Primitive Christian Worship Part 14

_Third Lesson._

But he, who after the example of the Baptist, with constancy had conceived in a perfect heart that the zeal of righteousness should be purified, studied also to imitate him in the garb of penitence. For casting off the fine linen which hitherto he had been accustomed to use, whilst the soft delicacies of kings pleased him, he was clothed on his naked body with a most rough hair shirt. He added, moreover, hair drawers, that he might the more effectually mortify the flesh, and make the spirit live. But these, as also the other exercises of his spiritual life, very few indeed being aware of it, he removed from the eyes and knowledge of men by superadding other garments, because he sought glory not from man, but from G.o.d. Even then the man of virtue entering upon the justifications of G.o.d, began to be more complete in abstinence, more frequent in watching, longer in prayer, more anxious in preaching. The pastoral office intrusted to him by G.o.d, he executed with so great diligence, as to suffer the rights neither of the clergy nor of the Church to be in any degree curtailed.

There seems here also to be another commencement, for the next lesson is called the First.

_Lesson First._

So large a grace of compunction was he wont to possess, between the secrets of prayer or the solemnities of ma.s.ses, that with eyes trained to weeping he would be wholly dissolved in tears; and in the office {218} of the altar his appearance was as though he was witnessing the Lord's pa.s.sion in the flesh. Knowing also that mercy softens justice, and that pity hath the promise of the life that now is, and of that which is to come, therefore towards the poor and the afflicted did he bear the bowels of mercy piteously, and was anxious to reach the poor by the blessings of his alms.

_Lesson Second._

The more humble of those whom a character for religion raised high, he made his acquaintance and intimates; and that he might learn from them to hunger and thirst after righteousness, he enjoyed more frequently their secret conversation. Towards such servants and soldiers of Christ this merciful man preferred to be liberal and abundant in food and raiment, he who determined in himself to be moderate and sparing. For what would he deny to Christ, who for Christ was about to shed his blood? He who owed his coat or cloak to one who asked it, desired to add, moreover, his own flesh. For he knew that the man would never freely give his own flesh, who showed himself greedy of any temporal thing.

_Lesson Third._

Hitherto the merciful Lord, who maketh poor and enricheth, bringeth low and lifteth up, wished to load his servant with riches, and exalt him with honours; and afterwards he was pleased to try him with adversity.

By trying whether he loved Him, He proved it the more certainly; but He supplied grace more abundantly. For with the temptation He made a way to escape, that he might be able to bear it. Therefore, the envious enemy, considering that the new prelate {219} and the new man was flourishing with so manifold a grace of virtues, devised to send a burning blight of temptation, which might suffocate the germ of his merits already put forth. Nor was there any delay. He who severs a man from his G.o.d, and one friend from his neighbour, sowed irreconcileable quarrels between the king and the archbishop.

Pray for us, O blessed Thomas.

_In Lauds._

A grain falls and gives birth to an abundance of corn.

The alabaster-box is broken, and the odour of the ointment is powerful.

The whole world vies in love to the martyr, Whose wonderful signs strike all with astonishment.

The water for Thomas five times changing colour, Once was turned into milk, four times into blood.

At the shrine[81] of Thomas four times the light came down, And to the glory of the saint kindled the wax-tapers.

DO THOU BY THE BLOOD OF THOMAS, WHICH HE[82]

SHED FOR THEE; MAKE US, O CHRIST, ASCEND, Whither Thomas has ascended.

Extend[83] succour to us, O Thomas, Guide those who stand, {220} Raise up those who fall,

Correct our morals, actions, and life;

And guide us into the way of peace.

[Footnote 81: Ad Thomae memoriam.]

[Footnote 82: Tu per Thomae sanguinem quem pro te impendit, Fac nos, Christe, scandere, quo Thomas ascendit.]

[Footnote 83:

Opem n.o.bis, O Thoma, porrige, Rege stantes, jacentes erige, Mores, actus, et vitam corrige, Et in pacis nos viam dirige.

_Final Anthem._

Hail, O Thomas, the Rod of Justice;[84]

The Brightness of the World; The Strength of the Church; The Love of the People; The Delight of the Clergy.

Hail, glorious Guardian of the Flock; Save those who rejoice in thy glory.

[Footnote 84: Salve, Thomas, Virga Just.i.tiae, Mundi Jubar, Robur Ecclesiae, Plebis Amor, Cleri Delicia. Salve Gregis Tutor egregie, Salva tuae gaudentes gloriae.]

The end of the service of Thomas of Canterbury.

Now for a few moments only let us meditate on this service. I have already referred to the lamentable practice of subst.i.tuting biographical legends for the word of G.o.d. And what is the tendency of this service?

What impression was it likely to make, and to leave on minds of ordinary powers and instruction? Must it not, of necessity, tend to withdraw them from contemplating Christ, and to fix their thoughts on the powers, the glory, the exaltation, the merits of a fellow-sinner? It will be said, that they will look beyond the martyr, and trace the blessings, here enumerated, to Christ, as their primary cause, and will think of the merits of Thomas as efficacious only through the merits of their Saviour; that in their invocation of Thomas they will implore him only to pray for them. But can this be so? Does not the ascription of miracles to him {221} and to his power; does not the very form of enumerating those miracles tend much to exalt the servant to an equality with the Master?

Whilst Thomas by being thus, in words at least, presented to the people as working those miracles by his own power, (for there is throughout a lamentable absence of immediate ascription of glory to G.o.d,) is raised to an equality with Christ our Lord; many pa.s.sages in this service have the tendency also of withdrawing the minds of the worshippers from an implicit and exclusive dependence on the merits of Christ alone, and of tempting them to admit the merits of Thomas to share at least with Christ in the work of grace and salvation. Let us place some texts of Scripture and some pa.s.sages of this service side by side.

[Transcriber's note: They are shown here one after the other.]

_Scripture._

But after that the kindness and love of G.o.d towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us.--t.i.tus iii. 4, 5.

He who spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things?--Rom. viii. 32.

The blood of Jesus Christ cleanseth us from all sin.--1 John i. 7.

One Mediator.--1 Tim. ii. 5.

Who also maketh intercession for us.--Rom. viii. 34.

He ever liveth to make intercession for them.--Heb. vii. 25.

_Service of Thomas Becket._

O Christ Jesus, by the wounds of Thomas loosen the sins which bind us.

O blessed Jesus, BY THE MERITS OF THOMAS, forgive us our debts, raise us from the threefold death, and restore what has been lost with thy accustomed pity.

Do thou, O Christ, by the blood of Thomas, which he shed for thee, make us ascend whither Thomas has ascended.

Holy Thomas, pray for us.

And if this service thus seems to mingle the merits of Christ, the merits of his blood and of his death, with {222} the merits of a mortal man, the immediate address to that mortal as the giver of good things temporal and spiritual, very awfully trespa.s.ses on that high, exclusive, and incommunicable prerogative of the one Lord G.o.d Omnipotent, which his Spirit hath proclaimed solemnly and repeatedly, and which he has fenced around against all invasion with so many warnings and denunciations.

_Scripture._ _Service of Becket_

1. O thou that hearest prayer, 1. For they sake, O Thomas, unto thee shall all flesh come.-- let the right hand of G.o.d embrace Ps. lxv. [vulg. lxiv.] 2. us.

By prayer and supplication, with thanksgiving, let your requests be made known unto G.o.d.--Phil.

iv. 6.