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THE Lord is in his holy temple; let all the earth keep silence before him. Hab. ii. 20. From the rising of the sun even unto the go

(1.) Under the Law, daily morning and evening devotions were enjoined by God, on all the Israelites.-"Thou shalt offer upon the altar two lambs of the first year day by day continually; the one lamb thou shalt offer in the morning, and the other lamb thou shalt offer at even." This ordinance was constantly observed by the Jews, during the continuance of their city and polity. It was probably on this account that the primitive christians set apart these periods as times for solemn worship. And like all the divine ordinances their institution is most consonant to reason, and the fitness of things. Every morning when we awake, we receive, as it were anew, our life from God.-When we arise from our beds, to go forth amidst the cares and temptations of the world, and the dangers and business of the day, nothing can be more reasonable than that we should offer to our merciful Preserver our thanksgivings for his care over us during the unguarded moments of sleep, and for all the blessings he is constantly conferring on us; and that we should supplicate his guidance and protection through the day, as well as his favour and blessing on the work of our hands. In the evening, too, the same reasons call us to a renewal of the same duties of devotion. Retiring from the labours and vanities of the day, and when our exhausted spirits dispose us to sink down upon our beds, in the attitude and image of death, reason requires of us, that as dying men, we should supplicate the pardon of God for our omissions of duty, as well as for our follies and positive transgressions; and that we should again commend ourselves to His protection who never slumbers nor sleeps.

But besides the public devotions of the morning and evening, many of the devout Jews were in the habit of retiring to their closets, in the middle of the day for the purpose of private worship. And we have reason to believe that this custom was adopted by the early Christians. We learn that St. Peter, went upon the housetop to pray, about the sixth hour," which corresponds with our noon.

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ing down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a And we find that this was a common period of christian worship, in the time of St. Cyprian, and Clement of Alexandria. It was not long after, that the Monks, who professed to be more devout than other Christians, added other hours of stated prayer. These stated periods of daily devotion had increased to seven, in the time of Pope Pelagius the Second, who established them by a decree, and provided offices of devotion for the several "Canonical hours."-At the period of the Reformation, our parent Church of England brought back the periods of public worship to the primitive usage, and enjoined only "daily morning and evening prayer."

But though the Church has appointed these two periods of public worship, she does not thereby excuse any of her children from the essential duty of private devotion. Stated periods for retirement to the closet are salutary for all men. We may worship God, indeed, at any period of the day, and in the midst of our business, by short mental ejaculations, but the use of stated times for private devotion cannot be too highly estimated. Such is the constitution of our nature, that a duty, which we think can be performed at any time, we are apt to defer altogether, unless we regulate our conduct by fixed rules. In the Cathedral Churches, in England, the regular morning service is constantly performed. But the circumstances of country parishes will not admit of this daily public worship; nor is it practicable in the Parish Churches of this country. But though the dispersed residences, and the secular avocations of Christians, will not permit them to assemble daily for public worship, none can be excused for the neglect of Family Devotions. And the American branch of the Church, has set forth "Forms of Prayer to be used in Families," well suited to their circumstances and their wants.— Those heads of Families, therefore, who live in the habitual neglect of these daily morning and evening devotions, frustrate the benevolent intentions of the Church, and lose one of the most interesting bands of the domestic state: while they are deficient in a

(2.) Prayer is the elevation of the soul to a communion with God; and is commanded by him as a duty, through the pious and faithful performance of which we obtain all the especial blessings we enjoy. It is a high honour to us that we are permitted and assisted to hold this intercourse, and it is also a source of inestimable benefits to us. But it is a duty of difficult performance. Our attention should be wholly engrossed in the solemn act we are engaged in. The worldly objects which commonly occupy our thoughts must be excluded. Our souls must be suitably humbled under a sense of our unworthiness, and brought to a proper state of serenity by a contemplation of the paternal goodness of God, and the atonement and mediation of the Saviour. Hence it results that some preparation of the mind is necessary before we enter upon the sacred duties of devotion.-It is the custom of the Jews, when they enter their synagogues for worship, to stand silent for some time, to meditate on the presence and perfections of God. And in the early ages of Christianity, it was the custom of the Priest to prepare the people's hearts for worship, by the use of a suitable preface. In imitation of this primitive usage, the Church has prescribed the sentences of Scripture, the reading of which are enjoined by the foregoing Rubrick.

