not checking these desires as we ought, but too often fulfilling them; and then they produce actual sins, which St. John defines to be "the transgression of God's law,” 1 John iii. 4; and which we confess in the following article, "we have offended against thy holy laws." Dean Comber.

In the two first sentences of the Confession a very just and striking contrast seems to be intended: as if it were said, "We have erred and strayed from thy way," O Lord, from that way which leadeth to life eternal; and have wandered in our own" ways, in that broad path, which leadeth to destruction. Waldo.

"We have offended against thy holy laws.] We cannot say but that we knew God's commands: and, although we have been so wicked as to break them, yet we must confess they are "holy, and just, and good," Rom. vii. 12; and therefore we have great reason to acknowledge with shame and sorrow our manifold breaches and violations of them. Dean Comber, Dr. Hole.

* We have left undone &c.] Our breaches of God's laws consist in sins of omission and of commission: both of which are here confessed and bewailed. When we "leave undone those things which we ought to do," we offend against God's laws by sins of omission. The divine laws lay many things as duties upon us, which we are obliged to observe and do; and that with relation to God, our neighbour, and ourselves. As to God, we are commanded to worship him, by praying to him, by hearing his word, and receiving the holy Sacrament, and the like. To men we owe the good offices of justice and charity to ourselves, the duties of temperance, sobriety, contentedness, and the like. Now when we cast off the practice of all or any of these things, as when we neglect the worship of God, or turn our back on his word, and sacraments; when we omit the duties we are to pay our neighbour or ourselves; then do we "leave undone those things which we ought to have done," and so offend against God's holy laws by sins of omission. Again, when we "do what we ought not to do," then do we offend by sins of commission. The laws of God forbid some things, as well as command others; yea, the same law, that doth command one thing, doth always forbid the contrary to it. As the law, that requires us to worship God, forbids atheism, apostasy, blasphemy, with all other acts of irreligion and profaneness: the laws, that require honesty, truth, and fidelity in all our dealings, forbid dishonesty, lying, cheating, with all manner of falsehood and oppression: the law, that commands us to be sober and temperate in all things, condemns drunkenness, luxury, and all kinds of excess. Now the not doing our duty is a sin of omission; and doing a thing forbidden, is a sin of commission; and by both we "offend against God's holy laws." Dr. Hole.

And there is no health in us.] It is frequent in Scripture both to set forth the corruption and unsoundness of the mind by the maladies and distempers of the body; and to express the weakness and want of spiritual

strength in the one by the natural defects and decays of the other. So that by this part of the Confession we may very well understand, first, that we are not in a state of spiritual health, but are infected by sin; and, secondly, that we cannot help, preserve, or deliver ourselves from it, and from the consequences of it; but must look somewhere else: and where that is, God himself hath told us, "O Israel, thou hast destroyed thyself, but in me is thine help," Hos. xiii. 9. Thither then we must have recourse; and thither the Church directs us. Dr. Hole, Dr. Bennet.

The words," and there is no health in us," besides that they profess our inward frame throughout to be more or less disordered, signify too, that we have no power of our own, either to cure the spiritual diseases, of which we are already sick, or to prevent the attacks of future ones. And therefore we apply to God, that he should "heal our souls," Ps. xli. 4; whom also, in the conclusion, we implicitly promise, that, whatever amendment shall be produced in us by the means which he prescribes, we will give the glory of it, not to ourselves, but to his holy name; "who hath blessed us with all spiritual blessings in Christ, to the praise of the glory of his grace," Eph. i. 3, 6. Abp. Secker.

