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a broken and a contrite heart, O God, thou wilt not despise. Ps. li. 17.

Rend your heart and not your garments, and turn unto the Lord your God; for he

in reading over the whole of the sentences, and such other scriptures as would tend to promote religious meditations: that they might thus bring themselves to such a devout frame of mind before the Minister begins, as to be able to follow him through the successive offices, in such a manner as the nature of the duty requires.

In fine, let every one who hears these divine sentences, be thankful to God for the instruction, the admonition, and the encouragement they afford; And may it be the earnest desire of all, so to use the ordinances of God's house, as not to abuse them: that they may derive from them that comfort through life which they are calculated to afford, and find them as waters of consolation in the day of adversity. T. C. B.

The two texts placed in front of the other initiatory sentences, were designed to give solemnity to the opening of the service; and yet I do not know whether they may not have had an unfavourable consequence not foreseen. The compilers evidently designed to begin with penitence and confession: but we have lived to witness an increasing propensity to begin with a psalm, without a special reference to those subjects. Such a thing never happened within my knowledge, before the said date: but whether it was the result of introducing these two texts, otherwise very proper, I will not determine. Perhaps it would have been better to have placed them after the other texts. BP. WHITE.

The first of these sentences makes a very impressive commencement of our service; the second is peculiarly adapted to the season of the Epiphany, and the third is an appropriate prayer at the commencement of any act of worship, but it is certain that neither of these are congruous with the order of our service. Perhaps it would be the best course, when the minister uses one of these sentences, that he should join with it one or two of the others, which are of a penitential character.

T. C. B.

The full import of the sentences, it is to be feared, is not generally understood; neither is the recital of them, in all churches, always attended to, with the reverence they deserve. Hence it is possible, that the pious intentions of the composers of the Liturgy may, at the very outset of the service, in some degree, be frustrated. On these grounds, it is presurned, that a fuller illustration of the Introductory Sentences, than of some other parts of the service, may be required

It may likewise be proper to arrange together such sentences as have a nearer affinity and relation to each other. This method will afford every man

is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Joel ii. 13.

To the Lord our God belong mercies and

an opportunity of employing his private meditations, before the service begins, upon such subjects as are best suited to his present frame of mind and spiritual circumstances. For every serious person best knows his own state, and will naturally be led to contemplate such subjects, as correspond with his present disposition. And these, of course, will be the best calculated to promote in him sincere repentance and true devotion.

In this view the sentences may be considered as addressed to persons of five different descriptions. They afford,

1. Instruction to the Ignorant and Erroneous. 1 John i. 8. 9. Ezek. xviii. 2.

2. Admonition to the negligent and inconsiderate. Psal. l. 3. Mat. iii. 2.

3. Models of Penitential Devotion to those who are apprehensive of God's Judgments. Psal. li. 9. Psal. cxliii. 2. Jer. x. 24.

4. Encouragement and Consolation to the Diffident and Contrite. Psal. li. 17. Dan. ix. 9. Luke xv. 18, 19.

5. And Caution to the Ceremonious and Formal. Joel ii. 13. Sentences affording Instruction to the ignorant and erroneous.

Many persons attend the public worship, who are grossly ignorant of their real state. Insensible of their guilt, and inapprehensive of their danger, they either think that they have no sin; or suppose that a slight confession of it will obtain them pardon. These surely stand in need of information, before they join in the public service. And we are here furnished with two striking passages from Holy Scripture, admirably adapted to instruct their ignorance, and rectify their errors.

The one more immediately proceeds from the mouth of God, and is delivered by his prophet. The other is addressed by St. John, the beloved Apostle and Evangelist, to the Catholic Church, that is, to the whole Christian world.

that a

If any man be so ignorant, as to suppose, few slight petitions to heaven will obtain the pardon of his past offences, let him weigh the import of the following words:

When the wicked man, &c.-This passage is taken out of the 18th chapter of Ezekiel; a chapter, which I exhort every Christian, frequently to read, and attentively to consider. God here lainly declares, that if he, who had before led an abitual good life, unfortunately fall into sinful courses, he shall forfeit God's favour, and "his former righteousness shall not be mentioned."-" In his trespass

forgivenesses, though we have rebelled against him; neither have we obeyed the voice of the Lord our God, to walk in his laws which he set before us. Dan. ix. 9, 10. O Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. Jer. x. 24. Ps. vi. 1.

