Do not stand by the Church door, but immediately enter, with the reflection that you are appearing in the temple of the Most High God.

When at your accustomed seat, fall upon your knees,* and silently offer the following prayer, or other like :-Almighty God, be with me, I humbly beseech thee, in this attendance in thy holy house. Give me a becoming awe of thy presence. Grant me thy direction and aid, that in confession I may be humbled, and truly penitent; in prayer, serious and devout; in praises, grateful and sincere; and in hearing thy word, attentive, and willing and desirous to be instructed. Give me true faith in the atonement of thy Son, as alone sufficient to procure thy favour and blessing; that worshipping thee in spirit and in truth, my services may be accepted, through his all-sufficient merits. Amen.

Rémain, then, in silent meditation on some religious subject. Or, if your mind is disposed to wander, fix its attention by reading in your Bible or Prayer Book. Above all things, avoid the gross indecorum of degrading the sanctuary into an ordinary place of meeting with your friends, by exchanging salutations, or conversing with them.b

When the minister enters, regard him as the ambassador of God, authorised to lead your devotions to him, and to declare his will to you.

When he commences, lay aside every other thought, and let your mind be entirely set upon the services in which you are engaged.

Rise and listen attentively to the sentences of Scripture with

a The requisition of kneeling in prayer is one of the many instances of the conformity of our Church to what Scripture, reason, and the practice of the best of men, (and even of the God-man, Christ Jesus,) pronounce the most suitable. It is an unfortunate fact, however, that too many of her members neglect this pious prescription. It is for them only to know their motives. If these are indolence, thoughtlessness, shame, or pride, or whatever they may be, let them remember they must answer for them at the bar of God.

b The design of the above rules need not be lost by those who engage in the pious, and truly excellent charity of Sunday Schools. The reflection that they are instrumental in rescuing so many from ignorance and vice, and fitting them for engaging with devotion in the services of the Church on earth, and attaining to eternal union with the Church in heaven, is naturally calculated to increase their own devotion, zeal, and fervour. The business of the School should be so arranged that all may be in order and quietness before the service commences. When, as is sometimes the case, a voluntary is played on the organ before the commencement of the service, the music should always be soft and solemn, calculated to aid, and not dissi pate, reflection, and to excite feelings of reverence and devotion. Whenever, too, singing is introduced before service, it would appear inconsistent to have this of any other character than that which is calculated to prepare the mind for the pe nitential and humbling exercises with which the service commences.

which the service opens, and to the exhortation that follows. Consider them as addressed to you in particular, and designed to excite the dispositions, and impart the views, with which you should worship.

Then kneel down, and "with a pure heart," that is, a heart pure from all other than devout, humble, and contrite feelings, and an "humble voice, accompany" the minister, as he has invited you, "unto the throne of the heavenly grace," in the acknowledgment of your sins.

Devoutly repeat after him the excellent form of confession provided by the Church. Let your mind be deeply engaged. Mean every thing that you say. It is characteristic of this Church, that while her services are sufficiently particular to excite a deep personal interest in every worshipper, they are composed in such thorough accordance with human nature and Gospel truth, as to be calculated for the application of all.

Here, and in every other part of the service where the rubric directs the people to join with the minister, or to answer him in response, do it with an audible voice, in about the key of your ordinary conversation. Much of the beauty of our service is lost by inattention in this particular; and it is often seriously marred by leaving what should be the joint concern of the congregation, to one person. Our service contemplates no such officer as Clerk, for any other object than to lead the singing. When, through the whole congregation, is heard the voice of prayer and praise, then only will be fully experienced the admirable effect of our liturgy. But the securing of that effect, and the propriety of the thing itself, require farther, that the people be perfectly silent in the parts appropriated peculiarly to the minister. The custom, therefore, of repeating those parts, even in a whisper, is contrary to the rules of the Church, and hinders the due effect of the service. In some parts especially, as the exhortation, the absolution, and the blessing, the impropriety is very great, After the confession, if a priest officiates, he pronounces declaration of absolution or remission of sins." Listen to this with silence and deep attention. Remember, if you "truly repent," (and true repentance supposes firm resolutions, through God's grace, to amend,) and unfeignedly believe" the "holy Gospel," this is the authoritative declaration of God's minister, in his name, that your sins are forgiven; and is a fulfilment of the Saviour's declaration to the ministry of his Church, "Whose soever sins ye remit, they are remitted unto them." Be thankful for

