« السابقةمتابعة »
From the Scriptures. From the Common Prayer, &:. « Now unto GOD and our TA « O holy, blessed, and glorious TRU, be glory for ever and trinity, three persons and one ever*" Phil. iv. 20.
God, have mercy upon us miser“ Now unto the king eternal, able sinners." immortal, and invisible, the only _" Whom thou hast redeemed wise God, be honour and glory, with thy most precious blood." for ever and ever.” 1 Tim. i. 17; -“ By the mystery of thy holy see also Matt. vi. 13; Luke ii. incarnation ; by thy holy nativity 14; Rom. i. 25; xi. 33, 36; xvi. and circumcision; by thy bap 25, 27; 2 Cor. xi. 31 ; Eph. iii. tism, fasting, and temptation ; by 20, 21; 1 Tim. vi. 14, 15, 16; thy agony and bloody sweat; by 1 Pet. v. 10, 11; Jude 24, 25; thy cross and passion ; by thy Rev. iy. 8, 11; vii. 11, 121. precious death and burial; by thy
glorious resurrection and ascen. sion, and by the coming of the
Holy Ghost. « In that day ye shall ask me “ Son of God, we beseech thee nothing. Verily, verily, I say unto to hear us.” you, Whatsoever ye shall ask the “O Lamb of God, that takest FATHER in my name, he will give away the sins of the world, have it you.” John xvi. 23 ; see also mercy upon us. ( Christ, hear ch. xiv. 13, 14 ; xv. 16.
• Paul says to Timothy, 1 Tim. i. 12. " I thank Jesus Christ our Lord.” But we may express our thankfulness towards any absent friend and benefactor, without directly addressing, much more without worshipping that friend.
+ There are in scripture a few ascriptions of praise and glory to the Lord Jesus. 2 Pet. iii. 18; Rev. i. 5, 6; v. 9, 11, 12, 13; vii. 9, 10; but not one, as if he was the great God. Indeed, they are not addressed to him, as if he was supposed to be present, except in Revelation v, and vii. where he is represented as being actually before the angels who address him. It should also be observed, that he is thero addressed as the Lamb that was slain, as a creature capable of dying, which can never be said of the eternal, un. changeable Jehovah. They address him, as a being entirely distinct from God: “Thou wast slain, and hast redeemed us to God by thy blood," ch. v. 9. If he be joined with God in this act of praise, it is no more than David was.
“ All the congregation bowed down their heads, and wor. shipped the Lord and the king." 1 Chron. xxix. 20.
From the Scriptures. From the Common Prayer, Bc.
“Grace be to you, and peace Lord have mercy upon us. from GOD our PATHER, and the
Christ have mercy upon us. Lord Jesus Christ." Rom. i. 7. Lord have mercy upon us.
“ Grace, mercy, and peace, From our enemies defend us, from God our YATHER, and Jesus Christ. Christ our Lord." 1 Tim. i. 2. O Son of David, have mercy
« Grace be with you, mercy, upon us. and peace, from GOD the Ta. Graciously hear us, o Christ. TXER, and from the Lord Jesus
Graciously hear us, O Lord Christ, the Son of the YATHIR, Christ." in truth and love." 2 John 3.
Litany. 6 Grace be unto you, and « For thou only art holy, thou peace, from him who is, and who only art the Lord, thou only, o was, and who is to come; and Christ, with the Holy Ghost, art from the seven spirits * who are most high in the glory of God the before the throne, and from Jesus Father.” Christ who is the faithful witness,
Communion service. and the first begotten from the “ Now unto the king eternal, dead, and the prince of the kings immortal, invisible, the only wise of the eartht." Rev. i. 4, 5; see God, and our God in three peralso Rom. xvi. 20, 24; 1 Cor. i. sons, Father, Son, and Holy S; 2 Cor. i. 2 ; xiii. 14; Gal. i. Ghost, be honour and glory, do3; vi. 18; Eph. i. 2; vi. 23, 24; minion and praise, benceforth Phil. i. 2; iv. 23; Col. i. 2; iv. and for ever. Amen." 18; 1 Thess. i. 1; iii. 11, 12 ; v.
