the canon with the Lord's prayer. What place does that prayer occupy in the Anglican liturgy? It is removed, in defiance of all precedent, to the post-communion. We know of no other reason for the removal, but that in the older liturgies it was believed to be connected with the sacrifice.*

4. We find moreover, in all the ancient forms, a series of prayers immediately preced

there one without an offering of the sacrifice on the altar, "the reasonable sacrifice, "the "dread and unbloody sacrifice," "the most awful and most mysterious sacrifice," "the pure, holy, and unspotted victim, the bread of eternal life, and cup of everlasting salvation?" Mr. Palmer may pretend that these expressions are to be understood of "the whole service or worship then performed."* We shall not insult the judgment of our readers by re-ing the communion, intended as a preparation futing such a pretence; but taking it for for the reception of the sacrament. Of this granted that every ancient liturgy includes an there is not a vestige in the Anglican ritual, offering of sacrifice, while in the modern which passes at once from the consecration to Anglican liturgy there is not a vestige left of the distribution of the consecrated elements. such sacrifice, may we not ask those who pro- Now it cannot be pretended that the omissions fess to believe, in accordance with these under these four heads are of matters of small ancient authorities, that Christ at his last sup-consequence, or of matters ever before omitper instituted a sacrifice, and commanded it to ted by any Christian Church. How then can be offered in his Church, how they can still Mr. Palmer pretend to trace an office marked persuade themselves that they worship as by such omissions to the liturgies of such Christians of old worshipped, and do as Christ commanded to be done, when they use a liturgy which contains no sacrificial oblation at all, and from which every rite and phrase that could bear the remotest allusion to such sacrifice has been most carefully expunged? This is a mystery beyond our comprehension.

Churches?

VII. We come at last to the communion itself, which, in conformity with the ancient rituals, was ordered to be administered under both kinds, but still with this novelty in the words employed by the minister, a novelty irreconcilable with the practice and doctrine of the ancients, that in place of "the body and blood of Christ," or, "the body, the blood of Christ preserve thy soul unto everlasting life," he should say, "take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith and thanksgiv

2. In every ancient Church we find that the priest is ordered to break the bread after consecration, in allusion to the words of the Redeemer: "This is my body, which is broken for you." Now whether it was because the Reformers felt some undefined objection to that phrase—for, in copying from St. Paul, foring." But this alteration gave great offence broken they have substituted given, from St. Luke-we do not pretend to say: but in their liturgy they have removed the breaking of the bread from the place which it occupies in other liturgies, and have directed it to take place just before the recital of the words of the institution. We do not mean to attach great importance to this rite; but its proper place is fixed in the old rituals, and Mr. Palmer will find it difficult to trace its removal to ancient authority.

Pel. 1. iii. c. 15.) We may observe that this loqui, Pater noster, qui," &c. (S. Hierom. Adv. use of the Lord's Prayer in every other liturgy, Clementine is owing to the negligence of the warrants a suspicion that its absence from the copyist, who thought it unnecessary to transcribe a form so generally known. Mr. Palmer seeks, but in vain, to avail himself of the words of St. Augustine, that "almost the universal Church concludes the sacrificial part with the Lord's Prayer (Aug. Op. Tom. ii. p. 509) for the ex(ception amounts to no more than an admission, that there may perhaps be some Church which does not use it in that particular part of the liturgy.

*Mos apostolorum fuit ut ad ipsam solummodo orationem dominicam oblationis hostiam consecrarent." (Greg. Mag. Epist. 1. ix. ep. 12.) Does this mean that they consecrated with the Lord's Prayer, as Mr. Palmer supposes, or at the Lord's Prayer, as the words import? that is, they never consecrated without adding the prayer to the form of consecration.

