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than when it is entrusted to the discretion of the Clergy. The preservation of uniformity in worship is another valuable consequence of Liturgies. And if they conform to the spirit of the Gospel, they exert also a salutary influence, in excluding from the Church practices and opinions inconsistent with the purity of religion.

These, and some other considerations, have satisfied the Pastors of the Churches of Neufchatel and of Vallangin, that they should contribute to the edification of their flocks, by settling the forms and order of their Liturgy, and by imitating, in this particular, the example of most Protestant Churches, and especially of the Churches of Switzerland, whose Liturgies are all printed.

That which is here given to the public contains, first, the form of divine service for Sundays and for week days, when a sermon is preached; afterwards the prayers for divers occasions, whether before or after the sermon; in the third place, the manner of celebrating divine service, morning and afternoon, when there is no preaching; in the last place, the formularies for the celebration of the sacraments, for the solemnization of matrimony, for the admission of catechumens, and for the reconciliation of penitents.*

To set forth here all the reflections which might be made on the different parts of this Liturgy is unnecessary. It has been judged advisable, however, to say something on the objects proposed, and on the method which has been followed in its composition.

This Liturgy has been formed, as far as practicable, from the Scriptures, and from ancient and modern Liturgies. The Scriptures, especially, have been consulted-for as they are the sole rule of our faith, so are they the only perfect guide to the true mode of serving God. This course has been chiefly pursued in the Canticles for the ordinary Morning and Afternoon Service. They have been drawn, almost word for word, from the sacred volume, and especial care hath been taken that they should em

* When this Liturgy was first published, certain scandalous sinners, who had been excluded from the Church, were received again into its peace but this practice hath been abolished, for reasons which it is useless to mention, and the formulary only serves for individuals, at the meeting of the Consistory, where it has been preserved.

brace those excellent passages of the New Testament which relate to Jesus Christ and our redemption. This has been thought the more necessary, because hitherto our Churches have not had, like other Protestant Churches, any Christian Canticles, and we have therefore sung only those of the book of Psalms.* It is, moreover, undeniable, that if the Jews praised God for the favours which he had granted to their nation, and if they showed forth his benefits in their songs, Christians are under still higher obligations to bless God, through Jesus Christ; to celebrate the holy name of their Redeemer, to sing his praises, and to speak in their hymns of all that he hath done for them, of his coming into the world, of his sufferings, of his resurrection, of his ascension, of his last and glorious advent, and of the salvation. which he hath purchased for them. † The Apostles do expressly command Christians to praise God our Father, through Jesus Christ his Son, and their writings abound with praises and thanksgivings, which ought to be without ceasing in the mouths and hearts of the faithful. Authors who wrote in the second century, and on whom we may rely, ‡ inform us that the first Christians in their assemblies sang hymns to Jesus Christ as to a God, and that, in the celebration of the Eucharist, God, the father of all things, was praised and glorified, through the Son and Holy Spirit. Much more might be said upon this subject, but the reader is referred to the preface, which is at the head of the Christian Canticles, iately introduced by the Church of Geneva into their worship. In the Canticles of this Liturgy are collected the principal passages of the New Testament, which can be embodied in the worship of Christians; and they have been interspersed among those of the Old. These passages being very numerous, several Canticles have been composed, as well for the ordinary service as for particular occasions.

After the Scriptures, the best Liturgies, both ancient and modern, have been consulted. Several formularies, previously adop

* Since the first edition of this work, several Canticles, written by different authors, have become a part of public worship, and are sung on the principal solemnities, instead of the Psalms of David, which are reserved for ordinary occasions.

† Ep. Eph. i., 3 and v. 19; Coloss. iii. 16; I. Pet. i., 3; Apoc. i., 6, etc. + Pliny the younger, in his letter to the Emperor Trajan (Epistle 97). Justin Martyr, in his first Apology.

ted in the Churches of this country, have been retained, and in many respects a conformity has been observed to the order already established therein; and from other Liturgies, especially the ancient, whatever appeared the most edifying has been selected. In matters of worship, the practice of the past ages of the Church is entitled to great consideration: and it must be confessed that in the prayers of the Primitive Christians, their spirituality and simplicity are very remarkable. Besides, who can doubt that whatever was done in those days, and had been established by the successors of the Apostles, did conform to the spirit of the Gospel, and ought to command the respect of all Christians. The customs of the Churches did indeed afterwards vary exceedingly. Primitive simplicity was departed from, and Liturgies were burthened with many things, not merely useless, but even contrary to the purity of evangelical worship. This remark is applicable to such as have descended to us. It is, however, certain that the foundation and the essence of the ancient worship have been preserved in almost all Liturgies. If, therefore, whatever is peculiar to each Liturgy, and whatever was added from time to time, as ignorance, error, and superstition prevailed in the Church, be laid aside, and only so much be retained, as ancient general usage sanctioned and all Liturgies agree in, we shall undoubtedly have the genuine form of primitive Christian worship. Such a proceeding would be also one of the best methods for the attainment of that uniformity, which is so desirable for the peace and edification of the Church.

