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much the disciples had learned from their Master; how his teachings had elevated them above their condition in life; how they had learned to speak with an eloquence and convincing power, which could not be gainsayed

nor resisted.

So it ought always to be with the professed disciples of Christ; with the members of His Church, whether in troublous or peaceful times. They are not indeed, endowed with supernatural gifts, as the Apostles were. They have not the advantage of personal intercourse with Him, and hearing the gracious words that proceeded out of His mouth, as Peter and John had; but Christians in every age are bound to Him, and can live so that the world shall "take knowledge of them that they have been with Jesus."

To be with Jesus, as the disciples were when He was here in the flesh, was to have daily and familiar intercourse with Him; to go with Him where He went, to witness His miracles, to hear His public discourses, to sit at His feet for private instruction, to ask Him questions and hear His answers; to talk with Him as one man talks with another, whom he loves and venerates as his teacher and guide. In meditation, in reading the Gospel, and in prayer, it is the unspeakable privilege of all Christ's true followers to have daily communion with Him; and, were they to avail themselves of this privilege in its largest extent, the men of the world could not help taking knowledge of them that have "been with Jesus." Low as the standard of piety in the Church is, who has not witnessed striking examples of this?

Here we meet with a man, who was once known to everybody as coarse, rude, irascible and profane, and now he is meek, gentle, easy to be entreated, and in his whole character a new man. Every one notices it;and how is this surprising change to be accounted for? What influence, what companionship, has changed the lion into a lamb? There is but one way to account for it, he has "been with Jesus." None but He, who cast out devils by his own power,

could have wrought such a transformation.

Again, we meet a plain, unlettered man in the prayer-meeting, who, but a few months since, was stupid, ignorant of the Bible, and altogether uninstructed in the things of the kingdom. He is called upon to pray, and we are astonished. Such propriety of language, such fluency, such pleading, such humility, and at the same time such filial nearness of approach to the throne of grace. How, whence is it? He rises to speak a few words. There is no intrusive forwardness in his manner; but his tongue is loosed, words seem to be put into his mouth. He pours out his feelings in language and tones which reach every heart, and again we are astonished. What does it all mean? He has "been with Jesus," and this explains all. Christ has enlightened him by His Spirit ; has brought him out of darkness into light; has made him "a new creature."

Let these examples suffice. They will serve to suggest many others, which have fallen under the observation of the world, as well as of the Church.

And now, dear Christian reader, how is it with you and me? Does the world, do our brethren, take knowledge of us that we have "been with Jesus?" Do we let our light so shine before men, that they may see it and glorify our Father who is in heaven? Do we adorn the doctrines of God our Saviour, by a holy walk and pious conversation? Is our communion with Christ so frequent and so familiar, in the closet, in the family, and by the way-side, that those with whom we have daily intercourse take knowledge of us that we have been with Jesus? Have we so beheld the glory of God in the face of Jesus Christ, as to be changed into His image? Let each one ask himself,—

What image does my spirit bear?
Is Jesus formed and living there?
Say, do His lineaments divine
In thought and word and action shine?
Searcher of hearts! O search me still,
The secrets of my soul reveal,
My fears remove; let me appear
To God and my own conscience clear.

SPECIMEN OF A REVISED COMMUNION SERVICE.

Is our daily and habitual deportment, at home and abroad, in public and in private, such that our friends,—that our enemies, if we have any,—take knowledge of us that we have been with Jesus? Or is it necessary for our acquaintances to examine the Church records, or go to the communion table on a sacramental Sabbath, in order to find out whether we are professors of religion or not?

Alas, alas! that members of the Church should so often give occasion for the question to be sorrowfully or reproachfully asked, "What do ye more than others?" The general

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standard of consecration to Christ, on the part of His professed followers, must be very much raised, before the world will, like the chief priests and Pharisees of old, be constrained to believe that they have "been with Jesus," that they have imbibed His blessed spirit, and been transformed, by imitating His example. It is true, the world is often censorious, and will not see the evidences of likeness to Christ, where they exist. This we cannot help; but it is our own fault, if we do not so reflect His image, as to leave them without excuse.

N. Y. E.

SPECIMEN OF A REVISED COMMUNION SERVICE.

