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their concurrence-" We will lift them up SERM. "unto the Lord"-to which follows an invitation to the giving of thanks, and the congregation's acknowledgement of its propriety" It is meet and right so to do."

The minister, taking up these last words and sentiment from the mouth of the people, repeats them (with the addition of a preface on particular days) and declares the union of men, and more particularly of those then present with angels and archangels in the sublime employments of thankfulness and devotion. Being ap

proached now very nearly to the performance of the most solemn part, the minister declares, in the name of the people, the grounds on which we approach God's holy altar-that it is not trusting in our own merits, but in his manifold and great mercies; and he beseeches God to grant that the blessed effects of being cleansed from sin, and of an union with Christ,

SERM. Christ, may be the consequences of it.

X.

Now follows the consecration of the ele ments; or, in other words, the priest, relating the history of Christ's institution of the Lord's supper, sets apart a particular quantity of bread and wine as signs, tokens, or representations, of the body and blood of Christ. These, after receiving them himself, he delivers to the people, with a solemn prayer that they may answer the purpose which God and Christ graciously intended that they may. preserve the bodies and souls of those who receive them, unto everlasting life;and, at the same time, he calls on the person receiving, for reflection, faith, and thankfulness.

All having communicated, we again re peat the Lord's Prayer; having, we may hope by our recent act, strengthened our right to address him by the title of 'Our Father.' We then entirely, that is, with

our

X.

our whole hearts, request of God to ac: SERM. cept this our offering of praise and thanks giving, and beg leave to present our souls and bodies as a sacrifice, dedicated to his service → and we pray, likewise, for our fellow-communicants. As our Saviour and his disciples, after the celebration of the passover, sung an hymn, so; in our service, is one provided for us" Glory be to God " on high."-The beginning is taken from the hymn of the heavenly host, mentioned by St. Luke; in it we give thanks to God for his great glory, that is, for his glorious work in the redemption of the world, by the death of his only begotten Son. It is usual, afterwards, to read one of the concluding collects, but these require no explanation. What remains, is the solemn and affectionate form of dismission, in which the minister prays that "The peace of God, which passeth all understanding" (that is, the happiness which

SERM. arises from the knowledge and love of X. God, which exceeds our utmost concep

tions) may keep your hearts and minds,

and that all the blessings of the Holy Trinity may be dispersed amongst and remain with the congregation; -to God, therefore, the Father, the Son, and the Holy Ghost, be ascribed all might, majesty, and dominion, for ever."

SERMON

SERMON XI.

ON THE LITURGY.

FIFTH PART.

I CORINTHIANS XIV. PART OF v. 15.

I will pray with the understanding also.

ONE part of my engagement to explain 8ERM.

our usual church service being yet unful filled, permit me now to call your attention to it. I have already discoursed on the common morning office; what remains, are those parts of the evening ser vice which differ from the morning, and the Litany. The difference between the morning and evening service consists in the hymns, which follow the two lessons,

and

XI.