And after that, these Prayers following, (30.) all devoutly kneeling; the Minister first pronouncing,

The Lord be with you;
Ans. And with thy spirit.

Min. Let us pray.

Governor of Judea. He lay buried Part of three Days in the Grave, and on the third Day arose from the Dead, as the Scriptures had foretold, and after that in the Presence of many credible Witnesses, ascended up into Heaven, where he now sits in the most exalted Station of that glorious Place, making Intercession for us; who shall come again with Millions of Saints and Angels, to judge the then Living, and those which are already Dead.

I firmly believe likewise in the third Person of the Trinity, God the Holy Ghost, the Spring and Conveyer of Grace and Spiritual Life to us, who is not generated, in like Manner as the Son, of the Father; but, in the Scriptural Phrase, proceedeth both from Father and Son, whom in our Praises and Prayers, and all our devout Addresses, we jointly honour with the Father and the Son; by whose Inspirations the holy Scriptures were indited.

I believe there is one, and but one, Catholic or Universal Church, which is built upon the Foundation of the Apostles, and maintain the Doctrine which they taught. I acknowledge a Baptism, instituted by Christ for the Remission of Sin, to be administered in one Form of Words, and not to be repeated. I expect that all the Dead shall arise; and that good Men shall then inherit an everlasting State of Glory. Amen. DR. NICHOLLS.

(30.) The Church, in the order and variety of her worship, exhibits an admirable picture of the "beauty of holiness." She begins by exhorting us to acknowledge our sins before God, in the general Confession. After which she teaches us to "set forth his most worthy praise," in the Psalms: Then to "hear his most holy word," in the Lessons; and with one heart and one mouth, to profess our faith in the great doctrines of the Gospel, by the recital of the Creed. After this, when our consciences are absolved from sin, our affections warmed by our praises and thanksgivings, our understandings enlightened by the word of truth, and our faith strengthened by the public profession of it, she deems us fitted to enter upon the solemn duty of prayer to God, and teaches us to "ask those things that are requisite and necessary, as well for the body, as the soul."

The duty of prayer results from the dependant and probationary state in which we are placed. It is commanded by the Almighty, and we are encouraged to the performance of the duty, by the most precious promises. This part of our public services commences with a few short and pious

ejaculations. The minister begins with the salutation, "The Lord be with you." To which the people respond, "And with thy spirit." These versicles are probably derived from the simple salutation between Boaz and the Reapers ;-" The Lord be with you," and "The Lord bless you," (Ruth ii. 4.) Or from the salutations of St. Paul to the Thessalonians, "The Lord be with you all," (2. Thess. iii. 16.) And again in the second Epistle to Timothy, "The Lord Jesus Christ be with your spirit," (iv. 22.)

This solemn and pious salutation between the Minister and People was in frequent use, in the ancient Churches, both Jewish and Christian. The versicles here recited, are said to have been used by the Apostles themselves, in their public worship. They are found in the western Liturgy, ascribed to St. Peter, and in all the ancient Liturgies of the East.

Having manifested our harmony and consent in the same faith, by the recital of the Creed, and being about to draw near to God by prayer, the Minister, by this salutation, expresses his charity to the people, and at the same time reminds them, that without God's assistance their services cannot be profitably performed. In effect, he prays that the Lord would graciously assist them in their suppli cations and prayers; that he would mercifully ac cept of their devotions, and give them an answe of peace.

To this salutation of the Minister-" The Lor be with you," the people are directed to answer "And with thy spirit." This is to be considere as a token of mutual kindness and affection;-bless ing and wishing well to each other, that they ma unite more cordially in their petitions to the thron of grace. The people consider that the ministe is about to present his supplications, and to off up spiritual sacrifices on their behalf; and pray their response, that the Lord may be with his spir at all umes, and especially in the performance the duties on which they are entering; that he ma be enabled to perform them aright-with singlene of heart to the glory of God, and the edification his Church. And where the Minister and peop with sincerity of heart, thus acknowledge their ov insufficiency, declare their mutual love and chari and reciprocally pray for each other, they may lo with confidence, for the blessing of God on th devotions.

