were no consecration of the eucharist on these ordinary days, yet these general prayers were always used in the daily morning service. They will be given when we treat of the Communion Service. After the prayer for the whole state of the church was ended, and the Deacon had said, "Keep us, O God, and preserve us by thy grace," which concludes the former prayer; he exhorted (§. 6) the people to pray for peace and prosperity for the day ensuing and all their lives, in the following manner :

Let us beg of God his mercies and compassions, that this morning, and this day, and all the time of our pilgrimage may be passed by us in peace and without sin. Let us beg of God that he would send us the angel of peace, and give us a Christian end, and be gracious and merciful unto us. Let us commend ourselves and one

another to the living God in his only begotten Son.

What is here said concerning the Angel of Peace, is a petition that came often in the devotions of the ancient church, when they prayed either for themselves or others. Immediately after this common prayer of the Deacon (§. 7) and people together, the Deacon having bid the people to commend themselves to God, the Bishop (if present) made this commendatory prayer, which is called εixaρioría ¿poρiv, "the Morning Thanksgiving," and was as follows:

O God, the God of spirits and of all flesh, with whom no one can compare, whom no one can approach, who givest the sun to rule the day, and the moon and the stars to rule the night, look down now upon us with thy favour, and receive our morning thanksgivings, and have mercy upon us. For we have not spread forth our hands to any strange God; nor is there any new God amongst us. Thou art our eternal and immortal God, who hast given us our being through Christ, and our well-being also through the same. Vouchsafe, by him, to bring us to everlasting life; with whom, unto Thee, be glory, honour, and adoration, in the Holy Ghost, world without end. Amen.

After this (§. 8) the Deacon bids them bow down their heads and receive the imposition of hands, or the Bishop's benediction, which follows, under the title of xepooía дọ‡pivý :-O God, faithful and true, who shewest mercy to thousands and ten thousands of them that love thee, who art the friend of the humble, and defender of the poor, of whom all things stand in need, because all things are subject unto thee,-look down upon this thy people who bow their heads unto thee, and bless them with spiritual blessing; keep them as the apple of an eye; preserve them in piety and righteousness, and vouchsafe to bring them to eternal life in Christ Jesus, thy beloved Son, with whom, unto thee be glory, honour, and adoration in the Holy Ghost, now and for ever, world without end. Amen. This said, the Deacon dismisses the congregation in the usual form-προέλθετε ἐν εἰρήνῃ, 'Depart in peace;" which St. Chrysostom notices as the solemn form of dismissing every church assembly. Many passages may be adduced from other writers shewing that the form thus given in the constitutions, was that which, with some alterations, was generally adopted. The chief variations consisted in the adoption of certain additional psalms as well as proper lessons (§. 10). These are not alluded to by the author of the constitutions, since, having been used in the antelucan or night assemblies, they were, probably, not repeated in his time during the morning prayer, which would thus be considered as merely a continuation of the antelucan service. The antelucan or night assemblies had their origin in the times of persecution (§. 11). The Christians being then afraid to meet publicly on the Lord's-day for divine worship, were forced to hold their assemblies in the night, or rather in the morning before day-light. But though it was necessity which first gave rise to these antelucan assemblies (§. 12), yet the church in after ages thought fit to continue them (transferring them from the Lord's-day to every other day), partly to keep up the spirit of devotion in the ascetics, or such as had betaken themselves to a stricter life; partly to give leisure and opportunity to men of a secular life to observe a seasonable time of devotion, which they might do early in the morning without distraction, and partly to guard her children against the temptations and seductions of the Arian sect, who with great zeal