2 But thou, O Lord, have mercy &c.] This is the commencement of the second part of the Confession, consisting of petitions, for pardon of what is past, and for grace to be preserved from sin in future. Dr. Hole. Having described the sad estate, into which we have brought ourselves by our iniquities, we are taught to look up to him, who is able to deliver us from the guilt, as also from the punishment and the power of them. And, first, since we are "miserable sinners" by the guilt of these offences, we cry unto the Lord to "have mercy upon us," that is, to pity and pardon us, as the phrase implies, Ps. li. 1; Luke xviii. 13: for misery is the proper object of mercy, and forgivenesses peculiarly belong to God. Dean Comber.

a

Spare thou them, O God, which confess their faults.] This relates to the removal of the punishment due to our offences. We beseech God not to inflict the penalty they deserve, but to exercise his mercy and pity in sparing us from condign punishment. And the condition, upon which we ask it, is the confession of sin for we do not say, Spare all men indefinitely as miserable offenders, but "Spare thou them, O God, that confess their faults:" intimating our persuasion, that without confession to God we have no hopes of being spared. Dr. Hole. Not indeed that we presume to have any meritorious claim or title to his forgiveness on account of any thing we can do, much less on account of a bare confession of our sins, be it ever so sincere: we only mention this as the first step towards that thorough repentance, which is the condition absolutely required of us in order that we may obtain mercy. Waldo.

b Restore thou them that are penitent ;] As in the former petition we prayed to be delivered from the pu

C

nishment, so here we pray to be delivered from the power and dominion of sin. As if it were said, " Restore us, gracious Lord, to the light that sin has deprived us of, and to thy favour which we have justly forfeited by our numberless transgressions: restore the faculties of our minds, our reason, our understandings, our wills, from their present depraved state, to some degree of that perfection, for which they were originally designed: restore both our souls and bodies from being instruments of sin to be instruments of holiness, and of promoting thy glory:" not that we are to expect an entire renovation of our nature to its primitive purity in this life; but we may expect, and humbly pray for, such a change in it, as may make us" meet to be partakers of the inheritance of the saints in light:" in which blessed state alone we shall be perfectly free from sin, and perfectly happy. Waldo.

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According to thy promises-in Christ Jesu our Lord.] For through Him alone we can have access to the Father ; and all our petitions must be offered in his name, if we hope to be heard. Waldo. The favours, which the Church hath here instructed us to ask, are very great; but they are no more than God hath engaged to give to repenting sinners in the Gospel of his dear Son; there he hath assured us, we shall be forgiven, Heb. viii. 11; spared, 1 John i. 9; and restored, Matt. xi. 28, 29. Dean Comber.

And grant, O most merciful Father, for his sake, &c.] This is the concluding part of the Confession, added by the Church in order to render the Confession successful; for though we acknowledge and bewail our sins, yet, without amendment, it will avail nothing to a pardon : and, because we are unable of ourselves to reform our evil ways, we are to beg grace and spiritual strength, that we may be enabled to do so. Dr. Hole.

The petition is that we may "live a godly, righteous, and sober life." For St. Paul teaches us, Tit. ii. 12, that this was the very end, why God shewed mercy to us through Christ Jesus; and it must be our endeavour, as well as our prayer, to live, first, godly, that is, exercising all piety and devotion in our services towards God: secondly, righteously, that is, in all honesty and equity, fidelity and charity, towards our neighbours: thirdly, soberly, that is, governing ourselves, and our own bodies and souls, with all temperance and moderation, humility, modesty, and charity, which is the sum of our whole duty to God and man. Dean Comber.

And the apostle having thus summed up all practical Christianity, the Church has with great reason taken this comprehensive expression into her Liturgy: for it is impossible to comprise more sense in fewer, or better, or plainer words. Dr. Bennet.

It should be added, that this petition we desire" our most merciful Father to grant for his Son's sake," who hath purchased a pardon for us, and promised it upon the terms of confession and amendment, which we therefore ask in his name; having told us, that he will do it for us, that his Father may be glorified, John xiv. 13:

10, 11.

Luke i. 49. 1 Cor. x. 31.

and therefore it is added in the close" to the glory of his holy name.' For as by a bad life we dishonour our profession, and "blaspheme his holy name," so "by good works" we are said to 66 glorify our Father which is in heaven:""For herein is my Father glorified," saith Christ," that ye bring forth much fruit:" which fruit will redound, not only to our own good, but " to the praise and glory of God." All which we shut up and seal with "Amen" to signify our full assent and consent to it. So that we shall be condemned out of our own mouth, if we live and act contrary thereunto. Dean Comber.

