repentance and true faith, turn unto him; have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life, through Jesus Christ our Lord. Amen. (12.)

bis people by the month of his Priest: While the attitude of kneeling, betokens, on the part of the people, the humility, contrition and reverence, with which they ought to receive the gracious message of pardon to the penitent.

The declaration of Absolution, which stands first m order in our service, consists of three parts: The general official promulgation of the pardoning mercy of God to the repentant sinner:-The special, conditional declaration of pardon, founded on it; and an exhortation to the people to unite with the Minister in imploring God to grant them true repentance and the assistance of his Holy Spirit, that they may be enabled to perform the conditions required of them, and thus render his pardon effectual to their everlasting salvation.

The Absolution commences, like some of the Epistles of the Apostles, by representing Almighty God, in the character of "The Father of our Lord Jesus Christ;" and in him, "the Father of mercies, and the God of all comfort." (2 Cor. i. 3.) And nothing surely can be more proper for humble penitents, after having confessed their sins to God, than to consider him as the fountain of all goodness, derived to them through the merits of his blessed Son. For the confirmation of our faith, and in condescension of our infirmities, God has declared to us, and verified it to us by an oath, that he "desireth not the death of a sinner, but rather that he should turn from his wickedness and live." Such a declaration is calculated alike to prevent our presumption and our despair; and shows us that if God desires our happiness as the end, he also wills cur holiness as the means. He would have us live in his eternal glory, but his desires cannot be accomplished, unless we turn from our wickedness by repentance. It is upon this, and similar declarations of the mercy of God, and in virtue of the "power and commandment" derived from him, through the ministerial Commission, that the Priest is authorized to say, "He pardoneth and absolveth all those who truly repent, and unfeignedly believe his holy Gospel."-The minister does not presume to pardon or absolve in his own right, nor to publish absolution in his own name, but only in the name or power of Gcd. "He pardoneth and absolveth ;”– The word "He" refers to Almighty God, at the commencement of the Absolution. Nor is the declaration absolute, and without condition or limitation: it is restricted to such only as truly repent and unfeignedly believe his Holy Gospel." But as

Then the Minister shall kneel, and say the Lord's Prayer; (13.) the People still kneeling, and repeating it with him, both here, and wheresoever else it is used in Divine Service.

OUR Father, who art in Heaven, Hallowed

the minister pronounces pardon only to the penitent, he pronounces it effectually to all who are so; nor will it be withheld from any who are qualified to receive it. And here it is the duty of all, silently to pray to God that he will confirm and give efficacy to this declaration of his Minister, and enable them effectually to fulfil the conditions of faith and repentance required of them. These are by Christ and the Apostles, made the conditions of all the Gospel promises. (Mark i. 15; Acts xx. 21.) They who have these, no man may condemn; and they who have them not, no man may absolve.-It should always be borne in mind, however, that while faith and repentance are essential conditions of forgiveness, they are by no means the meritorious cause of it. That is to be sought alone in the righteousness of Christ, who "is exalted to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins." The Absolution being thus declared for our comfort, the Church may well exhort us to "beseech Almighty God to grant us true repentance and his Holy Spirit:" A continued and abiding repentance, that we may bring forth fruits worthy of it; and the constant assistance of the Holy Spirit, "that the things which we do at this present ;" that our penitence, our prayers, our praises, and our thanksgivings, "may be pleasing in his sight;" "and that the rest of our life hereafter may be pure and holy;" so that at the last " we may receive the reward of our faith and our obedience, even "his eternal joy," through the merits of our blessed Redeemer;-who by his precious death has purchased for us pardon and absolution of all our sins; who is now a prevailing intercessor with the father for the blessings we im plore; and who will at his coming to judge the world, receive us into those heavenly mansions, which he has gone before us to prepare for every penitent and sincere believer.

T. C. B.

(11.) The form of Absolution which stands second in order, in our service, is petitionary. But though, according to ancient usage, it be put in the form of a request, yet like the paternal benedictions recorded in Scripture, it may be considered in some way instrumental in conveying the blessing it invokes. Thus Isaac besought a blessing upon Jacob, (Gen. vii. 28.) thus Jacob blessed the sons of Joseph, (Gen. xlviii. 15, 16.); and God was pleased to ratify and fulfil their benedictions. And since this prayer for absolution is made by a commissioned Embassador of Christ, and is ground

ed on the divine promises, we need not doubt but God will mercifully pardon all those for whom it is offered up, if with "hearty repentance and true faith they turn unto him.”

