kind and useful and delicate concern for the circumstances of human life, our Liturgy has been composed. The third Collect, the Collect for grace, by the words alluding to "the beginning of this day," marks it as an office of morning devotion, while the third evening Collect, "for aid against all perils," as it is called, takes notice of "the darkness," and prays for protection against "the dangers of the night." What is the course of the Christian's day as traced out in these beautiful Collects? Acknowledging as he rises refreshed from safe and tranquil slumbers, acknowledging that it is only from the Almighty power and the merciful kindness of his Heavenly Father, that he has been brought in safety through dangers which prudence could not provide against, he entreats of him whose goodness is unchangeable from everlasting to everlasting, still to vouchsafe to him his powerful succour, and his protecting blessing. Not trusting to the strength of his arm, or to the sagacity of his understanding to the sufficiency of his wealth or to the number of his followers, he enters on the employments of active life, on the offices of social duty, trusting in the hope of God's grace, to protect him against assaults from his enemies, and guard him against the sinful devices of his own heart. He is protected-his day is closed. What is the result of its experience? He has

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found there is a “peace which the world cannot give:"" in the world is tribulation,” it is only in him "who hath overcome the world"* he can have peace. He has found out, that friendship with the world is enmity" with that Being, from whom "all holy desires, all good counsels, and all just works do proceed:" by him he seeks to be defended from the fear of those enemies, “to pass his time in rest and quietness." He entreats then that his "heart may be set to obey the Commandments" of him who gives light and life, security and peace, convinced that "the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever."

After the Collects, the Litany or general supplication is read in the Sunday morning Service, which being in itself one complete office of devotion, may be made the subject of a separate discourse. When the Litany is not read, you have in your prayer books a system of prayers to supply its place: you have a prayer for the King-for the Royal familyfor the Chief Governor in Ireland-for the Clergy and People-for the Parliament during its Session-for all conditions of men— and prayers to be offered up on special occasions of national calamity-or when in their affliction individuals solicit the prayers of

* John xvi. 33. † James iv. 4. ‡ Isaiah xxxii. 17.

the congregation, under the encouragement of the Apostolic declaration that "the prayer of faith shall save the sick, and the Lord shall raise him up. larly testified, that zealous regard, which as in an earlier discourse I asserted, the Compilers of our Liturgy so eminently possessed, for the Nation and for the National Religion, for the Church and for the State. Here you have prayers offered up at the throne of him who is King of Kings and Lord of Lords, the fountain of all goodness, and the giver of all grace, for whatever is powerful or influential in the land-for those that make the laws, and those who are to administer them-for him who bears the sword, and those to whose hands he commits it for those whose example gives direction to the public manners, and those whose office it is to instruct the people in his word, and to incline them to his way-for those whose counsels are to regulate the concerns of the nation with foreign states, and to give prosperity and to ensure tranquillity in their own for all these in their several offices and vocations, we offer up our prayers. Difficult as the right performance of their duties is, important as the trusts committed to them, extensive as the sphere over which their control and their superintendence is to be exerted, the more urgent is the necessity for en* James v. 15.

In these prayers is particu

treating of the Lord, that he may "inform his Princes after his will, and teach his senators wisdom,"* that he may direct their counsels and give efficacy to their enactments, for the protection of the people and the true Religion established among them. These prayers well considered, contain the principle of duty, the rules of action to those in authority, and by necessary implication, to those who are under it and while they solicit for the Clergy the continuance of that healthful spirit of grace, by which the Church has so long been marvellously preserved, they connect with it the spiritual interests of the congregations committed to their charge. The prayer for all conditions of men is in fact a complete Litany in itself. The want of such a general prayer. was felt in the first form of our Liturgy, and at the last review it was added to the service. In what a pious spirit of Christian charity it is composed, a very few words will shew. The first paragraph entreats, that the Creator and preserver of all mankind be pleased to "make his ways known unto all men; his saving health unto all nations." This is in fact a paraphrase on that petition of our Lord's prayer, "thy kingdom come," and in the true spirit of the Gospel it seeks Salvation for him who is now in array against it, for the conversion of him who is in error and unbelief. The

*Psalm cv. 22.

second paragraph entreats, that by the good guidance and governance of his Holy Spirit, the faith of those who profess themselves members of the Catholic Church may be pure, and their lives righteous. After these spiritual blessings solicited, the last paragraph looks to the temporal afflictions under which many of our brethren labour, and entreats for them from the common Father of all, that he will grant them patience to endure what he deems it not expedient yet to remove, and a release from their sufferings when his parental goodness shall in its wisdom appoint the season. What one class of dwellers on the earth has not its interests provided for in this prayer, what want incidental to any is not ad⚫verted to in its comprehension?

With one observation I shall close this discourse. It has been objected by many, that our Church service is too long. Now there is one prayer in this part of our Liturgy, the recital of which by the Minister, is not compelled; the rubrick merely says it "may be said after any of the former." Now it always is said by the Minister, and I think there is not any congregation met together in a Christian Church, which would decide that in reading this, he is to be condemned for trespassing unnecessarily on their time. I shall conclude by reading it.