which he can regard as able to supply them; and a social being, capable of attachment to others of his kind, must be disposed to include them likewise in his prayers, and to intercede for them with their common Father and Protector. Here, then, we perceive the natural foundations of the offices of CONFESSION, THANKSGIVING, PETITION, and INTERCESSION.

Before we presume to ask the forgiveness of God for our past sins, it is certainly reasonable that we should ourselves humbly and unreservedly confess and condemn them: and, when we approach the throne of Grace, to petition the Almighty for a continuance of his bounty to ourselves, and to all that in any way belong to us, it is highly fitting that we should prepare the way for thus aspiring to new favours, by the free-willoffering of our most hearty and unfeigned thanks for those, which we have already received. For each of these offices, therefore, our form of daily prayer has made a full and distinct provision; and that so simply, and at the same time so clearly, that no one, who sincerely and attentively joins in them, can ever find them inadequate to express all

that his heart can dictate, or his conscience re

quire.

It has been thought proper by our Church, that the first act of her public service should be the CONFESSION OF SINS; and this may be justly regarded as the order of nature: for-so oppressive, so overwhelming to the soul, is the thought of having provoked the anger of the great Lord of heaven and earth,-it seems impossible that the sinner, labouring under that conviction, should proceed to any other act of prayer-even to thanksgiving and praise—until he has earnestly sought for a reconciliation with his God.

Repentance, then, being the indispensable condition of pardon, and confession the first fruit of repentance; great care has been taken to prepare the minds of the congregation for so solemn an office.

First; by an appeal to the Scriptures, (from which a few short sentences have been judiciously selected for that purpose,) the design of confession, and the true spirit of repentance, are clearly defined, and strongly recommended; and as many, as are ready to forsake their sins, and amend their

lives, are encouraged by the most consolatory views of the Divine mercy and forbearance. "When the wicked man turneth away from his wickedness, and doeth that which is lawful and right, he shall save his soul alive.' "To the Lord our God belong mercies and forgivenesses, though we have rebelled against him."-"The sacrifices of God are a broken spirit."-" Rend your hearts, and not your garments, and turn unto the Lord your God, for he is gracious and merciful." Yet, that no man may presume upon his own righteousness, it is plainly declared, that all are sinners in the sight of God. "Enter not into judgment with thy servant, O Lord, for in thy sight shall no man living be justified."—" If we say that we have no sin, we deceive ourselves, and the truth is not in us."

But, still further to excite a right frame of mind in those who are about to join in the form of confession, the minister proceeds next, (as directed,) to embody the collective design and force of these authorities in a short exhortation; which, though simple, and remote from the display of human eloquence, is so admirably adapted to fix the atten

tion of all who hear it, and contains, in a small compass, so powerful an appeal both to common sense and to right feeling, that every clause deserves to be recommended severally and particularly to your notice.

It is not without design, nor should be without effect, that the minister is instructed to address you as " dearly beloved brethren." By this expression is indicated-first, the sincere and particular affection which every faithful shepherd of Christ's flock must entertain for those who are committed to his charge;-an affection, regarding not so much their present comfort and enjoyment, as their future and eternal welfare-the salvation of their souls: secondly, that we are all “brethren; not only as the children of that common heavenly parent, who so graciously permits us to call him "our Father;" but especially, as brethren in Christ: and, lastly, that when our whole community, "high and low, rich and poor," are thus assembled as brethren in the house of God, to join in one common act of humiliation and penitence, of adoration and prayer, we ought there to be peculiarly possessed with a genuine sense of brotherly love one

towards another, free from all distinctions of world

ly rank or condition.

Having thus opened his address, the minister reminds his congregation, that "the Scripture moveth them, in sundry places, to acknowledge and confess their manifold sins and wickedness; and that they should not dissemble nor cloke them before the face of Almighty God, their heavenly Father; but confess them, with an humble, lowly, penitent and obedient heart." Hence, both the minister and people are led to reflect, that not only the voice of nature, but that of the holy Scriptures, calls upon them to recollect and examine the character of their past words, actions, and thoughts; and, openly as well as humbly, to acknowledge themselves debtors to the King of kings for the violation of his laws. But most especially are they urged to bear in mind, that they stand there before the face of Almighty God, in the house which he is pleased to call his own; and that, to think of dissembling or hiding their sins from his all-piercing eye, would be the extreme of presumption and folly.

It is then distinctly stated to be the end or pur