endeavoured to further the interests of their party, by the excellence of their psalmody at these early meetings. The order of divine service at these antelucan meetings was, according to St. Basil §.13,, as follows-1. Confession of sins. 2. Psalms sung alternately (avail@kevoir dA-koest 3. Psalms sung by one alone. 4. Prayers between the psalms. 5. The common psalm of confession, or the penitential pealm 1. e., xli. And thus far," says Bingham $.15), of the nocturnal psalmody, which was the old morning service of the church. I only add, that though this service was very early in the morning, yet it was frequented not only by the clergy or by monks, but by the people also." "It is remarked by Cassian that this part of the church's devotions was with great exactness observed by many secular men, who, rising early before day, would not engage themselves in any of their most necessary and ordinary worldly business before they had consecrated the first fruits of all their actions and labours to God, by going to church and presenting themselves in the divine presence. A worthy example, fit to be recorded in letters of gold, to excite the emulation of the present age, wherein the daily worship of God at religious assemblies is so little frequented, and by many so much despised; though the same service with that of the ancients, for substance, is still retained, with some improvements, and with none of the corruptions which the superstitions of darker ages brought into the devotions of the church; as any one may be satisfied who wili compare what has been delivered in this chapter with the daily service of cur church."

The Order of Daily Evening Service (chap. xi) was, for the most part, the same as that of the morning. It was called "Hora Lucernaris," because it began at the time of lighting the candles. There was, of course, such variation in the psalms, hymns, and prayers as the occasion required. Service commenced with the 141st Psalm. The commendatory collect, or induxvios εixadoria, "Evening Thanksgiving," was uttered by the Bishop, if present:-O God, who art without beginning and without end, the Maker and Governor of all things, through Christ, the God and Father of Him before all things, the Lord of the Spirit and the King of all things, both intellectual and sensible; who hast made the day for works of light, and the night to give rest to our weakness: for the day is thine, and the night is thine; thou hast prepared the light and the sun : do thou now,most kind and gracious Lord, receive this our evening thanksgiving; thou hast brought us to the beginning of the night, keep and preserve us by thy Christ; grant that we may pass this evening in peace, and this night without sin, and vouchsafe to bring us to eternal life through thy Christ; by whom be glory, honour, and adoration unto thee in the Holy Spirit, world without end. Amen.

The Benediction in the evening was as follows:-0 God of our fathers, and Lord of mercy, who hast created man, by thy wisdom, a rational being, and of all thy creatures upon earth most dear to thee, who hast given him dominion over the earth, and hast made us by thy pleasure to be kings and priests, the one to secure our lives, and the other to preserve thy lawful worship; be pleased now, O Lord Almighty, to bow down and shew the light of thy countenance upon thy people, who baw the neck of their heart before thee; and bless them by Christ, by whom thou hast enlightened us with the light of knowledge, and revealed thyself unto us; with whom is due to thee and the Holy Ghost, the Comforter, all worthy adoration from every rational and holy nature, world without end. Amen.

These offices of morning and evening prayer are carefully to be distinguished from, though by modern authors too often confounded with, the great service of the Lord's-day. The offices and service of the Lord's-day will form the subject of another communication.

:

(To be continued.)

W. F. H.

REPLY TO THE CONGREGATIONAL MAGAZINE.

CONTROVERSY is so often tedious and unprofitable, that I am unwilling to notice the attacks which various dissenting periodicals have made on the articles I have written; but as the Congregational Magazine, for May, has accused me of certain unfair quotations, I feel bound to offer some observations in reply. The articles which have given rise to so much irritation, are to be found in the British Magazine for May, June, July, and the Supplement of 1832. They were written under no feeling but that of good will towards dissenters, as must, I think, be manifested to any one who peruses them. My object was, very much, to induce our separated brethren to examine their own principles and those of the church; as I was confident that the unity which they so greatly need and desire would thus (under the Divine blessing) be effectually promoted. I regret that these charitable intentions should have been met by a spirit so contrary to their own. In the Congregational Magazine, I am at one time described as "a miserable scribbler," whose "reasonings are beneath notice," a "sort of ecclesiastical Mrs. Trollope or Prince Puckler Muskau;" -at another, I cause "alarm,"-my " ingenuity," "craft," dexterity," and "juggling tricks" are exposed-Mr. Binney is rescued from my "fangs" -I appear successively in the characters of a "Jesuit," a Pirate," a "mangler," and a "murderer!" I am well aware, to use the words of a certain writer, that " pure attachment to dissenting principles requires to be kept up, in minds of a certain class, by a keen hatred, and, now and then, a little round abuse of the church." (Eclectic Review, 1832, p. 144.) Charity induces me to hope, that this necessity alone has given rise to such a mode of assault.

