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without witness, continuing to do good, to give rain from heaven and fruitful seasons, filling the hearts of men with joy and gladness. These are the standing proofs of the being and goodness of God : And men need but open their eyes, and look around them, to see the wonderful and stupendous works of nature, which lead directly to the knowledge of God. And what greater evidence can man have than this? For if the making of one world will not prove the being of a God, the making of ten thousand will not. And therefore this is a principle of religion not learnt from revelation, but which is always supposed as the foundation of revelation. For no revelation can bring greater works to prove its authority, than the works by which the clear and unexceptionable dictates of natural religion are proved: For the distinction between miracles and the works of nature is no more than this, that works of nature are works of great power, produced constantly and in a regular course, which course we call nature: That miracles are works-of great power also, wrought in an unusual way But they are both considered in the same light, and with equal advantage, as effects leading to the knowledge of a great, though invisible power. Thus we must acknowledge great power to be shown in the sun's constant rising and setting; and as great in his standing still, should we see him stopped in his course for the space of a whole day. That we have all cyes to see, and ears to hear, is an effect of as great pow er, as giving sight to one born blind, or hearing to one born deaf. Upon this account it is impossible that any true revelation should contradict or evacuate any clear dictate of natural religion, which stands at least upon as good a bottom as any revelation can do ; and therefore the principles of natural religion must be supposed for the foundation of revealed, which is intimated by the writer to the Hebrews: He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him; that is, he must bring this belief with him: For a revelation is not to prove the being of a God, or that he loves virtue, and hates vice. God never wrought miracles for this purpose, having sufficiently evidenced himself from the beginning of the world by the visible things of the creation and, had any one asked our Saviour to show a proof that there was a God, I am apt to imagine he would have turned him over to the works of nature, as he did the rich man's brethren to Moses and the prophets for a proof of a future state.

Thus far Bp. Sherlock, with his inimitable precision and perspicuity, and he who cannot see the marked distinction here drawn between natural and revealedreligion by this correct theological reasoner, must be in a worse state than that into which the fall brought mankind. He that goes about to trample down all natural religion under the profession of giving triumph to revealed religion, is making a sac rifice no way honorable to the Jewish or Christian scriptures, and he must be condemned by the Hebrew and Greck testament; those faithful witnesses who are now clothed in sackcloth, and ever will be so long as men professing godliness torture them to speak that which they do not contain: but as Jannes and Jambres withstood Moses, so men of corrupt minds will resist the truth, reprobate concerning the faith.

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A new History and Illustration of the Common Prayer. 141

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A new History and Illustration of the Common Prayer. [Continued from page 105.]

HAVING remarked the high estimation in which the Lord's prayer was held by the primitive Christians, we should have concluded this divine composition above all human panegyric, had we not met with the following observations in page 76, of a critical and practical elucidation of the morning and evening prayer, by the Rev. J. Shepherd. The compilers of our Liturgy were not ignorant that the offering up of this prevailing supplication, with true devotion, and zeal of heart, affords to God that glory; to the weakest man that aid, and to the most perfect that solid comfort which is unspeakable. Indeed, of all applications to the Supreme Being that are extant, this is incomparably the most rational, the most devout, and the best. Whilst its comprehensive conciseness has in all ages been the admiration of the learned, its beautiful simplicity is not less remarkable. It is so short, that all may learn it; and so plain that all may understand it; at the same time it is so full that it includes all our wants; and so explicit, that, whilst it directs us how to pray, and for what to pray, it teaches us what we should be. It is in reality a complete rule of duty, as well as an admirable form of prayer. The fathers call it "the epitome of the gospel," and what his hearers said of the preaching, we may, with equal truth, apply to the prayer of our Lord, never man spake like this man.