In the first r formed Book composed in the reign of King Edward, the offices of devotion began with the Lord's Prayer. The Romish Book began in the same way, and so does the Liturgy of the Greek Church. But when the next review of the Liturgy was made, this commencement was thought too abrupt. The sentences from scripture were then prefixed, together with the exhortation, confession, and absolution; as a proper introduction, and to prepare the congregation for the following devotions. And while the addition is calculated to serve these salutary purposes, it brings back the Liturgy nearer to the primitive model

It should seem that nothing can have a stronger tendency to produce in us a pious frame of soul than the voice of God speaking to us. The Church in prescribing these sentences, expects us to regard then as the words of God, addressed to us by the mouth of his embassador: and she hopes we will not dare to disobey them, since they come from the

his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Ezek. xviii. 27.

I acknowledge my transgressions; and my sin is ever before me. Ps. li. 3.

Hide thy face from my sins; and blot out all mine iniquities. Ps. li. 9.

The sacrifices of God are a broken spirit ;

very Being to whom we are about to address our prayers, and who may justly refuse to regard our petitions if we neglect to observe his commandments." Before thou pray est, prepare thyself," says the son of Sirach: And the scripture sentences are admirably selected to prepare us for the duty of devotion. They relate chiefly to repentance, and confession of sins. These should naturally stand first in the devotion of guilty creatures: For, till we feel a genuine sorrow for having offended God, and come in earnest to seek his pardon, we cannot expect that he will accept our prayers.

When the Minister begins to repeat the sentences, the congregation rises. This is a decent and proper custom. Its import is, to manifest our reverence for the word of God, now addressed to us, in order to awaken us to repentance.

During this part of the service, the Minister should bear in mind that he stands in the place of an Embassador of Christ, as well as the solemn nature of the duties in which he is about to join with his congregation. He should read the sentences with suitable gravity, with a demeanor expressive of his inward devotion, with collected at tention, and with that serious and affectionate tone of voice, that is best calculated to influence the minds and hearts of his people ;--to quicken their zeal, and excite in them those heavenly affections which are requisite in prayer. And if such are the duties of the Minister, there are also corresponding obligations on the part of the hearer. During the reading of these sentences, no member of the congregation may stand idle, listless, and inattentive, as though he had nothing to do. Every one is in duty bound to pay a reverent attention to the admo nitions of God, thus declared by his embassador; and in this way to prepare himself to make his confessions to our "C Almighty and most merciful Father," in the form provided by the Church.

From this view of the design of the prefatory sentence, it will be perceived that every member of a congregation ought to be in Church in due season, that he may be present at the very beginning of the service, and have time to prepare for the more solemn offices of devotion. Many who appear in their seats previous to the commencement of public worship, are apt to spend the interval in gazing about the Church, to gratify an idle curiosity. But how much more profitably this time might be spent

a broken and a contrite heart, O God, thou wilt not despise. Ps. li. 17.

Rend your heart and not your garments, and turn unto the Lord your God; for he

in reading over the whole of the sentences, and such other scriptures as would tend to promote religious meditations: that they might thus bring themselves to such a devout frame of mind before the Minister begins, as to be able to follow him through the successive offices, in such a manner as the nature of the duty requires.

In fine, let every one who hears these divine sentences, be thankful to God for the instruction, the admonition, and the encouragement they afford; And may it be the earnest desire of all, so to use the ordinances of God's house, as not to abuse them: that they may derive from them that comfort through life which they are calculated to afford, and find them as waters of consolation in the day of adversity. T. C. B.

