be satisfied of the reality of our penitence; but if we return again to our former practices and indulgencies, we may well distrust our sincerity, and be alarmed at our state.

He who has proceeded thus far, in the general Confession, with a full and humbling sense of all his omissions of duty, as well as of his positive transgressions, by thought, word, and deed, will be ready to join with the Church in the following words: "And there is no health in us."

The Scriptures frequently set forth the disorders and distempers of the mind, by the maladies and diseases of the body. And consonant to this mode of expression, the words now under consideration, obviously refer to the state of the soul; to the state of our hearts and affections towards God, and in relation to spiritual things. They import that our souls are naturally depraved, and rendered still more diseased by our sinful practices; that we are "far gone from original righteousness," and that we have no power, independent of divine assistance, either to cure the mental diseases with which we are afflicted, or to prevent the attacks of future Such a consideration should lead us to that spiritual Physician, who alone understands our case, and has power to heal all the maladies of the soul. With him there is a balm to cure the wounded spirit: wita him there is mercy to pardon our guilt, grace to strengthen our weakness, and the influence of the holy spirit to inspire us with divine life, and to sanctify our hearts.

ones.

In this part of the general Confession, it is the design of the Church to excite in us a deep sense of our manifold transgressions; to inspire us with a sincere sorrow and contrition for them; and to lead us to an humble and penitential confession of our guit. She then intimates to us that misery is the proper object of mercy, and that the forgiveness of the penitent is the peculiar prerogative of God, through the atonement and intercession of his Son. And after having touched our hearts with a lively зense of our guilt and misery, she now conducts us to him who is able to deliver us from its thraldom, and from the punishment which is due to it: "But thou, O Lord, have mercy upon us, miserable offenders."

In these words we deplore the divine wrath which we have deserved, and supplicate the divine mercy which we need. The motive which leads us to ask for mercy, is our own misery, but the only foundation upon which we can ground our hopes must be the sufficiency of Christ. The gospel Covenant guarantees a free pardon to all who put their trust in his atoning blood. "Whosoever believeth in him shall have remission of sins." (Acts x. 43.)

The following clause contains a further depre

cation of the just judgments of God which our sins deserve: "Spare thou those, O God, who confess their faults."

These words express the apprehension and desires of a sinner fully convinced of his demerits; and the supplication is warranted by the sure guarantee of the divine Covenant; "If we confess our sins, God is faithful and just to forgive us our sins." (1 John i. 9.) "He that confesseth and forsaketh his sins shall find mercy." (Prov. xxviii. 13.) There is, however, an important difference between the mere confession of the lip, and the real humility of the heart. The reiterated confession is but a solemn mockery in the mouths of those who use it without thought, or as a mere matter of form. It is the language of a heart deeply sensible of the enormity of sin, fully aware of its awful consequences, and earnestly desirous of being delivered from its dominion and its punishment. Such a heart will earnestly seek to be recovered from its errors, and its wanderings, and to be reinstated in the divine favour; and with renewed ardor, will appropriate the additional supplication, "Restore thou those who are penitent."

In the former petition, we prayed to be delivered from the punishment of sin: In this we pray to be restored from its pollutions. It is as though we should say, "Restore us, gracious Lord, to the light that sin has deprived us of, and to thy favour which we have justly forfeited by our numberless transgressions: restore the faculties of our minds, our reason, our understanding, and our wills-from their present depraved state, to some degreee of that perfection for which they were originally designed restore both our souls and bodies from being instruments of sin, to be instruments of holiness, and means of promoting thy glory." We are not indeed to expect an entire renovation of our nature to its primitive purity while in his life; but we may expect, and humbly pray for, such a renovation as may "make us meet to be partakers of the inheritance of the Saints in light." In the former petition, we sought deliverance from the punishment of sin, on account of our sincere confession. In this we ask to be freed from its pollutions, on the ground of our penitence. But we are not to imagine that our confessions or our penitence gives us any meritorious claim to forgiveness and restoration to the favour of God. These are necessary conditions, on the faithful performance of which God vouchsafes to extend his mercy to to us, through the merits of his Son. It is through him alone that we have access to the Father, and all our petitions must be offered in his name. Accordingly, the Church directs us to the promises of God, in Christ, as the foundation of all our hopes and expectations of mercy, and directs us to ask

for pardon and renovation, as well as for every other blessing, solely on these grounds: "According to thy promises declared unto mankind, in Christ Jesus our Lord."