Since confession of sin is a duty appointed by the Almighty, we cannot wilfully neglect it without openly violating his express command. Nor can we perform it in a careless and trifling manner, without justly incurring the charge of great inconsistency or base hypocrisy. The only way, whereby we are to judge of our conduct in this respect, so as to determine with any tolerable degree of satisfaction, whether our confession be real or only feigned, is by our present feelings and subsequent deportment. If we are anxious to be delivered both from the dominion and from the guilt of sin; and are desirous of experiencing that repentance which is unto salvation; such a frame of mind may be fairly considered as a testimony, that, when we acknowledge our sinfulness, we speak forth the words of truth and soberness. And if our future conduct be such as becometh the Gospel of Christ, there cannot remain a doubt, but that the same divine Power, the same grace that hath wrought all our works in us, hath graciously accepted our confession, and mercifully pardoned our iniquity. But if we confess our sins from mere custom or formality; or arrogantly suppose, that, when we have acknowledged and professed to lament them, we may safely set out again in the career of vice; we are most awfully deceiving ourselves. It is he only that confesseth and forsaketh his sins, that shall find mercy. Rogers.

In the Confession we acknowledge our daily offences in general; and there is no means so powerful to obtain pardon for them as the daily prayers of the Church to that purpose. So that the course, which our Church here prescribeth, for the pardon of our daily offences, being put in practice, what can be more just, more due, than to declare that forgiveness and absolution, which those that are, as these profess to be, penitent for those sins, do obtain? What more comfortable than to hear the news of it from the mouth of him, by whom the Church ministereth these offices? What more seasonable than to do this before we come to give God his solemn praise and honour in our publick services, that we may be assured he accepts of the same at our hands? This solemn beginning of our Service with confession and absolution serves to put the people in mind, that all which follows is the solemn service of Almighty God, preparing them to that attention of mind, and devotion of spirit, which they owe to it, and which are requisite to make it acceptable. Bp. Cosins.

The Absolution, or Remission of sins, to be pronounced by the Priest alone, standing; the people

still kneeling.

The Absolution,] The penitent, having been thus humbled for his sins, doth now deserve and need some comfort. And since our Lord hath endued his ambassadors with the ministry of reconciliation, 2 Cor. v. 18, they can never have a more proper occasion to exercise it than now. Sin is compared to a bond, Acts viii. 23, Prov. v. 22, because it binds down the soul by its guilt and and hinders it from free converse with God, power, yea, makes it liable to eternal condemnation; but Jesus came to unloose these bonds, Isa. lxi. 1; and actually did so to divers, when he was upon earth, and left this power to his apostles and their successors, when he went to heaven; and this unloosing men from the bond of their sin is that, which we properly call "absolution," and it is a necessary and most comfortable part of the priest's office. Dean Comber.

The absolution is an act of authority, by virtue of a "power and commandment" of God "to his ministers," as it is in the preface of this Absolution: and as we read in St. John's Gospel, chap. xx. 22, 23, "Whosesoever sins ye remit, they are remitted." And if our confession be serious and hearty, this absolution is as effectual, as if God did pronounce it from heaven. So says the Confession of Saxony and Bohemia, and so says the Augustan Confession. St. Chrysostom, St. Augustin, and St. Cyprian, and generally all antiquity, say the same. So does our Church in many places, particularly in the form of absolution for the sick. But above all, holy Scripture is clear, as in the passage just cited from St. John. For the power of "remitting sins" was not to end with the apostles; but is a part of the ministry of reconciliation, as necessary now as it was then, and therefore to continue as long as the ministry of reconciliation, that is, to the end of the world, Eph. iv. 12, 13. When therefore the priest absolves, God absolves, if we be truly penitent. Bp. Sparrow. Our blessed Lord, in his last instructions to his apostles, as recorded by St. Matthew, bids them "go, teach all nations, &c;" and concludes with these encouraging words, "Lo! I am with you alway, even unto the end of the world." Here, as well as in St. John, we see a commission granted, and a promise annexed to it. The promise is that which is somewhat differently expressed in St. John's Gospel, namely, of the presence and protection of Christ by the Holy Spirit; which, he assures them in the plainest words possible, was to be perpetual: "I am with you alway, even unto the end of the world:" not unto the end of their lives, but unto the end of the world. Now if the promise of divine assistance and protection made to the apostles was to extend in some degree to their successors in all after-ages, so certainly was the commission likewise, to which that promise was annexed. A very material part of which commission is the power of remitting sins, or absolving, mentioned by St. John. Upon the whole, the Church of England, wisely guarding against the errors of the Church of Rome on the one hand, and against those of such as have hastily gone into the contrary extreme on the other; and appealing to Scripture for the truth of her doctrine; maintains, that some power of absolving or remitting sins, derived from the apostles, remains with their successors in the ministry; and accordingly, at the ordination of priests,

