The word "Remission" was here added, after. the conference at Hampton Court; for the satisfaction of those who objected against the word "Absolution."

The Absolution ends at the words, "and unfeignedly believe his holy Gospel." The following sentence is an exhortation, teaching us for what we ought to pray, "repentance, and the Holy Spirit."

The Priest delivers the Absolution "standing,' whilst the Congregation "kneeel;" to show his authority, and their devotion. He is, as it were, the messenger of God, offering the ministry of reconciliation, a solemn application for pardon to the penitent.

The "Confession " and " Absolution" correspond with the Jewish washings used before the time of offering. The Congregation, therefore, "having their hearts sprinkled from an evil conscience," and being exhorted to "draw near in full assurance of faith," could not more properly begin, than with "The Lord's Prayer."

t

The People shall answer here, and at the end of all other Prayers, Amen.

Heb. x. 22.

"Amen" employs consent and approbation. It is the assertion of truth. The use of this word has prevailed in all ages in the Church, according to the records of Scripture, and the prescriptions of antiquity. The Jews frequently used it at the end of their hymns, and of every little prayer. And it is enjoined by one of their inspired Prophets, that at the "blessing of the Lord God of Israel, all the people should say, Amen.”"

Then the Minister shall kneel, and say the Lord's Prayer with an audible Voice; the People also kneeling, and repeating it with him, both here, and wheresoever else it is used in Divine. Service.

X

The Lord's Prayer, in the earliest times, began, and ended, the services of the Church. This prayer having proceeded from the sacred lips of our Lord himself, hallows and consecrates every other prayer. It is ordered to be said with an "audible' voice. The Church of Rome ordered it to be said at Mattins, secretly or mentally. It is part of the Gospel, and therefore properly directed to be pronounced with a loud voice, that the ignorant might more readily learn

u Ps. cvi. 48.-xli. 13.-lxxii. 19. x Tertul. de Orat. c. 9. y Augustin. Ep. 59.

it, and all the Congregation might hear it, and join in it. The "Doxology" is here used in the Lord's Prayer. Indeed, in the most ancient manuscripts it is not to be found, nor in St. Luke;' but is supposed to have been added by the Greek Church, who use it in their Liturgies, in imitation of the Jews, but separated from the prayer itself. The Latin Church follow St. Luke's copy, and leave out the "Doxology."

This prayer has always been inserted in every distinct office of the Liturgy. It is not from the love of repetition, but from the fear of imperfection, that has induced our Church to insert it in all its offices.

In the first Book, compiled about three years before the review of the Liturgy, under King Edward VI., the service began at the Lord's Prayer, as it does now in the Mattins of the Roman Catholic Church; but the addition of the Sentences, the Exhortation, the Confession, and the Absolution were made in that review.

Until our persons be sanctified, absolved, and reconciled to God, all we do in his sanctuary is unworthy of his acceptance. Until our lips be purified, how can we set forth God's praise? Until our ears be sanctified and opened, how can we "hear his most holy word?" Until we have

z Luke xi.

implored the pardon of our sins, how can we presume to ask his favour? St. Basil, who wrote about the year 370, mentions this way of beginning with Confession, and that it was in his time. the universal practice.

a

In the reformed Churches on the Continent, there is no Absolution nor Confession; but the Psalms and Lessons being finished, which is all the service they have, the preacher hastens to the pulpit. The homage paid to God is with them only a secondary service. But to begin, as it is here, with Confession and Absolution, prepares the mind with that devotional spirit, which is most acceptable. After Confession, and Repentance of our sins, as God said to Joshua, he says to us, "Behold, I have caused thine iniquity from thee." b

to

pass

Then likewise he shall say.

Here follow short ejaculations of praise in the language of devout worship. When we meet in

- Τὰ νῦν κεκρατηκότα, εθη πασαις τᾶις τοῦ θεοῦ ἐκκλησιαίς συνωδα εςι και συνφωνα, οι λαοι εξομολογουμενοι τῷ θεῷ, τελευτᾶιο, ἀναςαντες τῶν προσευχῶν, εις την ψαλμωδίαν καθισανται. Qui jam obtinuerunt ritus, omnibus Dei ecclesiis concordes sunt et consoni. Populi factâ ad Deum confessione, ab oratione surgentes ad Psalmodiam traducuntur.

b Zech. iii. 4.

the house of God, what can be more becoming than to give Him thanks, to speak good of His name, to intreat the pardon of our sins, before we ask him to put a new song in our mouths, that we may shew forth his praise?

Here, all standing up, the Priest shall say.

Released from our sins, and assisted by God's Holy Spirit, we rise from our knees, and as Peter, when his "chains fell from his hands," we lift up ourselves. Standing on our feet, we pronounce that excellent Doxology which is both a hymn and a creed. As a creed, it declares our faith in the blessed Trinity: as a hymn, it makes the object of our faith, the subject of our praise. About the year 320, Arius attempted to deny the Divinity of the Son, and by his novel interpretation to destroy the sense of this Doxology, by altering its original form, into "Glory be to the Father, by the Son, in the Holy Ghost." It is, however probable, that the words used in our Common Prayer, were originally used by the Apostles themselves. As the glory of God is the end of the Creation, this hymn is certainly a fit addition to our religious services, our praises, our prayers, and our thanksgivings, and to our confessions of sin or of faith. To oppose the poi