"the

this. Be comforted by it. Be encouraged to seek God's grace, that you may lead a new life. In this spirit, and with a firm resolution to manifest its effect in your life and conversation, say an heartfelt "Amen."

Then looking upon God as your reconciled Father in Christ Jesus; and upon yourself as now, by absolution of your sins, encouraged to present to Him your oblations of prayer and praise; join the minister with heart and voice in the Lord's Prayer, that distinguishing form of the disciples of Jesus.

Having, as sinners were bounden, come into God's presence with exercises of penitence; having received the comfortable declaration of the pardon of your sins; and having hastened to obey your Saviour's injunction, by offering that prayer which is the precious legacy he has left to his disciples; the tender mercies of your God, (as must be natural to the pious worshipper,) next occupy your mind, and you proceed to the grateful return of praise and thanksgiving. But conscious that we are not sufficient for this of ourselves, the minister humbly asks ability from on high -" O Lord, open thou our lips." ." Express you then, in sincerity of heart, the grateful improvement you will make of this divine aid-" And our mouth shall show forth thy praise."

Then, with elevation at once of soul and body, respond to the minister in the grateful strain of the "Gloria Patri."

You are now about using those inspired songs of praise, which have been offered by the Church militant for nearly 3000 yearsthe Psalms of David. Still farther to excite you to do this with becoming fervour and devotion, the minister exhorts, "Praise ye the Lord." Answer him with the grateful feeling of readiness, and anxiety to be engaged in a service so exalted and happy, "The Lord's name be praised.”

Introductory to the psalms for the day, in the morning service, (except on the 19th day of the month, when it forms a part of those psalms; and except, also, on Easter-day, Thanksgiving-Day, and conditionally, a few other days, when special anthems are appointed,) you are called to join in singing or repeating the anthem termed "Venite exultemus," taken principally from the 95th Psalm. In this, and in the psalms for the day, bear your part with gratitude, fervour, and devotion. Confession, prayer,

a Every Christian who is blessed with the necessary natural gifts, should make the cultivation of sacred music a religious duty. Parents should consider it an in. dispensable part of the religious education of their children. Solemn and appro priate music, correctly executed, and the performance of it shared by a whole con

PUBLIC WORSHIP OF ALMIGHTY GOD.

and praise, occupy most of these sacred songs; and should excite their appropriate emotions in the breast of the worshipper. In those psalms which relate to God's dispensations towards the Israelitish Church, we should remember that the Church of God has always been the same, although differently organized in different ages, and perfected in its constitution, its services, and its privileges, under the Gospel. Therefore, the divine dispensations towards the Church, at every period, are interesting to her members to the end of time. They have all had a bearing on those great objects of the establishment of the Church, her universal propagation in this world, and her eternal triumph in the next.a

The permission of the Church to use the Gloria Patri at the end of each psalm, will not, properly regarded, be considered a sanction of vain repetition. Especially in these days when a spurious liberality would place all doctrines on a level, faithful Christians should rejoice in the frequent and animated use of a hymn, which speaks their ascription of equal glory to the Father, the Son, and the Holy Ghost. The doxology is farther a proper

gregation of worshippers, brings the services of the Church militant to their nearest similitude to what is revealed of the Church triumphant. Chants, too, are a much more ancient and solemn mode of worship than metre-singing.