After these mutual salutations, the Minister

Then shall follow the Collect (31.) for the day, except when the Communion Ser

instructed to say, “Let us pray."-This exhortation, which is frequently repeated in ancient Liturgies, may be considered as an invitation to prayer, in general, or to ardent and intense prayer, and it frequently, as in the Litany, denotes a transition from one kind of prayer to another. It is an exhortation to the faithful performance of the most solemn and interesting duty in which a human being can engage: It is an invitation to draw near to God-to cast ourselves at his footstool-to lift up our voices at the throne of his grace; to deprecate those judgments which our sins have deserved, and to supplicate that mercy without which we must perish. It is a call to summon our attention, and to fix our minds on the duties in which we are engaged, and is designed to put us on our guard, that our devotions be not interrupted by the wandering of our thoughts or any improper desires.

At this part of divine service, the Rubrick requires that the Minister and people should put themselves in the humble attitude of kneeling. When we confess our faith, we stand, to denote our constancy and firmness of purpose; but when we acknowledge our sins, or implore the mercy and blessings of God, we should throw ourselves on our knees, as guilty and unworthy supplicants at the throne of grace.-This practice was so universally adopted in the first ages of the Christian Church, that the zealous and holy Fathers did not hesitate to reprove those who presumed to stand on their feet, during prayer. But if standing was considered an improper posture, how much more inappropriate is the practice of sitting, which has become so common in many congregations? It is to be regretted that many of our Churches are constructed in such a way as to render the posture of kneeling either extremely inconvenient, or altogether impracticable. But where this is not the case, and where neither age nor infirmities can be plead as an excuse, it is the duty of all to comply with the injunction of the Rubrick. It is true, indeed, that religion does not consist in the observance of mere external forms; yet those forms which the scriptures themselves prescribe for general use, ought to be generally adopted and kneeling in prayer is one of these.

Before the Minister begins to pray alone for the people they are instructed to join with him, according to the primitive way of praying, in some short versicles and responses, which are taken from the Psalms of David. (Ps. lxxxv. 7, and li. 10, 11.) And since mercy and salvation are the great objects of our petitions to the throne of grace, the Minister begins with the supplication, "O Lord, show thy mercy upon us:" which the people adopt, while

vice is read; and then the Collect for the day shall be omitted here (32.)

they respond, "And grant us thy salvation.”— These words contain a summary of all the prayers that are to follow. And that our prayers may be presented in an acceptable manner, the minister continues, "O God, make clean our hearts within us;" To which the people add, "And take not thy Holy Spirit from us.”

Every one who is duly sensible of his own natural depravity, his weakness, and his inability to serve and please God, will estimate the propriety of these petitions, and will fervently join in these supplications for divine grace; without which, our best efforts would be but vain and ineffectual.

In the English Book, there are several other interlocutory petitions, in the course of which the Lord's Prayer is repeated. The Compilers of our Liturgy seem to have been judicious in their abridgment, as nearly all that has been omitted occurs in the Litany.

After the alternate Versicles, the Minister proceeds with the Collects for Morning Prayer; which he addresses to the throne of grace, as the commissioned organ of the whole Congregation. T. C. B.

(31.) A Collect, is any short comprehensive prayer. The term Collect, is of great antiquity and is found in writers of the third Century. Concerning its origin, Ritualists have given various, and sometimes contradictory accounts. According to some, the "Collects" are so called, because they are collected out of the Scriptures: According to others, because they contain a brief collection of all things necessary to be prayed for: And according to the opinion of some very ancient writers, because they were repeated when the people were collected, or assembled together.

The Collects, or Prayers are for the most part addressed directly to the Father, agreeable to the precept of the Saviour, "when ye pray, say, Our Father, who art in heaven," &c. And they are concluded in the name of Christ, in pursuance of his gracious promise, "Whatsoever ye shall ask the Father in my name, he will give it you." Sometimes, however, Collects are addressed to the Son, and occasionally, in the conclusion, we commemorate each person in the blessed Trinity.

There are sufficient reasons for dividing our supplications into short and separate Collects, in preference to a continual prayer. The practice accords with that of the Jews, whose prescribed devotions consist of a certain number of brief prayers. And such short forms are conformable to the example of our Lord, who had a perfect knowledge concerning the kind of prayers which were fitted for our use. Indeed, our own experience must convince us how difficult it is to keep our

A Collect for Peace. (33.)

