(2.) Prayer is the elevation of the soul to a communion with God; and is commanded by him as a duty, through the pious and faithful performance of which we obtain all the especial blessings we enjoy. It is a high honour to us that we are permitted and assisted to hold this intercourse, and it is also a source of inestimable benefits to us. But it is a duty of difficult performance. Our attention should be wholly engrossed in the solemn act we are engaged in. The worldly objects which commonly occupy our thoughts must be excluded. Our souls must be suitably humbled under a sense of our unworthiness, and brought to a proper state of serenity by a contemplation of the paternal goodness of God, and the atonement and mediation of the Saviour. Hence it results that some preparation of the mind is necessary before we enter upon the sacred duties of devotion.-It is the custom of the Jews, when they enter their synagogues for worship, to stand silent for some time, to meditate on the presence and perfections of God. And in the early ages of Christianity, it was the custom of the Priest to prepare the people's hearts for worship, by the use of a suitable preface. In imitation of this primitive usage, the Church has prescribed the sentences of Scripture, the reading of which are enjoined by the foregoing Rubrick.

In the first reformed Book composed in the reign of King Edward, the offices of devotion began with the Lord's Prayer. The Romish Book began in the same way, and so does the Liturgy of the Greek Church. But when the next review of the Liturgy was made, this commencement was thought too abrupt. The sentences from scripture were then prefixed, together with the exhortation, confession, and absolution; as a proper introduction, and to prepare the congregation for the following devotions. And while the addition is calculated to serve these salutary purposes, it brings back the Liturgy nearer to the primitive model.

It should seem that nothing can have a stronger tendency to produce in us a pious frame of soul than the voice of God speaking to us. The Church in prescribing these sentences, expects us to regard them as the words of God, addressed to us by the mouth of his embassador: and she hopes we will not dare to disobey them, since they come from the

his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Ezek. xviii. 27.

I acknowledge my transgressions; and my sin is ever before me. Ps. li. 3.

Hide thy face from my sins; and blot out all mine iniquities. Ps. li. 9.

The sacrifices of God are a broken spirit;

very Being to whom we are about to address our prayers, and who may justly refuse to regard our petitions if we neglect to observe his commandments." Before thou prayest, prepare thyself," says the son of Sirach: And the scripture sentences are admirably selected to prepare us for the duty of devotion. They relate chiefly to repentance, and confession of sins. These should naturally stand first in the devotion of guilty creatures : For, till we feel a genuine sorrow for having offended God, and come in earnest to seek his pardon, we cannot expect that he will accept our prayers.

When the Minister begins to repeat the sentences, the congregation rises. This is a decent and proper custom. Its import is, to manifest our reverence for the word of God, now addressed to us, in order to awaken us to repentance.

During this part of the service, the Minister should bear in mind that he stands in the place of an Embassador of Christ, as well as the solemn nature of the duties in which he is about to join with his congregation. He should read the sentences with suitable gravity, with a demeanor expressive of his inward devotion, with collected at tention, and with that serious and affectionate tone of voice, that is best calculated to influence the minds and hearts of his people ;-to quicken their zeal, and excite in them those heavenly affections which are requisite in prayer. And if such are the duties of the Minister, there are also corresponding obligations on the part of the hearer. During the reading of these sentences, no member of the congregation may stand idle, listless, and inattentive, as though he had nothing to do. Every one is in duty bound to pay a reverent attention to the admonitions of God, thus declared by his embassador; and in this way to prepare himself to make his confessions to our (6 Almighty and most merciful Father," in the form provided by the Church.

From this view of the design of the prefatory sentence, it will be perceived that every member of a congregation ought to be in Church in due season, that he may be present at the very beginning of the service, and have time to prepare for the more solemn offices of devotion. Many who appear in their seats previous to the commencement of public worship, are apt to spend the interval in gazing about the Church, to gratify an idle curiosity. But how much more profitably this time might be spent

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 presumed, 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. li. 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.

If any man be so ignorant, as to suppose, that a 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, fc.-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 plainly declares, that if he, who had before led an habitual 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 no. thing. 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 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 " firm and stablish us in every good work."

con

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 worthy 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

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, fc.-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 the former declarations, the third

¶ 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 hypocritical Jews:

Rend your hearts, &c.-The Jews were forward enough to exhibit the exterior formalities of sorrow, and repentance, whilst their principles remained unaltered, and their hearts were devoid of true contrition. 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 lips 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 assemble 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 likewise proper that Christians should address themselves to God in private prayer. A form of prayer like the following, has been recommended for thi

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 oppor tunity 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 customary 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 us 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 admonition, 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 hypocrisy 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.