In this way, and according to these promises, the humblest penitent, in his daily supplications at the throne of grace, is taught to seek forgiveness of nis sins, and the renovation of his nature; that being redeemed from all iniquity, he may be brought into the liberty of the children of God. In making these reiterated petitions for pardoning grace, the essential requisites on our part, are contrition and sincerity. It is to be feared that there are many who wish to be delivered from the dreadful consequences of sin in the world to come, who yet feel little real sorrow for it, and seldom manifest a sincere desire of being delivered from the guilt and power of it here. But it is necessary that we should feel sin to be a burthen; and be fully persuaded that the guilt of it unless pardoned here, will be ruinous to us hereafter. It is necessary that we should apply to the merits of Christ for pardon, and wait by faith for the blessings of his redemption. And though the best righteousness we can render may be compared to filthy rags, yet, we should be as anxious to maintain a life and conversation worthy of our high calling, as if our everlasting welfare depended solely upon our own merits. Hence it is, in addition to our supplications, for pardon, and a spiritual restoration to the divine favour through the Redeemer, we are taught to continue our petitions, in the following words: "And grant, O most merciful Father, for his sake, we may hereafter live a godly, righteous and sober life; to the glory of thy holy name. Amen."

The desire of reformation, and amendment of life, is the great criterion of a sincere confession, and an evangelical repentance. A loud and ostentatious profession of religion or an attachment to the most orthodox creeds, will avail us nothing, without a holy and consistent conduct. St. Paul has summed up all practical Christianity, in teaching us to live "a godly, righteous, and sober life :" Godly, exercising all piety and devotion in our services towards God! righteously, in all honesty, fidelity, and charity, with our neighbour; soberly, governing ourselves, with all temperance, modesty, and humility. It is with great propriety that the Church has introduced this form of speech into her Liturgy, at the conclusion of the general Confession. It is impossible that the sum of our duties could be expressed in fewer, better, or plainer words. And it is a main end of all our confessions, and supplications at the divine footstool, that we may be enabled to perform these duties with new and increased fidelity.

We have thus taken a minute view of this gen

eral Confession which the piety of the Church has provided for us. We cannot help admiring its propriaty and excellency; its exact conformity to the language and spirit of the Scriptures, and its suitableness to our condition as sinners, and supplicants at the throne of grace. May the exami nation which we have given it, lead us all to a fuller view of the import of the confessions and supplications which it contains, and dispose us to use it with an " humble, lowly, penitent, and obedient heart, to the end that we may obtain forgiveness of our sins, through the infinite mercy and goodness of God."

T. C. B.

(5.) This provision of the Church is made with good reason. For could there be any thing devised better, than that we all, at our first access unto God by prayer, should acknowledge meekly our sins, aud that not only in heart but with the tongue; all that are present being made earnest witnesses, even of every man's distinct and deliberate assent to each particular branch of a common indictment drawn against ourselves? how were it possible that the Church should any way else, with such ease and certainty, provided, that none of her children may dissemble that wretchedness, the penitent confession whereof is so necessary a preamble especially to common prayer? Bp. Sparrow.

The Confession is directed "to be said by the whole congregation after the minister." If this te done by each person, as is also directed, "with an humble voice," he will give no disturbance to others, and every one must experience, that what he saith, on this occasion, with his own mouth, is brought more home to his soul, becomes more personal and affecting, than if he had silently assented to it, when said for him. And as it is a very useful, so it is a very old custom; revived in our Church, after being laid aside by the Church of Rome; who begin their service with an act of humiliation by the priest alone, in which the people have no share. Abp. Secker.

(6.) Because the Church has injoined, that the general Confession shall be said by the whole of the congregation after the minister; therefore all ministers would do well to take care, that they do not begin a new portion thereof, before the people have had time enough to repeat the former with due deliberation. For nothing certainly can be more indecent, than the hurrying over of such an excellent form as this is; which ought to be so uttered, as that the souls of the people may go along with their words, that they may pass on leisurely from one thing to another, and the whole may be offered to God as a rational service.

