DEAR FRIENDS:—

We are anxious to say a few words to you, chiefly concerning the Services of the Church. The way in which to say them, so as to reach you all, has, however, been a difficulty. We have taken occasion to say some of them once or twice in sermons, and have seen with much gratitude the kind attention which they have received. But in a Church in which the congregation is seldom the same for two Sundays following, it necessarily happens that what is heard and acted upon one Sunday has not been heard, and therefore is not acted upon, by the congregation of the following Sunday. We hope, therefore, you will allow us to speak to you by this short address.

1. The first point to which we desire to call your attention is the oneness and integrity of the Service for HOLY COMMUNION. When Holy Communion is celebrated at 11 A.M., it very often happens, that after the Prayer for the Church Militant has been said, some, and often a considerable number, of the congregation leave the Church in the very middle of the Service, to the great annoyance and disturbance of their neighbors. Now this is done without the least wish to disturb, and without any intention to be irreverent. It happens in this way. In most of the Churches in New England the custom prevails of joining together three distinct services—Morning Prayer, Litany and Holy Communion. In many others, unhappily, the Celebration of holy Communion instead of being the GREAT ACT of Sunday (the Day of Bread, in the language of our forefathers), is of rare occurrence. In these cases, part of the Service for Holy Communion has to be said by the direction of the Prayer Book, and the congregation is dismissed at the end of the Prayer for the Church Militant, the chief part of the Service being omitted. Hence comes an idea that people are at liberty to leave at that time, even when Holy Communion is celebrated, if they themselves do not intend to receive it.

But if we look at our Prayer Books we shall fail to find one word of such permission. There is not one word about those withdrawing who do not intend to communicate.

It seems to be necessary to modify, to some extent, the arrangement of our Services here, in order to suit the wants of the parishioners. Two things are to be thought in so doing. One is to have many Services, none of them of too great length; the other is to respect the integrity of the Church’s offices. After much thought, we have determined to use what is so often made into one long Service, as two short ones. This is not a plan of our own, but simply that of the Church. On Sundays, until further notice, the Morning Service will begin at 11:30 A.M., and will end as soon after as its length will allow—usually about 11:30. The clergy and choir will then leave the chancel, and the bells will ring for the next Service. This is the time for the departure of that part of the congregation who only come for this first Service. They can leave without causing the least disturbance. The bells will ring on purpose to tell them that the Service is over. If they wish to stay for the next Service, so much the better; but as the Morning Service is one, and has no break, so the Service for Holy Communion is also one, and has no break. Thus it is quite open to any one either to come in or go out at the ringing of the bells. The Services are as much distinct as if they were an hour apart, and are brought so near together only because some people like to attend both, and would be put to inconvenience if there were between them a longer interval.

But let us most EARNESTLY ENTREAT you all to remain from the beginning to the end of the Service for HOLY COMMUNION. We do so for the sake of others—of our poor people and all our devout communicants—who complain greatly of the disturbance caused by persons going out in the middle of the Service. We repeat, that we know well no such disturbance is intended, but it is quite inseparable from the practice; and therefore, for their sakes, we entreat you to remain quietly till the end. Surely, too, we may ask you to further an arrangement made in order to increase the number of Services in accordance with the intention of the Church. And still more, we may ask you for Our Dear Lord’s sake. When He comes to bless us, do not let us flee from Him. If not yet  communicant, stay, and pray for grace to become one. If you are a communicant, though you do not receive this time, stay and thank your Lord for your last communion, and pray for grace to receive oftener and with more reverence. Try to think that by going out you

I. Disturb others.

II. Depart from the intention of the Church.

III. Neglect our BLESSED LORD.

2. We have found so much to say on this point, that we must be very brief for the rest. We should like to draw your attention to the rule that the Priest is to deliver the BLESSED SACRAMENT in each kind into the hands of the receivers. We find some who receive in one kind in their fingers instead of their hands; and others who in the other kind do not take the chalice at all. The rule of the Church is the revival of the primitive practice; this is—to receive the Sacrament of our LORD’S BODY in the open palm of the right hand (the left hand being placed beneath for greater security,) and so to raise it to the lips; and to receive the chalice carefully with both hands, and return it after reception, with like care, to the minister.

3. The priest is oftentimes almost constrained to stop at the moment of administration, in order to ask persons who have come up to communicate with both gloves on to take off one. We are sure that none intend any irreverence by this, and that a reminder will help them to think of the matter in future. It seems, moreover, natural to take off both gloves, as both hands should be used in receiving the HOLY SACRAMENT.

These seem small points, but do not all things become great when they have reference to so great a SACRAMENT?

Allow us to say a word, also, about devotional conduct, generally, in Church. All conversation, or noise, or levity, should be forborne; before, during, and after all Services. All should kneel upon their knees during the prayers. Those who are unwilling to conform to these proprieties of God’s House and God’s worship, should never enter it.

4. We will now ask leave to notice a very different matter. We have many calls for money. The poor give—we think we may say all of them—give constantly—give, according to their means, largely; but we must look a little to you, who come from a distance, and are mostly intrusted by God with more of this world’s wealth. The expenses of the Church and Services are necessarily very considerable. All the expenses have to be defrayed out of the offertory collections, and the offerings in the alms box at the door of the church. Then while we provide Services to help the souls of our poorer friends, we must not surely forget their bodily wants. We do not say this to ask for any present special donations, but we wish to remind strangers, that if they find the Church and Services such as to attract them, they should remember that it is the Church of a Poor District—that those for who it is specially built are the poor. We shall be always most thankful for help in money, clothes, provisions, and in any other such way which may suggest itself.

These words have been prolonged far beyond the limit which we intended for them. We will therefore only conclude by asking most humbly for ourselves and fellow-workers, and with all confidence for God’s Church and people in this parish, some remembrance in your prayers, both here and at home.

Your Very Faithful Servants,

For Christ’s Sake,

THE CLERGY OF THE CHURCH OF THE NATIVITY.