formance of each of these portions in turn. I need not add the disturbance and confusion occasioned by the succession of new comers, and the interruption of that decency and good order, of that gravity and solemnity, which the reason of the thing, as well as holy Scripture, teaches us ought to prevail in all cases which concern religion, and the performance of our duties to the Almighty.

It is injurious to our brethren; by exciting the curiosity of the young and careless, by distracting the attention of those who have not a full command of their thoughts, and by occasionally disturbing, not the minds only, but the persons of even the most serious and devout. The example is also in a greater or less degree injurious to our brethren, encouraging them to be backward and careless with respect to the offices of religion.

It is injurious to ourselves; for we lose the opportunity of previous prayer to God for his preventing and assisting grace, and of solemn meditation upon the great work of prayer, praise, and thanksgiving, which draws us together,—an advantage which would afford that calmness and composure of mind before the commencement of our public devotions, which is requisite in order either to prepare ourselves for performing them properly, or to present them as a reasonable service, holy, acceptable unto God. It prevents us from sharing in some of the prescribed service of the church: a body of devotional exercise, of which no part or member can without injury be lost; without injury especially to those who deprive themselves of the benefit designed by it. Besides, if injurious to God's honour, it must be injurious to ourselves. For it is the declaration of God himself, a declaration which was dreadfully verified in the case of him to whom it was uttered, and which will doubtless be at some time

verified in the case of all those to whom it shall be applicable, "Them that honour me I will honour, and they that despise me shall be lightly esteemed." 1 Sam. ii. 30.

Lastly, if the practice be injurious to our brethren, in that respect it also is injurious to ourselves. We are assured, that "they who turn many to righteousness, shall shine as the stars for ever and ever," Dan. xii. 3; on the contrary, if we obstruct the progress of others in the paths of righteousness, or if we encourage the carelessness of those who are indifferent about entering or proceeding on them, "sin lieth at the door." St. Paul cautions the Corinthians to "take heed lest by any means their liberty become a stumbling-block to them that are weak," 1 Cor. viii. 9. And even in a case of comparative indifference, he laid it down for his rule of conduct, to abstain from that which might make his brother to offend," 1 Cor. viii. 13. How much more should this be our rule of conduct in a case, not of indifference, but of religious obligation, even as it relates to ourselves alone! And how much more need have we in such a case to regard the apostle's admonition, and beware "lest when we sin so against the brethren, we sin against Christ*."

The view of confession held by the Romish church differs considerably from that of the Church of England; for the CHURCH OF ENGLAND ordains general and public confession to GOD, and recommends in particular cases private and special confession to the minister; this is voluntary, (as it was in the ancient Church,) and leads to no possible abuse; its design is

* To a question proposed to a late pious and very amiable person, "Why are you so particular in coming to church always before the commencement of the service ?" the answer is said to have been returned to this effect: "For this, among other reasons, because it is part of my religion not to disturb the devotions of others."

that godly counsel and consolation may be administered, that scruples may be removed, and if required, that the mind of the penitent may be sustained by the pronouncing absolution by the authority committed to the minister of Christ's Church. THE ROMISH CHURCH makes private confession of every sin to the priest obligatory before receiving a sacrament, and holds that it is necessary to salvation. This is calculated to enslave the mind and establish a spiritual tyranny. According to this doctrine, every member of that Church, especially females, must undergo a searching and indecent scrutiny on the most delicate points and revolting crimes; a course calculated to pollute the minds both of the confessor and the confessed. The secrets of families must be placed at the disposal of the priest; and questions put which a modest woman should shrink from contemplating; and it is held, that those who decline this cannot be saved. The Church of England rejects such a doctrine, and denies that the Scripture warrants it.

Sin is compared to a bond, Acts viii. 23, Prov. v. 22; because it binds down the soul by its guilt and power, and not only hinders it from free converse with God, but makes it liable to eternal condemnation. Jesus came to unloose those bonds, Isa. Lxvi. 1, and actually did so to divers when he was on earth. This unloosing men from the bond of their sin is that which we call ABSOLUTION, and it is a necessary and comfortable part of the priest's office. It consists not merely in the reversal of the sentence and removal of the curse due to sin, but also in the influence of the Holy Spirit consequent on true repentance, and productive, not of mere temporary and outward amendment, but of that inward abiding purity and holiness for the rest of our life, "which at the last will bring us to God's eternal joy."

We gather from various passages of Scripture that God hath given power and commandment to his ministers to declare forgiveness of sins. He has endued his ambassadors with the ministry of reconciliation, 2 Cor. v. 18, a part of which ministry, the power of remitting sins, is as necessary now as it was then, and therefore to continue as long as the ministry of reconciliation lasted, that is to the end of the world, Eph. iv. 12, 13. Whom therefore the minister absolves, God absolves, if they be truly penitent. Christ invested his apostles with a certain authority which they were to exercise after he ascended up to the Father, part of which authority was power to pronounce remission of sins to the penitent, and deny it to the impenitent. And, moreover, he gave them the authority which he himself also possessed, of sending other labourers invested with the same authority which they themselves had received, and promises to be with his ministers even unto the end of the world.

The absolution in our morning service, it should be carefully observed, is not a prayer; it is a message to us from God-a declaration and assurance of God's forgiveness on certain conditions to be performed by us. It is to be authoritatively uttered by the priest alone, as God's commissioned officer, standing: a posture suitable to the character he bears, and the authority with which he speaks, while the people continue kneeling, to express their reverence and humility for God, whose pardon they are to receive by the lips of his ambassador.

It has been said to be a popish form, but neither it, nor the confession which precedes it, is taken out of any popish service; on the contrary, both of them appeared for the first time in the second edition of King Edward the Sixth's Common Prayer Book, which

was made with the advice of Presbyterian Protestants. The absolution is from Pollanus, Calvin's successor at Strasburg, and was directly levelled against popery ; for the popish absolutions were given in private, separately to each particular person, positively, and without reversion, in the name of the priest: this is given in public, to all persons at once, conditionally, and in the name of God. It is prefaced by the following declarations:-that God is almighty, and therefore able to forgive; that he is the Father of our Lord Jesus Christ, and therefore cannot desire the death of those sinners whom he sent Jesus to pardon and save; that he has given power and commandment to his ministers to declare remission of sins. It consists of two distinct parts:-1st, A general declaration of the mercy of God to returning sinners, and an assurance of his pardon to us on condition of our hearty repentance and unfeigned faith. 2nd, An admonition to us, to implore the aid of his Holy Spirit, in order to enable us to perform those conditions, and thereby render this pardon effectual to our eternal salvation.

The rubric before the absolution directs it to be said by the priest alone, in contradistinction, not to the people merely, but likewise to the inferior order of the clergy, the deacons. The absolution is to be pronounced by virtue of the commission mentioned, John xx. 23, upon which account the Church hath not allowed this form to be pronounced by a deacon, to whom that commission is not given; but hath reserved it to the priests, who at their ordination are vested with that authority. Though therefore the word "ministers" be put, both in the foregoing rubric before the confession, and in that following before the Lord's prayer, yet in this before the absolution, though coming just between them, the word "priest" is inserted, which was done at the last review of the liturgy in 1661,