THE EXHORTATION.

It may be questioned whether an occasional, instead of a constant, repetition of this introductory part of Divine Service might not be attended with a more beneficial result. At all events, a few antiquated expressions might profitably be exchanged for those of more modern usage.

THE GENERAL CONFESSION.

This prayer for conciseness, spirituality, and comprehension, is probably without a rival. It certainly does not require, perhaps does not admit of, any improvement.

THE ABSOLUTION.

In the Services of our Church, there are

going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my hame shall be great among the heathen, saith the Lord of hosts."

Ps. xix. 14. "Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord! my strength, and my redeemer."

Ps. xcv. 6.

-“O, come let us worship and bow down:

let us kneel before the Lord our maker."

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three distinct forms of absolution, which have been severally described, as declaratory, petitionary, and authoritative. The first occurs in our daily Morning and Evening Prayers; the second in the Communion Service, and the third in the Visitation of the Sick. The petitionary form has apparently escaped censure; but the other two, and especially the last, have been severely reprobated, as an unjustifiable and arrogant elevation of the authority of the priesthood. In defence of these forms, it has been properly, alleged, that a confession of sin is always previously made, and that on the supposition of such confession being sincere, the priest, who is the "minister of reconciliation," is completely authorized to cheer the penitent with the fullest assurance of the divine forgiveness.

Mr. Wheatly, indeed, has assumed somewhat higher ground. He asserts that the Absolution in the daily Morning and Evening Service is an actual conveyance of pardon, at the very instant of pronouncing it, to all that come within the terms proposed.

And again, he says, "It is indeed drawn up in a declarative form, but it is plain that it is more than declarative, it is truly effective; insuring and conveying to the proper subjects thereof, the very absolution or remission itself." With respect to the Absolution in the Visitation of the Sick, he says: "The Church does not design that the priest shall directly convey God's pardon to the conscience of the sinner, for offences committed against Him, but that he shall only remit the censures of the Church, and continue him in the privilege of Churchcommunion, which he may be supposed to have forfeited by the sins he has confessed."*

Now were it allowed that Mr. Wheatly's interpretation of our Church was unobjectionable, and his ingenious arguments and subtle distinctions perfectly conclusive, still

* As a sort of corollary, he intimates that it is desirable for the priest to assign to the party that confesses, certain penitential mortifications, to be undergone by him (in case of his recovery) before he offers to receive the Communion in the church.

it must be admitted that both of them are entirely useless to the great bulk of the people. Not one in ten thousand ever heard, or is ever likely to hear of them; while the subject itself, and the reasoning with which it is supported, are of a nature far too subtle and intricate for ordinary understandings. Surely then it is highly desirable that such alterations should be made in this part of our Service as would render it intelligible to the meanest capacity, and unobjectionable to the most scrupulous mind. It is therefore proposed that the authoritative form be entirely omitted; that the word absolution (for the word itself has a grating sound in the ears of many protestants) be expunged from the two rubrics, and that the following alterations be made in the declaratory form:

Rubric. Then shall the minister standing up say, (the people still kneeling,)—

6.

Almighty God, the Father of our Lord Jesus Christ, desireth not the death of a sinner, but rather that he may turn from his wickedness and live. He graciously

pardoneth all them that truly repent, and unfeignedly believe his holy gospel. Therefore let us beseech him," &c.

Surely, in the annexed form, every thing that is consolatory, every thing that is encouraging, every thing that is instructive is retained; while, every thing that is objectionable, or assumes even "the appearance of evil," is entirely omitted.

THE LORD'S PRAYER.

The admirable and comprehensive Prayer of our Lord is most appropriately introduced in this part of our Service. The congregation having been cheered by the consideration of the readiness of the Father to pardon every believing penitent, and exhorted to seek for that sacred influence of the Spirit," without whom nothing is strong, nothing is holy," may well be encouraged to express their imperfect petitions in the language of Him, who is the great Intercessor between God and man.*

Perhaps it might be desirable, as in the American prayer-book, to exchange the expression "which art in