With respect to the contents of this Absolution, the Priest begins by reminding the people, that he who is "Almighty," and who only can forgive sins, is also their "heavenly father," and full of compassion towards them:-"Like as a Father pitieth his own children, even so is the Lord merciful unto them that fear him." (Ps. ciii. 13.) He then intimates that God is not only engaged by his paternal affection but also by his truth to forgive them, for he hath "promised" that he will freely pardon, and be fully reconciled to all such as unfeignedly repent of their sins, and cast themselves upon his mercy.-The latter part of the Absolution contains every encouragement of mercy, pardon, and deliverance, which the contrite heart can need or desire. Are we miserable? The "mercy" of God is invoked upon us. Are we sinful? There is "pardon" for us. Are we liable to punishment? The message of "deliverance" is proclaimed to us. Are we desirous, but unable to do good? There is 66 strength and confirmation" for us. Are we fearful of death and hell? The benediction of heaven and everlasting life is imprecated on us. All this is asked of God, by one whom he has commissioned to declare his mercy and dispense his blessings. It is therefore only necessary that our repentance should be sincere, and our faith unfeigned, and we may be assured that God will ratify in heaven, what is thus done by his authority on the earth.

T. C. B.

The introducing in this place of the second Absolution, the same as in the communion service, has been objected to on a ground not foreseen. My view of the subject, and I suppose that of others, was as follows. The words of the first Absolution, fall short of the precatory form which prevailed in the primitive church, and indeed seems below its name; for although it affirms a certain authority in the speaker, he is not made to exercise the authority on those before him, however possessed of necessary requisites. The other form used in the office for the "visitation of the sick," and properly discarded from ours, is in a tone not warranted by ancient usage. The unforeseen objection, has been grounded on a wish to restrict the precatory form to the time and to the recipients of the communion.. I fear that this countenances the delusion of recourse to the holy ordinance, as a periodical sponge. Perhaps, a similar abuse may be incidental to Mr. Wheatley's notion of the passing of pardon at the instant of the minister's reading of the Absolution in the service. The correct doctrine, as apparent to me, is, that the

(12.) At the close of the Absolution, is the follow ing Rubrick; "The People shall answer here, and at the end of every Prayer, AMEN."

The word here enjoined to be used is originally Hebrew, and signifies the same in English as "So be it." As it is used in the Common Prayer, it bears somewhat different significations according to the different forms to which it is annexed. At the end of Prayers and Collects, it is addressed to God, and signifies "so be it, O Lord, as in our prayers we have expressed:" but at the end of exhortations, absolutions, and creeds, it is addressed to the Priest; and then the meaning of it is either, " so be it, this is our sense and meaning," or "so be it, we entirely assent to and approve what has been said."

The practice of signifying assent by the word Amen, was common in the Jewish Church. So it was also in the Christian Church, in the Apostles' days: "How shall he, that occupieth the room of the unlearned, say Amen, at thy giving of thanks, seeing he understandeth not what thou sayest ?" (1 Cor. xiv. 15.) Ecclesiastical writers inform us that it used to be pronounced audibly and fervently; each one expressing his own faith or desire, and animating that of his fellow worshippers. We should therefore give this proof, among others, that we not only hear the service with attention, but join in it with earnestness.

In the English Book it may be observed that the Amen is sometimes printed in Italics, and sometimes in Roman letters. The reason is believed to be this-At the end of the Collects and Prayers which the Priest is to repeat or say alone, it is printed in Italick, a different character from the prayers themselves, to denote that the minister is to stop at the end of the prayer, and to leave the Amen to be responded by the people. But at the end of the Lord's Prayer, Confessions, Creeds, and Doxológies, and wheresoever the people are to join aloud with the Minister, as if taught and instructed by him what to say, there it is printed in the same character as the offices themselves, as an intimation to the Minister that he is still to go on, and by pronouncing the Amen himself, to direct the people to do the same, and so to set their zeal at last to what they had been before pronouncing. Though the American Printers have not preserved this typographical distinction, propriety seems to dictate that the Ministers should not neglect it.