Respecting the origin of the Lord's prayer, among the Jewish teachers it was a common practice to deliver to their scholars a certain form of prayer, to be used with the established ordinary devotions. And to this custom the disciples of our Lord are supposed to refer, where they desired him to teach them to pray. In compliance with their request, he dictated this form for their use, and the use of all who should embrace christianity. It is the observation of Grotius, that so averse was our Lord to unnecesssary innovation and affectation of novelty, that he "who had not the spirit by measure, (John iii. 34,) and " in whom were all the hidden treasures of wisdom and knowledge," (Col. ii. 3,) selected the words and phrases of this prayer principally from forms at that time well known among the Jews. One immediate advantage of this conduct of our Savior was, that the disciples and Jewish converts would more readily learn that prayer, and embrace those precepts, to the terms of which, before their conversion, they had been accustomed. The Lord's prayer consists, as it is usually observed, of six petitions, yet of the six the three first can hardly be called by that name. They are more properly acts or expressions of adoration, obedience, and submission, by which we render honor to the divine Being, and give up ourselves, along with the whole creation, to his government and disposal, before we presume to offer any requests in our own favor, even for the supply of our most necessary

wants, or the forgiveness of our sins. There is a propriety in this; the inhabitants of heaven, when they worship him that liveth for ever and ever, cast their crowns before his throne, saying, Thou art worthy, O Lord, to receive glory, and honor, and power, for thou hast created all things, and for thy pleasure they are and were created. They rest not day and night saying, holy, holy Lord God Almighty. And although in this present state of infirmity and want, it is our duty to let our requests be known unto God, yet in imitation of the saints above, it is also our duty to join thanksgiving to our suplications. It will argue a very wrong disposition in us, if we never draw near to the throne of grace, but in our distress, and having received so many benefits, remember nothing in the divine presence, but our necessities alone. Of this part of the superiority of the christian worship to the Jewish, every christian, it is observed, "is so far a priest, as to be admitted to join in this spiriturl sacrifice.

Upon the Responses, Versicles, &c. Next in order to the Lord's prayer as it is used in our morning service, follow four short sentences or Responses, to be said while we are still kneeling. Many of this kind are found in the course of our worship: and in some of the occasional offices of the church they are mostly taken from the scriptures, and are most judiciously adapted to the several places where they are introduced. The design of the Responses is to engage the attention and quicken the devotion of the congregation; besides the grateful variety which they occasion, and the relief they afford to the mind after its closer application to the more solemn parts of continued prayer. Not that our seriousness and attention should be less in these Responses, than in other parts, which being all addressed to God, should be said with the utmost devotion. We should be also careful to repeat our part in such a manner as not to interrupt the minister in his; and though the minister and congregation should say their parts distinctly, yet each should attend to what the other repeats, as the sense of these Responses sometimes runs through two or more of them.

The four Versicles after the Lord's prayer being taken from the Penitential Psalms of David, are here very properly introduced after confessing our sins, and humbling ourselves before God, and before we presume to sing his praises in the Psalms that follow. For this happy obligation of responsive devotion we find numerous examples in the Psalms, and in the Jewish prophets. And something similar to the last instance adduced, we meet with in the prophet Hosea, chap. xiv. . 2, thus; take away all our iniquity, and receive us graciously; so will we render the calves of our lips, that is, so will we offer our sacrifice of praise and thanksgiving. The penetential office being thus terminated, we resume our devotions with that of praise. Praise ye the Lord, the Lord's name be praised. The part of these Versicles, it has been observed, is no other than a translation of the word hallelujah, which word was once held so sacred that the church scrupled to translate it; in King Edward's first book it was retained after these Versicles, and appointed to be always so used between Easter and Trinity Sunday. It is remarkable also, that we find this form used in the book of the revelations, chap. xix.

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A new History and Illustration of the Common Prayer. 1, as the chorus or response of the heavenly host, singing salvation and glory and honor, and power, unto the Lord our God. And surely if we can thus join the choir of angels in praising our common Lord, and afterwards proceed to glorify him in the language of the Holy Spirit, our hearts should glow in us with an ardent zeal and holy fervor.