The people also should remember, that when they are repeating the several portions of the Confession after the minister, they are speaking to God, and

The Declaration of Absolution, or Re-
mission of Sins; (8.) to be made by the
PRIEST alone, (9.) standing; (10.) the
People still kneeling.

ALMIGHTY God, the Father of our Lord Jesus Christ, who desireth not the death

transacting with him the grand affair of repentance, and reconciliation to his favour, upon which their everlasting happiness depends. Let them therefore not behave themselves after a careless and slovenly manner; let them not utter the words in such a tone as betokens irreverence, and proves that they do not mind what they say, or to whom they speak; but consider the vast importance of the duty of prayer, and the indispensable necessity of a due performance of it, and that confession of sins is the most solemn part of prayer. Let these considerations sink deep into them, and prevail upon them so to perform this duty, that it may obtain a remission, and not add to the number of their sins. Dr. Bennet.

And especially they should remember, that, since none are fit to pray till they have confessed their sins, it is necessary for every one to come early to prayers, and always to be there so soon as to join in this Confession, which, if duly considered, will greatly assist and direct us in the exercise of our repentance. Dean Comber. (7.) There is nothing that we do in this world comparable to the public acts and exercises of religion; and therefore nothing deserves or requires a greater solemnity. For which reason the Church requires us, in all our prayers and confessions, to be on our knees: for which we have the example of our Saviour, and of all good men in all ages, who have always performed their public devotions with humble and lowly gestures, and most commonly in this particular posture of kneeling. Dr. Hole.

And that posture in prayer, especially in this part, hath not only ancient authority but nature itself, on its side: and doth so strongly both express and excite inward humility, that it should never be omitted wilfully, or negligently, in favour of ease and indolence: considerations, very unworthy of notice at such a time. Still they, whose infirmities will not permit them to be on their knees without pain or hurt. may doubtless allowably stand, or even sit: for God" will have mercy, and not sacrifice." Matt. ix. 13; xii. 7. And farther; as in many full congregations this rule cannot be observed by every one without taking up more room than can with convenience be spared; certainly the superior rule, of doing "the things wherewith one may edify another," Rom. xiv. 19, binds us rather to be content with standing though a

of a sinner, but rather that he may turn from his wickedness and live, hath given power and commandment to his ministers to declare and pronounce to his people, being penitent, the Absolution and Remission of their sins. He pardoneth and absolveth all those who

less eligible posture, than exclude numbers of our fellow Christians from being tolerably accommodated for joining in worship with us. For kneeling, though greatly preferable, is not prescribed as indispensably necessary. "The children of Israel,” we read in the book of Nehemiah, "were assembled fasting," and, probably for the reason just mentioned, "stood and confessed their sins," Nehem. ix. 2. The penitent publican did not fail of being accepted, though he stood, when he said, "God be merciful to me a sinner." Luke xviii. 13. And on some days the early Christians did not kneel at all. Abp. Secker.

Kneeling is the attitude prescribed to us in this solemn act of confession. This visible expression of humility will be adopted, so far as circumstances will permit, by every faithful worshipper. Undoubtedly every reasonable allowance will be made for age and bodily infirmity: but a wilful negligence, or a fashionable carelessness, in this part of our devotions must be unjustifiable, and therefore inexcusable. Rogers.

*At the General Convention of 1835, the House of Bishops, at the instance of the House of Clerical and Lay Deputies, expressed the following opinions, which have been adopted as the rule of the Church, viz:

It is the opinion of the Bishops, that a regard to uniformity with what is practised in other parts of the Liturgy, and also the avoiding a needless addition to the length of the service, and to its most decent performance, requires that in repeating the General Confession in the Morning and Evening Prayer, the people should unite with the minister in saying it after him in the same manner as 18 usually practised in saying the Creeds, the Lord's Prayer, and the Confession in the Communion Service. It is also their opinion tl at in those parts of the Liturgy in which the minister and people unite in saying the whole, as in the Confession, the Creeds, the Lord's Prayer, the Gloria in Excelsis. the Trisagion, and the Last Prayer for Ash-Wednesday, the word "Amen" should be printed in the Roman letters, and the minister unite with the people in saying it; and that in all cases where the word "Amen" is the response of the people to what the minister alone says, it should be printed in italics.