But after all, it must be carefully borne in mind

that it is not the mere putting of the verbal Amen to the Confession and Absolution, that can prove us either true penitents or truly pardoned. Our hearts and lives must be in a growing state of conformity to the will of God, before we can draw any just and favourable conclusions respecting the safety of our condition. For God has clearly revealed it, and our Church invariably speaks the same language, that none will be admitted at last to his "eternal joy," but such as have confessed and forsaken their sins, and fled for refuge and pardon to the treasures of his love through Jesus Christ our Lord. And the more lively sense we have of the riches of his grace, the more careful shall we be in all holy conversation and godliness.

T. C. B.

(13.) PRAYER is the appointment of Heaven. God has designated it as the ordinary channel through which he is pleased to communicate the needful blessings of his providence and grace, to bis intelligent creatures. And though he has promised to his faithful people deliverance from the guilt and dominion of their sins, independently of any merit of their own, yet he has commanded it to be written, “Thus saith the Lord, I will yet for this be enquired of by the house of Israel to do it for them" (Ezek. xxxvi. 37.) This is a duty which must be performed with unaffected devo. tion, with fervency, and with frequency. And that we may never be at a loss in what manner we ought to express our desires, and present our petitions at the throne of grace, the Saviour has kindly instructed us in that divine form called "The Lord's Prayer."

This Prayer stands unrivalled in every circumstance that can combine to constitue the excellency of Prayer. It is so concise, that the most ignorant may learn it; so plain, that the most humble capacity may comprehend it: and yet it is so full that 't comprehends all our wants, and intimates to us all our duty it shews us not only what is fit to be asked, but what manner of persons we ought to be who ask it. Tertullian calls it "the epitome of the Gospel;" since it contains our persuasion of God's love, our desire of his honour, our subjection to his authority, our submission to his will, and our dependance on his providence; our need of his mercy to pardon former offences, and of his grace to keep us from future sin; and of both to deliver us from the punishment due to their guilt ;-concluding with acts of faith, and praise, and adoration. And being drawn up by our glorious Advocate with the Father who knew the treasures of mercy, as well as our guilt, it is complete in itself, acceptable to God, and exactly suited to our wants. It ought, therefore, to be united with all our religious offices, to make up for the defects, and recommend

them to our heavenly Father; who will not deny us when we speak the words which his Son taught us, if we use them with sincerity and devotion.

This Prayer was first dictated by the Saviour to his disciples, in his Sermon on the Mount, recorded by St. Matthew. It was set forth as a model for the composition of Prayers :-" After this manner, pray ye." It appears that the disciples did not then receive it as a set form, for about a year afterwards, as we are informed by St. Luke, they besought of him a special form of Prayer, such as the Jewish Doctors were accustomed to give to pupils. "Lord teach us to pray, as John also taught his disciples." (Luke xi. 1.) Upon this, he prescribes it to them as a set form. It is not only a repetition of the prayer which he had before taught, but almost all the words and phrases of it are taken from the forms of prayer then in use among the Jews. "So remote was the Saviour," says Grotius, from all affectation of novelty in devotion." Having been prescribed in so authoritative a manner, it has never since ceased to be used in the Christian Church. St. Jerome says, "It is recited in the Liturgy by our Lord's command." St. Cyprian, and others of the ancient Fathers, call it "the daily Prayer." And St. Augustine informs us that it was "daily used at the Altar," and that it was "repeated by the whole congregation," as our present Rubrick requires.

The devout men to whom the composing, and the arrangement of the Liturgy of our parent Church were committed, have equally displayed their judgment and their piety, by assigning to this prayer the first and chief place in the petitionary part of public worship. The introductory sentences, the general Confession, and the Absolution, which precede it, are more properly preparations for prayer than prayer itself. This prefatory portion of the Liturgy was first composed in the reign of King Edward the VI. Before this period, the public worship of the English Church, as well as of the Greek, and Romish Churches, began with the Lord's Prayer. But the venerable Reformers thought it not becoming in us to approach God as "Our Father," before we repented of our disobedience against him, and besought the pardon of our sins. And since it is the form of prayer taught by our Lord to his disciples, it seems most proper for us to use it when we have approved ourselves his real disciples by repentance of our sins, and faith in his offers of mercy :-And since it thus becomes a badge of our discipleship, the rubrick has provided that it shall be repeated audibly by the whole congregation.

