pose of this unreserved acknowledgment of sin— "that we may obtain forgiveness of the same:" but it is not pretended, nor could have been, that the most open confession, the most sincere condemnation and abhorrence of our offences, can establish any claim to forgiveness. For the hope of pardon, we are referred exclusively to "the infinite goodness and mercy" of our heavenly Father, Our utmost contrition cannot make any amends to him for the breach of his commandments, though justly required of us, as a qualification, without which we are incapable of his mercy; but, for the benefit of that mercy, our sole reliance must be placed (as it is expressed in the form of confession) upon his promises, declared unto mankind in Christ Jesu our Lord:" that is, upon his gracious condescension to accept our repentance, and pardon our sins, for the sake of his only Son, suffering in our stead upon the cross. Thus does this exhortation provide for us at once a warning against presumption, and an encouragement against despair.

It then proceeds to set before us the other chief purposes of our assembling together in the

house of God; namely, 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:" and it is justly remarked, that, with such objects immediately in view, we are peculiarly called upon to prepare the way for them by acknowledging our sins.

On all which grounds, the minister prays and beseeches" as many as are there present, to 66 accompany him, with a pure heart and humble voice, unto the throne of the heavenly grace;" there to display in act, and with sincerity, that lowly and contrite spirit, with which he has been endeavouring to inspire them.

Now follows, of course, the form of CONFESSION itself; which the minister solemnly dictates, clause by clause, to the congregation; and in which it behoves them to follow him, as invited, with a heart abstracted from all worldly objects; with deep humiliation; with a firm purpose to resist, in future, those sinful affections, of which they are now acknowledging and bewailing the predominance;

and with a fervent aspiration for the aid of God's Holy Spirit, to bring that purpose to good effect. : By observing the language adopted in this solemn form (all strictly in unison with the prefatory instructions already considered), whatever might still be defective in our views of the nature, motives, and ends of confession, may be abundantly supplied more especially in reference to that sublime and mysterious, but most merciful dispensation, by which the Divine Goodness has provided both a sacrifice, to be, once for all, an atonement for our sins; and a Mediator, through whose powerful intercession our prayers may be heard.

Authorised by the model of that prayer, which our blessed Saviour himself has delivered to us, we here address the supreme Lord of heaven and earth by the relative title of "Father." When we approach that perfect as well as powerful Being, who himself essentially just and puremust hold impurity and iniquity in abhorrence, to acknowledge and confess before Him our manifold sins and wickedness; we have indeed great need of encouragement, that we may not be overwhelmed with confusion, and despair of forgive

ness. And what could so effectually encourage and restore our hopes, as that view of his infinite goodness and mercy, which the name of FATHER sets before us-a name, which reminds us-not only of that fatherly care, which is diffused generally over all his works; but of his particular care for us, his regenerate children by adoption and grace; since He, who is thus willing to be addressed as our Father, is also the Father of our Lord Jesus Christ? Most gladly, therefore, whilst we acknowledge him as the Almighty, must we also hail him as our most merciful Father; thus deeply and effectually impressing upon our own minds this most consolatory truth;-that, as he is allseeing to detect our offences, all-righteous to condemn them, and all-powerful to avenge them; s0 is he, through Christ our Redeemer, all-merciful to forgive them.

We confess, then, as in the presence of this merciful but righteous Judge, that "we have erred and strayed from his ways like lost sheep; and that we have followed too much the devices and desires of our own hearts." And here, this admirable form not only shows us, how compre

hensive and unreserved our confession should be, but teaches us, what are the main sources of our failures and offences, and enables us to penetrate at once to the root of the evil. For-what else is it, but our corrupt affections and ungoverned passions and desires, that has led us into disobedience to the divine laws? We therefore confess with sorrow, that, under their baneful influence,

we have" but too often, both "left undone those things, which we ought to have done, and done those things, which we ought not to have done."-A most extensive, but most inevitable admission! For-which of us is not conscious, that he daily neglects many things, which God has plainly enjoined, and allows himself in others, which he has not less plainly forbidden? It is not too much, therefore, to add (as we are directed) that there is no health in us:" that is;-no soundness-no righteousness-in our whole moral frame. If there be any one, who offends only in few things, still he has violated the general principle of obedience, and is therefore bound to repent, and amend his life and he, who offends in many things, can do no more. This form of ac