the words of our Saviour, on which the power is founded, are solemnly repeated to them by the bishop, and the power at the same time conferred. We do not pretend it is in any sort a discretionary power of forgiving sins; for the priest has no discernment of the spirits and hearts of men, as the apostles had; but a power of pronouncing authoritatively, in the name of God, who has committed to the priests the "ministry of reconciliation," his pardon and forgiveness to all true penitents and sincere believers. That God alone can 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, 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; and 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.

-or Remission of sins,] These words were added to this rubrick by order from the Conference at Hampton Court in King James the First's time, for the satisfaction of those who took exception against the word "Absolution," as being of too popish a sound. Dr. Bisse.

8-to be pronounced by the Priest alone,] The term used to express the priest's delivery of the Absolution is a very solemn one: for the Latin "pronuncio," whence it is taken, signifies properly to pronounce or give sentence: and therefore the word "pronounced," here used, must signify that this is a sentence of absolution or remission of sins, to be authoritatively uttered by one who has received commission from God. Wheatly.

Also, it is to be pronounced "by the priest alone:" because none has received that power but a priest. Bp. Andrewes. That is, by the priest, not only in contradistinction to the people, but likewise to the inferior order

of deacons, who have no right to this power, which is annexed only to the priesthood. Dr. Hole. 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 "minister" be put, both in the foregoing rubrick, 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 our Liturgy, in 1661, to distinguish and limit this power to the priest's office. Dr. Bisse. For at the Savoy conference, the Presbyterian divines, who were appointed by the king to treat with the Bishops about the alterations that were to be made in the Common Prayer, had desired, that, as the word "minister" was used in the Absolution, and in divers other places; it might also be used throughout the whole book, instead of the word "priest;" but to this the Bishops' answer was very peremptory and full; namely, "It is not reasonable the word minister should be only used in the Liturgy: for since some parts of the Liturgy may be performed by a deacon, others by none under the order of priest, namely, absolution, consecration; it is fit that some such word as priest should be used for those offices, and not minister, which signifies at large every one that ministers in the holy offices, of what order soever he be." And agreeably to this answer, when they came to make the necessary alterations in the Liturgy, they not only refused to change "priest" for "minister,' but also threw out the word "minister," and put "priest" in the room of it even in this rubrick before the Absolution. So that it is undeniably plain, that by this rubrick deacons are expressly forbid to pronounce this form: since the word "priest" in this place, if interpreted according to the intent of those that inserted it, is expressly limited to one in priest's orders, and does not comprehend any minister that officiates, whether priest or deacon. Wheatly.

If farther proof were wanting, that, according to the existing regulations of the Church of England, a deacon may not read the Absolution, the ecclesiastical commissioners, appointed in 1691 to revise the Liturgy, have furnished us with one full to the purpose. They knew, that, as matters then stood, none but a priest could lawfully read the Absolution, and therefore, among other alterations, they proposed, that a rubrick should be made authorizing a deacon to read it. Their proposed alterations, it is well known, were never carried into effect, and the whole of the project was entirely abandoned. Of course the law empowering a "priest alone" to pronounce the Absolution, remains unaltered, and in full force. Shepherd.