that he hath trespassed, and in his sin that he hath sinned; in them shall he die." On the other hand, Almighty God solemnly avows, that whenever, the sinner, by unfeigned repentance, turns to him, he will restore him to his favour. However wicked and abominable his former life may have been, yet if he see his errors, be heartily sorry for them, and forsake them; if he endeavour to do "what is lawful and right," walking in the statutes of God, and observing his judgments. and if this new state of life be sincere and permanent, then, he shall not die," he shall save his soul alive."-He shall be delivered from the misery denounced upon final impenitence, and shall obtain everlasting happiness and glory.

But some are not sensible of their guilt.-Ignorance, or vanity, prompts them to fancy that they have no sin, and consequently, no need of repentance. To counteract the effects of so fatal a delusion, the following passage from St. John is introduced, to which the self-righteous, the presumptuous self-deceiver, will do well to attend :

If we say, &c.—In this state of imperfection the Dest men are liable to many frailties, and all of us offend God daily. The Apostle declares, that if The Apostle declares, that if we say, or think in our hearts, that we live without sin, we deceive, not God, who sees and will punish our guilt, but ourselves, by believing a most gross falsehood. He assures us, that the truth of God's word, which says, that "all have sinned," is not in us. Whereas, if we examine our hearts, acknowledge our sins, and repent of them, God has promised, and Christ has purchased us, pardon. His faithfulness and justice will fulfil his promise. He will forgive us our past sins, and by his grace, and the assistance of his holy spirit, he will, for the future, preserve us from "all deadly sin," and "confirm and stablish us in every good work."

Admonition to the negligent and inconsiderate.

Others are not ignorant, but negligent. They are ready to acknowledge their sin, and appear to be aware of their danger. But though they are convinced, that without repentance and amendment of life, neither their prayers nor persons will be accepted by God, yet they defer from day to day, from week to week, from month to month, from year to year, the practice of these duties. To excite such persons to repent in earnest, the church furnishes us with two striking passages. The former is ta

Repent ye; for the kingdom of heaven is at hand. St. Matt. iii. 2.

I will arise and go to my father, and will say unto him; Father, I have sinned against heaven, and before thee, and am no more wor thy to be called thy son. St. Luke xv. 18, 19. Enter not into judgment with thy servant

ken from the 51st Psalm, in which the royal Psalmist, after the commission of a very grievous crime, makes confession of his sin before God:

I acknowledge my transgresssions, &c.-Conscious that he has offended God, he does not, when reproved by the mouth of the Prophet, attempt to conceal, or extenuate his offence. He confesses it with all its aggravations; he avows that his conscience knows no rest, and that the sense of his sin haunts him day and night. Now if holy David, when, in one deplorable instance, he had been surprised into sin, entertained such dreadful apprehensions of God's anger, let the thoughtless, inconsiderate sinner reflect, what impressions the sense of his manifold offences should make upon his mind.

If he disregard the example of David, let him attend to the summons from God, delivered by the Baptist, commanding all men, especially the thoughtless and inconsiderate, to repent:

Repent ye, &c.-That is, by repentance and reformation make your peace with God, whilst the day of life, and the kingdom of grace last. If you live and die in your sins, you will, at the Day of Judgment, which precedes Christ's kingdom of glory, be excluded from heaven, and cast into hell. Models of penitential Devotion to those who are apprehensive of God's Judgments.

By the preceding sentences we have been taught that men universally deserve the wrath of God, and that all should "fear before him." But when we observe, in the person of the humble penitent, how apt the excessive dread of God's righteous judgment is to deject the heart, oppress the spirits, and prevent the exercise of devotion, we discover with what propriety, the compilers of our Common Prayer, have in the three succeeding sentences, supplied us with models of penitential supplication.

Hide thy face, &c.-Let us suppose a sinner, awakened to a true sense of his deplorable situation, and looking around him for help and deliverance. Above, is an insulted, offended God, prepared to take vengeance: Below, the fiery gulph gapes ready to receive him. In this season of distress and dismay, the example of David will teach him not to turn away through fear from the Almighty but to approach him more speedily; and to pray to him more humbly, and earnestly, for the pardon of his sins. The royal penitent here reiterates his former requests, that God would cease to behold his

O Lord; for in thy sight shall no man living be justified. Ps. exlii. 2.