The two texts placed in front of the other initiatory sentences, were designed to give solemnity to the opening of the service; and yet I do not know whether they may not have had an unfavourable consequence not foreseen. The compilers evidently designed to begin with penitence and confession: bat we have lived to witness an increasing propensity to begin with a psalm, without a special reference to those subjects. Such a thing never happened within my knowledge, before the said date: but whether it was the result of introducing these two texts, otherwise very proper, I will not determine. Perhaps it would have been better to have placed them after the other texts. BP. WHITE.

The first of these sentences makes a very impressive commencement of our service; the second is peculiarly adapted to the season of the Epiphany, and the third is an appropriate prayer at the commencement of any act of worship, but it is certain that neither of these are congruous with the order of our service. Perhaps it would be the best course, when the minister uses one of these sentences, that he should join with it one or two of the others, which are of a penitential character.

T. C. B.

The full import of the sentences, it is to be feared, is not generally understood; neither is the recital of them, in all churches, always attended to, with the reverence they deserve. Hence it is possible, that the pious intentions of the composers of the Liturgy may, at the very outset of the service, in some degree, be frustrated. On these grounds, it is presumed, that a fuller illustration of the Introductory Sentences, than of some other parts of the service, may be required

It may likewise be proper to arrange together such sentences as have a nearer affinity and relation to eack other. This method will afford every man

is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Joel ii. 13.

To the Lord our God belong mercies and

an opportunity of employing his private meditations, before the service begins, upon such subjects as are best suited to his present frame of mind and spiritual circumstances. For every serious person best knows his own state, and will naturally be led to contemplate such subjects, as correspond with his present disposition. And these, of course, will be the best calculated to promote in him sincere repentance and true devotion.

In this view the sentences may be considered as addressed to persons of five different descriptions. They afford,

1. Instruction to the Ignorant and Erroneous. 1 John i. 8. 9. Ezek. xviii. 2.

2. Admonition to the negligent and inconsiderate. Psal. 1. 3. Mat. iii. 2.

3. Models of Penitential Devotion to those who are apprehensive of God's Judgments. Psal. li. 9. Psal. cxliii. 2. Jer. x. 24.

4. Encouragement and Consolation to the Diffident and Contrite. Psal. li. 17. Dan. ix. 9. Luke xv. 18, 19.

5. And Caution to the Ceremonious and Formal. Joel ii. 13. Sentences affording Instruction to the ignorant and erroneous.

Many persons attend the public worship, who are grossly ignorant of their real state. Insensible of their guilt, and inapprehensive of their danger, they either think that they have no sin; or suppose that a slight confession of it will obtain them pardon. These surely stand in need of information, before they join in the public service. And we are here furnished with two striking passages from Holy Scripture, admirably adapted to instruct their ignorance, and rectify their errors.

The one more immediately proceeds from the mouth of God, and is delivered by his prophet. The other is addressed by St. John, the beloved Apostle and Evangelist, to the Catholic Church, that is, to the whole Christian world.

that a

If any man be so ignorant, as to suppose, few slight petitions to heaven will obtain the pardon of his past offences, let him weigh the import of the following words:

When the wicked man, &c.-This passage is taken out of the 18th chapter of Ezekiel; a chapter, which I exhort every Christian, frequently to read, and attentively to consider. God here lainly declares, that if he, who had before led an abitual good life, unfortunately fall into sinful courses, he shall forfeit God's favour, and “his former righteousness shall not be mentioned.”—“ In his trespass

forgivenesses, though we have rebelled against him; neither have we obeyed the voice of the Lord our God, to walk in his laws which he set before us. Dan. ix. 9, 10. O Lord, correct me, but with judgment; not in thine anger, lest thou bring me to no. thing. Jer. x. 24. Ps. vi. 1.

that he hath trespassed, and in his sin that he hath sinned; in them shall he die." On the other hand, Almighty God solemnly avows, that whenever, the sinner, by unfeigned repentance, turns to him, he will restore him to his favour. However wicked and abominable his former life may have been, yet if he see his errors, be heartily sorry for them, and forsake them; if he endeavour to do "what is lawful and right," walking in the statutes of God, and observing his judgments. and if this new state of life be sincere and permanent, then, he shall not die," he shall save his soul alive.”—He shall be delivered from the misery denounced upon final impenitence, and shall obtain everlasting happiness and glory.