IN a former number of the Christian Guardian, (No. 22, for Oct. 1851, p. 450) was given a specimen of a Revised Baptismal Service. On a similar plan, and for similar reasons, a specimen of a revised Communion Service is now presented to the reader.

In the following form, all the passages and words which at all differ from our present service, are bracketed thus []. All omissions are marked thus, ... Passages enclosed between single marks, thus, ‘ denote those which are expressed in the language either of other portion of our own formularies, or of the American Prayer-book, t

some

There may of course be a few typographical errors in the stopping, &c.; but all intentional deviations are marked.

The American Liturgy referred to in this article, is the Prayer-Book as finally settled by the Bishops and clergy of the American Episcopal Church, on 16th Oct., 1789. The edition used by the writer bears the certificate of having been "compared and corrected by the standard book," signed by Bishop B. T. Onderdonk, of New York, and is published by G. Miller, of New York. A brief statement of its principal variations from our own, may be seen in Bp. Short's History of the Church of England, s. 808, pp. 590-1, note. Bp. Short observes that, "With the exception of one or two particulars, the changes appear to be judiciously made.

....

or

the 1637.*

Scotch Prayer - book of
C. H. D.

Throughout the whole, there are many small verbal alterations, where obsolete terms, or forms of expression, are exchanged for such as are now in common use; and most of those sentences and words are altered, whlch are liable to foolish cavils, or real objections," (p. 490). The Liturgy in vol. v. of Rev. P Hall's "Reliquiæ Liturgicæ," (Binns & Goodwin, Bath), is an earlier Liturgy of the year 1785, which was revised in 1789.

The "Scotch Liturgy" referred to in this article, is the Liturgy compiled for the Scottish Episcopal Church in 1636-7, (under the auspices of Archbishop Laud), which suggested to the reviewers in 1661 2, several of the improvements then made in our own Liturgy,-such as the Ember Week Prayers, &c. It may be seen in vol. ii. of Hall's "Reliquiæ," and also in Rev. W. Keeling's "Liturgia Britannicæ," (Pickering). An account of its compilation is given in vol. i. of Hall's "Reliquiæ," Preface, pp. xiii.-XXXV. See also Bp. Short's History, 8. 748, p. 545, note. The Scotch Communion Office of 1637, (to which reference is here made) differs materially from the Scotch Communion Office of 1765,-the Office now actually in use in the Scottish Episcopal Church. It seems however, that there are no two editions of this latter Office agreeing with each other, and no standard edition! (See Rev. P. Hall's "Fragmenta Liturgica," vol. i. pp. xlvi.-lxv. Binns & Goodwin, Bath, 1848). So that the Office of 1637 is the only authorized "Scotch Communion Office."

THE ORDER OF THE ADMINISTRATION

OF THE LORD'S SUPPER, OR HOLY COMMUMION.

[It is expedient that] so many as intend` to he partakers of the holy Communion shall signify their names to the [Minister], at least some time the day before. And if any of those be an open and notorious evil liver, or have done any wrong to his neighbours by word or deed, so that the Congregation be thereby offended; the [' Minister']*having knowledge thereof, shall... advertise him, that in any wise he presume not to come to the Lord's Table, until he hath openly declared himself to have truly repented and amended his former naughty life, that the Congregation may thereby be satisfied, which before were offended; and that he hath recompensed the parties, to whom he hath done wrong; or at least declare himself to be in full purpose so to do, as soon as he conveniently

may.

The same order shall the [Minister'] use with those betwixt whom he perceiveth malice and hatred to reign; not suffering them to be partakers of the Lord's Table, until he know them to be reconciled. And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that he himself hath offended; and the other party will not be persuaded to a godly unity, but remain still in his frowardness and malice: the Minister in that case ought to admit the penitent person to the holy Communion, and not him that is obstinate. Provided that every Minister so repelling any, as is specified in this, or the next precedent Paragraph of this Rubric, shall be obliged to give an account of the same to the Ordinary ['as soon as conveniently may be.']...t

The American Liturgy has been followed in the substitution of "Minister" for "Priest" and "Curate," in the Ante-Communion Service, which is often read by Deacons. For Bp. Short reminds us that the word priest is used "at present, without any apparent rule; the word had better be confined to such offices as are peculiar to the priesthood, while that of Minister extends to all others, excepting when the cure of souls is implied, where Curate might be used, if such a distinction be necessary," (History, &c. B. 748, p. 544, note).