If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, God is faithful and just

iniquity, that he would blot it out, as a man blots out what he has written, so that it can never be read again.

Enter not into judgment, &c.-Here David urges the fallen, sinful, wretched state of human nature. Of all the sons of Adam, not one could be saved, should God enter into judgment with him, and instead of pardoning his offences by an act of grace, inflict the punishment due to them by the rigor of the law. The thought of such a trial, appals the soul of the best man living, makes his flesh to tremble, and all his bones to shake. To God's grace and mercy, through the merits of Christ alone, the most innocent man living must owe his justification and acquittal.

O Lord, correct, &c.—If the justice of Jehovah is determined to punish, and the penitent offender cannot be forgiven without some chastisement, the humble supplication of the prophet instructs us to pray, that it may be inflicted, not with the vindictive fury of an adversary, but with the moderation of a merciful judge. Should the Lord proceed with rigor proportionate to the sinner's demerit, he would be totally consumed; reduced to a state worse than annihilation.

Consolation to the diffident and contrite. That the heart of the penitent overwhelmed with grief may not despair of forgiveness, as if God were utterly irreconcilable, and no more to be intreated, and to prepare him to supplicate mercy through faith and repentance, the church has provided three sentences for the encouragement of those who are diffident of God's favour, and for the consolation of the contrite:

The sacrifices of God, &c.-The first shows, how well qualified such persons are to pray for pardon; that with a penitent and a contrite heart God is well pleased; that a broken spirit, a soul pierced with the many genuine sorrows, which always accompany true repentance, is a sacrifice, which he will most graciously accept.

To the Lord, our God, belong, &c.-In the former sentence, we saw how well qualified the penitent is to pray for forgiveness. This demonstrates God's readiness to forgive. Though we have violated his holy laws, taken up arms, and lived in a state of open rebellion against his divine majesty, yet he is the God of mercies. If we repent, he will pardon. Let his pity in sparing, and his goodness in restoring us, encourage us to draw near him, and make confession of our sins before him.

To enforce he former declarations, the third

to forgive us our sins, and to cleanse us from all unrighteousness. 1 John i. 8, 9.

Then the Minister shall say. (3.) DEARLY beloved brethren, the Scripture sentence under this head, I will arise, &c., proves by the example of one, whose condition was as wretched, whose offences were as great, and whose forgiveness was as unlikely, as ours can possibly be, that every true penitent, who ventures to return to his heavenly Father, may have the fullest assurance of meeting with a kind reception; and that those things, which the sense of our unworthiness makes us ashamed to ask, his voluntary bounty is ready to bestow.

Caution to the Ceremonious und Formal.

In the last place, should any, by the frequent use of these public offices, grow cold and careless, or ceremonious and formal, should they begin to rest solely, on established rites, and customary observances, repeating the confession and the prayers without any corresponding affections of devotion, to them the Church addresses that direction and reproof, which God himself addressed to the hypocriti cal Jews:

Rend your hearts, &c.-The Jews were forward enough to exhibit the exterior formalities of sorrow and repentance, whilst their principles remained un altered, and their hearts were devoid of true con trition. To the outward signs of mourning, the prophet exhorts them to add inward sorrow. God regards the disposition of our minds more than the posture of our bodies. When you come to confess your sins before God, rend your heart with grief for your offences, and fear of his displeasure. Turn your hearts unto the Lord, whom with your l'ps you call your God. The gracious mercy, long suffering, and benignity of God, are the greatest encourargements to expect his pardon. Though he has determined to punish, he is more desirous to spare. He will repent, and will not inflict the evil he has threatened, provided you repent of the evil you have committed. And shall we approach with frigid formality, when we come to confess our sins, and supplicate forgiveness of so good and gracious a God? Let us not only bend the suppliant knee, but bow down the "humble, lowly, penitent, and obedient heart," whenever we asserable in the house of our God "to praise his holy name, to give him thanks, to hear his word, and to ask those things that are requisite and necessary both for our bodies and souls." SHEPHERD.