to many, and so powerful was the opposition, were introduced into the book of Common that in the first year of Elizabeth a compro- Prayer, had been in use among Christians for mise took place, by which both forms were many centuries: secondly, that the portions united, and both parties professed themselves (omitted, particularly in the communion sersatisfied. The advocates of the real presence › vice, were of little importance, or of recent understood from the ancient form, that the consecrated bread and wine were admitted to be in some sense or other the body and blood of Christ, while their adversaries took the Calvinistic form as an explanation of the other, and still contended that the whole cere-of success: in the other two his failure is mony was nothing more than a bare commem- manifest and complete. oration of that body and blood. On this subject Mr. Palmer makes no comment.

and suspicious origin: and lastly, that the new matter added by the reformers themselves had been derived from the ancient liturgies, or was at least conformable to them in spirit and substance. In the first of these he was sure

In conclusion we may be allowed to express a hope, that in the foregoing remarks, nothing has escaped us to pain the feelings of any one, whose conscientious attachment to the Anglican creed has taught him to venerate the

was not our wish to depreciate; though its merit is chiefly negative,-the merit of departing less widely from the ancient models than several of the forms adopted by other Protestant churches. Still it has departed too far to be classed in the same family with the liturgies of antiquity. They in some features

VIII. The post-communion thanksgiving follows, for which two prayers are assigned: the first of which, however orthodox and pious it may be, is acknowledged by Mr. Pal-Anglican form of worship. That worship it mer to have no prototype in the ancient offices: but of the second he contends that it is analogous to a prayer in the liturgy of Cæsarea. We have compared them, and find them similar in nothing but their object, which is to return thanks. In the English the communicant thanks God, "who has fed him with the spiritual food of the most pre-may differ from each other: but their comcious body and blood of his Son:" in that of Cæsarea, he thanks God, that "he has been made partaker of the holy, immaculate, everlasting, and super-celestial mysteries, for the benefit, sanctification, and healing of his soul and body." Who can believe that the first was derived from the second?

mon descent is strongly marked by their general resemblance.

"Facies non omnibus una,

Nec diversa tamen, qualem decet esse sororum." But this cannot be said of the Anglican worship. Its communion service proves it to belong to a different family, to be the offspring Here we shall take our leave of Mr. Pal- of a more modern and reformed creed. With mer. The task which he had undertaken the older churches, the Eucharist was the naturally divided itself into three branches. celebration of a sacrifice: in the Anglican, it He was bound to show, in the first place, that is confined to the administration of a sacrathose portions of the Catholic service whichment.

VOL I No. 1.

C

From Rutter's Help to Parents.

AN ADDRESS

TO PARENTS,

ON THE

RELIGIOUS EDUCATION OF THEIR CHILDREN.

"I exhort you, with all the power of my soul, to consider the good education of your children, as the most important business of life.”—St. Chrysostom.

HE first object of Christian parents ought (dren learn on Sundays is soon forgotten;

Tto be the religious education of their chil- whereas, by attending to it, they may render

dren. In fulfilling this duty they equally con- more essential service to their children than tribute to the support of their own authority, pastors can do. The latter speak to them to the advancement of their children, and to only in the chapel, on certain days, and for a the general good of society at large. They short space of time, when they are extremely who neglect this parental duty betray a shame-dissipated by the company and variety of ful ignorance of their essential obligations, strange objects which strike their senses. On and of their most important interests: they (the contrary, at home children are more recolcan neither be accounted good parents, good Christians, nor even good citizens. The celebrated Gerson, who employed a great part of his time in the education of youth, says that, of all the means to stem the torrent of corruption which overspreads the world, the surest means is to bring up children in a Christian manner from their most tender years. Let parents, therefore, consider the education of their children as their principal concern, and that their own salvation, as well as that of their offspring, chiefly depends on the manner in which they acquit themselves of this important charge.

lected; their thoughts are more sedate, because they see nothing new to take off their attention; and parents have more frequent and better opportunities of instructing them: they know their capacity and inclinations, and can take advantage of those moments when their children are most docile and best disposed to receive instruction.