The American Liturgy is here followed, as also in the omission of the clause which requires the Ordinary to institute proceedings, which

The Table, at the Communion-time having a fair white linen cloth upon it, shall stand in the body of the Church, or in the chancel, . . And the [' Minister'] standing at the ['right'*]side of the Table, ['or where morning and evening prayer are appointed to be said '*], shall say the Lord's Prayer, with the Collect following, the people kneeling. ['But the Lord's Prayer may be omitted, if Morning Prayer hath been said immediately before'].

OUR Father, which art in Heaven. Hallowed by thy Name. Thy Kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation; but deliver us from evil. Amen.

The Collect.

ALMIGHTY God, unto whom all hearts be open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen.

Then shall the ['Minister'] turning to the people, rehearse distinctly all the TEN COMMANDMENTS; and the people still kneeling shall, after every

did not exist till the last revision in 1661-2. Some valuable information respecting certain legal points connected with these Rubrics may be seen in Wheatly on the Common Prayer, c. vi. s. 1. p. 253; Adn. Sharp's Charges, No. iii. pp. 40-52; Bp. Short's History of the Church of England, s. 591, p. 429; and Cripps' Laws relative to the Church and the Clergy, b. vi. c. v. pp. 695-697. Some excellent practical remarks may be seen in Rev. Dr. M'Neile's "Letters to a Friend" on the Church of England, (Hatchard, 1834), No. v. pp. 60-63 and 88-96. He reminds us that the Minister is not to exclude from the Communion, unless the offence be of a nature "so that the congregation be thereby offended," (See also Sharp, p. 51). And in reply to the charge that we have no discipline in our Church, he reminds us that "It is most true, that in one instance of a flagrant, undeniable, and scandalizing sin, the Apostle does command separation. But in reference to those generally, who were envious, and who fomented strife and divisions, those who were guilty of frauds in business, and irregularities in worship, and those who questioned or even denied the resur. rection of the body, the Apostle does not command separation," &c. (p. 61).

This omission and these alterations and additions are from the American Liturgy.

SPECIMEN OF A REVISED COMMUNION SER VICE.

Commandment, ask God mercy for their transgression thereof for the time past, ['either according to the letter, or to the mystical importance of the said commandment'], and grace to keep the same for the time to come, as followeth. Minister.

GOD spake these words, and said; I am the Lord thy God: Thou shalt have [no] other Gods [before] me.t

People. Lord have mercy upon us, and incline our hearts to keep this law.

Minister. Thou shalt not make [unto thee] any graven image, nor the likeness of any thing that is in heaven above, or [that is] in the earth beneath, or [that is] in the water under the earth. Thou shalt not bow down [thyself] to them, nor [serve] them: for I the Lord thy God am a jealous God, [visiting] the sins of the fathers upon the children, unto the third and fourth generation of them that hate me, and [shewing] mercy unto thousands [of] them that love me, and keep my commandments.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minister. Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless, that taketh his Name in vain.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minister. Remember [the Sabbath-day, to keep it holy]. Six days shalt thou labour, and do all [thy work]; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt [not do any] work, thou, [nor] thy son, [nor] thy daughter, thy man-servant, [nor] thy maid-servant, [nor] thy cattle, [nor thy] stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day wherefore the Lord blessed the [Sabbath]day, and hallowed it.

:

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minister. Honour thy father and thy mother; that thy days may be long [upon] the land which the Lord thy God giveth thee.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

*This addition is taken from the Scotch Liturgy.

The Scotch Liturgy has been followed in the use of the present authorized version of the Bible for the Decalogue,-and also for the Offertory, and other sentences in this Office.

Minister. Thou shalt [not kiil].

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People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not commit adultery.

People. Lord have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not steal.

People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not bear false witness against thy neighbour.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minister. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his [manservant], nor his [maid-servant], nor his ox, nor his ass, nor anything that is [thy neighbour's].

People. Lord, have mercy upon us, and write all these thy laws in our hearts, we beseech thee.

[T' Then the Minister may say,

Hear also what our Lord Jesus Christ saith,

THOU shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments, hang all the law and the prophets.'* St. Matth. xxii. [37-40],

Then shall follow one of these two Collects for the Queen, the ['Minister'] standing as before, and saying,

Let us pray.

