {315} —not as being His elect, one by one, for who can know whom He has chosen but He who chooses?—not as His elect for certain, for it often may be a man's duty to be away, as Martha was in her place when serving, and only faulty when she thought censoriously of Mary;—not as His complete flock, doubtless, for that were to exclude the old, and the sick, and the infirm, and little children;—not as His select and undefiled remnant, for Judas was one of the twelve—still as the earnest and promise of His Saints, the birth of Christ in its rudiments, and the dwelling-place of the Spirit; and precious, even though but one out of the whole number, small though it be, belong at present to God's hidden ones; nay, though, as is likely to be the case, in none of them there be more than the dawn of the True Light and the goings forth of the morning.—Some, too, will come at times, as accident guides them, giving promise that they may one day be settled and secured within the sacred fold. Some will come in times of grief or compunction, others in preparation for the Holy Communion [Note 2]. Nor is it a service for those only who are present; all men know the time, and many mark it, whose bodily presence is away. We have with us the hearts of many. Those who are conscious they are absent in the path of duty, will naturally turn their thoughts to the Church at the stated hour, and thence to God. They will recollect {316} what prayers are then in course, and they will have fragments of them rising on their minds amid their worldly business. They will call to mind the day of the month, and the psalms used on it, and the chapters of Scripture then read out to the people. How pleasant to the wayfaring man, on his journey, to think of what is going on in his own Church! How soothing and consolatory to the old and infirm who cannot come, to follow in their thoughts, nay, with the prayers and psalms before them, what they do not hear! Shall not those prayers and holy meditations, separated though they be in place, ascend up together to the presence of God? Shall not they be with their minister in spirit, who are provoked unto prayer by his service? Shall not their prayers unite in one before the Mercy-seat, sprinkled with the Atoning Blood, as a pure offering of incense unto the Father, and an acceptable sacrifice both for the world of sinners and for His purchased Church? Who then will dare speak of loneliness and solitude, because in man's eyes there are few worshippers brought together in one place? or, who will urge it as a defect in our Service, even if that were the case? Who, moreover, will so speak, when even the Holy Angels are present when we pray, stand by us as guardians, sympathize in our need, and join us in our praises? When thoughts such as these are set before the multitude of men, they appear to some of them strained and unnatural; to others, formal, severe, and tending to bondage. So must it be. Christ's commands will seem to be a servitude, and His privileges will be strange, till {317} we act upon the one and embrace the other. To those who come in faith, to receive and to obey, who, instead of standing at a distance, reasoning, criticising, investigating, adjusting, hear His voice and follow Him, not knowing whither they go; who throw themselves, their hearts and wills, their opinions and conduct, into His Divine System with a noble boldness, and serve Him on a venture, without experience of results, or skill to defend their own confidence by argument: who, when He says "Pray," "Continue in prayer," take His words simply, and forthwith pray, and that instantly; these men, through His great mercy and the power of the Holy Ghost working in them, will at length find persevering prayer, praise, and intercession, neither a bondage nor a barrenness. But it is in the nature of things that Christ's word must be a law while it is good tidings. That very message of good tidings, that Christ saves sinners, is no good tidings to those who have not a heart to abandon sin; and as no one, by nature, has this good heart, and, even under grace, no one obtains it except gradually, there must ever be a degree of bondage in the Gospel, till, by obeying the Law and creating within us a love of God and holiness, we, by little and little, enter into the meaning of His promises. May He lead us on evermore in the narrow way, who is the One Aid of all that need, the Helper of all that flee to Him for succour, the Life of them that believe, and the Resurrection of the dead!
Notes1. Bingham's Antiq. xiii. 9. 2. It may be suggested here, that weekday services
(with fasting) are the appropriate attendants on weekly communion,
which has lately been advocated, especially in the impressive sermons
of Mr. Dodsworth. When the one observance is used without the other,
either the sacredness of the Lord's day is lost, from its wanting a
peculiar Service, or the Eucharist is in danger of profanation, from
its frequency leading us to remissness in preparing for it. Newman Reader — Works of John Henry Newman |