oppress you; you have been tempted to think that there is no forgiveness for your sin, and that the peace and joy which flow from a sense of reconciliation with God are forbidden you. Now, I ask you, is it no comfort to you to be told, and that from the book of God, that "To the Lord our God belong mercies and forgivenesses though we have rebelled against Him?" Is it not encouraging to you to join in these most beautiful petitions, so exactly suited to your case and wants, " Hide thy face from my sins, and blot out all mine iniquities; " "O Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing; "Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified?" Does no ray of hope beam on your heart, when you are encouraged to "arise and go to your Father, and say unto Him, Father, I have sinned against heaven and before Thee, and am no more worthy to be called thy son?" Others, again, have come to church, professedly to pray to God, while they are really in gross ignorance as to their true state before God: they still boast themselves of the goodness of their hearts, and the external uprightness of their lives, and will not believe that their sins are so many or so grievous as they really are. You also, my brethren, are here undeceived; you are taught to say, "If we say we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteous ness." Some, again, have come to church in a careless and indifferent state. They are unconverted in heart and life, "lovers of pleasures more than lovers of God," unfit to die, and yet neglecting to make any preparation for death, and putting off the concerns of their souls till what they hope will prove a more convenient season. Here is also a word of warning for you, for the "Lord is longsuffering towards you, not willing that any should perish, but that all should come to repentance.' You are taught to confess your sins, "I acknowledge my transgressions, and my sin is ever before me," and exhorted to repent and flee from the wrath to come, "Repent ye, for the kingdom of heaven is at hand." Again, in every congregation are to be found the formal, and the self-righteous. You also are reminded that God will not be satisfied with a hypocritical service, but that he must have the heart. "Rend your heart, and not your garments, and turn unto the Lord your God: for He is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil." Is there not then both a beauty and a suitableness in these introductory sentences of holy writ? Think on them, I beseech you, and pray for the spirit of illumination that you may understand them, and that your hearts may be suitably affected by them. You will find also in them an additional reason for coming to church in proper time, and for being in your places before the minister repeats them, that you may be ready to enter into and enjoy them. II. Next follows THE EXHORTATION, Which is intended yet further to prepare the minds of the devout worshippers for the confession of their sins. This, be it remembered, is the minister's part. It is no uncommon thing for many in the congregration to repeat this after the minister, as if it were a prayer or a creed. This only betrays an ignorance of the subject, and of the position which the exhortation occupies in the service. The minister stands up, and in the name of his Heavenly Master, exhorts you to humble yourselves before God, and to draw near with that deep self-abasement which becomes guilty but repenting sinners coming to the foot of their sovereign's throne, trusting to his proclamation of mercy to the truly contrite, and yet drawing near with love as to a most gracious Father, who watches for the return of his erring children, who is more ready to forgive than we to ask forgiveness, and more willing to hear than we to pray. Whilst this exhortation is being read by the minister, it is your duty to attend, and to ponder well in your hearts the meaning of what is said to you. Let us now enter a little more minutely into this exhortation, that we may have a clearer understanding of its meaning. The minister addresses himself to the Church, to the saints, the faithful brethren in Christ, who are present; "Dearly beloved brethren;" observe, it is clearly implied, that both minister and people are one in Christ, washed in the same blood, justified by the same righteousness, and subjects of the same divine renewal. Our Liturgy is a service only for true believers. From the time that our blessed Master taught his disciples to pray "Our Father," and added, that "what soever they should ask in his name believing, he would give it them," the only assumption on which a form of prayer could be made for a Church is, that they who joined in it were the adopted children of God in Christ Jesus. Alas! it is most true that the vast majority of ordinary worshippers are not in this state: they are still unregenerate, unwashed, unforgiven, unfit for heaven. These may join in the service outwardly, and with a lip service; but they only are among the true worshippers, who are accepted in the beloved," "children of God by faith in Jesus Christ." And in the estimation of every true minister, all such are "dearly beloved brethren:"-yes, dearly beloved, and longed for." (Phil. iv. 1.) 66 66 What a subject for self-examination! Am I in the family of God? am I a member of that household, which consists of the sons and daughters of the Lord Almighty-in which Jesus Christ is the elder brother, whose portion is God, and whose home is heaven? But let us proceed: "The Scripture moveth us in sundry places, to acknowledge and confess our manifold sins and wickedness." Here you are exhorted to confess your sins: the Bible is full of such exhortations. Reflect, what a mercy that we have the Scriptures, as a faithful monitor: they are "profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. iii. 16, 17.) How thankful should I be for them. How earnestly should I give heed to them. Next follows the state of heart, in which our confessions should be made; "humble, lowly, penitent, and obedient." Reflect, what is the state of my heart? Am I poor in spirit? contrite in heart? one that "trembles at God's word?" Vain are all pretences to contrition, unless there be a sincere purpose to forsake the evil, and to present ourselves a living sacrifice, holy and acceptable unto God. The end to be gained in confession is next mentioned; "That we may obtain forgiveness of our sins, through His infinite goodness and mercy." Reflect again, as you hear the word, and what goodness but infinite goodness, what mercy but that which knows no end, could forgive our sins? what a mercy that there is forgiveness! and an allprevailing Saviour, through whose merits and intercession, pardon can be extended to such as I! "O! to grace how great a debtor, The best season for confessing sins is next mentioned it is when we assemble and meet together in the house of prayer. Not that this duty is to be omitted in private: each day we sin, and each day we need forgiveness; therefore, though we have a special opportunity for humbling ourselves before God when we come to church, yet ought at all times humbly to acknowledge our sins before God." 66 we Then follows a summary of the different parts of divine worship which succeed confession, and which will be considered in due course. The minister reminds you that you are met together to "render thanks for the great benefits you have received at God's hands, to set forth His most |