more likely to have his soul elevated to Heaven by the liturgy of the Church, than he would by the generality of prayers, which he would hear in other places of worship; and if any one complain that he cannot enter into the spirit of them, let him only examine his frame of mind when engaged in extemporaneous prayers and he will find that his formality is not confined to the service of the church, but is the sad fruit and consequence of his own weakness and corruption.

Every thing in this composition is truly grand, and excellently adapted to its subject. We are there taught, that all in man is misery, and that all in God is mercy. Examine but the suppliant language of the litany, and say if ever more earnest, humble petitions were put into the mouths of miserable sinners: petitions which, if offered up with the same spirit with which they were composed, would, as a certain writer strongly expresses it, almost force open the gates of Heaven. With what universal charity, and tenderness of affection, are we taught to present all our fellow creatures to the Father of the Universe; that he would "be graciously pleased to succour, help and comfort all who are in danger, necessity and tribulation;" "that he would defend and provide for the fatherless children and widows, and all who are desolate and oppressed;" in a word, "that he would have mercy upon all men."

The practice of reading the scriptures in public to the people, must always be attended with salutary consequences. By the course prescribed in the calendar, nearly the whole of the Bible, and all that is important, is read through in the year. So that they who are not able to read themselves, may, by a regular attendance at Church, get a competent knowledge of the contents of the Bible.

From our very birth to the grave, the Church omits nothing that can tend to the edification of her members. At our first introduction into her bosom, with what solemnity are we dedicated to God in our baptismal serWhat pledges does she require of our sponsors that we shall be brought up in the true faith, and in t

vice?

fear of God? No sooner are we capable of receiving instruction, than she provides for us, and expressly requires that we be well instructed in a catechism, so short that it burthens the memory of none, and so comprehensive that it contains all that is necessary for our information at that early period of life. When once we are taught by that to know the nature and extent of our baptismal vows, the Church calls upon us to renew, in our own persons, the vows that were formerly made for us in our name; and in a service especially prepared for that purpose, leads us to consecrate ourselves to God. Not content with having thus initiated, instructed and confirmed her members in the religion of Christ, she embraces every opportunity of instilling into their minds the knowledge and love of his ways. Are mercies and deliverances vouchsafed to any, especially that great mercy of preservation in the pangs and perils of childbirth the Church appoints a public acknowledgment to be made to Almighty God in the presence of the congregation, and provides a suitable service to that end. In like manner, for every public mercy, or in any time of public calamity, she calls upon us to acknowledge him who can kill and make alive. In time of sickness there is also very particular provision made for our instruction and consolation: and even after death, when she can no more benefit the deceased, she labours to promote the benefit of her surviving members by a service the most solemn and impressive that ever was formed. Thus attentive is she, to supply in every thing, as far as human endeavours can avail, our spiritual wants: Decent in her forms, but not superstitious; strong in her expressions, but not erroneous; in short, in all things spiritual and pure; full and suitable; moderate and

candid.

Could we enter heartily into this service, and make, with propriety, the responses required, it would soon become animating and delightful. But here is the evil under which we labour. Many who profess to admire this form of worship either do not join in the responses at all, or less do it in so cold and lukewarm a manner,

as not only to betray the indifference of the worshipper, but to impart a seeming character of lukewarmness to the service itself. In this way it has fallen into disrepute. As a remedy against this evil, and to excite you to a more cordial performance of the service, "in the various parts assigned to you, directions for a devout and decent attendance upon public worship," are subjoined to this work. May we not hope that the members of the Church will bear their part in her worship, that they will rid themselves of a false shame, and lift up their hearts and voices in the congregation? In singing, and in the responses, it is the bounden duty of each one to bear his part. To be sitting down, either during the prayers, or while the church is sending up her chorus of praise, or to be gazing about with indifference, is as much as to say, that the person has no interest in, or desire for, the blessings which are conveyed through the channel of public worship. With regard to other denominations who attend our worship, and who prefer standing in prayer, to kneeling, and sitting in singing, to standing, and who do not feel it a duty to conform to our mode, these remarks of course do not apply. But it certainly is expected of our own members, that they show some respect for their own forms; that they should conform to the venerable usages of their forefathers, and that they should not countenance by their example the neglect of others. "O that men would praise the Lord for his goodness, and for his wonderful works to the children of men."