O GOD, who art the author of peace and lover of concord, in knowledge of whom

minds intent upon our devotions. To prevent the wandering and distraction to which we are so liable, it seems salutary to give a moment's respite to the mind, at frequent intervals, that it may the more readily be fixed on every new subject to which it is directed. And the hearty concurrence which we are to express at the close of each Collect by our Amen, renders it necessary that we should use every effort to banish coldness and distraction of thought, and to keep our minds erect, earnest, and intent upon our duty, while we are actually addressing our prayers to the Sovereign Dispenser of all mercies.

Most of the collects are of great antiquity, and are taken from forms existing in the Greek and Latin Churches. Some are borrowed from the Sacramentary of St. Gregory, some from the pious works of St. Ambrose and Gelasius, and those which are of a more modern date are composed in such a spirit of piety, and with such correctness of language, as to be models both for public and private devotion. The original Compilers, and the subsequent Reviewers and improvers of our Liturgy, were desirous to preserve, not only the spirit, but as far as possible the very form and substance of the devotions of the earliest and purest ages of the Church. It is an animating reflection-It must give energy to our faith, and add wings to our petitions, when we consider that we are offering up those consecrated devotions, which from the lips and hearts of holy men, have from age to age, ascended like incense up to heaven, and have been a more pleasing and acceptable sacrifice to the Almighty, than "thousands of rams, and ten thousands of rivers of oil."

Each Collect begins with an acknowledgment of the adorable perfection and goodness of God, under some attribute or relation which is appropriate to the petitions it contains. Thus, while the Church teaches us what to pray for, she encourages our hopes and enlivens our devotions, by directing our thoughts to the treasures of mercy and grace stored up in the divine fulness. And when the Minister proceeds from the alternate supplications, to these prayers, which he is to pronounce by himself, the people should keep their minds intent upon the divine attributes which are addressed, and join with their hearts in the petitions which are offered, that at the close of each Collect they may be ready to accord their hearty amen.

T. C. B.

(32.) As on every day or season there is something more particularly recommended to our meditations by the Church; so the first Collect reflects chiefly upon that, though sometimes more general

standeth our eternal life, whose service is perfect freedom; defend us, thy humble servants, in all assaults of our enemies; that we, surely trusting in thy defence, may not fear the

ly upon the whole matter of the Epistle and Gospel, desiring inspiration, strength, and protection from God Almighty in the practice and pursuance of what is set before us. Bp. Sparrow. Besides the Lord's day, which is the weekly memorial of all God's goodness to us and our duty to Him, we have annual ones, to celebrate, not only the principal parts of the history of Christ, but also the holy lives and deaths of his chief followers, who are mentioned in the New Testament. For, as "the righteous are to be had in everlasting remembrance," Ps. cxii. 6; and the Epistle to the Hebrews particularly directed the first Christians to "remember them, which had had the rule over them, who had spoken unto them the word of God," Heb. xiii. 7; as they did accordingly pay distinguished honours to the memories of the apostles, evangelists, and martyrs; and as the Church of Rome, which had gone much too far in this matter, would notwithstanding have had a great advantage against us, if we had neglected it entirely: we do therefore on the days, which bear their names, read portions of holy writ relating to them; return thanks to God for their labours and example; and beg, that we may profit suitably by them. This then makes a considerable portion of the variable Collects. The rest are appointed, one for each Sunday and week in the year. And the intention, however imperfectly executed, must have been, that sometimes praying more explicitly for this grace or mercy, sometimes for that, we may be likelier to obtain, through God's goodness, all that are needful for us.

The objection, that our service is taken from the Popish, affects chiefly the Collects. But those of our's which are the same with their's, are mostly derived from Prayer Books, brought over in the days of that Pope, by whose means our Saxon ancestors were converted to Christianity, above 1100 years ago and they were old ones then; much older than the main errors of popery. However, partly at, and partly since, the Reformation, such of the Collects in those books, as wanted and deserved it, have been carefully corrected; many, that were thought improper, quite removed; and new ones framed in their stead. But why should those be changed, which are both faultless in themselves, and recommended by venerable antiquity?

Abp. Secker.

Concerning the particular Collects, see below, in connection with the Epistles and Gospels. T. C. B. (33.) The Collect for peace is taken from the Sacramentary of St. Gregory, and is distinguished

power of any adversaries, through the might of Jesus Christ our Lord. Amen.

