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On the use of the Lord's Prayer.

On two distinct occasions, several months apart from one another, JESUS CHRIST gave the LORD'S Prayer both as a prayer to be used [St. Luke xi. 2] and as a model of all prayer [St. Matt. vi. 9]. The two forms differ a little. One contains a doxology (or word of praise,") the other has not this doxology. The one seems more fitting for a thanksgiving service; the other for occasions of penitence. Accordingly, this rule suggests the form without the doxology at the beginning of this service, where there is much confession of sin; and the other form towards the close, where much more of the eucharistical, or thanksgiving portion of the service is, very properly, introduced. It consists of seven petitions, which_really contain every prayer that man can utter. It also teaches us how to pray, for it instructs us to entreat first of all for the glory of GoD and the fulfilment of His will, and when we have submitted our desires and wishes entirely to Him, we then, and not before, tell Him of our wants. It is thus a model of all prayer. Seek, whenever you use this prayer, to do so with all your heart, and thus let it convey the expression of your soul to God.

whom he hath done wrong; or at least declare himself to be in full purpose so to do, as soon as he conveniently may.

The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to reign; not suffering them to be partakers of the Lord's Table, until he know them to be reconciled. And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that he himself hath offended; and the other party will not be persuaded to a godly unity, but remain still in his frowardness and malice: the Minister in that case ought to admit the penitent person to the holy Communion, and not him that is obstinate. Provided that every Minister so repelling any, as is specified in this, or the next precedent Paragraph of this Rubrick shall be obliged to give an account of the same to the Ordinary within fourteen days after at the farthest. And the Ordinary shall proceed against the offending person according to the Canon.

The Table, at the Communion-time having a fair white linen cloth upon it, shall stand in the Body of the Church, or in the Chancel, where Morning and Evening Prayer are appointed to be said. And the Priest standing at the Northside of the Table shall say the Lord's Prayer, with the Collect following, the people kneeling.

[1] UR Father which art in heaven, Hallowed be thy Name.

OUR which art. Thy kingdom

come.

Thy will be done in earth, As it

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This Collect (which asks for cleansing and purity) is well suited to the commencement of the Holy Communion Service. For we all need cleansing, and the aid of the HOLY SPIRIT, ere we can rightly draw near to CHRIST'S Holy Table.

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But why should the Ten Commandments be used in connection with the LORD's Supper? A few truths will teach us. 1st. The Ten Commandments contain all precept, just as I conceive the LORD's Prayer contains all prayer, and the Sermon on the Mount contains all principle. So that there is no duty nor precept we owe to GoD or man which is not found in the Ten Commandments. 2ndly. The Ten Commandments tell us what they do tell us, not so much because GoD willed them to be what they are, as because GoD is what He is. They are what they are because GOD is what He is. In fact GOD must change (which is impossible; "He changeth not ") before these could be altered. Being such, they are most precious as the means to teach you your duty. They show you to be a sinner. They make you feel your lost condition. But the loud thunders of "Sinai" are heard to echo on Calvary' with the soothing words, "It is finished;" and you learn the value of CHRIST the fulfiller of the law for you, by the requirements of the law which you have broken. Thus "The law was our Schoolmaster to bring us to Christ"! It leads us to Him, (as the Schoolmaster of old led the child to school) as "the end of the law for righteousness to every one that believeth."

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The first Commandment teaches internal devotion or the giving up of the affections to GOD.

is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen.

Α

The Collect.

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LMIGHTY God, unto whom all hearts be open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen.

Then shall the Priest, turning to the people, rehearse distinctly all the TEN COMMANDMENTS; and the people still kneeling shall, after every Commandment, ask God mercy for their transgression thereof for the time past, and grace to keep the same for the time to come, as followeth.

Minister.

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GOD spake these words, and said; I am

the Lord thy God: Thou shalt have

none other gods but me.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

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Minister. Thou shalt not make to thyself any graven image, nor the likeness of

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The second Commandment treats of external devotion, or worship; and is full of teaching to us in the conduct of public or private worship.

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The third Commandment inculcates reverence for the name of Gon and all things relating to worship. It is highly needful in our days when there is little true reverence.

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The fourth Commandment demands a reverence and observance of the LORD's day. It is plain that the early Christian Church kept it on the first day of the week, and that JESUS CHRIST taught that the true way of spending the day is To do well." This is the golden rule concerning either the Jewish, or the Christian Sabbath.