1 is, our conversation gives us our character, even more than our actions. It is a more continued and constant thing than our deeds; and it generally governs our deeds themselves. Words will grow into actions: what we love to speak, we love to do; and, of course, thus encourage ourselves in that disposition, and leave ourselves to the temptation when it comes. "Behold," says St. James, "how great a matter a little fire kindleth !" "And the tongue is a fire, a world of iniquity. So is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.", If so, let us keep our lips, and check the impure, the blasphemous, and the uncharitable expressions, and, when we think we are only checking words we may find that we have been controlling actions. is the very sin, these are the very temptations,against which we should most watch and pray. It is the sin of our own heart, "the sin that most easily besets us," against which the Law of God is most powerfully directed. Just conceive what would become of the Law of God, if every man had the privilege of lopping off whatever part he pleased; that is (in other words), that the only sins which a man was bound not to commit, were those of which he had little or no inclination to be guilty. This would destroy the very nature and object of all law. It is to the expulsion of this sin of your heart that Christ lays the most powerful claim it is this, above all others, that he demands of you for his watching, his praying, his blood, and bis life. But, observe how gently he sets about taking it from you. He does not rudely tear it out of your heart; but he bids you watch and pray, while the temptation is yet far distant, that you may not enter into it. He consults your weakness; he indulges your infirmities for he shared them himself. He might have said, Shew your love and your devotion to me, by running headlong into the midst of temptation, and resisting it. No: but he bids you watch to avoid it, and pray to avoid it. In the first place then, how shall we watch against our temptations? The first and chief guard must be upon our hearts. We must ób serve the wicked and sinful thought in its birth, and crush it in its very cradle. It is then weak and tender; it may then be easily destroyed; but if once neglected, it will start up into the growth of a giant. The heart, we know, is the source and root of all evil; for "out of it pro ceed adulteries, fornications, mur ders, theft, covetousness, pride, envy, blasphemy.” Our next guard must be on our lips; for, as St. James says, "if any man offend not in word, the same is a perfect man, and able also to bridle his whole body." The fact " In the next place, we must be sure to avoid the company in which we are most tempted to transgress. There is nothing that lays conscience and religion so fearfully asleep as such company. It creates new desires, new passions, new vices, of which we never dreamed we were capable. It feeds and encourages those which we felt before. Temptation here sits by our side in the disguise of a friend; as Judas himself, it "dippeth its hands with us in the dish." It wins upon us by looks, by words, by gestures, by example; and, we can no more feel its slow and penetrating influence, than we can feel the infection of a fever or a pestilence creeping into our bodies, until we find it, at once, burning in our vitals. But what will it avail, if we only attempt to banish evil thoughts from our hearts-evil language from our tongue-evil companions from our society; if we do not attempt to fill their place with good ones? The evil spirit that had gone out for a season, will return into his house whence he came out; and, our last state will be worse than the first. To the study of the word of God, therefore, and to the company who are humbly looking in the same glorious book for Christ and salvation, must we fly if we would ob tain pure hearts and holy lips; and from thence can we people our hearts with all blessed and spiritual thoughts, and anoint our lips with the conversation of heaven. But "who is sufficient for these things?" Even when we cannot help acknowledging that all this is necessary, just, and reasonable, who does not feel that his nature rises up in array, and rebels against their performance? Now, observe, how poor and weak is that sinful nature to which we belong, when we must not dare to meet temptation boldly, face to face, but endeavour to escape by flight and stratagem, and yet, even to escape, we are, of ourselves, unequal. What then is to be done? Our blessed Lord hath taught us what is to be done. He has taught us, who not only watched but prayed that he himself might not enter into temptation. He hath taught us to pray that we may not be abandoned to temptation; but that we may be delivered from evil." And that we may be encouraged "to watch and pray," we are graciously assured" that God will not suffer us to be tempted above that we are able; but will, with the temptation, also make a way to escape, that we may be able to bear it." RUBRICAL CORRECTNESS. Tothe Editorofthe Christian