Times and Seasons in the Church
Bp. Harvey Goodwin. Ecclesiastes 3:1-8 To every thing there is a season, and a time to every purpose under the heaven:… The principle which Solomon asserts, and which is of extreme importance in all matters connected with our practical life in this world, is also of equal importance in religious matters. It is true of religion as of all other things, that in it too there is a time for all things, a time to be merry and a time to be sad; and moreover that true wisdom consists in regulating these times, not in leaving them to take their chance (so to speak), but in fixing seasons and periods as aids to the various religious feelings. Let me then bring under your notice a few points illustrative of the method which the Church adopts, a method which is the carrying into religion the principle of the text, cutting out our time, allotting to each portion its proper work, and so economizing the whole and guarding against waste and misuse. The first instance I shall take will be that of our observance of the Sunday. I ask myself — why is this day set apart as it is? and looking upon it not merely as a day of animal rest, but as a day of religious service, the reply is ready, that although men ought to serve God every day, yet they are more likely to remember their duty if a special day be set apart for the purpose; the Sunday, in fact, is a great practical call to worship God; the most thoughtless person cannot fail to have the duty of worship brought before him; no man can by possibility live in this country, and not know that prayer and praise are a duty; few men can have failed to have heard of Christ's Sacraments, however much they may have neglected them. The great truth also of the resurrection of the Lord, the great truth upon which all our own hopes of a resurrection depend, how completely and powerfully is that preached by this same institution! for Sunday is emphatically the feast of Christ's Resurrection. It is in strict accordance with this principle that the Church has attached a peculiar solemnity to the Friday. As Easter Day throws a light of joy upon all the Sundays in the year, so is it deemed right that the awful event of Good Friday should throw a shade of sadness upon all other Fridays; accordingly you will find the Friday marked in the Prayer-book as a day of fasting and abstinence. Is this a vain rule, a relic of Popery, a remnant of the Dark Ages? I think that sober, thoughtful Christians will not say so; for indeed there is nothing which will tend so much to Christianize the mind, if I may so speak, as to meditate upon the Passion of the Lord Christ. On the same principle we have certain days set apart for the commemoration of saints. The first founders of the kingdom of Christ, those to whose zeal and faithfulness we owe the preservation of the precious deposit of faith, are men to be kept ever in our minds as the great champions of God's noble army, whose faith we may well follow. It may be said that every Christian will have a grateful sense of the debt he owes to the apostles and martyrs of Christ; yea, but the question is whether the debt will not be discharged more punctually and more completely, if the work be arranged upon system, if a day be set apart for consideration of the character and works of this apostle, and another for that; in fact, if a person throws himself into the Church system and follows her mode of commemorating the saints, is it not to be expected that he will take a more complete view of the various characters and excellences of the apostles, than a man who acknowledged their excellence in general, but does not thus study them in detail? Take the Ember weeks as another example of the same principle. It is desirable that God's blessing should be invoked by the Church at large upon those who are ordained to the ministry, and upon whose faith and pure conversation so much of the prosperity of the Church depends; how can this great end be best secured? by appointing to the work its proper time. Once more, take the round of great festivals, which, beginning with Advent, terminate in Trinity Sunday. You cannot have failed to observe the manner in which the round of feasts brings before us all the great Christian doctrines; how the Church, preparing at first for the advent of Christ, exhibits Him to us as a babe in swaddling-clothes, then carries us up to His betrayal and death, His burial, His rising again, His ascension into heaven, the coming of the Holy Ghost, and then exhibits to us the full mystery of Godhead, the incomprehensible Three Persons in One God. Lastly, I will take as an example of the Church system the season of Lent. Its meaning may be briefly stated thus, it is the season of penitence. Season of penitence? a person may say, ought not all seasons to be seasons of penitence? Truly; but as there is a time for all things, so has penitence its special time; and the Church requires of us that for forty days before the Passion of Christ, we should meditate upon and grieve over the sins which caused His death. I think I need not say much to convince you of the wisdom of this appointment; if you were perfect, like the angels, you would not require such a season; there is no change of season in heaven, because the blessed spirits around God's throne have but one occupation, and that is to sing His praise; but in like manner "there is no night there," because, being freed from the burden of the flesh, there is to them no weariness; and just as in this world night is necessary for us, which has no existence in heaven, so on earth we may find help to our souls from those aids to our infirmity, which the Church on earth requires, but which the Church triumphant knows not. (Bp. Harvey Goodwin.) Parallel Verses KJV: To every thing there is a season, and a time to every purpose under the heaven: WEB: For everything there is a season, and a time for every purpose under heaven: