the same spirit, that, as a help to devotion, they are scarcely inferior to those ancient models, on which they were formed. We may indeed infer the opinion which the compilers themselves entertained of these Collects, from their having appointed the Collect of the day to be repeated, not only in the Communion-service, but in the Eveningprayer.

The second Collect at Morning-prayer is entitled

a Collect for peace;" and this title is, in some sense, applicable, in as much as they only can enjoy the blessing of peace, who are secure from the violence of their enemies: but, strictly speaking, this is a prayer for defence against all enemies; and is so worded, that it may be taken to regard spiritual as well as temporal foes. It appeals to the Almighty, not only as "the Author of peace and lover of concord," but as the Supreme Patron and Protector of his servants; and suggests to us, that it is only by "trusting in his defence," that we can be free from the fear of any adver

saries.

The third is a Collect "for grace;" by which is here meant, the assistance of God's Holy Spirit,

to preserve us from falling into sin, and so to order our doings, that we may "do always that [which] is righteous in his sight." But the force of this prayer extends further into particulars: for, as it opens with a thankful acknowledgment of God's fatherly care during the night past, so does it proceed to implore the continuance of his protection during the day; and, follows, throughout, a train of thought, such as should naturally arise in any pious servant of God, upon finding himself enabled to resume those voluntary functions, which had been suspended in sleep. Accordingly, the use of this excellent prayer is strongly to be recommended as a help to private devotion; affording a compact and yet clear expression of just feelings, desires, and resolutions, on the opening of a new day.

In the Evening-prayer, the second and third Collects vary from those of the morning. The second, which stands without any descriptive title, might very justly have been entitled " a prayer for peace:" by which may be understood, first, peace with God; since it specifies "that neace, which the world cannot give," and ad

dresses the Supreme Being, as the God "from whom all holy desires, all good counsels, and all just works do proceed." It is evident, however, that, secondly, peace with man was not out of the author's contemplation; for he adds—" and also, that we, being defended from the fear of our enemies, may pass our time in rest and quietness."

The third Collect in the Evening-service is appropriate to that portion of the day, at which it was intended to be used; namely the approach of night. Man, whether by night or by day, whether aware of it, or not, is ever in a state of danger;-ever dependent upon the arm of the Almighty: but, to human conceptions, he is then most obviously naked and defenceless, when sleep has suspended—not only the active powers both of his mind and body, but even the perception of those dangers, which are nearest at hand: this Collect, therefore, in a short but comprehensive and pious form, recommends us to the Divine protection during the period of sleep.

A direction in the rubric, both in the Morning and Evening-prayer, informs us, that, where vocal music is employed in social devotion (as appears to

have been the universal custom of the primitive ages) this is the proper place for the introduction of the Anthem, or Psalm. Concerning this practice, I have only to remark, that, with proper feeling and attention, it may be highly conducive to exalt the pious and grateful dispositions, not only of those, who are capable of joining in it, but of the whole congregation: while, on the other hand, if it is not so conducted and regarded, as to be made an act of earnest and genuine devotion, it becomes nothing better than a mere amusement to some, and, to others, an insipid and useless waste of time.

The next and last division of the service, both for morning and evening, consists of five prayers: the first for the King; the second, for the Royal Family; the third, for the clergy and people; the fourth, for the general fulfilment of all the fore

1 It is worthy of observation, that the Psalms of David were not only composed by him in verse, with an intention that they should be sung; but, in many instances, are accompanied with directions respecting the music or melodies.

going petitions; and the fifth, for the perpetual favour and blessing of the Holy Trinity.

The Prayer for the Prince upon the throne, although it describes our earthly sovereign in due terms of respect, never loses sight of the supreme majesty of the King of kings: and, while it beseeches the Almighty to bless our monarch with health and worldly prosperity, still more emphatically petitions, that he may be "endued with grace and heavenly gifts," and "that he may always incline to the will of God, and walk in his ways:" reminding him likewise, that the great Being, whose blessing upon him we invoke, is the "Ruler of princes," as well as of their subjects, and, " from his throne, beholds all the dwellers upon earth.”

In the same spirit is the prayer for the Royal Family conceived; making the welfare of their souls its chief object, and entreating the Almighty, as "the fountain of all goodness, to endue them with his Holy Spirit, and enrich them with his heavenly grace." The ears of all pious Christians, as well as those of all good subjects, cannot but be wounded, when they hear petitions, thus carefully and strictly directed to the legitimate objects of