in its present general form, i. e., the Morning Prayer, the Liturgy, and Communion services united according to the custom which now obtains. But I question whether this mixing-up of the three distinct Services into one be not itself a deviation from the intention of those who compiled our Liturgy. And whether, if an anxious desire were diffused in the Church to carry out the true spirit of the Service, and to worship God in the most acceptable manner, it would not be thought most consistent to divide the Morning Service into its component parts.'

But what I desire principally to insist on is, the necessity that all of us should do everything in God's service in the best manner we are able, as the surest practical means open to us of reviving a religious spirit in the nation. What an entire difference would it make in the feel

1 On many accounts, it is far from desirable to make any alterations in our Services. Still, if any change is made, I would venture to express a doubt whether, in parishes where a daily service is performed, it be not superfluous to read, every day, the Exhortation, Confession, and Absolution. It is certainly desirable, if we hope to induce the working classes to attend, that our daily service should not be needlessly long; and it seems scarcely necessary to remind persons, who attend daily at God's House, what are the objects of their coming there.

ings of our children, for instance, whether our own, or those of our poorer neighbours, when we took them with us to church, if they saw everything conducted decently and in ordercare taken that all things be done in the most reverent manner;-if, instead of seeing their elders and superiors lounging in pews and maintaining a cold, supercilious silence, they beheld them all joining with earnest devotion as if they believed that God were, as He is, actually present with them. The more I dwell on it, the more confident do I feel, that the restoration of reverence in our service, the making churches houses of Prayer, and not merely of preaching, is the keystone, or hinge, on which turns the whole question of advance or retrogression in religion.

CHAPTER XVI.

REMEDIES FOR EXISTING EVILS-CONTINUED.

BESIDES the ordinary service of the sanctuary, it is most necessary to bring the influence of the Church system to bear on the circumstances of society. At present, there is scarcely any recognition of the existence of a Church amongst us, beyond the acknowledged necessity of going to public worship on Sunday. During the rest of the week, religion, so far as the Church is concerned, is in abeyance. The beneficial influence of religion upon our social system will never be brought back, without the restoration of our Fasts and Festivals. From the earliest period these have formed an essential branch

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of the Christian system; they are largely recognized in the formularies of our own Reformed branch of the Church; and yet, in vast numbers of places, they are utterly neglected, both by priests and people, insomuch, that multitudes of persons, in communion with the Anglican Church, are not aware of the existence of these parts of the system; which, if rightly used, according to the directions of the Prayer Book, would occupy a very large and prominent place, and exercise a wholesome influence on our religious state.

Consider, first, the ordinance of fasting. An ordinance more strictly Scriptural-more decidedly sanctioned by the example of our Lord Himself, and His Apostles-more plainly in accordance with the practice of the holiest men, whether of the former or latter dispensationmore necessary for the present age, when thousands are spiritually dead, in luxury and selfindulgence; in short, a more valuable and important ordinance cannot be named; and yet, strange to say, by many of the clergy, and by a large body of the laity, this ordinance is not only neglected, but contemned. That men should neglect to do what they ought, is not surprising ; but

that they should have the effrontery to defend, and even glory in their neglect, is one of the most remarkable instances on record, of the manner in which deference to the world's opinion, and the influence of a faulty system, will blind men to their most obvious duty.

Until this ordinance of religion be restored, it is futile to look for improvement, either in individual holiness, or national piety. Men are

being destroyed by excess of wealth, and ease, and comfort; amassing riches, acquiring consequence, devoting themselves to the pursuits of ease and refinement; and not a few ruining themselves by positive over eating and drinking; not, perhaps, so as to be liable to the charge of intemperance, but still so as to clog and sensualize both body and soul. To correct these flagrant evils, the Church provides her simple remedy; but the world scornfully rejects it. The Church appoints certain days of fasting and abstinence, on which, by self-denial in small things, for religion's sake, we may learn to control our lusts, and passions, and appetites, and make those sacrifices which are required of us.'

1 The following is the Collect for the Second Sunday in Lent: "O Lord, who for our sake didst fast forty days and