tle's mouth? We are sure they were not. Might it not usefully, therefore, occur to the minister when using them, to ask if this expression of love to the souls before him correspond with the conscious emotions of the heart? "Dearly beloved!" And yet if, whilst uttering them, he thoughtfully strove that they might proceed from something real within, they would often prove an efficient aid against the too common shortcomings of listlessness, wanderings, weariness, insincerity, which must, of necessity, mar his power of doing them good. For are they not "brethren ?" and if we love not our "brethren" whom we have seen, "how," asks the Apostle, can we love God, whom we have not seen?" Moreover, there would be reaction in this, the benefits of which would preponderate in favour of the minister. For what but conscious love to immortal souls, as a carefully-trained emotion, always real, though not always alike vivid, can keep him up to the mark of sincerity in the face of depressing hindrances?

"The Scripture moveth us in sundry places."

The word "moveth" in this place would not be adequately replaced, as some think, by "teacheth." For, whereas it is possible to teach truths without moving the feelings to corresponding obedience, it is the peculiar property of the word of God, both to teach the highest mysteries, and the most distasteful

truths, and at the same time, to move to corresponding obedience. It is not difficult, for example, to prove to the understanding the reasonableness of the doctrine of confession of sin to God; but it is only the word of God, applied by the Spirit, that can move the heart to the duty itself. Whilst, then, teaching does not imply moving, moving does also imply teaching; and thus the word employed conveys a deep gospel truth.

"Our manifold sins and wickedness."

This will not, of course, have the same amount of meaning in the minds of all, though, in a practical sense, it is true, in the mouths of all.

"And that we should not dissemble nor cloke them before the face of Almighty God our heavenly Father."

The temptation to this kind of concealment lies deeply in our nature. Adam and Eve followed the impulse to "dissemble and cloke" their sin, when they attempted to hide themselves in the woody recesses of the garden from the presence of the Lord. And he who now qualifies his confession by secretly suggesting excuses of any kind for his known sins, so far "dissembles and clokes" them as to mar its perfection. For every believed excuse lessens the need and force of repentance. Adam did not repent adequately or truly, when he attempted to justify his offence by laying the blame upon the woman, and (apparently) upon God: "The woman whom thou

gavest to be with me, she gave me of the tree, and I did eat." Such a justification was a positive obstacle in the way of full and true repentance.

On the other hand, the Psalm-writer had thrown aside every "cloke," and every kind of "dissembling," when he could make his confession thus: Against thee, thee only have I sinned, and done this evil in thy sight, that thou mightest be justified when thou speakest, and be clear when thou judgest;" (Psalm li. 4). If he had "dissembled or cloked," he would not have acknowledged the justice of his punishment; and until this is done, the pathway to pardon and peace is blocked up. We may and must make excuses for each other, on the grounds of difference in constitutional infirmities, outward circumstances, apparently unfavourable to virtuous living, and the like; but, when bowing before Him, from whom no secret motives can be concealed, the confession should be full and frank, recollecting that, if there are any palliations, He who best knows them will allow for them.

"But confess them with an humble, lowly, penitent, and obedient heart."

These are the conditions and accompaniments of true "confession." The thoughts of the mind must be humble and lowly, proceeding from a conscious want of goodness, and a sense of moral unworthiness in reference to God; penitent-proceeding from that

godly sorrow, which is the primary constituent element of confession, and without which, in fact, it is impossible; obedient-for no "confession" of sin can be sincere, unless the intention at the time when it is made is to avoid the wrong again.

He who would know if that confession to God, to which such lofty promises are made, is sincere, may test it by looking for these elements in his mind-humility, repentance, and intended future obedience.

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To the end we may obtain forgiveness of the same, by his infinite goodness and mercy.”

"To the end;" in order that we may obtain forgiveness; that is, unless such a "confession" as this be made to God (or is implied in the feelings of godly sorrow, in those cases where ignorance of this formal procedure is unavoidable, and therefore will be allowed for), pardon is impossible. "The infinite goodness and mercy" of God have found out a remedy in Christ; but, like all other remedies, it is not available unless properly applied.

"And although we ought at all times humbly to acknowledge our sins before God, yet ought we most chiefly so to do, when we assemble and meet together; to render thanks for the great benefits that we have received at his hands, to set forth his most worthy praise, to hear his most holy word, and to ask those things which are requisite and necessary, as well for the body as the soul."

"Acknowledgment" or confession of sin ought to

be made "before God" (not-as is assumed in this place-before man) at all times; that is, it is both a private as well as a public duty. Indeed, the confession in the church can only be a repetition, in general terms, of that which had been previously made in particular terms at home.

Great stress is here laid upon confessing in public the mutual benefit arising from such prayers being a principle recognized as giving its peculiar value to public worship. The remarkable words of Christ plainly involve a great principle, peculiar to Christianity: "Where two or three are gathered together in my name, there am I in the midst of them."

The following purposes of public worship should be borne in mind :—

(1.) "To render thanks for the great benefits that we have received at his hands."

A Frenchman wittily hit a blot in our nature, when he defined gratitude, "a sense of favour to come." Thus it is, that prayer, which is for future blessings, too much supersedes thanks, which are for past blessings. The nine lepers could pray to be cured, but they could not praise for being cleansed. He, however, who would systematically carry on the work of purifying and exalting his nature, should prepare himself for attending to this direction for public worship, by recalling past mercies, thinking of the earnestness with which he besought them when his happiness appeared to depend upon his receiving them;