If it be asked, what course an officiating deacon should pursue, when he comes to the Absolution? The answer appears plain. After the Confession he is to remain kneeling, and to proceed to the Lord's Prayer. If, instead of the Absolution, any prayer be admissible, the preference ought evidently to be given to the "prayer

which may be said after any of the former," which stands before the prayer for the parliament. This may with propriety be called a precatory absolution. Shepherd.

It should be also observed from this rubrick, that it is an improper usurpation of the priest's office for the people to repeat this form after him, more particularly since not even a deacon is permitted to use it. The rubrick itself enjoins the contrary, directing it to be said "by the priest alone." The words of the preamble also expressly say, that "God hath given power and commandment to his ministers to declare and pronounce absolution and remission of sins," which the people, being penitent, are to receive, not to give. Farther: the difference of their posture declares the difference of their duty: the priest being appointed to pronounce it "standing," as performing an act of authority, in the capacity of God's ambassador; whilst the people are injoined to continue "still kneeling," in token of penitence, and of that humility and reverence, with which they ought to receive the joyful news of a pardon from God. Besides; whereas the Absolution ends at the words, "unfeignedly believe his holy Gospel," and the words following "wherefore let us beseech him &c," quite to the end, are likewise not a prayer but an exhortation, teaching the people what to pray for; these latter words, as well as the former, do both belong to the office of "the priest alone:" so that the people ought to receive the one and to listen to the other, and by no means to repeat either after him. Dr. Bisse, Dr. Bennet.

And they should observe, that wherever in the service the congregation are not directed to speak, but the minister only, their speaking the same words low, as many persons inconsiderately do, removes only part of the impropriety, and leaves the rest. On this therefore and the like occasions let them remember, that their business is only to hearken and assent with silent reverence: of which reverence, in the present case, continuing on their knees, in token of their humble thankfulness to God, is undoubtedly a suitable expression. Abp. Secker.

The word "alone" has still a farther use: for, as it relates to the publick use of the service in the church, where it implies that the people must not in this, as in their antecedent confession, say after the minister, but leave it to be pronounced by him alone; so does it relate to the private use. For morning and evening prayer were not in their original designation intended by our Reformers, as only peculiar to church assemblies, but as well appointed for the service of God in private families. Now lest in the private exercises of piety the people or laity should ignorantly rush into the priest's office, this caution is entered by the Church, declaring that the minister alone, and no layman, ought then to officiate. L'Estrange.

h Almighty God, &c.] The Absolution consists of two distinct parts: first, a general declaration of the mercy of God to returning sinners, and an assurance of his pardon to us, on condition of our true faith and hearty repentance; and, secondly, an admonition to us, to implore the assistance of his holy Spirit, in order to enable us to perform those conditions, and thereby to render this pardon effectual to our eternal salvation. Waldo.

i-the Father of our Lord Jesus Christ,] Who hath

his Ministers, to declare and pronounce to his people, being penitent, the Absolution and Remission of their sins: He pardoneth and

made a full satisfaction to divine justice for all our sins. The Son hath merited our pardon; and the Father hath promised it thereupon: as his mercy therefore inclines him, so his justice now engages him to forgive, 1 John i. 9. Nothing now lies in our way: as he is "almighty," he is able to pardon as he is "the Father of our Lord Jesus Christ," he is ever willing and ready to bestow it. Dr. Hole. The Church begins this Absolution, as the apostles do some of their epistles, by representing to us Almighty God under the character of "the Father of our Lord Jesus Christ;" and in him, "the Father of mercies, and the God of all comfort," 2 Cor. i. 3. And nothing surely can be more proper for humble penitents, after having confessed their sins to God, than to consider him as the fountain of all goodness, derived to them through the merits of his blessed Son; "knowing that the goodness of God leadeth to repentance." Rom. ii. 4. Waldo.