But some are not sensible of their guilt.-Ignorance, or vanity, prompts them to fancy that they have no sin, and consequently, no need of repentance. To counteract the effects of so fatal a delusion, the following passage from St. John is introduced, to which the self-righteous, the presumptuous self-deceiver, will do well to attend :

If we say, &c.-In this state of imperfection the best men are liable to many frailties, and all of us offend God daily. The Apostle declares, that if we say, or think in our hearts, that we live without sin, we deceive, not God, who sees and will punish our guilt, but ourselves, by believing a most gross falsehood. He assures us, that the truth of God's word, which says, that "all have sinned," is not in us. Whereas, if we examine our hearts, acknowledge our sins, and repent of them, God has promised, and Christ has purchased us, pardon. His faithfulness and justice will fulfil his promise. He will forgive us our past sins, and by his grace, and the assistance of his holy spirit, he will, for the future, preserve us from "all deadly sin," and confirm and stablish us in every good work."

Admonition to the negligent and inconsiderate. Others are not ignorant, but negligent. They are ready to acknowledge their sin, and appear to be aware of their danger. But though they are convinced, that without repentance and amendment of life, neither their prayers nor persons will be accepted by God, yet they defer from day to day, from week to week, from month to month, from year to year, the practice of these duties. To excite such persons to repent in earnest, the church furnishes us with two striking passages. The former is ta

Repent ye; for the kingdom of heaven is at hand. St. Matt. iii. 2.

I will arise and go to my father, and will say unto him; Father, I have sinned against heaven, and before thee, and am no more wor thy to be called thy son. St. Luke xv. 18, 19.

Enter not into judgment with thy servant

ken from the 51st Psalm, in which the royal Psalmist, after the commission of a very grievousg crime, makes confession of his sin before God:

I acknowledge my transgresssions, &c.—Conscious that he has offended God, he does not, when reproved by the mouth of the Prophet, attempt to conceal, or extenuate his offence. He confesses it with all its aggravations; he avows that his conscience knows no rest, and that the sense of his sin haunts him day and night. Now if holy David, when, in one deplorable instance, he had been surprised into sin, entertained such dreadful apprehensions of God's anger, let the thoughtless, inconsiderate sinner reflect, what impressions the sense of his manifold offences should make upon his mind.

If he disregard the example of David, let-him attend to the summons from God, delivered by the Baptist, commanding all men, especially the thoughtless and inconsiderate, to repent:

Repent ye, &c.—That is, by repentance and reformation make your peace with God, whilst the day of life, and the kingdom of grace last. If you live and die in your sins, you will, at the Day of Judgment, which precedes Christ's kingdom of glory, be excluded from heaven, and cast into hell. Models of penitential Devotion to those who are apprehensive of God's Judgments.

By the preceding sentences we have been taught that men universally deserve the wrath of God, and that all should "fear before him." But when we observe, in the person of the humble penitent, how apt the excessive dread of God's righteous judgment is to deject the heart, oppress the spirits, and prevent the exercise of devotion, we discover with what propriety, the compilers of our Common Prayhave in the three succeeding sentences, supplied er, us with models of penitential supplication.

Hide thy face, &c.-Let us suppose a sinner, awakened to a true sense of his deplorable situation, and looking around him for help and deliverance. Above, is an insulted, offended God, prepared to take vengeance: Below, the fiery gulph gapes ready to receive him. In this season of distress and dismay, the example of David will teach him not to turn away through fear from the Almighty but to approach him more speedily; and to pray to him more humbly, and earnestly, for the pardon of his sins. The royal penitent here reiterates his former requests, that God would cease to behold his