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worship, and especially in that excellent and admirable Liturgy, which they employed for the communion service. The ministers and the deacons said to the people, "Lift up your hearts on high," the people answered, "Our hearts are lifted up unto the Lord." The ministers added, "Let us return thanks to the Lord our God," the people replied, "It is just and reasonable that we should return him thanks." And all the communicants answered Amen† to the prayers and thanksgivings of the ministers. Moreover, the above expressions, which are in the ancient Liturgies of the Holy Supper, and of which they form a chief part, are so beautiful and edifying, and correspond so well to that sacred ceremony, that we have believed it right to adopt them into the Liturgy prepared for the Churches of this country. The other parts of this Liturgy have been taken from those which are used in different Protestant Churches.

But one of the principal objects contemplated in the form of worship for the ordinary Morning and Evening service, was to re-establish the reading of the Scriptures, as a part of public worship. To set forth all the forcible and urgent reasons, which show that we are under an absolute necessity to have the Bible read in the assemblies of the Church would be superfluous. This has always formed an essential part of divine service, both among Jews and Christians. The Jews read the sacred books, at their solemn feasts, and in their synagogues. They had even divided the books of Moses into as many sections as there are Saturdays in the year, in order that these books might be read entirely through, once in every year, on the Sabbath days. § When the reading was finished, a doctor, or some other person designated, delivered a discourse on what had been read. We see in the eighth chapter of Nehemiah, that this was practised after the return from the captivity. The Levites, says the sacred author, read in the Book of the Law of God distinctly, and gave the sense and caused them to understand the reading. St. Luke relates, that our Lord having entered the Synagogue of Nazareth, on the Sabbath day, read the sixty

* St. Cyril of Jerusalem, in his 5th Mystological Catechism.

+ Justin Martyr in his first Apology.

‡ Deut. ch. xxxi. v. 9, 10, 11.-Nehem. ch. viii. v. 9.

§ See the Acts of the Apostles, chap. xiii. 27. St. Luke, chap. iv.

first chapter of Isaiah, and then spoke to the persons present, showing that the words which he had just read were fulfilled in his own person.

We again read in the thirteenth chapter of the book of Acts, * that St. Paul and St. Barnabas went into the Synagogue of Antioch on the Sabbath day, and after the reading of the Law and the Prophets, the Rulers of the Synagogue sent to them, saying, "Men and Brethren, if ye have any word of exhortation for the people, say on." The Christian Church conformed to this practice, and regulated its discipline and worship in this as in various other particulars, by the usages in the assemblies of the Jews. The first Christians read the Scriptures in their assemblies; and so regularly was this done, that in those times one would have thought divine service had not been performed, if the Scriptures had not been read. When the chapter was finished, the head of the assembly gave a brief explanation of it, and exhorted those present, according to the circumstances and wants of the Church. A very ancient author, and one worthy of credit,† who wrote in the second century, thus relates the usage in his time in Christian assemblies. On the Lord's day we assembled together, and the writings of the Apostles and Prophets were read as long as the time would permit. When the reading was finished, he who presided delivered a discourse to instruct the people, and exhort them to the observance of the excellent things which they had heard. This being done, we all rose up and presented our prayers to God. Tertullian who lived a little after the martyr Justin says that the first Christians assembled to read the sacred books and to exhort the people. However, these exhortations were not always made, and even at that time all the ministers of the church did not preach; but they never failed to read some portion of the Scriptures, and when the reading and the exhortation were over, they resumed the worship, and concluded the service with prayer.

Such was formerly the mode of worship, and such the origin of sermons. The sermons were at first only an interruption of worship and an addition to the reading, and were not regarded, as by many at the present day, the most important part of public

*Acts, chap. xiii. 14, 15. + The martyr Justin, in his First Defence. In his Apology, 24, 39.

service, and the principal object for which the people assembled. The preaching is, without doubt, very useful, provided it be done with clearness and simplicity; but it is quite necessary that the Scriptures should be read in the church, and in such a manner, that the people may understand that this reading is an essential part of worship.