The Venite Exultemus, or 95th Psalm, which was composed for the public service among the Jews, has been constantly used in all ancient Liturgies of the Christian Church, and is accordingly retained in ours; as it is not only a very proper introduction to the other Psalms. The custom also of singing or repeating them alternately, seems to be as old as the Psalms themselves. The practice is continued by our church, though there is no particular Rubric to enjoin it. "It was seen that the minister would have in vain exhorted the congregation to praise the Lord, as he had done in the foregoing Versicles, if they were not permitted to take their part in repeating the Psalms; neither would they keep the promise they had just made, that their mouths should show forth his praise: further, what would become of the invitatory placed before the Psalms, O come and sing unto the Lord, &c. if the people were to have no share in the Psalms that follow? As it appears by the title to many of the Psalms that they were set to music, and it is evident, such was the practice among the primitive christians, there seems the best authority for continuing such usage in our cathedral service."

It should be remarked that the Psalms in our common prayer, together with those in the services and the psalter, are retained from the great English bible, commonly called Archbishop Cranmer's. These are also the same that are referred to in the first prayerbook of Edward VI. and that of Queen Elizabeth; the reason for this peculiarity, seems to be that this translation not being so close to the original, as that which is now in use with us, it has fewer Hebraisms in the style, on which account the language is thought to be more smooth and simple.

Respecting one particlar in the ancient psalm singing, we think its disuse is very much to be lamented. Durandus relates, that in his time (above six hundred years ago) it was customary in some places, for the people waiting in expectation of morning service, to hasten into the church as soon as they heard Venite Exultemus, (0, come let us sing, &c.) begun, and it is remarked by a moderu and well informed commentator upon our Liturgy, that the laudable practice of singing Psalms, while the congregation is assembling, still prevails in some of our parish churches, especially in the northern counties; where, after the minister was in the desk, and before he began the sentences, he has with pleasure observed all the congregation standing and singing the hundredth Psalm; and at some churchs in and around London, as soon as the officiating clergy. man comes out of the vestry-room, the organ plays, and one verse of the Psalm is sung. We join with him in wishing the practice were more general.

[To be continued.]

Exposition of the Articles of the Church.

ARTICLE IX.

Of Original or Birth Sin.

ORIGINAL sin standeth not in the following of Adam (as the Pelagians do vainly talk) but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and thersfore in every person born into this world it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in Greek, PHRONEMA SARKOS, which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh, is not subject to thelaw of God; and although there is no condemnation for them that believe and are baptized, yet the apostle doth confess that concupiscence and lust hath of itself the nature of sin.

The rule of christian faith being established in the three last articles, the church hath thought it right in the next place to proceed to those points which relate to christians as individuals, and it be ins with original or birth sin.

When God placed Adam in the garden of Eden, he said to him, "of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt surely die," Gen. vi. 16. These words thou shalt surely die must mean, that from that time Adam should become subject to death, since it is certain that he did not actually die on the day on which he eat the forbidden fruit. Hence we conclude, that if Adam had not eaten the forbidden fruit, he would not have died, and therefore Adam became subject to death in consequence of his disobedience. And the scriptures further teach us that the sin of Adam not only made him liable to death, but that it also changed the upright nature, in which he was originally formed, into one that was prone to wickedness and that this liability to death, and propensity to sin, were entailed from him upon the whole race of mankind: “By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." Rom. v. 12. " By one man's disobedience many were made sinners." Rom. v. 19. From these and many other texts of scripture it appears that Adam, who was at first made upright and in the image of God, from a state of innocence, purity, and happiness, became subject to death, sin and misery; and transmitted his nature thus corrupted to all his posterity. Upon this universal depravity of mankind, and consequent liability to punishment, is founded the necessity of a Redeemer, whose merits and mediation might atone for those sins which are common, in a greater or less degree, to every descendant of Adam. And all those expressions of the New Testament, which assert that every one, before he can be entitled to the benefits

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