Observer. Ir the degree of rubrical exactness described by your correspondent, "Clericus Senior," be so strictly binding on every clergyman that he cannot, without a breach of a positive obligation, depart in any particular whatever from the directions of the rubric, but is bound to an exact adherence to even the minutest part of it, I would beg leave to inquire where that clergy. CHRIST OBSERV. No. 325. man is to be found who is not guilty of innovation and irregularity? Clericus Senior considers that we are not to make even the slightest verbal alteration, addition, or omission, throughout the services. In every instance we are strictly to adhere to the rubric. But if so, the common practiceofinserting theoccasional clause in the General Thanksgiving, after churching a woman, must be wrong; for that is appointed to be said "when any that have been prayed for desire to return praise." The doxology, "Glory be to thee, O Lord," when the Gospel is announced, is an unjustifiable innovation. Still more, the notices read sometimes by the clerk, and sometimes by, the minister, of charity sermons to be preached, to say nothing of more secular notices "not enjoined by the king or ordinary," and yet continually read in our churches,-ought not to be permitted, however customary or convenient. I have very seldom heard the minister, after reading the Nicene Creed, "declare unto the people what holy-days or fasting-days are in the week following to be observ. ed." How seldom, even in villages, perhaps I might say never in popu lous towns, are children baptized "after the second lesson," as enjoined in the rubric! At the sacrament of the Lord's Supper it is, I imagine, the custom generally with the clerk to place the bread and wine upon the table before the beginning of morning prayer;"A profane and shameful breach of the rubric," says Wheatly, "which it is the duty of every minister to prevent for the future, and reverently to place the bread and wine himself upon the table." Another irregularity is very common in the burial service. The sentences appointed to be said or sung at the grave "while the corpse is made ready," are seldom read till this preparation is ended, and a general stillness is restored. I would trust that the majority of your clerical readers are diligent in the discharge of the very important D duty of catechetical instruction: but I much question whether many of them would be found rubrically exact in this particular; still less can I believe them to be canonically regular. The rubric directs, that "when any person is sick, notice shall be given thereof to the minister of the parish, who, coming into the sick person's house shall say, Peace be to this house, and all that dwell in it." This direction is plain and peremptory; but I have met with only one clergyman who generally follows it. There remains a still more serious omission to be noticed. "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." Here, again, is a positive obligation: and Clericus Senior protests against every departure from the strict letter of the rubric. If strict canonical, also, as well as rubrical, conformity is incumbent upon us, why is not the Bidding Prayer constantly used before the sermon? Why are persons from other parishes admitted to the sacrament of the Lord's Supper? and why are non-communicants allowed to stand as sponsors? These are innovations; and all innovations are considered by your correspondent to be dangerous. I do not intend to deny that they are so; but surely the substitution of " Thus endeth" for "Here endeth," or "The les son appointed," &c., for "Here beginneth," are trifles in comparison with some of the irregularities to which I have referred. Every remark of Clericus Senior upon the impropriety of the irregularities mentioned by himself bears with equal force upon those I have just enumerated. I should feel obliged by his stating how far he considers these evils to be remediable in the existing circumstances of our church, and how far our "solemn engage ments" bind us to attempt such a reformation. One at least of the rubrics differs in different editions of the Prayer book. In a copy of a Cambridge stereotype edition, now lying before me, after the Nicene Creed has been read the old rubric is retained, ordering, among other things, that the banns of matrimony shall be then published. A COUNTRY RECTOR • We believe that the Cambridge edi tion is correct. Several modern Oxford the Nicene Creed, and also change the editions now before us omit the clause after corresponding clause in the rubric before the marriage service, substituting for it a new one, directing the banns to be published after the second lesson. A Dublin copy, which also lies before us, retains, like Cambridge, both rubrics as the com pilers inserted them. The king's printer in his stereotype follows Oxford, in omitless bold than the Oxford editor, does not ting the clause after the Nicene Creed; but, change the old rubric or make a new one in the corresponding passage before the marriage service; thus giving