Q. Have we any scripture examples for kneeling at prayer?

A. Yes; for thus Solomon of old prayed, at the dedication of the temple, and before all the congregation of Israel, as we read, 1 Kings viii. 54. "And it was so, that when Solomon had made an end of praying this prayer and supplication unto the Lord, he rose up from before the altar of the Lord, from kneeling upon his knees, with his hands spread up to heaven." Thus Daniel kneeled upon his knees three times a day, and gave thanks before his God. Chap vi. 10. And thus our blessed Saviour also prayed earnestly in his agony, as mentioned by St. Luke, chap. xxii. "And he kneeled down and prayed." In the same attitude Peter prayed, when he raised Dorcas from the dead. Acts ix. And Saul, after his exhortation to the elders of Miletus, kneeled down and prayed with them all. Acts xx. 36. With the disciples at Tyre, Paul and Silas kneeled down on the shore and prayed. Acts xxi. 5. Paul expressed prayer by the attitude that with propriety attends it; "I bow my knees unto the Father of our Lord Jesus Christ. Eph. iii. 14. And to mention but one instance more, in Acts vii. 59, 60, it is said, that when the Jews "stoned St. Stephen, calling upon God, and saying, Lord Jesus, receive my spi rit, he kneeled down," &c.

Q. Why is the confession placed at the beginning of the prayers?

A. Because God has assured us he will not hear those who remain in their sins. Isaiah i. 15. John xi. It therefore behoves all the congregation to be early in their attendance at the house of prayer, that they may have time to compose their minds by holy meditation, to reflect upon their offences, and to prepare for joining in this confession, so as to have the benefit of absolution.

Q. Have they who would pray effectually always begun their prayers with confession?

A. Yes; (Ezra ix. 5, 6. Dan. ix. 4, 5.) for when

the guilt of sin is once removed by penitential acknowledgments, there is no bar left to God's grace and mercy.

Q. Is not this form of confession too general?

A. No; for though it is expressed in general terms, yet at the same time, by mentioning sins both of omission and commission, it is so particular, that it includes every kind of wickedness which it is possible to designate.

Q. If it had been more particular, would it have answered the design of it, as well as it now does?

A. No; because a common confession ought to be so contrived, as every person present may truly speak it as his own case, and reduce even his most particular and personal faults to the general expres

sions of it.

2. May it not be justly objected to this confession, that there is no mention of original sin in it?

A. No; because we confess and bewail to God, "that we have followed too much the devices and desires of our own hearts," which plainly implies that our hearts are evil and corrupt, and such as we ought not to follow, and, consequently, by these words, original sin is sufficiently understood.

Q. What rule ought the minister to observe in reading the confession?

A. Since the church has enjoined, that it shall be said by the whole congregation after him, he would do well to take care, that he does not begin a new portion thereof, before the people have had time to repeat the former with due deliberation. For nothing certainly can be more indecent than the hurrying over such an excellent form as this, which ought to be so uttered, that the hearts of the people may go along with their words, that they may pass on leisurely from one thing to another, and that the whole may be offered to God as a rational service.

Q. And what ought the people also to remember? A. That when they are repeating the several portions of the confession after the minister, they are

speaking to God, and engaging in the grand business of repentance, and of obtaining his reconciliation and favour. They ought not, therefore, to behave themselves after a careless and slovenly manner, nor address the throne of grace with an inarticulate motion of the lips; a practice which betokens irreverence, and proves that they do not mind what they say, or to whom they speak; but with an humble, yet earnest tone of voice, suited to the solemnity of this confession, the vast importance of the duty of prayer, and the indispensable necessity of a due performance of it. These considerations should sink deep into their hearts, and prevail upon them so to perform this duty, that it may obtain the remission, and not add to the number of their sins.

V. Of the Absolution.

Q. What follows next to the confession? A. The absolution, which is to be pronounced by the priest alone; for the congregation having confessed their sins, with a humble, lowly, penitent, and obedient heart, and remaining depressed under the sense of their iniquities, are now in a situation that particularly requires the aid of spiritual consolation.

Q. May the people repeat the absolution with the priest?

A. No; they must not repeat it, as is evident by the rubric, but only silently and seriously listen to him whilst he pronounces it, and at the end of it. give their assent to it with a hearty Amen..

Q. Why are they required to say Amen ?

A. To signify how firmly they believe, how highly they value, and earnestly desire those comforts, which the absolution is designed to convey. But here let it be noted, that whilst it affords to the good the greatest consolation and support, it gives the wicked no ground either to presume or to despair of God's mercy.

Q. In what posture is the priest required to pro nounce the absolution?

A. Standing; because it is an act of his authority in declaring the will of God, whose ambassador he is.

Q. In what posture are the people to receive it?

A. Kneeling, in token of that humility and reverence, with which they ought to receive the joyful tidings of a pardon and absolution from Almighty God. Q. Is a deacon permitted to pronounce the absolution ?

A. No; and much less a mere layman: hence the custom of clergymen who are only ordained to the office of deacons, to pass over the absolution, reading, instead thereof, some short collect, or otherwise proceeding directly to the Lord's prayer. Q. Why is not a deacon permitted to pronounce the absolution?

A. Because it would be to usurp an authority never committed to him; and the rubric itself supposes that he who pronounces the absolution is a minister in priest's orders.

Q. Is this solemn declaration always attended with the remission of sins?

A. Yes; provided the people are properly disposed, and perform the conditions required on their part. Christ having committed to his ministering servants"the ministry of reconciliation," they are empowered to convey with authority forgiveness of sins from Almighty God to "all who truly repent, and unfeignedly believe his holy gospel.".

VI. Of the Lord's Prayer.

Q. What follows the absolution?

A. The Lord's prayer, which ought to have stood in the first place, but that it would have been irreverent and improper in us to have called God our Father, in the endearing sense in which we now use

the words, till we had confessed, and repented of our sins and transgressions against him.

Q. What is particularly to be observed concerning this prayer?

A. That it was composed by Jesus himself, our glorious advocate, who knew both his Father's suf ficiency and our wants, and may therefore assure us, that it contains every thing fit for us to ask, or his Father to grant.

Q. Why ought we to add this form to all our pray-.

ers ?

A. To make up their defects, and to recommend them to our heavenly Father, who, if he cannot deny us, when we ask in his Son's name, can much less do so when we speak in his word also.*

Q. Is the Lord's prayer essential to Christians? A. Yes; it is as essentially necessary to all the disciples, and true followers of Christ, as the Lord's supper, and may no more be omitted in their public addresses to God, under pretence of using otherwords equivalent, than the Christian form of bap, tism may be altered.

Q. What is the observation of Grotius concerning · this prayer?

A. That so averse was our Lord to unnecessary innovation, and the 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. xi. 3, selected the words and phrases of this prayer, principally from forms at that time well known among the Jews.

Q. Repeat the rubric at the head of this prayer. A." Then the minister shall kneel, and say the Lord's prayer; the people still kneeling, and repeat ing it with him here, and wheresover else it is used in divine service."

Cyprian de Orat. p. 139, 140,