T. C. B.

(8.) Pardon of sin and reconciliation with God through the atoning sacrifice and righteousness of

truly repent, and unfeignedly believe his holy gospel. Wherefore, let us beseech him o grant us true repentance, and his Holy Spirit; that those things may please him

Christ, are the grand peculiarities of the Gospel. It is one of the distinguishing excellencies of the Church, and a characteristic which must greatly endear her services to all who worship within her courts, that she keeps these blessed peculiarities of the Gospel constantly in view. It appears to be her especial object to do so in the interesting part of the Liturgy which now comes under our consideration;-THE ABSOLUTION.

In the Rubrick which precedes the Absolution it is designated as follows:-" The declaration of Absolution, or remission of sins; to be made by the PRIEST alone, standing; the people still kneeling."

This Rubrick has been slightly altered from that in the English Book. It is there called "The Absolution, or remission of sins, to be pronounced, fc." The alteration was probably made in consequence of some objections which had been brought against the English Rubrick, and is calculated to remove all grounds of cavil. The objections could have been deserving of no great weight, for the form of the Absolution is clearly declaratory, and must have sufficiently explained the Rubrick; and though the word "pronounced" is derived from the Latin pronuncio, which sometimes signifies to give sentence, yet in its common acceptation, it signifies no more than to make declaration.

In the English Liturgy there are three several Forms of Absolution. The first is declaratory. It is used after the general Confession, in the Morning and Evening service, and is the same as that which stands first in order in our Liturgy. It is a solemn promulgation of pardon, by a person duly authorised and commissioned to publish it, to all who unfeignedly repent, and sincerely believe in the way of salvation unfolded in the Gospel. The second is petitionary, and stands after the Confession in the Communion Service. It is retained in the same place in our Liturgy, and is moreover authorised to be used after the general Confession in the morning and evening service, instead of the declaratory form. In this petitionary absolution, the Minister as an Embassador of God, first lays down the divine promise of pardon, upon the conditions of faith and repentance, and then, upon this ground, in the same character, begs God to make the promise good.-The third Form, in the English Book, is more authoritative and judicial. It is used in the Office for the " Visitation of the Sick," after the penitent has made special confession of· his sins; and only upon his "humble and hearty

which we do at this present, and that the rest of our life hereafter may be pure and holy: so that at the last we may come to his eternal joy, through Jesus Christ our Lord.

desire" of it. The Minister here says "By the authority of our Lord Jesus Christ committed to me, I absolve thee from all thy sins," &c. The English commentators have generally considered this Form as relating only to the absolution and remission of Ecclesiastical censures, but the compilers of our Liturgy have prudently omitted it altogether, since it is susceptible of a different interpretation, which may be thought to savour too much of the abuses of absolution in the Romish Church. It has indeed been ably vindicated from any such imputation, but as it was not thought expedient to give it a place in our Liturgy, it is not necessary to give, in this place, any abstract of the arguments by which it has been defended.

Of the two Forms of Absolution used in our Liturgy, the first in order was composed for King Edward's second edition of the Book of Common Prayer. This edition was prepared with the assistance of several distinguished foreign Protestants of the Presbyterian Communion; and the Absolution, so far from countenancing any Romish superstition, was levelled directly against the doctrines of Popery. The Papish Absolutions were given in private, separately to each particular person, positively and without any reservation or condition, in the name of the Priest alone, and by his authority as derived solely from the chair of St. Peter. Our Absolution is given in public, to the whole congregation at once, on the condition that they are truly penitent, and solely in the name and by the authority of God.

The second form was used both in the Greek and Latin Churches, in their primitive state, and scarce any other form is to be found in their Rittuals, or in Ecclesiastical History, till within the last four or five hundred years. It is borrowed immediately from the Liturgy of the Greek Church; where it is sometimes expressed with slight variations, as "Almighty God pardon you, by me, his unworthy servant," &c. Or, "Lord pardon them; for thou hast said, whose sins ye remit, they are remitted," &c.-Sometimes expressing, and always including, God's commission.