Before the service of the church begins, it is like. wise proper that Christians should address them selves to God in private prayer. A form of prayer like the following, has been recommended for this

moveth us, in sundry places, to acknowledge | and confess our manifold sins and wickedness, and that we should not dissemble nor cloak them before the face of Almighty God, our heavenly Father, but confess them with an humble, lowly, penitent, and obedient heart; to the end that we may obtain forgiveness of the same, by his infinite goodness and mercy. And although we ought, at all times, humbly to acknowledge our sins before God; yet ought we chiefly so to do, when we assemble and meet together, to render thanks for the great benefits that we have received at his

purpose by some respectable members of our community to be used at our entrance into the Church.

O Lord, I am now in thine house. Assist, I pray thee, and accept my services. Enable me, and all that shall this day meet in thy name, to worship thee in spirit and in truth. Let thy holy spirit help our infirmities, and dispose our hearts to seriousness, attention, and devotion. And grant that we may improve this opportunity to the honour of thy holy name, and the benefit of our souls, through Jesus Christ our Lord. Amen.

The prayer is so plain that it requires little explication. It petitions for acceptance and abilities to worship God properly; for seriousness, attention, and devotion, that by our solemn meeting we may promote his honour, and obtain his blessing. This form may easily be prolonged, or diversified, as each man's particular circumstances may require.

The prayer subjoined may be used with advantage when the service is ended.

Blessed be thy name, O Lord, for this opportunity of attending thee in thy house and service. Pardon, I beseech thee, my wanderings and imperfections. Mercifully accept my services, and grant that I, and all Christians, may be doers of thy word and not hearers only, through our only mediator Jesus Christ. Amen.

These two prayers are, with little variation, extracted from a Tract, entitled "Directions for a devout and decent behaviour in the public worship of God." SHEPHERD.

(3.) In the performance of the Service it is cusomary to pronounce only two or three of the sentences, and then to proceed to the exhortation; which is grounded on them, and is little more than a comment or paraphrase upon the several texts.

It is to be feared that there are many who regard this Exhortation as a mere matter of form, and give but little heed to it. But those who will attend to the instruction which it contains, cannot fail to perceive how admirably it is calculated to apply the preceding sentences, and direct us how we should perform the following confession.

hands, to set forth his most worthy praise, to hear his most holy word, and to ask those things which are requisite and necessary, as well for the body as the soul. Wherefore, I pray and beseech you, as many as are here present, to accompany me with a pure heart and humble voice, unto the throne of the heavenly grace, saying

A general Confession (4.) to be said by the whole Congregation (5.) after the Minister, (6.) all kneeling. (7.)

ALMIGHTY and most merciful Father;

The Minister begins his address with the Apostolic Salutation, "Dearly beloved Brethren."— These words are well adapted to express that tender regard which the Minister of God's word should have for their people. And the congregation should be careful to receive their exhortation with a ready mind, since they thus "speak to them the truth in love." After this affectionate address, the Minister proceeds to call his people to confession, by the admonition that "the Scripture moveth as in sundry places to acknowledge and confess our manifold sins and wickedness." These words are grounded on the introductory sentences, and particularly on that from the 1 John i. 8, 9. But many other passages of Scripture might be cited to the same purpose; and to give weight to this admoni tion, the words import, that it is not merely the Minister, but God himself who by his holy word moves us to repentance and confession; so that he who refuses to obey, refuses not man but God.— We are further admonished not to "dissemble or cloke" our sins. For though we could conceal them so closely as to deceive all the world, yet we cannot hide them from that God, who "searcheth the heart," and who will condemn us for our hypocri-y as well as for the transgression. We are therefore admonished to "confess" our sins, with an "humble and lowly" heart, sensible of our unworthiness; with a "penitent" heart, filled with sorrow for having offended so good a God; and with an "obedient heart," fully resolved upon reformation and amendment of life.

The object of this confession of our sins, is then declared to be, "to the end that we may obtain forgiveness of the same," by the "infinite goodness and mercy" of God. "If we confess our sins," says St. John, "God is faithful and just to forgive us our sins, and cleanse us from all unrighteousness." Repentance and forgiveness are constantly connected, in the Scriptures; yet we must be careful to regard repentance rather as a condition, than as the meritorious cause, of our forgiveness; which is to be sought for only in the atonement and mediation of Jesus Christ.