"

I have, indeed, just reason to complain of the manner in which the Congregational Magazine has treated what I have written. In order (apparently) to prejudice dissenters against it, intentions are unsparingly attributed to me, which are not proved, and which I did not entertain. I am accused of drawing general conclusions from a few isolated passages, which are triumphantly produced; while I really founded them on a number of similar proofs, as may be easily seen. It is also imputed to me as a high misdemeanour, that I did not load my pages with all the qualifying passages which various writers have used in describing the evils of dissent. The fact is, those exceptions and qualifications are evidently dictated by apprehension, lest the jealousy of dissent should be excited by an unvarnished statement of its own evils, or the attention of the church be called to facts, which her opponents would gladly keep out of view. I therefore consider these qualifications as little more than expletives, and such they will really appear on examining the context.*

I shall now briefly notice the passages objected to in the Congregational Magazine, referring to its pages for the satisfaction of its readers. It seems (p. 272, 273,) that I have been guilty of referring to the Eclectic Review for passages which are actually there, though, through inadvertence, I did not add that they were quoted from another dissenting work. This is really no great crime. And though the more important passage is objected to by the Reviewers so far, as to maintain that it does not afford any reason for abandoning independency; yet they admit that they "have no wish to deny or

It may surely be added that the utmost spirit of candour cannot require us to give all our opponents views and reasonings. He makes certain admissions in fact, and then by reasoning endeavours to shew that these admissions do not go so much against him as might appear. Surely it is perfectly fair for me to take his admissions and reject his views. It is quite right, in reply, to expose the fallacies of my argument, and establish his own; but he can have no ground for imputing unfairness to me.-ED.

VOL. III.-June, 1833.

4 T

conceal the facts to which he adverts," evidently informing us that there is much substantial truth in them, and this is sufficient for me.

(Page 273.) In observing that Mr. Ballantyne was cited as authority by the Eclectic, I said what was true; for that review actually shelters itself under his authority, though it is thought necessary to give but a qualified approbation; and this particular statement, that the number of dissenting congregations has been greatly increased by the spirit of division, is cited without any mark of disapprobation. In quoting another passage from the Eclectic, to shew that the existing system of dissent "is in imminent danger of rapid decline," I am blamed for not concluding a paragraph. But what is that conclusion? A sorry consolation indeed! Why-that "if the present race of Independents were extinguished," the principles of dissent "would find other advocates." In my opinion this latter quotation is full as ominous as that which I have made. Another passage from the Eclectic is, it appears, only from a tract quoted there. It is, however, appropriated by that Review without scruple or objection, as will be seen by referring to the place. I have before observed why I omit such qualifications as that I am charged with omitting in this case. (Page 274.) I have referred to some dissenting authorities, (British Magazine, 1832, p. 427,) in proof that dissenters view the prospects of their own communities with feelings of despondency, and do not consider any existing system likely to be permanent. The passages I have adduced do prove this; though their writers very naturally endeavour to comfort themselves by asserting that others are in equal danger, and that the success of existing systems has been "great"—"miraculously great," "all circumstances considered!" (Page 275-277.) It appears that I have cited certain passages to shew that dissent is becoming confined to the lowest classes-that their system has a tendency to produce schism-that their ministers are degraded-that there is a deterioration in their style of preaching that the spirit of their churches is leading to unitarianism, &c.— and I am accused of drawing general conclusions from particular cases. But this is really not the fact, for the reader will find that I argue from a number of facts in every instance, and that I do not by any means draw the universal conclusions which the Congregational Magazine charges me with.