Let us do better in future. Like David, let us say, "I will praise the Lord with my whole heart in the assembly of the upright, and in the congregation." What spectacle can be more august and affecting than an assemblage of people, creatures of the same Almighty Lord, children of the same gracious parent, offering to him in his temple, the fervent homage of adoration and praise? The mind of devotion seems to be exalted into the immediate presence of the God of ages, to join "with angels, and archangels, and all the company of Heaven to laud and magnify his glorious name." Entering into

the spirit of our inimitable liturgy, the devout worshipper exclaims with Jacob, "Surely God is in this place and I knew it not; this is none other but the house of God, this is the gate of Heaven."

But the more excellent any thing is, the more liable is it to abuse. And too many, contenting themselves with pronouncing eulogiums on the liturgy, and resting in the excellence of the form, neglect to cultivate the power, of godliness. "They have well said, all that they have spoken. O that there were such an heart in them." "It is one thing to repeat the words, and another to feel them. Let us bring ourselves then to this test; and never imagine that we are in a Christian state, till we can appeal to God, that the prayers we utter are the very language of our hearts. Let us inquire whether from our inmost souls we lament the numberless transgressions of our lives, and the unsearchable depravity of our hearts? When we cry to God for mercy as miserable offenders, do we abhor ourselves for our guilt, and tremble for our danger? Do we indeed feel that we deserve the wrath of God? Is the consciousness of this truth wrought into us and become the habit of our minds, so that we can find no peace but in crying unto God, and pleading with him the merits of his dear Son? Is Christ in this view, precious to our souls? Is he our wisdom, righteousness, sanctification and redemption? Having no good thing within us, do we make him our all in all? Are we renewed in the spirit of our minds? Do we hate sin, not merely as it is destructive, but as it is defiling to the soul? Do we account the service of God to be perfect freedom, and do we, in truth and in our hearts, praise God, when we call upon "all that is within us to praise his holy name?" If this be not the state of our souls, we are in an awful condition indeed; our very best services have been nothing but a solemn mockery; in our prayers we have insulted rather than worshiped, the majesty of Heaven; we have come before our God with a lie in our right hand; O that it might please God to discover to us the heinousness of our guilt: and that we might all be "pricked to the heart," ere it

be too late! Let us the very next time we attempt to use these prayers, take notice of the frame of our minds: let us mark the awful incongruity between our public professions and our actual experience, and let a sense of our hypocrisy lead us to repentance. Thus shall the returning seasons of worship be attended with a double advantage to our souls: in praying for what we ought to seek, we shall be stirred up to seek it in good earnest: and through the tender mercy of our God we shall attain the experience of those things which too many of us, it is to be feared, have hitherto hypocritically asked, and ignorantly condemned."*

An Exhortation to the members of the Church to adorn their profession by a proper temper and conduct.

It is by the conduct of men, and not by their profession, that their sincerity and integrity can be tested. "Learn of me," said our Saviour, for I am meek and lowly of heart." Of all the graces, which he, who was perfection itself, possessed, meekness and lowliness are those, for which he proposes himself more peculiarly as the exemplar and pattern of his followers. Irascible tempers, peevish and morose dispositions, discontented minds and slanderous tongues, deform the character of any one; but when set in the same case with the fair pearl of religious profession, they exhibit a frightful caricature. The wit and ridicule of infidels would have done but little harm to the Church of God, had not the irreligion of professing Christians furnished them weapons already sharpened to their hands.-These are the darts that have made Zion to bleed, and languish, and "What are those wounds in thine hands? Those with which I was wounded in the house of my friends. "+

mourn.

*Simeon on the liturgy.

†Ezek. xiii. 6.

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