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the other parts of its Services) contain nothing that is contrary to Scripture, and teach us to ask only such things as we are encouraged and enjoined to ask in Scripture, surely there is no reason for calling them 'Popish,' because they came down, indeed, to us, through the church of Rome, but were used in that Church before it was Popish, and had thereby ceased to be a pure branch of the universal Church of Christ.

After the Collect for the day come the COLLECTS for PEACE' and 'GRACE.' These two things,'Peace and Grace,'-contain all temporal and spiritual blessings. St. Paul begins every Epistle, except that to the Hebrews, and nearly all the Letters of the other Apostles (Peter, James, and John) begin with wishing "Grace and peace.'

"Peace" is used in Scripture for every earthly blessing. It was our Lord's dying bequest, "Peace I leave with you." In the verse immediately following our text, St. Paul shews that "peace" is closely joined to "godliness and honesty;" and that the blessing we derive from the just rule of "kings, and those that are in authority," is, that we are thereby enabled to live "a quiet and peaceable life in all godliness and honesty."

One thing is worthy of remark concerning the beginning of all our Collects, viz. that we address God in each Collect by those titles which answer to the subject of our prayer in that particular Collect. Thus, for example, in this Collect, in which we pray for "peace,' we address God as 6 the Author of Peace, and Lover of Concord;' and our knowing that this is a part of the character of the Almighty, emboldens us to ask for that blessing

of peace, which he loves to see, because it is according to his nature, and which, therefore, He will be ready to impart to us.

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Thus again in the Collect for Grace, in which we ask for "grace" to help us against evil and lead us into good, we address God as heavenly Father,-Almighty and Everlasting God,' because, as a Father, he is willing to help his children, as the Almighty God he is able to help them, and as the Everlasting God, he is able to help them always.

Thus again, in the Prayer for the Sovereign, we address God as the King of kings, the Lord of lords, the only Ruler of princes, who from his throne beholdeth all the dwellers upon earth;'-as a King, then, God may especially be called on to help kings.

And, in the COLLECT for the Clergy and People, (forasmuch as He alone can do the great and marvellous work of keeping his believing people safe in the midst of their enemies) we address him as the Almighty and Everlasting God, who alone worketh great marvels.'

We may here observe, that by the words 'in knowledge of whom standeth our eternal life,' is meant that our eternal life depends on and consists in the right knowledge of God, according to our Saviour's words, "This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent." (John xvii. 3.)

By wealth,' in the Prayer for the Sovereign, is meant prosperity of soul and body, as in 1 Cor. x. 24, "Let no man seek his own, but every man another's wealth," that is weal (well) or good.

By Curates' is meant all Clergy to whom the care (or cure) of souls is committed. The Spirit of God is (in the same prayer) called 'the healthful Spirit of God's grace,' because He brings health to the soul, healing all its diseases, and making, what was ill, well.

In so short a sketch, as these Sermons must necessarily give of our Church Service, we can only notice very briefly the PRAYER for all Conditions of Men, which is used when the Litany is not read, beginning, O God, the Creator and Preserver,' &c. This Prayer shortly sums up all those subjects of prayer, which are expanded and opened out into their particular and several parts in the Litany. As in that Prayer we are about to ask God's favour for all men, we address Him as the Creator and Preserver of all mankind.'We then ask that He would make all nations know him, and be saved.-We pray for his whole Church, that all, who are called Christians, may be led by His Spirit, and with one heart (unity of spirit'), united together in peace (in the bond of peace'), and in righteousness of life,' may (hold) keep fast the faith. We then pray for all who are afflicted in any and in every way, 'in mind' (such as the sorrowing-the consciencestricken-the poor lunatic), in body,' (the sick -the maimed-the halt-the lame-the blind), 'or estate,' (the poor and needy-the ruined, or those who fear ruin.)

The GENERAL THANKSGIVING which follows this Prayer, is of the same comprehensive characteras wide in its meaning-as broad in the span of its subjects of praise, as the other is in those of prayer. There is no mercy, temporal or spiritual, which we either have received, or ever can receive,

that is not pointed at in this Thanksgiving. And in our own private prayers, we should find this a frame-work of all Praise, ready to our hand, to hang our particular and individual mercies on, as they arise in our life, or rise up in our memory. And, knowing that our best thanksgivings are but thankless, and our most hearty praises not as hearty as they should be, we end this General Thanksgiving with a prayer for 'such a due sense of all God's mercies,' as shall make us truly thankful, and shall lead us to shew forth God's praise by our lips and lives-by devotion to his service in soul and body-by righteousness and holiness of life.

We end with a PRAYER of ST. CHRYSOSTOM, addressed to Christ, as God-for we remind Him of His promise, " Where two or three are gathered together in my name there will I be in the midst of them." (St. Matt. xviii. 20) There is a great beauty, and a meaning, at first not observed by us in our being led back in this Prayer to ask for the fulfilment of our 'desires,' as well as 'petitions'— the pious worshipper will have found many a desire suggested by the petitions and prayers in which he has joined his wants as an individual Christian-his peculiar trials-his spiritual difficulties-the cases of friends-the circumstances of his family-and the wishes arising from these things, will have mixed in the thoughts of his heart with the petitions of his lips-all these he pleads for, when he asks his Lord to fulfil his desires' as well as his 'petitions' -and he is taught in the last part of that prayer to sum up, in words the most full in meaning that could be put together, all that he has asked for-all he could ever pray or wish for-that God would grant him in this world knowledge

of his truth, and in the world to come life everlasting.'

Such is our Daily Prayer-concerning which we are bold to say, that they who understand it the best will value it the most; and they will value it the most-who feel their sins most deeplyconfess them most humbly-believe most heartily -live to God most fervently-desire heaven most sincerely—and long most ardently to have sin for ever taken away, and be made 'like to the image of the only begotten Son of God.'