a The nature of the present undertaking will not suffer an enlargement of those views of some of the Psalms, (especially those wearing the form of imprecation,) which should satisfy all scruples about the use of them. The reader is referred to a judicious and satisfactory view of this subject in "A Companion for the Book of Common Prayer," by the Right Rev. Bishop Hobart, published by this Society, and to be had at its Depository. All who can have access to it, should also read Bishop Horne's Commentary on the Psalms; a work justly ranked among the very best extant. As the 109th Psalm, used in the Evening Prayer of the 22d day of the month, has the greatest and the most popular objections made to it, the following remarks with regard to it may not be unseasonable. The objection evinces an unscriptural view of the Psalm itself. St. Peter (Acts i. 20.) determines it to be a prophetic psalm, having a reference to the treachery of Judas Iscariot. It, therefore, sets forth his guilt, and the awful maledictions of divine justice against it. In this hight only, it should be used. When, in the ordinary course of the Psa'ter, and especially on Good Friday, we use the 22d Psalm, no one surely thinks of applying it to himself, or to any other person except Jesus Christ, of whose sufferings and death it is so lively and affecting a prophecy. So, in the 109th, which is also a prophecy, our mind should not, for a monient, dwell on any personal injuries which we may have sustained, or indulge the most secret thoughts of those who may have inflicted them; but be entirely taken up with reflection on the awful guilt of him who was in the prophet's eye, and on its dreadful recompense. In one sense, indeed, we should apply the psalm to ourselves, and that most seriously. We, too, may, in a thousand ways, betray our Lord, and the holy cause of his religion, and thus partake of the guilt of Judas. We should weigh well the awful extent of that guilt, and the horrible punishment that must ensue. Considered in this light, the psalm is a most important and edifying one.

Similar remarks are applicable to all the psalms of a similar character. They are not the maledictions of men, but the revelation of the wrath of God against all anrighteousness.

mark of separation between different psalms, which, without it, often succeed each other very abruptly. It is also making each psalm peculiarly Christian. The chanting of the "Gloria in excelsis," when that follows the psalms for the day, should interest every grateful, devout, and animated feeling.

The whole congregation are then to sit as most favourable to undivided attention, while the minister reads the lessons for the day. To these you should listen as to a voice from heaven. All carelessness of posture, wandering of eyes, or inattention of any kind, is an offence against the majesty of him in whose name his minister authoritatively reads the word of inspiration.

After each lesson, is sung or said by the minister and people, an appropriate psalm or hymn. In which, in a standing posture, you should unite with heart and voice.

Having listened to the prescribed portion of that inspired volume whence your faith is drawn, proceed with the minister in a profession of that faith. This you are called to do by the recital of the Apostles' Creed, (so termed from its being a summary of what the Apostles' taught as necessary to be believed;) or the Nicene Creed, (so called from the Christian Council of Nice, at which it was framed.) Each of these contains the substance of Christian doctrine, and should be recited in that serious and devout frame of mind, which is favourable to reflection on the several truths it contains; with that audible voice, which shows you are not ashamed of the profession of your faith; and with a deliberate determination, through God's grace, to preserve that faith unshaken. In reciting the adorable name of Jesus, it is a pious custom, to which you should reverently conform, to manifest, by an humble gesture of the body, the homage of the heart.

Having come into Jehovah's presence with exercises of humility and penitence; having, from a view of your unworthiness, drawn additional motives of gratitude for the loving-kindness of the Lord, and expressed it in psalms and hymns of praise; and in this humble and grateful frame of mind, having listened to the · revelation of the will of God, and expressed your sincere faith in the truths of his holy Word, you are now called to approach him in humble supplication for your own necessities, and (as directed by the Gospel) those of your fellow-men. That you may do this acceptably, the minister implores for you the presence and aid of the Holy Spirit-" The Lord be with you." With a proper sense of the importance of the benediction he has pronounced, and a devout prayer that both for himself, and in the