A Collect for Grace. (34.)

O LORD, our heavenly Father, Almighty and everlasting God, who hast safely brought us to the beginning of this day; defend us in

for its piety, not less than for its comprehensive brevity. It may be expanded and illustrated by the following Paraphrase :-" O God from whom proceeds the blessings of peace, (Is. xlv. 7.) who exhortest thy servants to live in unity and godly love, (2 Cor. xiii. 11.) in knowledge of whom everlasting life and happiness consist, (John xvii. 3.) and whose service is pleasant as well as profitable, because it is perfect freedom from the slavery of Satan and sin; (1 Cor. vii. 22. and John viii. 36.) graciously defend us, who humbly commit ourselves to thy protection, from all the attempts of our adversaries both spiritual and temporal; and grant that we, who put our whole trust and confidence in thy mercy, may be delivered from the fear of those evils, which the craft and subtlety of the Devil or man worketh against us. These blessings we implore through the merits and mediation of Jesus Christ, who has despoiled the powers of darkness, (Col. ii. 15.) who is able to deliver us from every evil work, (2 Tim. iv. 18.) and whom we acknowledge to be our only Saviour, and Redeemer. Amen."

Peace, in the language of the sacred Scriptures, is represented as the greatest of all earthly blessings.—All the good things of this world are nothing without it, and in it all heavenly blessings are comprehended.-Peace was the first legacy bequeathed to the world, through the blessed Redeemer ;"Peace on earth, and good will towards men :" And Peace was the last bequest of our dying Lord to his disciples;-"peace I leave with you; my peace, I give unto you." That the world might be in peace, was part of the daily prayer of the primitive Christians; and in imitation of their example, we are directed by our Church to implore this blessing both in our morning and evening services. Our petitions are founded on the gracious declarations of our heavenly Father. "The steps of a good man are ordered by the Lord: though he fall he shall not be utterly cast down; for the Lord upholdeth him with his hand." "Great peace have they that love the law of God." "Thou wilt keep him in perfect peace, whose mind is stayed on thee."-Having him for our defence, we shall have nothing to fear from the assaults of our enemies ;from the temptations and snares of the world, from the suggestions of our evil lusts and passions, or from the wiles of the great enemy of our souls. He will be "a wall of fire round about us."-He

the same with thy mighty power, and grant that this day we fall into no sin, neither run into any kind of danger; but that all our doings, being ordered by thy governance, may be righteous in thy sight, through Jesus Christ our Lord. Amen.

will arm, and strengthen us for the combat ;-He will cover our heads with his shield in the day of battle, and enable us to come off more than conquerors.

When we address our prayers to God, then, beseeching him "to defend us, in all assaults of our enemies," let us remember that all our strength is in him, and that of ourselves we can do nothing. If, after our prayers in the Church, we think no more of the protection we have asked, but heedlessly expose ourselves again to the assaults of our spiritual adversaries, we may be assured that though we have offered to God the service of our lips, we are withholding from him the affections of our hearts. Let us call upon him then, in sincerity, and with humble, lowly, penitent, and obedient hearts. Let our lives be conformable to our prayers, and to his most holy laws, and while we supplicate his peace upon ourselves, let us endeavour, as much as in us lieth, to live peaceably with all

(34.) Next to the Collect for peace, follows the "Collect for grace." For since Grace and Peace are joined together in the holy scriptures, the Church has not thought good to separate them in her daily devotions. She knows that without Grace, there can be no lasting or real peace; and that peace without grace would prove no blessing. Peace, in the language of Scripture, includes all temporal goods; plenty, prosperity, health, and happiness. But the enjoyment of these has a tendency to lead men into forgetfulness of God, and exposes them to numerous dangers and temptations. It is grace alone that can secure the comforts of genuine peace; and by petitioning for grace, we enlarge and improve our former request.

This prayer was taken from the Greek service, (Euchologion ;) and, at the beginning of the day, when we are about to issue forth amidst the dangers and temptations of the world, nothing can be more proper than the acknowledgment of past mercies with which it begins, and, the supplications for protection and guidance which it contains. The Collect is so plain and simple that it needs no Commentary, and in subjoining a Paraphrase, it is not so much for explanation, as to reiterate the impression it should make on our minds, by presenting it under a different view: "O heavenly Father, who hast all the paternal tenderness to incline, and all the eternal power to enable thee to assist us; who,

A Prayer for the PRESIDENT of the United States, and all in Civil Authority. (35.)