Concerning the special efficacy of the declaration of Absolution, there has been much diversity of sentiment. Some have considered the office as of no more import or efficacy than a mere declaration of the terms of pardon, which any private Christian might make, since these terms are plainly expressed in the Gospel. Others have gone to an opposite extreme, bordering on the Romish supersti

The People shall answer here, and at the end of every Prayer, Amen. Or this. (11.)

tions. The Church clearly considers it as a ministerial act, which the priest, as au Embassador of Christ, has received" power and commandment" to perform, upon certain conditions; and when the conditions are sincerely complied with, she supposes that God will give validity to what is thus done by his authority and in his name. She considers it more than the declaration of a private Christian, and as a function pertaining to those in whom is committed "the ministry of reconciliaion." (2 Cor. v. 18.) She finds its efficacy on the sacerdotal Commission; "Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost-And lo, I am with you alway, even unto the end of the world-As my Father hath sent me, even so send I you-Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." (Matt. xxviii. 19, 20 ; and John xx. 21, 23.) This power of the remission of sins, the Church, therefore, supposes to be derived from the Apostles to their successors;-with this abatement, that the Apostles had the power of discerning the spirits and hearts of men, which their successors have not, and who can only pronounce conditionally. It is most true indeed, that God alone can forgive sins, for he is the sole author of all blessings, both temporal and spiritual; but that he can declare his gracious assurances of pardon, and convey his blessings to us, by what means and instruments he thinks fit, is no less certain. In whatever way he vouchsafes to do it, it is our duty humbly and thankfully to receive them, and not to dispute his wisdom in the choice of those means and instruments. It is no absurdity to say that God pardons, when the declaration of Absolution is made by his Minister, in the way of his appointment, and upon the conditions of the Gospel: Nor is it an invasion of the prerogatives of God; any more than it tends to impair the privileges of a temporal Governor, when an Officer of his appointment delivers a sealed pardon to a condemned malefactor. And if, when the declaration is made by the Minister, according to the evangelical conditions, any present should not be truly pardoned, it will not be for want of authority in the Priest, but for want of real penitence in the person.

As this Rubrick originally stood in the second book of King Edward VI. the office was called "The Absolution," simply ;-the words "or remissim of sins," were added, by way of explication, by the authority of the conference at Hampton Court, in the reign of King James First, for

ALMIGHTY God, our heavenly Father. who of his great mercy, hath promised forgiveness of sins to all those who, with hearty

the satisfaction of those who took exception against the word, Absolution, as having too popish a sound.

T. C. B.

(9.) The Rubrick prescribes that the "declaration of Absolution" shall be "made by the PRIEST alone." That is, by the Priest, not only in contradistinction to the people, but likewise to the inferior order of Deacons. The authority being derived from the Apostles to their successors (John xx. 23) is by the office of Ordination conferred on the order of Priests alone, and not on that of Deacons. The word Priest, in the Rubrick, has been substituted in the place of Minister, which is in some respects equivocal. This was done by order of the Savoy Conference. The Presbyterian Divines who attended the Conference, required that the word Minister should be used throughout the Book of Common Prayer. But the Bishops replied that there were some offices which a Deacon might not perform, "particularly the Absolution and Consecration," and that it was necessary to preserve the word Priest, for the purpose of distinguishing the two orders. They therefore refused to make the alteration required, and even directed the word Priest to be inserted in this Rubrick instead of Minister, to prevent any misapprehension of its meaning. As a further guard against mistake, the word is printed in Roman Capitals, in the American Book, while the rest of the Rubrick is in Italics.

If it should be enquired what course the officiating Deacon is to pursue, when he comes to the declaration of Absolution? The answer seems to be obvious;-He should remain kneeling, and proceed with the Lord's Prayer. If it were admissable to interpolate any thing not expressly authorized, a preference might be given to the collect for AshWednesday. This is a prayer for pardon and sanctification, and may be regarded as a precatory Absolution.

Since the declaration of Absolution is to be made by the Priest alone';-Since he does it in the character of an Embassador of God-having received "power and commandment" so to do, it is the obvious duty of the people to listen to it with reverence and in silence.-Some persons fall into the impropriety of repeating the words with the Minister, in a low tone of voice, which not only mars the beauty of the service, but if it were done with any significancy would be an usurpation of the Priestly office.

T. C. B.

(10.) The gesture of standing and turning to the congregation, indicates a message of God te