(Page 278-280.) Mr. Binney's Life of Morell is a very instructive work, and full of excellent feeling, but it does not seem that I have been guilty of any great injustice in quoting from him on the subject of dissent, since it is admitted (p. 279) that he "penned the observations from which these citations are made with a more especial reference to his own community”—and (p. 280) that Antinomianism, which, on his authority, I have stated to prevail more especially among dissenters, has in fact "opportunities of influence among them more numerous and extensive" than elsewhere. I leave the reader to draw the conclusion.

The Congregational Magazine may nibble at my quotations, but I believe they will prove nothing but iron. I have now only to wish that candid and charitable dissenters may afford my papers a re-perusal, and compare them with the reply which has been made to them. In those papers they will find that if, as they say, there are some defects and abuses in the church, and if on that account they separate from us; there are so many more in dissent itself, and flowing necessarily from its principles, that they are bound either to desert every existing form of Christianity, or else to choose the least evil, and return to the bosom of that church which has been so much maligned and slandered.

THE AUTHOR OF ARTICLES ON DISSENT.

SOME SPECIMENS OF TRUTH AND CANDOUR.

(1.) THE HOME MISSIONARY SOCIETY'S MAGAZINE FOR MAY.

"SHE was at that time, as she acknowledged, very ignorant of the doctrines of the gospel, and was depending entirely on her own good works to recommend her to God. Indeed, this was the doctrine which she had been taught in the parish church, which she had attended all her life!" This excellent lady, who lives at Maston, in Warwickshire, after being converted by Mr. James, of Birmingham, first applied to a Baptist preacher, to officiate in her house, which was done; then the Wesleyans succeeded the Baptists for a little while, and afterwards, a Mr. Sibree, several itinerants, and a Mr. Godfrey.

This variety of teachers and opinions must be particularly wholesome. The writer has frequently found on inquiry being made about a particular person, "oh! he used to go to the Methodists last year, but this year he goes to the Baptists."

(2.) BAPTIST MAGAZINE FOR MAY.

"It is a fact which has long been before the public that there are 120 villages in Sussex, wholly destitute of evangelical instruction. I may even proceed farther.-There are some towns which have been long neglected, and such is the advanced state of society in general, that I am persuaded only such of us as Providence has placed in these dismal districts" (poor dear Sussex !) "can form anything like a correct idea of the frightful fruits of uncontrolled depravity which they present."*

Poor Sussex! Its bad character seems quite the general talk. For, in the Home Missionary Magazine for May, we find the same melancholy truth (p. 156). "In this county there were, in 1831, 120 villages in a state of religious destitution." But is this to go on for ever? Have the kind cares of all these friends of vital religion done nothing? Has not the voluntary system rescued even one of the 120 villages of this dismal district (more than onethird of the whole County) from its utter religious destitution? or, is there any particular virtue in the number of 120 that it is to be left for ever as a monument of clerical guilt?

MR. CURTIS.

DR. PYE SMITH has formally declared, in a letter to the Congregational Magazine, that he has no recollection of having ever used the expression, "They have bastardized God's offspring," or any other like it, and that it is so alien from his habit of speech, that he thinks the imputation in the last degree improbable. Mr. Curtis imputed this expression to Dr. P. S. in reference to the alterations in the Bible. The many who highly respect Dr. P. S. for his character and his learning, will feel sincere satisfaction at his thus repelling this calumny. The Congregational Magazine has indulged itself with what it intends for a very severe note on Dr. P. S., who, he may depend on it, will never be forgiven for withdrawing from the Ecclesiastical Knowledge Society. His learning and character may save him from violent attacks, but his conduct will never be forgotten nor forgiven. It is melancholy to relate that in this pleasing and gentlemanlike Society," there has appeared" (to use the words and

These gentlemen know their own affairs best, and they say there is not a Baptist Church in the west of Sussex; at least, there are Baptist Chapels, and very old ones, at Billinghurst and Horsham. The history of the wars of the Baptists in the south is a curious one. Many of these congregations have socinianized. Is this what the writer means?