Wherefore, as soon as parents observe in their children the first dawn of reason, they should begin to sow upon the virgin soil of their hearts the seeds of virtue and piety: if these take root at an early period, they will not afterwards be easily shaken by the unavoidable storms to which they are exposed from the devil, the world, and the flesh.

the way he should go, and when he is old he will not depart from it."* "Hast thou children? Instruct them, and bow them from their childhood," in order to form in them early habits of virtue and piety.†

Parents are apt to imagine that the business of instruction belongs wholly to priests or pastors; but this is a great mistake. The pa-Hence Solomon says, "Train up a child in rents themselves, as Bossuet observes, are the first, and, in some respects, even the principal catechists of their children. They are the first catechists, because, before their children come to the chapel, they ought to nourish them with the milk of sound doctrine which themselves have received from the Catholic church. They are the principal catechists, because it is their duty to teach them their catechism by heart, to make them daily repeat it, and to explain it to them in the best manner they are able. When parents neglect this part of their duty, the little which their chil

METHOD OF CATECHISING.

When children can repeat their catechism, their parents should begin to exercise their reason, and teach them to think, by little short questions, such as may help them to understand the meaning of words, and the sense of

* Prov. xxii. 6.

+ Eccles. vii. 25.

what they learn. For here lies the main diffi-dren a due sense of the presence and majesty culty of catechists-how to engage the atten- of God, they must first say their prayers aloud, tion of children, and impress on their tender in a mild, humble, and moderate tone, upon minds a due sense of what is contained in the their knees, and with downcast eyes, and their catechism. Boudon, in his excellent treatise hands joined; and they should never be on this subject, observes that the catechism is allowed to huddle over their prayers, as is often of no use to children, because they learn often the case, nor to look about here and it only by rote, without understanding it. there while saying them. After prayer, say He says that he had found children of twelve to them occasionally: Did you think on or fourteen years of age, who knew perfectly Almighty God? Was your heart raised up to well how to answer the questions in the cate-him, to adore him, to praise him, and to beg his chism, and who nevertheless had no know-blessings? Without attention, your prayers, ledge of God. They would say, and repeat, that "there is one God and three persons,that the second person was made man,-that one mortal sin was sufficient to damn a person," &c.; but they pronounced all this like parrots, without any meaning, and without having any proper ideas of religion.

Besides the business of catechising, parents have other essential duties and obligations with respect to their children, and it may not be improper to solicit their attention to the following particulars.

PRAYER.

instead of pleasing God, will only offend him. Parents should, as much as possible, hear their children say their prayers morning and night; and in hearing them should not be employed about the business of the house. If they cannot themselves perform this duty, they ought to entrust it to such servants only as are truly pious, and who will see that the children perform it in a proper manner. It cannot be expected that children should be duly impressed with the importance of this duty, if allowed to perform it in a careless manner; or if they see their parents equally indifferent about so essential a point.

CORRECTION OF CHILDREN.

"Provoke not your children to anger; but bring them up in the discipline and correction of the Lord.”—Eph. vi. v. 4.

The passions of children are certain motions or affections of the soul, which from the disobedience of our first parents, are become rebellious and exceedingly dangerous. These corrupt inclinations must be prudently re

Most children are apt to perform the duty of prayer in a careless, superficial manner, which is owing to their natural giddiness and inattention to every thing serious. Wherefore it is the duty of parents to teach them how to pray. They should instil into them a high idea of this essential duty, and show the necessity of it from our total dependence on God as to the goods both of this life and the next. For example, let them often say to their children: We must never forget to pray to Al-strained in their infancy, that they may be mighty God, because he is the giver of all good brought under the government of reason. gifts: it is he alone who can supply us with When, by proper management, their inordiall things necessary both for soul and body.nacy is pruned away, the passions may prove At other times: We can never arrive at the excellent instruments of virtue: but if chereternal happiness of heaven unless God help us (ished or not restrained in children, they soon by his grace: now he will help us by his grace, grow unruly, pervert the judgment, and preif we ask it by humble and fervent prayer. Let cipitate them into all kind of vice and wretchthem often admonish their children of theiredness. It is the duty of parents, therefore, duty when going to prayer, as follows: Remember you are now going to speak to God himself, the sovereign Lord of heaven and earth: see that you do it with great reverence, modesty and attention. In order to impress on the minds of chilness and deformity of any such passions, and