We have erred and strayed from thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against thy holy laws. We have left undone those things which we ought to have done; And we have done those things which we ought not to have done: And there is no health in us. But thou, O Lord, have

We are then instructed that confession and repentance are "at all times" our duty, but "chiefly when we assemble and meet together" for the purposes of public worship. These purposes åre declared to be "to render thanks for the great benefits that we have received at the hands of God;" which we accordingly do, in the form of thanksgiving prescribed by the Church: "To set forth his most worthy praise;" which is done in our Psalms, Hymns, Anthems, and Doxologies: "To hear his most holy word;" which we do in attending to the reading of the portions of Scripture, and to the sermoos which are taken from the Scriptures: And lastly, to ask those things which are requisite and necessary, as well for the body as the Soul;" which is done in the Collects, Supplications, and Intercessions. But unless true repentance precede these duties and devotions, none of the services will be acceptable to God, or profitable to ourselves. Wherefore, that the people may not come to Church in vain, the Minister "prays and beseeches" them, "as many as are present," to accompany him in the solemn confession which immediately follows-a confession, which there are none so holy but they have need to make it; and none so sinful but they may be profited in using it with sincerity.

Such are the views we ought to take of this comprehensive exhortation. While, therefore, the minister is addressing it to us, let us apply our minds fully to its import, that we may be prepared to accompany him with contrite hearts in the "general Confession" to the Throne of Grace.

T. C. B.

(4.) There is no subject in religion concerning which there is a more general agreement among Christians than that which here presents itself to our attention," the humble confession of our sins to Almighty God." This is a duty recommended by the example of holy men in all ages of the world, and by the positive precepts of Scripture. "We confessed our sins unto the Lord, and he forgave the iniquity of our sin." This has been the religious experience of Moses, Abraham, David, the Prophets, the Apostles, and the primitive Christians. In the Book of Numbers (v. 5, 6.) the Lord himself speaks, saying, "when a man or woman shall commit any sin, to trespass against the Lord, and that person be guilty; then shall they confess their sin which they have committed."

mercy upon us, miserable offenders. Spare thon those, O God, who confess their faults. Restore thou those who are penitent; According to thy promises declared unto mankind, in Christ Jesus our Lord. And grant, Omest merciful Father, for his sake; That we may hereafter live a godly, righteous, and sober life; To the glory of thy holy name. Amen.* And in the Book o. Ezra, where it is recorded that the people had wickedly violated the divine commandment, this is the injunction laid upon them, (x. ii.) "Now, therefore, make Confession unto the Lord God of your Fathers, and do his pleasure."

Wisely then has the Church ordered that when we meet together to present our united tribute of Prayer and Praise to the Father of mercies and God of all consolation, we should first deplore our unworthiness at his footstool, by making an open and sincere confession of our manifold sins and wickedness.

The first sentence in the General Confession, contains a solemn address to God, in language well calculated to inspire us with awe, and at the same time to encourage our devotions:-" Almighty and most merciful Father."-In the first words of this address, we make a public acknowledgment of the greatness of the Being against whom we have sinned. It denotes the absolute sovereignty and dominion of God, both in heaven and on earth, and his infinite power to do all his pleasure. This must be a fearful attribute of the Deity to the impenitent sinner. It effectually destroys all his expectation of escaping the punishment due to his transgressions. An attribute like this, is calculated to fill us with reverence and awe, but it should not drive us to despair; for to the penitent transgressor, the power of God is always tempered with mercy. The Church, therefore, teaches us to address him as our "most merciful Father." The idea of the almighty power of God, is calculated to excite in us a salutary fear of his anger, while the thought of his mercy tends to inspire us with confidence, and melt us to gratitude and love. The former reminds us of the danger of persevering in our disobedience; the latter fills us with a comfortable hope of being received into favour upon our sincere repentance. And though the omnipotence of God, might terrify us from his presence, yet his mercy invites us to return, and confess our sins with contrite hearts. We are also taught in this address to invoke God by the endearing appellation of "Father;" and we are encouraged to do so by the authority of the Saviour himself, in the form of Prayer dictated to his disciples. This part of the address leads us to consider God as the author and preserver of our being; and as our Father by Redemption. "having begotten us again unto a lively

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