forgive sins, that He is the sole author of all blessings, spiritual as well as temporal, is undeniable: but that He can declare His gracious assurance 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 ; not to dispute His wisdom in the choice of those means and instruments; for in that case he that despiseth, despiseth not man, but God.'" Waldo.

"As to the words of the Absolution-(in our Liturgy)— some persons have apprehended it to be a very Popish form. But neither it, nor the Confession, which precedes, 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 foreign, and even Presbyterian, Protestants. Nay, this Absolution 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: but this is given in public, to all persons at once, conditionally, if they are truly penitent, in the name of God. The people were misled, by the former absolutions, to a groundless trust in sacerdotal power; and would have taken offence if, after their confession, none had been subjoined. This, therefore, was drawn up to be used over them; which tends very powerfully to comfort men, but can never mislead them; because it leads them to trust only in God's mercy; and that no otherwise, than, if they truly repent, and unfeignedly believe His holy Gospel,' proving their sincerity by their reformation: on which terms alone He hath given to His ministers power and commandment to pronounce, to His people, the absolution and remission of their sins.'" Abp. Secker.

"To admit men into the Church by Baptism, has been shown to be a part of the commission given by our Lord to his Apostles, a little before He was taken from them into heaven. Matt. xxviii. 18, 19, 20. The power of administering the other Sacrament was given them at its institution, when, having blessed the bread and the cup, and having divided them among the apostles, He said, 'This do in remembrance of me.' Luke xxii. 19: that is, As I have now taken the bread and the cup, and blessed and divided them among you, so do ye, in my church, take bread and the cup, and bless them, and distribute them to my faithful servants. St. Paul (1 Cor. xi. 23, &c.) recites the words of institution from our Saviour, and gives directions for the decent celebration of the communion in such manner as declares the perpetuity of the ordinance, and the authority of Christ's ministers to celebrate it. The latter of the two Sacraments, the holy Eucharist, was, by the primitive Christians, styled the Sacred Mysteries.' It is probable that this phrase came from the Apostles, and that St. Paul alluded particularly to it, when he called the ministers of Christ 'stewards of the mysteries of God.' 1 Cor. iv. 1, 2." Bp. Seabury.

6

By the "mysteries of God" in this text, Grotius likewise understands the Christian sacraments. See Pol. Syn.

"Thus also, in the Exhortation of the Communion Service, our Church speaks of the Sacraments as being 'holy mysteries.'

"A minister of Christ is a steward of the mysteries, of God; and that in a two-fold respect. 1. He is a steward of the truths of God. 2. Of the ordinances of God." Burkitt.

"The power of blessing the people, in the name of God, is part of the priest's office. Aaron and his sons were,

under the Law, commanded to do it; and a set form of blessing was prescribed to them. Numb. vi. 22, 23. Melchisedec blessed Abram, and he was priest of the most high God.' Gen. xiv. 18. The Christian Church has a priesthood superior to that of Aaron, because it has an altar of which the priests of Aaron's order have no right to eat. Heb. xiii. 10. And St. Paul observes, that as the priesthood of Christ is superior to that of Aaron, so it is 'after the order of Melchisedec; and, of course, the right of blessing, which Melchisedec exercised, must belong to it.'" Bp. Seabury.

That the authority to "bless" is given to the ministers of the Gospel can hardly be denied by any, who will moreover compare and candidly consider the following texts. Luke x. 6. Luke xxiv. 50. John xiv. 27. 2 Cor. xiii. 14. 1 Cor. xiv. 16. 1 Cor. x. 16. Acts xx. 32. 2 Tim. iv. 22. Titus i. 4. 2 John 3.

Phil. iv. 7, 23.

"The people should receive this blessing"-of the priest "as coming from God Himself, with all imaginable devotion." Bp. Wilson.

"And should most fervently desire of God to ratify and confirm it." Dean Comber.

THE END.

GILBERT & RIVINGTON, Printers, St. John's Square, London.

THE REV. J. TUCKER, B. D.

FELLOW OF CORPUS CHRISTI COLLEGE, OXFORD.

Madras :

PRINTED AT THE CHURCH MISSION PRESS.

1837.

LONDON-RE-PRINTED BY T. C. JOHNS, RED-LION-COURT, FLEET-STREET.

NOTICE.

The following Sermons contain not much more than an outline of the Discourses as they were delivered; but although thus confessedly imperfect, it has been thought that they may serve to keep in remembrance truths that deeply affect both the hopes and advance in grace of the believer, and with this view, and by permission of Mr. Tucker, a few friends who were present at their delivery, have printed them for private circulation.

[ENTERED AT STATIONERS HALL.Į