two inconsistent directions. All these innovations are unauthorised and illegal. It would seem that the practice of reading the barns of matrimony after the second lesson, in stead of after the Nicene Creed, having be sanction of any act of parliament, which come general, certain editors, without the alone could authorise any change or omis sion, have altered the rubric as suited their own ideas; and thus, as always happens when persons begin to innovate upon their consistent directions. We have said “havprivate responsibility, we have several ining become general," for we are by no means clear that the legislature ever in11. cap. xxxiii. to change the old rubrical tended by the Marriage Act of 26 George time from after the Nicene Creed to after the second lesson. Had such a change been intended, surely a clause would have been inserted to alter the old post-Nicene rubric, and the rubric at the commencement of the marriage service, and to insert a new one after the second lesson; where at present, even in the Oxford copies, there is none. Doubtless when the act was passing, some lawyer, prelate, or even some private clergyman, or gentle man, would have seen the necessity for such a correction; as a rubric has the authority of an Act of Parliament, and can only be superseded by one. But our readers will ask, How could such an innovation have come in if it was not legislatively appointed? We think it originated in the awkward wording of the in the Oxford "Clergyman's Assistant." act. We shall give the clause as printed It enjoins that from March 25, 1754, all banns of marriage shall be published cording to the form of words prescribed trimony in the Book of Common Prayer, by the rubric prefixed to the office of ma ac THE GLERGYMAN IN SOCIETY. Tothe Editorofthe Christian Observer, THE last class, which I transcribed, of the observations of my reverend correspondents, related to the clergyman in his family: the present refers to his conduct in society. "Perhaps few points," says one of them, "are more difficult to decide than this; How far it is desirable to associate with our flock; and how to conduct that intercourse so as to be productive of spiritual benefit. It is very difficult to introduce religious conversation, or at least to maintain it, where little is felt, and therefore nothing more than mere assent is expressed. Yet again, instances are to be found (as in the case of the late Mr. Robinson, of Leicester) where there is such a talent for profitable conversation as renders the parlour scarcely, if at upon three Sundays preceding the solemnization of marriage, during the time of morning service, or of evening service, (if there be no morning service in such church or chapel,) upon any of those Sundays, immediately after the second lesson." Here the clergyman is referred to the words of the rubric before the marriage service, without any alteration being made in that rubric, in whole or in part. Now that rubric says, that banns are to be pubfished "immediately after the sentences for the offertory;" whereas the latter part of the clause of the act, as currently construed, says, "after the second lesson." But we think it probable that, as respected morning service, the legislature intended no change in the time; but only added a permission that when there was no morning service-as unhappily was and still is the case alternately, or oftener, in some churches-then the banns might be published after the second lesson of the evening service. The clause, we think, may be read thus :-" Banns shall be published as heretofore during the time of morning service, according to the form of words prescribed by the rubric prefixed to the office of matrimony [which rubric says, 'immediately before the sentences for the offertory'];-or of evening service (if there be no morning service in such church or chapel upon any of those Sundays), after the second lesson." That is, after the Nicene Creed, as rubrically directed and never revoked, when there is morning ser all, less useful than the pulpit; the private, than the public preacher." This extract states the difficulty fairly and I should suppose that difficulty is susceptible of solution by no general rule, except it be this; That in whatever particular case the character of the parlour preacher is sustained with great difficulty, it ought to be very cau tiously attempted; and of course, the opportunities of making such an attempt should be as cautiously embraced. I find all my correspondents not only thus on the cau tious side, but, with all their caution, apparently exercising a misgiving self-examination on the point. "Have we," says one, "been all things to all men lawfully? Or have we not conformed to some men unlawfully? Have we been sufficiently instant, in season and out of season?" Another inquires, "Do we not mingle with the world too much, and fail of carrying with us, wherever we vice; but when there is only evening service, after the second lesson. We see no reason that the legislature could possibly have for changing the time in the