Henry on Prayer. 23, 28; 2 Thess. i. 2; ii. 16, 17;
through Jesus Christ
• This expression sho that this, and the three preceding passages, should be considered only as pious wishes, and not as prayers; for surely the writer would not pray to the seven spirits.
| In Rom. ix. 5. Paul says, “ whose are the fathers, and of whom, as concerning the flesh, Christ came ; who is over all, God blessed for ever.” The same sentiment is expressed in such passages as the following: " AU power is given unto me in heaven and in earth.” Matt. xxviü. 18. “God hath highly exalted him," &c. Phil. ii. 9. 11. " He'is the head of the body the church : who is the beginning, the first born from the dead; that in all things he might have the pre-eminence. For it pleased the Father that in him should all fulnere dwell.” Col. i. 18, 19. " Angels, and authorities,
From the Scriptures. From the Common Prayer, &c.
iii. 5, 16, 18; 2 Tim. i. 2, 18; iv. our Lord: to whom, with thee, 22 ; Titus i. 4 ; iii. 15 ; Philem. 3, O Father, and thine Holy Spirit, 25; Heb. xiii. 20, 25; 1 Pet. i. 2; be everlasting praises." v. 10, 14; 2 Pet. i. 2 ; Jude 2;
Doddridge. Rev. xxii. 21.
" Jesus, my God, thy blood alone Hath power sufficient to atone." Watts' Ps. li. 2d part, verse 6.
See also Ps. xix. long metre, verses 5, 6; Ps. xlv. i xcvii. 2d part, long metre ; cx; cxviii.
&c. “ The LORD bless thee, and “ God the Father, God the keep thee: the LORD make his Son, and God the Holy Ghost, face to shine upon thee, and be bless, preserve, and keep you." gracious unto thee: the LORD
Matrimony. lift up his countenance upon thee, and give thee peace.” Numb. vi. 24, 25, 26.
REQUIREMENTS OF THE LAW OF GOD.
THE doctrine of original sin assumes as its fundamental principle, the total and universal depravity of human nature. The Assembly's Catechism affirms, “ That the sinfulness of that estate into
and powers, being made subject unto him.” 1 Pet. iii. 22; see also, John xvii. 2; 1 Cor. xv. 24–28; Eph. i. 20—Heb. i. 9.
It must always be remembered, that " the head of Christ is God. 1 Cor. xi. 3.
which man fell, consisteth in the guilt of Adam's first sin, the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite to all that is spiritually good, and wholly inclined to evil, and that continually ;" and that “this brought upon mankind the displeasure and curse of God, and made them justly liable to all punishments in this world and that which is to
That human nature is perfect, no man in his senses will assert. It is certain, that “there is not a just man upon earth, that liveth and sinneth not.” “ If we should say we have no sin, we should deceive ourselves, and the truth would not be in us.” From whatever cause it originally sprung, it is but too apparent, that there is in mankind a prevailing disposition to deviate from that law of their Maker, a sense of which he hath either implanted in their nature, or given them by particular revelation ; and at some periods, this defection hath been almost universal. Indeed, from the very nature of the discoveries he hath made to us of himself, we can. not but draw the conclusion, that we are creatures who stand in need of his mercy, and have reason to fear his displeasure ; nor can any of us be so little acquainted with his own heart, as not to know, that in many things he offends and comes short of the glory of God, of the requirements of his perfect law. But can it be said, with literal truth, that we are utterly indisposed, and made opposite toallgood, and wholly inclined to all evil, and that continually?”
Is there no difference in the natural dispositions of men? Are virtue and righteousness wholly stran. gers in the earth? Were it so, what idea has ever been formed of the infernal regions which this world would not realize? But it is not the fact. There are such things as love to God, and love to man. Honour, honesty, social and personal virtúes have a real existence among us; otherwise all the ties that bind us together, would be totally dissolved, or, to speak more properly, never could have subsisted. To what purpose would be all the ordinances of religion and means of improve ment? The gospel itself is a mockery, if it enjoins us to labour after that which we can never attain, or which, if attained, is of no value, for we know it is of the essence of the evangelical doc
. trine (as it is called), to vilify and degrade ourselves, and to speak of all righteousness of our own in the most contemptuous and even disgusting terms. But no method more direct can be taken to make mankind really as bad as this system supposes them, than to entertain such mean ideas of our. selves and others; for, certainly, we are very un. likely to feel any inclination to acquire that of which we previously think ourselves incapable.
If it be said, “Is not the law of God perfect ? If it be a law, must it not be obeyed? And if it be not obeyed, must not the failure be punishable?” It is answered, -The law of God is indeed perfect, otherwise it would not be his law who is all perfec. tion. But the point to be considered is, whether its subjects are capable of perfect conformity to it.