ALMIGHTY God, whose kingdom is everlasting, and power infinite; Have mercy upon the whole Church; and so rule the heart of thy chosen Servant VICTORIA, our Queen and Governour, that she (knowing whose minister she is) may above all things seek thy honour and glory; and that we, and all her subjects (duly considering whose authority she hath) may faithfully serve, honour, and humbly obey her, in thee, and for thee,

This addition is from the American Liturgy. In lieu of the Collects for the Queen, it has our second post-communion Collect, "O Almighty Lord, and everlasting God," &c. By using "shall" for "may," in the Rubric which precedes Matt. xxii. 37-40, and by transposing the present response after the tenth commandment "Lord have mercy, &c., and write all these thy laws," to after these our Saviour's words, and making the tenth response the same as the other nine, we might improve our service.

according to thy blessed Word and ordinance; through Jesus Christ our Lord, who with thee and the Holy Ghost liveth and reigneth, ever one God, world without end. Smen.

Or,

ALMIGHTY and everlasting God, we are taught by thy holy Word, that the hearts of Kings are in thy rule and governance, and that thou dost dispose and turn them as it seemeth best to thy godly wisdom : We humbly beseech thee so to dispose and govern the heart of VICTORIA thy Servant, our Queen and Governour, that, in all her thoughts, words, and works, she may ever seek thy honour and glory, and study to preserve thy people committed to her charge, in wealth, peace, and godliness: Grant this, O merciful Father, for thy dear Son's sake, Jesus Christ our Lord. Amen.

Then shall be said the Collect of the Day. And immediately after the Collect the [Minister'] shall read the Epistle, saying, The Epistle (or, The portion of Scripture appointed for the Epistle) is written in the- -Chapter ofbeginning at the- -Verse. And the Epistle ended, he shall say, Here endeth the Epistle. Then shall he read the Gospel (the people all standing up) saying, The holy Gospel is written in the

-Chapter of -beginning at the -Verse. And the Gospel ended, [he shall say, So endeth the holy Gospel.'* Then] shall be [said]† or [sung] the Creed [commonly called the Nicene Creed' following, the people still standing, as before.

I BELIEVE in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible:

And in one Lord Jesus Christ, the only-begotten Son of God, Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God, Begotten, not made, Being of one substance with the Father; By whom all things were made: Who for us men, and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried,

From the Scotch Liturgy.

+ "Said or sung," from the Scotch Liturgy.

This Creed was not completed at the Nicene Council. A scriptural illustration of it may be seen in the Christian Observer, Jan. 1849, p. 6, and in the Church of England Magazine, vol. xx. No. 570, p. 126.

And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead: Whose kingdom shall have no end.

And I believe in the Holy Ghost, The Lord and Giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets,

And I believe one Catholick and Apostolick Church. I acknowledge one Baptism for the remission of sins. And I look for the Resurrection of the dead, And the life of the world to come. Amen.

Then the Minister'] shall declare unto the people what Holy-days, or Fasting-days, are in the Week following to be observed. And then also (if occasion be) shall notice be given of the Communion; and ['of the Banns of Matrimony and other matters to be published.lt..

Then shall follow the Sermon, or one of the Homilies already set forth, or hereafter to be set forth by authority.

Then shall the [' Minister, when there is a Communion,'] return to the Lord's Table, and begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient in his

• A separation is here made in the paragraphs, to mark the distinction in the subjects. In "the Apostles' Creed," the words "I believe in the Holy Ghost," might also be advantageously separated from "the Holy Catholic Church," for the like reason.

+ The American Rubric is here followed, as also in the subsequent omission of a clause.

From the American Rubric. The direction to "return," &c., did not exist till 1661-2, and its omission, except "when there is a Communion," will leave it optional to read the Prayer, (even if used "when there is no Communion,") in any other place,-as indeed is usually the case even now in our Cathedrals, it being usually read by a minor canon at the desk. Such being the case, it might with equal reason be read in the pulpit as a "prayer after sermon" in Parish Churches? When there is no collection, Adn. Sharp considers that no offertory sentences need be read, (ch. iv. p. 76, note)-though to read one is perhaps best. It may be observed that the collection of alms being altogether discretionary, it is not essential even "when there is a Communion."

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