liturgical form, in which the congregation shall take part.*

It is too often the case, that when the subject of liturgies is introduced, dissenters are in the habit of considering it as one which may be settled by a reference to the defects of the liturgy of the Church of England. But the adoption of a form for public devotion, and the adoption of the form used by a particular community, are totally different questions. There is scarcely any thing more surprising, than the adulation with which enlightened episcopalians, are accustomed to regard their liturgy: glaringly defective as it must instantly appear to a pious mind, when there is not a single petition throughout the daily services for the unregenerate part of the congregation. The Athanasian creed, which is read as the belief of the congregation thirteen times every year, is grossly objectionable in the terms in which it states the doctrine of the Trinity; and the Nicene creed read every Sabbath morning is far too scholastic and artificial, and employs language with reference to the person of Christ, such as "God of

Since the above remarks were written I have pleasure in finding the opinion of Mr. Walford, in his Treatise on Prayer, and that of his reviewer, in the Eclectic, coincident with mine. "A combination," says Mr. Walford, “ of both the modes of devotion, would, I think, be productive of the best effects. The responsive form of the Litany is, in my apprehension, well adapted to maintain attention, by giving, as well to the congregation as to the officiating minister, an active part in the service." "The conviction," says the reviewer, known to be a distinguished minister among us, "that the 'best effects,' or most perfect form of public worship, would be found to result from a combination of both modes of devotion,' the liturgical and the free, has not only long been our private individual opinion, but is, we believe, increasingly and extensively entertained."-Eclectic Rev., Sept. 1836.

God, Light of Light, very God of very God," which is neither scriptural nor intelligible. The Lord's prayer is necessarily repeated five times every Sabbath morning: on sacramental days six times: and should the service for baptism occur, the same prayer would be repeated seven times in the course of one continued service. Two creeds are recited, two prayers for the king; and, indeed, there is scarcely a petition for any blessing which is not reiterated. Supposing, however, these and other objections to be removed, and the liturgy of the Church of England to be made in our estimation unexceptionable, we could not consent to receive it upon the authority which they do who now use itthe law of the land.

Among the counsels given by our Lord respecting prayer, he mentions that which is the prevailing fault of the English liturgy with disapprobation, the "vain repetitions" of the "heathen," and their "much speaking." This practice prevailed among the Jews, and the Gentile nations of antiquity, in civil as well as religious matters. Several instances of this vain repetition are given by Lightfoot: "Let the parricide be dragged!" "We beseech thee, Augustus, let the parricide be dragged!" "This is the thing we ask, let the parricide be dragged !" "Hear us, Cæsar, let the false accusers be cast to the lion !" "Hear us, Cæsar, let the false accusers be condemned to the lion!" Terence, in one of his plays, refers to the same custom :—

X

"Ohe! jam desine Deos, uxor, gratulando obtundere,

Tuam esse inventam gnatam: nisi illos ex tuo ingenio judicas,
Ut nil credas intelligere, nisi idem dictum sit centies."

"Pray thee, wife, cease from stunning the gods with thanksgivings because thy child is in safety; unless thou judgest of them from thyself, that they cannot understand a thing unless they are told of it a hundred times."

"Vain repetitions" were introduced into the church in imitation of heathen practices, from an unworthy notion, that the Divine Being is rendered placable by continued service, whereas he is more ready to give than we are to receive. Wherever there is a right state of heart, the applicant may look to God in confidence for his promised blessing; but where there is only bodily exercise, the hundredfold repetition of a prayer will profit nothing.

To conclude. The time, the posture, and the mode of prayer, with or without a form, are matters of minor importance, if the engagement is entered upon "in spirit and in truth." The most becoming attitude the most eloquent phraseology-the most frequent exercise—will administer no comfort, bring no blessing, unless the heart feels what the words express and the act itself indicates. It is not the homage of the knee, not the testimony of the lip, that the Divine Being accepts: he looks beyond the outward man, through the veil of flesh and blood, to the state of the mind: it is the homage of the heart, penetrated with a sense of its guilt, grateful for past mercies, and panting for fresh supplies

*Terence, Heaut. v. 880.

from his infinite fulness, that he demands and approves. "God is a Spirit," and the worship which he will accept must be adapted to his spiritual nature and revealed perfections: the number of our prayers, the quantity of worship addressed to him, upon which corrupt churches have laid so much stress, can be to him of no value: the externals of devotion are not regarded by him, only as they are expressive of those emotions of humility, gratitude and faith, which are the principles he condescends to notice.

"This, this is the worship the Saviour made known,
When she of Samaria found him

By the Patriarch's well, sitting weary, alone,
With the stillness of noontide around him.

"How sublime, yet how simple, the homage he taught
To her, who inquired by that fountain,
If Jehovah at Solyma's shrine would be sought,
Or adored on Samaria's mountain?

"For God is a Spirit! and they who aright

Would perform the pure worship he loveth,
In the heart's holy temple will seek with delight
That spirit the Father approveth.

"And many that prophecy's truth can declare,
Whose bosoms have livingly known it;
Whom God hath instructed to worship him there,
And convinced that his mercy will own it.

"The temple that Solomon built to his name
Now lives but in history's story;

Extinguished long since is its altar's bright flame,
And vanished each glimpse of its glory.

"But the Christian, made wise by a wisdom divine,
Though all human fabrics may falter,

Still finds in his heart a far holier shrine,

Where the fire burns unquenched on the altar."

Prayer is the most important exercise of devotion; and just in proportion as it is rightly observed, will religion flourish, and as it is neglected, will all the pulsations of spiritual life be arrested. By meditation and self examination it should be preceded, and with solicitude for the blessings requested it should be followed.

An old writer remarks:

"1. Before Prayer.-Meditate on the promises and presence of God. Ask his gracious help and the evidence of his Spirit. Lay aside all malice, guile, envy, hatred, and seek to have thy heart filled with heavenly love. Remember thy own vileness, and God's awful majesty. Disburthen thy mind of worldly cares and thoughts.

"2. In Prayer.-Lift up thy heart with thy hands, and place before thee Christ and his merits. Watch over thy thoughts. Recover thyself from distractions, and improve them to thy further humiliation and watchfulness.

"3. After Prayer.-Thank the Lord for any degree of liberty and enlargement. Pray for pardon, and the sprinkling blood of atonement. Wait God's leisure. Mark answers to prayer when God gives thee greater confidence in his love; more cheerfulness of spirit; grace to persevere in the face of many denials; a spirit of self-examination and circumspection; and when he gives thee thy requests, let it stir thee up to thankfulness, and quicken thee in his way."

In public and in private-in the closet and in the