We have aimed in this Liturgy at the utmost simplicity, and perspicuity. So far from seeking, we have avoided the ornaments of language, affected emphasis in terms, preambles, periods over long, reasonings too extended, and figurative expressions, such excepted as, being taken from the Scriptures, are clear to the readers of the sacred writings. We have endeavored to express, in the most simple and natural manner, the sentiments and emotions with which we ought to be filled in the presence of God. The language of devotion is the language of the heart; it is artless and affecting. The reverence due to the Divine Majesty, and the edification of the people, require this simplicity; and the Holy Scriptures teach us thus to pray. The prayers and the praises found in the Sacred Books, especially in the Psalms, are only the emotions of the heart, which for the most

part have little connection. In the Lord's Prayer, that great model of Christian supplication, we also find extreme simplicity, with singular brevity.

This brevity also has been the subject of very particular attention. When Liturgies are too long, and the service is unreasonably extended, public worship is less frequented, and its very length may diminish attention and devotion. We have anxiously endeavored to avoid this, especially in the service for the week-days. It is certain that religious exercises ought not to last long on such days; because they are days of business. Hence the ordinary service for these days has been so regulated as not to extend beyond twenty minutes, and at the utmost, though rarely, not beyond half an hour.

We have also judged it right to vary the formularies of prayer and praise; and to compose some for particular occasions. This diversity serves to awaken attention, which is more easily relaxed, when the same things are continually heard. It is moreover peculiarly proper to direct and animate the devotion of the people on the most solemn occasions; nothing being more reasonable than that our prayers should be adapted to the seasons and circumstances, in which we are actually placed.

In the last place, this Liturgy is not so fixed, nor are we so restricted in it, that some changes may not be made either by retrenching or adding, as circumstances may require; as when we are called to return thanks to God for some particular benefit, or to avert his wrath in seasons of calamity.

After these general reflections, it is deemed expedient to add some respecting the third part of this Liturgy, which comprises the ordinary service for Morning and the Afternoon.

It has been our object to embrace in this service all the acts of divine worship. These are to confess our sins, to adore God, to praise him, to render him thanks, to consecrate ourselves to him, to call upon him, and to read his word. All these acts, to wit, confession, adoration, praise, self-dedication, and invocation, have not been comprehended in a single prayer; but are set forth separately and distinctly, that all, even the most simple, may understand what they are doing, whilst engaged in public worship; that they may comprehend in what this worship consists, and that they may be able to distinguish its several parts. For the same reason, there is an interval between each prayer,

and the word Amen closes each. These intervals serve to direct and fix the devotion of the people. Each person may, during those moments, recollect himself, and lift up his heart to God, either to thank him for some favour, or to ask some particular grace. They serve also to recall the absent, and to awaken attention, which would easily wander during a long prayer, in which all the acts of religious worship should be expressed in uninterrupted succession. But they would be more profitable, if the people would answer Amen, at the end of each part of the service; a practice observed in the days of the Apostles, and of which we have incontestable proofs in the 14th chapter of 1st Epistle to the Corinthians, wherein St. Paul, speaking of praying in an unknown tongue, says, "when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen, at thy giving of thanks?" This custom of replying Amen is very ancient. God had commanded the people of Israel to answer Amen to the maledictions, which were to be pronounced at the top of Mount Ebal.* It appears from the 16th chapter of Chron. B. 1st, † and from the end of the 106th Psalm, and that the people replied Amen, in the intervals of prayer and praise for we there read these words, "Blessed be the Lord God of Israel, from everlasting to everlasting, and let all the people say Amen." The same thing is seen in the 8th chapter of Nehemiah, v. 6. "And Ezra blessed the Lord, the great God, and all the people answered Amen, Amen, lifting up their hands.' "This was wisely ordered: this Amen signified that all the congregation assented to what was said in the prayers and Canticles. In truth, the people ought not to attend on divine service merely as auditors and spectators, nor ought they merely to follow in thought that which is uttered by the ministers of the church; but they also ought to speak on their part, and at least to answer Amen to all that is spoken in the name of the assembly. It is admitted that the ancient mode of celebrating service was by parts or intervals, and by antiphones, that is to say, responses. We find this by the words of the 147th Psalm : Sing to the Lord, answering one to the other." In this manner were recited several Psalms of praise, as the 118th, 134th, and the 136th. The primitive Christians retained this practice in their

* Deut. ch. xxvii. v. 15–26.

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† 1 Chron. ch. xvi. v. 36—Ps. cvi. v. 48.

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