*—who desireth not the death of a sinner,] These are the words of God himself, Ezek. xviii. 23; and for better confirmation are again repeated, chap. xxxiii. 11, and are strengthened by an oath, which he is pleased to take by his life, that is, himself, Heb. vi. 13. Not that he needs such bonds to keep him to his promise; but for the confirmation of our faith, and as a condescension to our infirmity. Indeed all God's words are most truc, but not many have an oath annexed, as this hath; which he would not have added, but because the belief of this is the foundation of all religion, since no man can begin to seek God till he believes that God delights in mercy, Heb. xi. 6, and is willing to receive those that turn to him. Dean Comber.

'—but rather that he may turn from his wickedness, and live;] Whilst we endeavour to prevent despair, we must be cautious not to encourage presumption. Lest therefore any should think, when they hear of God's kindness to sinners, that he will allow them their sins, Rom. vi. 1; this is added to shew that he so desires our happiness as the end, that he desires our holiness as the way thither. He would have us live, namely, in eternal glory; but his desires cannot be accomplished, if we continue in our wickedness. Dean Comber.

m He pardoneth and absolveth all them &c.] It is here to be noticed, that the minister does not presume to pardon or absolve in his own right, nor to publish absolution in his own name, but only in the power or name of God, saying, "He pardoneth and absolveth :" where the word "He" refers to Almighty God at the commencement of the Absolution. It is also to be noticed, that this declaration is not absolute and without limitation: it is confined

to such only as " truly repent, and unfeignedly believe his holy Gospel." But then, as the minister pronounces pardon only to the penitent, so does he declare it to all that are so. It is not withheld from any that are qualified to receive it: but it is pronounced by authority of Almighty God" to all them that truly repent and unfeignedly believe his holy Gospel." Dr. Hole.

And here let us silently pray to God, that he will con

firm, and make this declaration of his pardon effectual; which we may be assured he will do, provided we are not wanting in the conditions required on our parts, namely, faith and repentance. Waldo. These are by Christ and by his apostles made the conditions of the Gospel promises, Mark i. 15; Acts xx. 21: and without them no absolution can be had. Those, that have these, no man can condemn: but without these no man can acquit. Dean Comber.

Is it true that the Lord hath no delight in the death of a sinner, but rather that he should turn from his wickedness and live? Then what excuse can we frame, or how shall we be able to justify ourselves, for living another day, or another hour, in the wilful commission of sin? Again. Does the Lord pardon and absolve all them, that truly repent and unfeignedly believe his holy Gospel? With what earnestness and devotion ought we to beseech him to grant us true repentance and his Holy Spirit? Without the forgiveness of sins, our own conscience tells us we cannot be saved: and without true repentance, there is no forgiveness: nor is there any true repentance without the aid and assistance of the Holy Spirit. These truths ought to be deeply impressed on our minds. They are brought fully into our view, whenever we assemble in the house of prayer. They speak to our conscience time we look into our Bible. And they often force themselves upon us in private. Let us beware of closing our eyes against them, and of excluding them from our hearts. Rogers.

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every

Wherefore let us beseech him &c.] After the priest has pronounced the Absolution, the Church reasonably exhorts us, to "beseech Almighty God to grant us true repentance and his Holy Spirit:" which may perhaps require explanation, considering, that we have just been professing to exercise repentance, and have been assured of God's forgiveness upon it, of which the gift of his Spirit is a consequence. But, as repentance is a necessary disposition to pardon, so that neither God will, nor man can, absolve the impenitent; so is it in some of its parts a necessary consequent of pardon. The remembrance of sin must always, though we have been pardoned, be grievous to us; which is one part of repentance. And amendment of life, and the bringing forth of fruits worthy of repentance, which is another part, is not only necessary after pardon, but is the more necessary because of pardon, by reason of the mercy and love thereby shown to us, and the new obligation thus laid upon us to live well. The pardoned therefore had need to pray for repentance and the grace of God's Holy Spirit, the continuance of which with us depends on the continuance of our supplications for his presence, which supplications will also procure us greater degrees of it, that so both our present service and our future life may be "pleasing" to God. Bp. Sparrow, Abp. Secker.

For our encouragement the Church instructs us in conclusion, that, if we thus apply to God, and to our prayers join our own best endeavours, the result will be,