But even were sermon-hearing the only or chief part of public worship, there is something in the living voice, and in the sympathy of assembled fellowcreatures, which makes a sermon heard very different from a sermon read, and fitted differently to serve its uses. The latter may very possibly be a better composition, but there are accessories of great importance which the former has and the latter

wants.

Moreover, sermon-hearing is not the only nor the chief part of public worship. We in Scotland are too much accustomed to think that it is. And I do not know, notwithstanding all that is sometimes said on the subject, that our neighbours in England are much better. It is said that people in Scotland talk of "going to sermon," while people in England talk of "going to prayers." I rather think that "going to church" is the way in which it is commonly expressed by both the one and the other. The truth is, we all know that while the sermon is important in its way, the prayers and the praises of the congregation are more important still. It is only in company

with our brethren that we can render thanks for common blessings; and, though God is the Hearer and Answerer of all prayer that is earnest, it is only when we join with our brethren that we come

within the scope of our blessed Lord and Saviour's special and great promise, "When two of you agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven,"

Let us remember likewise that this kind of worship should always be prefaced and followed by the other two. I mean that public worship should be prefaced and followed by the prayers of the family and of the closet. We go to church far too much as a matter of course. Were we to prepare for the services of the sanctuary by private and family prayer, for those who are to conduct them, for ourselves, and for our fellow-worshippers, we should be much more in a position reasonably to look for a blessing; and, were we afterwards to pray for the deepening and confirmation of impressions made, and for grace to carry them out in our conduct, we should discover, with a fulness of which we have perhaps but little idea, how true it is that while Paul may plant, and Apollos water, it is God that gives the increase.

XVII.

SELF-EXAMINATION

IN PREPARATION FOR THE COMMUNION.

1 CORINTHIANS xi. 28-"Let a man examine himself, and so let him eat of that bread and drink of that cup."

WITH respect to the obligation of the duty of selfexamination before coming to the Lord's Table, it might, in one view, be enough to say that it is a commanded duty. It is enjoined upon us by an authority to which we are bound to submit. The words of St Paul are clear and plain.

But we are under a law of liberty. In other words, the commandments of the New Testament are such, that, upon consideration, we can see their intrinsic reasonableness and propriety. This certainly is the case in the present instance. In coming to the Communion we profess in a very solemn way, and as in the presence of the heartsearching God, that we accept His gospel, and that we are, however imperfect, yet genuine disciples of His blessed Son. No reasonable man who con

SELF-EXAMINATION.

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siders the solemnity of the act would be willing to make this profession without asking himself first, whether he can make it with truth; whether he is really confessing himself a sinner in the sight of God, and is truly thankful for the salvation provided in Christ, and truly desirous to keep His precepts and copy His example. Even were there no such commandment as that of St Paul to be found in the New Testament, there is a commandment in the very nature of the holy Communion itself to put such questions to one's own heart.

It is also evident that the exercise of self-examination is fitted to be highly useful in various ways; so useful, that we may well regard it as an important benefit of the sacrament, that it directs us to this duty from time to time.

It is useful, considering the deceitfulness of the heart. We are apt to go on quietly, contented with ourselves, and imagining that all is well, when in truth it may be far otherwise, as a very little honest thought would shew. The honest thought of a single serious hour would often make us blush for that on which we pride ourselves; would often startle us out of a foolish and injurious selfcomplacency; would often change a boast into a

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confession; would tear the mask from many a sin; would stir up, so that we might taste it in time, the wormwood at the bottom of many a cup of forbidden enjoyment; would warn us from many a precipice, and save us from many a pang.

It is useful, considering the great danger to which even the best Christians are exposed of becoming remiss, of sinking into indolence, of departing from the warmth of their first love. Not only the unbelieving and impenitent may flatter themselves that there is peace when there is no peace; but the sincere Christian may go to sleep. He may take rest when he ought to be pressing forward; he may greatly need to be stirred up, to be quickened, to be aroused to the evil of sins into which he has been beguiled, and to be animated to greater watchfulness and more anxious exertion. Here again, therefore, there is use for self-examination. Have we been doing our best? Have we been guarding with sufficient care against the temptations of the world? Have we been, to the utmost of our ability, improving our privileges? Have we been doing the most we could for the cause and kingdom of Christ? Are we stronger and better men in all that constitutes man's real strength and goodness than we were when last we vowed our vows before the Lord? Or, on