The Lord's prayer consists of three distinct parts: First an address to God, containing a recognition of his goodness and his greatness. Then

follow six separate petitions;-The three first of which relate to the glory of God;-beseeching that his name may be honoured, his authority advanced, and his will accomplished: the three last concern our own good; being offered for temporal supplies, for remission of sins past, for prevention of future sins, and for deliverance from evils and miseries, temporal, spiritual, and eternal. It then closes with a doxology, ascribing to God dominion and might, mercy and praise.

If we have fulfilled the designs of the Church in the preparatory part of the Liturgy ;-If we have listened with reverence to the sentences from the Scriptures, and to the exhortation, and if we have joined with sincerity and fervency in the general. Confession, and heartily responded our Amen, to the declaration of Absolution, we may approach God as our reconciled Father, and with filial confidence, address him as we are instructed by our Saviour, saying, "Our Father who art in Heaven.”

God dwells in Heaven, by way of eminence: There he has fixed his throne; there he unveils his divine Majesty, and reigns in the brightness of his glory. In his celestial presence, there is "fulness of joy," and at his "right hand, pleasures forevermore." But, blessed be his name, though he is enthroned in the heavens, his goodness is not confined to the "ten thousand times ten thousand" who bow before him there : he graciously looks down upon his worshipping creatures on the earth, and notwithstanding all their frailties, their errors, and their miseries, encourages them to approach his footstool, calling him, "Abba Father!" God is the Father of all mankind by creation; and he is more especially the Father of all who belong to his spiritual household, having begotten them again by the "washing of regeneration and the renewing of the Holy Ghost." But no man may call God his Father, in the sense of the Saviour's words, without the faith of the Gospel; nor can he with any propriety address him as Our Father, without the most perfect charity to all men, and especially to his brethren of the "household of faith." When, therefore, we approach God, in the address of this divine prayer, let us lay aside all envy, malice, and unbelief. And as we do it with united voices, let us do it with united hearts; sweetly blending our filial piety with universal charity.

Having, with suitable feelings and dispositions, addressed ourselves to God as our heavenly Father, we are instructed to pray that his name may be reverenced and adored ;-" Hallowed be thy name."

By his name, is meant himself ;-His attributes, and perfections; and all that relates to his person and character, his works, his worship, and his sabbaths. His name, therefore, will be hallowed by us when we love his goodness, trust in his

mercy, believe his promises, fear nis threatenings acknowledge his wisdom, adore his power, and live a godly life:—when we praise him for his works, worship him with humility and faith, with real affection, and fervent desires:—when we keep his sabbaths, respect his ministers, and love his people. The glory of God, being the principal end of our creation, ought to constitute the first and chief of our desires. And we are doubly bound to pray for the honour of his name, because he deserves it on account of the glory of his perfections, and because, approaching him as our Father, we owe him the more especial honour.

But since a great portion of the world lieth in wickedness, and is in subjection to vain idols; since even in Christian countries, the world, the flesh, and the Devil, exercise their dominion, we are taught to pray that the reign of God may be extended through the world, that the reign of his grace may be established in our hearts, and that the ultimate kingdom of his heavenly glory may be hastened on ;-" Thy kingdom come."

In using these words aright, we pray that the religion of the Gospel may be spread over the whole world that the power and riches of divine grace may be felt in every heart-that the spiritual kingdom of Christ may be erected on the ruins of the kingdom of darkness-that the nations of the world may learn righteousness, and that the name of the Lord may be the praise of the whole earth. We not only pray that the kingdom of God's grace may be extended where it has never yet been known, but that it may be more powerfully felt, and more clearly manifested where his dominion is already acknowledged. We therefore request that this kingdom may be established within us:—that by the energy of his grace in our hearts, our unruly passions may be restrained, and our sinful desires extinguished, till we unfeignedly submit to his authority, fear his displeasure, rejoice in his love, and obey his will. But besides desiring that the kingdom of grace may be established throughout the world, and in our own hearts, as true disciples, we should extend our thoughts, in this petition, to the coming of the kingdom of glory;-to that momentous period, and that wonderful exhibition of the dominion of Christ, when he shall descend from heaven with power and great glory, with the voice of the arch angel and the trump of God, to give his final blessing to his faithful people, and to admit them to the participation of his bliss. Let us regulate every action of our lives with a view to this great event, and let us manifest ourselves the faithful subjects of his kingdom of grace, that we may share the blessedness of his kingdom of glory!

