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not owe to him, for those means by which his grace is made effectual in the hope of glory strengthened and confined to the faithful in Christ Jesus. Not resting on the weak efforts of our own gratitude, we beseech our great benefactor himself to give us that due sense of all his mercies, that the seed of lively gratitude may take root in our hearts, to bring forth its fruit in our lives.

The Litany concludes, as does the morning service when it is not recited, with the prayer called, a prayer of St. Chrysostom, and the blessing on the congregation. The pious and learned composers of our Liturgy were above the modern affectation of novelty, and adopted in preference, what had been sanctioned by the former use of a congregation. From an ancient Liturgy by one of the venerable Fathers of the Church, a man skilled in the knowledge of God's word, and exemplary in its practice, they took this last prayer, offered at morning service. It is evidently a prayer to the Lord Jesus Christ, whom you will observe, it addresses under the title of Almighty God, for the promise referred to was his promise,* it is a conclusive and energetic renewal of all the supplications which we have offered, beginning with a recital of two grounds on which it hopes they may be favorably heard: first our experience of God's grace, by which

* Matthew xviii. 19, 20.

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we have been just now led to make our common, our united supplications unto him: and secondly, the stability of our Lord's promise, that when a congregation, however small, “ is gathered together in his name, there is he in the midst of them”* to grant their requests. On these grounds we beg of the Lord to fulfil the desires and petitions of us his servants : leaving it to his wisdom however, equally good often in refusing, as in complying with our wishes, to regulate the assent by their expediency: but still praying absolutely for two things—for which no importunity can be too great, and no solicitation inexpedient—“for the knowledge of God's truth in this life, and in that which is to come, life everlasting.”

The Morning Service concludes with a blessing or prayer of benediction, offered

up by the Minister for himself and for the congregation, in conformity with the usage of the Christian Church, and the Apostolic conclusions to their Epistles. “On this wise,” says the Lord, “shall ye bless the children of Israel, saying unto them : the Lord bless thee, and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace.”+ After this divine model, which in the distinct nature, as in the number of its blessings, might be shewn to contain an

* Matthew xviii. 20. + Numbers vi. 23, &c.



allusion to the offices of the three persons of the adorable and ever blessed Trinity, we commit to them specially ourselves and our congregation : and may the redeeming grace of our Lord Jesus Christ to procure us pardon and justification, may the love of God to give us adoption and protection, and may the Holy Spirit, associating with our Spirit to sanctify our hearts, and to direct our wills, be with us all evermore. Amen.




If thou wilt enter into life, keep the Commandments.

The part which follows in the Sunday morning service, is wholly taken from what is called in your Prayer books “ The order of the Administration of the Lord's Supper, or Holy Communion.” The Sacrament of the body and blood of Christ was celebrated in the early ages of Christianity as often as Prayers were offered in the Church : after the usage of the Apostles, whom we read of as “continuing daily with one accord in the temple and breaking bread from house to house."* When in aftertimes the administration of the Sacrament was less frequent, it was yet thought expedient to remind the congregation of that sublime office, by the adoption of the early part of the formulary. It was on other accounts of much importance, to have the reading of the Ten Commandments, and of the Epistle and Gospel introduced into the Sabbath-day's service. Each has promised at his baptism by his sureties, to keep God's Holy will and Commandments, which engagement, it is to be desired should be often brought before his view; and the Epistle and Gospel, being appropriate to the division of the year by the Sabbath-days, at each Sabbath should be repeated. These therefore come within the scope of the discourses which I proposed to deliver, in explanation of the Sunday morning service in the Church.

* Acts ïi. 46.

The Ten Commandments constitute the chief subject for this day. The Commandments are preceded by the Lord's Prayer, without which, as has been before mentioned, no separate service is administered in our Church ; and by a prayer for that purity of intention, which will most effectually secure an attentive hearing, and lead to a faithful obedience. The Jewish people were sanctified before the delivery of the law: that we be not careless hearers but doers of the word, we pray to him whose might is omnipotence, whose knowledge goes to the secrets of the thoughts, that our hearts be cleansed by the inspiration of his Holy Spirit, that we may make the love of God the directing prin

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