morning: all that was necessary was to appoint the time for the evening. But we write only as the matter occurs to us hastily on reading our correspondent's paper, and without consulting any authority; and we shall readily insert a correction of our mistake, if any of our correspondents can shew that it is one. We have not the recent Marriage Acts by us at this moment to ascertain whether the clause is now rendered definite as respects the second lesson in the morn ing, as well as the evening; but, so far as we recollect, they merely refer the matter to the Act of George the Second, adding ncthing new on the subject. We have known, years since, some of our elder clergymen determinately, and some younger ones inadvertently, following the post-Nicene rubric, and have heard lawyers state that they thereby incurred penalties, and that the marriages so contracted were illegal ; but if our construction of the clause be correct, this is not the case. On the other topics of the Country Rector's letter we say nothing; leaving the discussion to our several correspondents. There is, however, a wide distinetion between unavoidable or long-sanctioned discrepancies, and others which may be easily avoided; such as announcing the Lessons, Epistles, or Gospels, in an irregular form, EDITOR. go, our ministerial character; losing thereby that distinction which it would be our honour ever to maintain as the servants of Christ? " Such remarks as these from experienced, able, and excellent men, such as are my correspondents; hold out the most serious admonition to younger ministers. What younger minister indeed, who possesses any sensibility, has not felt what one of my clerical friends has expressed to this effect? "I feel bold in the pulpit, and ardent for the truth; but when I descend from it, I seem descending at the same time from that vantage ground on which I am fully able to maintain my mental independence." This is the language of the heart. The fallacy, that much good may be effected by a good natured conformity to the world, is justly exposed by another of my correspondents Visiting much with worldly company, even though pa rishioners, will give offence, and the ministry will be blamed. Besides, the very circumstance which may contribute to fill his church, namely, that the minister is social, will be the means of frustrating his hopes, if he hopes to do much good. Their minister goes with the world to a certain extent. They will take the hint. Their consciences, in the mean time, being quieted by hearing confessedly Gospel sermons, they will satisfy themselves that all is well, and that they have discovered the indiscoverable secret of uniting the love of the world with the love of God." According to another of my reverend correspondents, Dissenting ministers appear to have some advantage over us in this point. He describes the intercourse which they have with their people as being of a decidedly religious kind. "I cannot but remark," says he, "that the great advantage which our Dissenting brethren, in the ministry, seem to have over us, chiefly consists in their familiar intercourse with the people. Whether it be owing to their being generally taken from the middle, or sometimes even the lower, ranks of society, which renders that intercourse natural and easy; or, whether it be that their support depends on the kind feelings which their people have for them; or, whether it arise from both combined"-(he might have added the circumstance also of their being the people's own choice); "certain it is that they are more at home with their congregations than most of us are, and wind themselves more easily into their good will and affections. Their private meetings, also, for prayer and expounding the Scriptures, and for free conversation on doctrine, conduct, and Christian experience, are calculated to promote mutual confidence and probably general edification." Might I be allowed to add, that another circumstance which may conduce to the success of Dissenting ministers, is, that they have some excellent rules among them on this point? For instance, Dr. Watts, in his "rules of conduct," says, "Let your conversation in the world be blameless and inoffensive; let it be exemplary, that you may say, Be ye followers of me, even as I also am of Christ.-Be grave, and manly, and venerable. Keep up the honour of your office among men by a remarkable sanctity of manners. Remember that our station does not permit any of us to set up for a buffoon; nor will it be any glory in us to excel in comedy and farce. A pleasant story may proceed without offence from a minister's lips; but he should never aim at the title of a man of mirth, nor abound in such tales as carry in them no lessons of piety, or wisdom, or virtue. Yet put on no forbidding airs, nor let the humblest soul be afraid to speak to you. When vicious or unbecoming speeches arise in conversation, a sudden silence, with an assumed gravity, will often be a sensible and a sufficient rebuke. Or where words of admonition may not be proper because of the company, |