Nor does it suffice that they be read in the churches before the assembly is formed, or the worship commences. Such reading does not constitute a part of divine service. It is distinguished from it by the time, by the persons who read, and by other circumstances, so that the people pay little attention and respect to it, and the greater part of them are not present, which circumstance proves that they regard the reading of the Holy Scriptures as less important than the preaching. It is for these reasons that the leaders of the churches thought themselves indispensably obliged to re-establish the reading of the word of God in their worship. And as circumstances for a long time had not permitted them to introduce this reading in all the services, and particularly in that of Sunday, they have done it at least in the ordinary morning and evening services. This reading is performed in the following manner:

The Old and New Testaments are read alternately; and the lessons have been so arranged, that the historical books of the Old Testament, from Genesis to Esther, are read in the same time with all the books of the New Testament. After which the New Testament is recommenced with the book of Job, and finished with Malachi.

Thus we read the New Testament twice whilst we read the

Old but once. Some chapters and passages are omitted, as the first book of Chronicles, the first chapter of Numbers, and some others. We do not read consecutively, the books of Kings and those of Chronicles, because they contain the same histories, but those chapters are selected in which the history is related with the greatest clearness; and for this purpose a kind of harmony has been prepared. When the chapters are very long, or when they contain a great deal of matter, they are divided so as not to overcharge the memories of the hearers, nor extend the service to an inconvenient length. During the festivals, and also at seasons for celebrating the Holy Supper, and in some other circumstances, the portions of Scripture most appropriate to the

occasion are read, forming two lessons, formerly called the Epistle and Gospel; and in this they conformed as nearly as possible to the ancient usage of the church, which long since made a wise and judicious selection of the passages of Scripture proper to be read at the principal solemnities of Christians. At the end of this preface will be found the table of lessons for special occasions. In order that the lessons might have more effect, the chapter is preceded by an argument or summary of its contents, of its parts and its object, with the mode of clearing up the general difficulties if there be any. After the chapter some reflections are added in the form of exhortations, in order that the people may depart the more deeply impressed with the things which they have heard. These reflections extend ordinarily to five or six sentences only. These arguments and reflections have been prepared and are read. It has been found expedient to pursue this course, because if left to the discretion of the ministers, many might lose sight of the brevity, simplicity and precision which are requisite in reflections of this kind. Finally, there being in this Liturgy some passages of which persons unacquainted with the customs of our church will not understand the reason, it is proper to say something in explanation of them, especially as many persons abroad have requested information on the subject. The following then, are the observances in our churches, particularly in the town of Neufchatel, where the public exercises of religion are more frequent than in the country.

There is a sermon every Sunday morning, and at mid-day the Catechism; at Neufchatel there is a sermon again in the evening. In the week they preach on Wednesday and Friday morning. On the other days they perform in the forenoon the ordinary morning service, and every day at three o'clock, the afternoon service. These services are performed by the ministers of the church. The people are seated during the reading of the Holy Scriptures, and during the rest of the service they stand up. On Saturday morning, after the close of the service, the pastors, each in his turn, catechise the children of the age of ten years and upwards, until they have communed. They celebrate the Holy Supper of the Lord at four periods in the year, and at each of these, three times, in order that they who may not have been able to partake of the Holy Sacrament at the first celebra

tion, may partake on the following day; and that persons desiring to commune more than once should have the opportunity to do so. The Holy Supper is celebrated 1st at Easter, to wit: on Palm Sunday, Good Friday and Easter day. 2ndly, at Pentecost: on Pentecost Sunday, the following Friday, and Trinity Sunday. 3dly, about the beginning of the month of September, to wit: on the last Sunday of August, the Friday following, and the first Sunday of September. 4thly, at Christmas, to wit: on the two last Sundays of the year, and on Christmas day, and if Christmas fall on Sunday, on the preceding Friday. The reason is thus seen why our Liturgy contains prayers for two communion Sundays at each of these four festivals; why there are prayers to be introduced into the service during two weeks at these seasons, and why in the table of proper lessons, lessons are appointed for the first and second week. The first week is that which precedes the first Sunday for the communion at the Holy Supper, and the second is that which follows it. During these two weeks, general catechetical instruction is given on every Tuesday, Wednesday and Friday after twelve o'clock, and on these catechisms the catechumens who present themselves to be received for the confirmation of the baptismal vow, and for the participation of the Eucharist, are publicly examined. On the Saturday evenings before the celebration of the Lord's Supper, there is a sermon of preparation, with prayers. The same course is observed on the eve of public fast days.

Such are the principal matters which it seemed proper to notice in explanation of this Liturgy. God grant that it may contribute to the advancement of his glory, and of true piety; and that all who use it, may apply it to its true purpose, the worship of God, in spirit and in truth.—AMEN.

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