to curb the passions of their children, to make them subject and obedient to reason, and to discountenance every thing that savours of pride, vanity, envy, furious anger, &c. It is also proper to show them the unreasonable

to accustom them to frequent disappointments virtue clearly predominant in the world, and by checking their eager desires for this or that favorite object.

The correction of children ought to commence as soon as they begin to discern between good and evil. This branch of education will appear to be of more consequence than parents generally imagine, if we consider the nature of true religion, and how the authority of parents may be made subservient to it. True religion consists in choosing and following the will of God in preference to our own will. His authority is absolute; it should silence all our perverse reasonings, and obtain from us an implicit obedience to all his commands. When a parent, therefore, requires from the child an entire submission to his authority, such submission will prove an excellent hand-maid to religion. Let the object only be changed, and filial obedience to the parent becomes piety towards God.

vice merely an exception to the general state of things. The great business of education, therefore, should be to counteract the natural bent of the mind to evil, and to instil and foster, under the guidance of the Holy Spirit, a new nature, the very reverse of that which we all bring into the world, as children of sinful Adam.

IMPROVEMENT OF THE HABITS

Is another important object which will claim the parent's attention. Of the power of habits, and the effects they produce in life, every one who reflects upon the constitution of his own mind and the causes of his actions, must be sensible. Indeed the most durable good acquired by education, will frequently be found to be that which has been indirectly obtained by habit, rather than what was immediately proposed. The language taught (may be forgotten, the science which was the object of study may be imperfectly understood, and soon neglected; but the habits of

With respect to the correction of children, a good deal of discrimination and discretion must be exercised by the parent. In cases of obstinacy, whether it takes the form of vio-attention, of diligence, and of reasoning, which lence or sullenness, if candor and calm repre- have been indirectly acquired, will remain, sentations produce not the desired effect on the and may be applied to the most useful purchild's mind, punishment must be resorted to; poses of life. The principal habits to be inbut it should be sparing and moderate, and culcated are,-order and regularity, obedience, inflicted gradually, so as to give time to the diligence, and perseverance. To this head child to recover itself from its fit of perverse- may be referred the regulation of the temper. ness; and when its temper is altered, and The best sort of learning is that which teaches bends to the yoke with docility, the punish- children to command themselves, to cherish ment should cease. On some occasions, it contentment, to suffer with fortitude, and to will be proper to punish a child in the way of seek and be satisfied with such innocent ensome restriction, or by exacting some moder-joyments as are within their reach. Selfate sacrifice (such as staying in the house for some hours,) in order to prevent salutary impressions from slipping too soon from his mind through youthful levity. Undoubtedly, the faults of children are to be counteracted;) but by moderate measures, unaccompanied by anger and violence in the parent. As to the system of those who reprobate all punishment of children, it is certainly founded on an erro*As religion furnishes the most solemn sancneous view of human nature. What can betions in favor of moral duties, a proper attenmore false than to represent and treat man as tion is, therefore, to be paid to them as well as to articles of faith. The moral duties may be a creature always disposed, of himself, to act considered under two general divisions,-perrightly, and to cultivate every good disposition sonal and relative. By personal duties, I mean as the best means of promoting his happiness? such obligations as we are under to promote our own personal security and happiness. The prinHad this been the case, we should have seen cipal of which are, cleanliness, economy, indus

denial is the basis of all self-command, and without it nothing great or good can be expected. Instead of suffering the child to grasp at every gratification which is presented to him, he should be taught to check himself; to reflect upon the lawfulness of the enjoyment, and the probable consequences of indulging in it.*