O LORD, our heavenly Father, the high and mighty Ruler of the universe, who dost from thy throne behold all the dwellers upon earth; most heartily we beseech thee, with thy favour to behold and bless thy servant,

after many favours, hast given us a fresh instance of thy goodness, in preserving us from the dangers of the past night, and hast preserved us in safety to this morning; we beseech thee to continue thy kindness to us this day, in defending us by thy almighty power, that we be not overcome by any temptation which may assault us, and that we be secured from all unhappy accidents which might befal us; begging of thee, that thou wouldst be pleased to direct all our actions by thy infinite foresight and wisdom, and that all we do, may be agreeable to thy will, and may be approved by thy unerring judgment: all this we humbly pray, for the sake of Jesus Christ our Lord."

These Collects for peace and grace were plainly intended by the Church for our daily use: and though few of us have the opportunity of doing this in public, we may all do it in private; and no form of words can be more pertinent, as a part of our daily secret devotions. Only let us bear in mind, that in these, as in all our prayers, we should address the throne of Grace with sincerity and fervency, since God, who searcheth the heart, requires of all who worship him, that they do it in spirit and in truth.

T. C. B.

(35.) In the daily morning and evening prayers, the Collect for the day, which stands first in order, is generally adapted to the particular season. The Collects for Peace and Grace, which succeed it, comprehend all the blessings which our own necessities require. The former of these, (the Collect for peace) comprises all temporal goods—such as are "necessary for the body," and the latter, (the Collect for Grace) includes all spiritual blessings— such as are "requisite for the soul." In this comprehensive sense they were understood by the compilers of the English Prayer Book, and from its first appearance in 1549, to its last review in 1661, here ended the daily morning and evening service, the prayer of St. Chrysostom, and the blessing only being added. The occasional prayers were included in the Litany, which is used only on Sunday, Wednesday, and Friday mornings. At the last review referred to, these occasional prayers were made a part of the daily morning and evening service, and indeed they were, probably, before that time, read in the place in which they are now appointed.

The PRESIDENT of the United States, and all others in authority; and so replenish them with the grace of thy Holy Spirit, that they may always incline to thy will, and walk in thy way: Endue them plenteously with heavenly gifts; grant them in health and prosperity long to live; and finally, after this life, to attain everlasting joy and felicity, through Jesus Christ our Lord. Amen.

In the Collects for peace, and grace, we confine our petitions to the seeking of blessings for ourselves: In the Collects which now fall under our consideration, we conform to the exhortation of St. Paul, by making "supplications, prayers, and intercessions, for all men ;" "for the President of the United States, and all in civil authority," "for the Clergy and People," and "for all Conditions of Men."

The Prayer for the President of the United States, and all in civil authority, is taken from "The Prayer for the King's Majesty," in the English Book; with such alterations as were rendered necessary by the difference of political institutions. The substance of it may be found in the Sacramentary of St. Gregory, from which it was incorporated into the English Service, with considerable amendments, in the reign of Queen Elizabeth; and it has been still further improved by the compilers of our American Liturgy.

The Christian Church, in all ages and places, has, in her public devotions, uniformly made prayers and supplications for the rulers of the state, and all others in authority. This she did when the civil rulers were enemies to her faith, and the persecutors of its professors;—with how much more cordiality should we do it when our rulers are the nursing fathers and protectors of our religion.

The Prayer under consideration consists of two parts; the introduction, and the petitions.— The introduction, expressed in sublime and appropriate titles, is a noble confession of our faith, that God is the supreme governor of the world, and that his providence extends over all the inhabitants of the earth. It, at the same time, contains the grounds of our confidence that we shall obtain our requests. We address God as our Lord and beavenly Father, the high and mighty ruler of the universe, who from his throne beholds all the dwellers upon earth :" and we beseech him to behold with the eyes of mercy and compassion, his "servant, the President of the United States, and all others in authority;" especially that he would "replenish them with the grace of his Holy Spirit, endue them plenteously with heavenly gifts, give them a long life of health and prosperity, and finally bestow upon them everlasting joy and felicity." The ultimate object of these intercessions is, that