the congregation; yet expressing faithfully, strongly, and fervently, that deep feeling of unworthiness which occupies every pious soul. Then there must be likewise prayer for pardon, for this is our very object in confessing our sins; prayer for grace to help our infirmities; for protection both against spiritual enemies and bodily dangers (and here we may desire intercessions in the case of national calamities), and prayers for all mankind, especially our brethren in the church. of Christ, and, among them, for our rulers both in church and state (as prescribed by the Apostle), and for those who are suffering under any distress, or are wandering in the paths of error or of sin. In truth, whatever we should make the object of our prayers, in our private addresses to the throne of grace, that we should desire to see provided for in a set public form. For we meet as those who have the same wants, the same fears, and hopes, and cares, and sorrows I mean, the same in the sight of God, and, indeed, of the same nature, however diversified according to the various conditions of men - the same dependence upon the power and goodness of Him before whom we bow in supplication. And let me pause for a moment, to recommend this thought to your reflection, brethren: Is it not a most endearing bond of union among persons of all classes, high and low, rich and poor, one with another, among persons of all nations and all languages, -among all persons who love the Lord Jesus in sincerity, and worship him in spirit and in truth? There is nothing, probably, in the whole of the sacred volume more touching or truly sublime than that hymn which Saint John heard from "every nation, and kindred, and people, and tongue :" and this was surely intended to represent the united adoration of the whole church not of the glorified saints only, but of their brethren also who are now labouring up the hill of life, and fighting the good fight of faith. The voice of intercession and supplication is at one and the same moment ascending from thousands of the servants of Christ met together in his name;-friends who are parted by many a league, but who are cheered with the thought that they are pouring out their united prayers for each other even as if they were side by side; -hearts that are almost broken by the pang of separation, but who feel that they are still united by the dearest tie, by a chain let down from heaven to earth, binding men to each other, and all to God. But it is of far greater importance to reflect that this thought of our mutual wants and mutual dependence upon God, is a bond of union, as I have said, not among those, merely, whose hearts are already tied together by some earthly band, but among all ranks and all classes, high and low, rich and poor, friends and foes: all are but one body in Christ; all but one family, - objects of their Saviour's love, and objects of care and kindness from those who love their Saviour truly. Worldly differences and distinctions seem to vanish within these walls. Who can indulge a feeling of enmity towards one who is kneeling almost by his side, both having need of forgiveness from God? Who feels exalted above one of low degree, or who is there of low degree who feels envious of one exalted above him, when both are humbled as penitents before the most high God, and both rejoicing in the riches of his grace? Indeed, one great charm in our churches and church services is, that, in the language of sacred Scripture, "rich and poor meet together," under the thought that "the Lord is the maker of them all."* All meet in the house of God, with only a little necessary distinction; the prayers are suited to all, and may easily be understood by all; the Holy Scriptures are read to all, and religious instruction (if we who give it know our duty) not merely adapted to all, but rather carefully suited to those who stand most in need of it. entreat you, more particularly, my poorer brethren, to consider these things, Let me to con sider the privilege which you enjoy as members of the church of Christ, in public worship and public instruction. It is in the spirit of the Gospel; for your Saviour has graciously singled you out as those to whom his Gospel was preached. And I trust his servants and ministers will always be found to follow his * Prov. xxii. 2. example in this respect, and readily and freely declare to you the glad tidings of salvation all the counsel of God. Only give a regular attendance, and a willing ear; and, above all things, bend your knees and lift up your hearts in prayer. We have seen what may be reasonably expected in any form of public prayer. Let us now mark how far the liturgy of our church is framed for the fulfilling of these conditions, and what rules it lays down in order that prayer may be offered in such a manner as to do honour to Him who receives it. In order to bring our remarks within a small compass, we shall at present instance it only in the matter of Confession of sin. If you refer to your Book of Common Prayer, you will there find a Form of Confession in the regular Morning and Evening Service, and one in the Service for the Holy Communion. The supplicatory language of the Litany may likewise be mentioned as of the same nature; especially as this should be regarded as a separate service, though now almost every where joined to the morning prayer. Whenever, then, we meet to worship God, we have placed at the very threshold, as it were, a form of confession of sins, plainly marking the sense of our Church, that our first business is to humble ourselves before the Lord our Maker, and earnestly implore pardon of our sins in the all prevailing name of Jesus Christ. These forms are, moreover (if I mis take not), calculated for the use of all persons, and to suit the necessities of all; for, though necessarily expressed in general terms, they are so admirably framed, as to touch the heart of each individual, (I suppose him to be "religiously and devoutly disposed,") and set him upon the great work of self-examination and humiliation, which is, in truth, the very ground and essence of confession. I will not repeat that which is familiar to all; the expressions are scriptural, solemn, strong, fervent without extravagance, calculated (as I have hinted already) to allure the pious worshipper, and rouse the careless and indevout. One thing is well worthy of notice, viz. that the Form of Confession in the office for the Holy Communion is expressive of deeper humiliation and self-abasement than the other. Now, attendance upon the Holy Communion is supposed to indicate a more devout spirit, and more careful living, than are generally demanded as requisite qualifications for the regular morning or evening service. How comes it that words more severely penitential should be put into the mouths of those who should seem to have made greater progress in the path of life, and greater growth in grace than their brethren? Is it not, that the more a man advances in the knowledge and love of God and of Christ, and the more he attains to spirituality and heavenly-mindedness, the more deeply he feels his own unworthiness in the sight of the pure and holy God, the more C |