The next petition in this divine prayer, is antimately connected with the two which precede it

and has an immediate relation to the glory of God, as our spiritual and rightful sovereign:-"Thy will be done on earth, as it is in heaven."

In heaven his will is done unfeignedly, cheerfully, and universally. The Angels, and the spirits of just men made perfect, join in concord to exalt and magnify his name. Their white robes are emblematical of their innocence and integrity: their songs of praise and adoration are the animated language of their hearts: and the wings, with which they are described, fitly represent the readiness and alacrity with which they obey his will. They serve him day and night in his temple above; and his service is their happiness and their glory. It is the purport of the petition now under consideration, that we may copy their example by the nearest imitation of which our present natures are capable ;"Thy will be done on earth, as it is in heaven."God has given us his written word, for the guide of our lives ;—for a lamp to our feet, and a light to our paths. If we act according to the import of this prayer, we shall obey all the precepts of his holy word with a willing mind. But are there not some who utter the petition in the house of God without any regard to its import? Are there not others who are resolved on only a partial obedience? And are there not some who are determined to pay no regard at all to the divine will? Let us beware of mocking God in so solemn a manner; since he requires of those who worship him, that they should do it in spirit and in truth. Besides a faithful, and willing obedience to the commands of God, the petition implies a cordial and cheerful submission to the dispensations of his providence. When he is heaping his tender mercies upon us, and crowning us with his goodness;-when he is giving us health, and food, and raiment, and all things richly to enjoy, there is no virtue in our acquiescence with the will of Providence. But when, in his inscrutable wisdom, he takes away the blessings he had lent us ;—our health, our strength, or our possessions; when he removes from us, at a stroke, the desire of our eyes;-the friend of our bosom, an affectionate parent, a beloved wife, a tender husband, or a lovely child; then it is that our submission is put to the test, and then it is that nothing but the power of divine grace in our hearts can enable us to say, with true Christian resignation, "thy will be done."

Having thus considered the three first of these petitions, which relate to God; we proceed to the three following ones, which more immediately concern ourselves: The first of which is, "Give us this day our daily bread."

The Israelites in the wilderness were directed to gather Manna every day, that no day might pass

without a memento of God's Providence ;-so we

are instructed to ask of him each day our daily bread, that we may be constantly mindful of cur dependance upon him. In this petition we ask for every kind of provision necessary for the support and comfort of body and soul. It is a prayer to be made by the wealthy, as well as by the indigent; for barns full of plenty, and coffers full of gold, often disappoint their owners. Riches may take to themselves wings and fly away; and all the real sweetness and comfort of our possessions, depend wholly upon the blessing of God. But the soul has its wants as well as the body; and these are to be supplied, not out of the abundance of earthly possessions, but from that spiritual fulness which is treasured up in Christ Jesus. To have communion and fellowship with him, through the assistance of the Holy Spirit, is the bread of life which cometh down from above, and in asking God each day for our daily bread, the unsearchable riches of his grace should always occupy the first place in our thoughts.

After having thus humbly requested the blessings which are necessary for our bodies and our souls, we proceed, as repentant sinners, to implore an interest in the divine mercy ;-" And forgive us our trespasses, as we forgive those who trespass against us."

The particle and denotes the intimate connection of this petition with the preceding. For what real comfort can our daily bread afford us, if we are conscious we are living in the guilt of unforgiven sin. That we have all transgressed, and are daily transgressing, are truths which no one can presume to deny. The Saviour was well açquainted with our nature, and with our circumstances as sinners: He knew what would be the efficacy of his holy life, and his precious blood shedding; and he therefore wisely taught us to make it one of our earnest and daily requests, when we approach the divine footstool, "forgive us our trespasses." And blessed be God, that in making this petition with sincerity and faith, we have in the promise of the Saviour, an animating ground of hope; "Ask and ye shall receive." But in making the supplication, we must pay a particular regard to the state of our minds. We shall not receive if we ask amiss. We must ask "with an humble, lowly, penitent, and obedient heart:" with a sincere desire and intention of reformation, and amendment of life, and with an unfeigned forgiveness of all those who have "trespassed against us." "If ye forgive not men their trespasses," said the Saviour, "neither will your heavenly Father forgive you your trespasses." Let us then guard our hearts, when we come into the divine presence, lest any root of bitterness springing up within us should poison our petitions, and render both us and our services, an abomination to the Lord.