more suited to the feelings or necessities of a penitent, than these.

Take, next, a person full of faith and of the Holy Ghost, and if he were the devoutest of all the human race, he could never find words wherein to give scope to all the exercises of his mind more suitable than in the Te Deum; "We praise thee, O God, we acknowledge thee to be the Lord. All the earth doth worship thee, the Father everlasting. To thee all angels cry saloud, the heavens, and all the powers therein; To thee Cherubin and Seraphin continually do cry, Holy, Holy, Holy, Lord God of Sabaoth: Heaven and earth are full of the Majesty of thy glory." Hear him also at the table of the Lord. "It is very meet, right, and our bounden duty, that we should at all times and in all places give thanks unto thee, O Lord, holy Father, Almighty, everlasting God, Therefore with angels, and archangles, and with all the company of heaven, we laud and magnify thy_glorious name, evermore praising thee, and saying, Holy, Holy, Holy, Lord God of hosts, heaven and earth are full of thy glory; glory be to thee, O Lord most high."

Even where there are no particular exercises. of the mind, the Liturgy is calculated to produce the greatest possible good: for the gravity and sobriety of the whole service are fitted to impress the most careless sinner; whilst the various portions of Scripture that are read out of the Old and New Testament, not only for the Lessons of the day, but from the Psalms al

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60, and from the Epistles and Gospels, are well adapted to arrest the attention of the thoughtless and to convey instructions to the most ignorant. Indeed I consider it as one of the highest excellencies of our Liturgy, that it is calculated to make us wise, intelligent, and sober Christians; it marks a golden mean; it affects and inspires a meek, humble, modest, sober piety, equally remote from the coldness of a formalist, the self-importance of a systematic dogmatist, and the unhallowed fervour of a wild enthusiast. A tender seriousness, a meek devotion and an humble joy, are the qualities which it was intended, and is calculated, to produce in all her members.

It remains that we yet further trace the excellence of our Liturgy in its Moderation and Candour.

The whole Christian world has from time to time been agitated with controversies of different kinds; and human passions have grievously debased the characters and actions even of good men in every age. But it should seem that the compilers of our Liturgy were inspired with a wisdom and moderation peculiar to themselves. They kept back no truth whatever through fear of giving offence; yet were careful so to state every truth, as to leave those inexcusable who should recede from the Church on account of any sentiments which she maintained. In this they imitated the inspired penmen; who do not dwell on doctrines after the manner of human systems, but introduce them

incidentally, as it were, as occasion suggests, and bring them forward always in connexion with practical duties. The various perfections of God are all stated in different parts; but all in such a way as, without affording any occasion for dispute, tends effectually to encourage us in our addresses to Him. The Godhead of Christ is constantly asserted, and different prayers are expressly addressed to him; but nothing is said in a way of contentious disputation. The influences of the Holy Spirit, from whom all holy desires, ail good counsels, and all just works do proceed, are stated; and "the inspiration of the Holy Spirit is sought, in order that we may perfectly love God, and worthily magnify his holy Name;" but all is conveyed in a way of humble devotion, without reflections upon others, or even a word that can lead the thoughts to controversy of any kind. Even the deepest doctrines of our holy religion are occasionally brought forth in a practical view, (in which view alone they ought to be regarded;) that, whilst we contemplate them as truths, we may experience their sanctifying efficacy on our hearts. The truth, the whole truth, is brought forward, without fear; but it is brought forward also without offence: all is temperate; all is candid; all is practical; all is peaceful; and every word is spoken in love. This is an excellency that deserves particular notice, because it is so contrary to what is found in the worship of those, whose addresses to the Most High God depend on the immediate views and

feelings of an individual person, which may be, and not unfrequently are tinctured in a lament able degree by party-views, and unhallowed passions. And we shall do well to bear in mind this excellency, in order that we may imitate it; and that we may shew to all, that the moderation which so eminently characterizes the Offices of our Church, is no less visible in all her members.

Sorry should I be when speaking on this amiable virtue, to transgress it even in the smallest degree: but I appeal to all who hear me, whether there be not a want of this virtue in the temper of the present times; and whether, if our Reformers themselves were to rise again and live amongst us, their pious sentiments and holy lives would not be with many an occasion of offence? I need not repeat the terms which are used to stigmatize those who labour to walk in their paths, nor will I speak of the jealousies which are entertained against those, who live only to inculcate what our Reformers taught. You need not be told that even the moderate sentiments of our Reformers are at this day condemned by many as dangerous errors: and the very exertions, whereby alone the knowledge of them can be communicated unto men, are imputed to vanity and loaded with blame. But though I thus speak, I must acknowledge to the glory of God, that in no place have moderation and candour shone more conspicuously, than in this distinguished seat of literature and science; and I pray God, that the exercise of these vir

tues may be richly recompensed from the Lord into every bosom, and be followed with all the other graces that accompany salvation.

From this view of our subject it will be naturally asked, Do I then consider the Liturgy as altogether perfect? I answer, No; it is a human composition; and there is nothing human that can claim so high a title as that of absolute perfection. There are certainly some few expressions which might be altered for the better, and which in all probability would have been altered at the Conference which was appointed for the last revision of it, if the unreasonable scrupulosity of some, and the unbending pertinacity of others, had not defeated the object of that assembly. I have before mentioned two which, though capable of being vindicated, might admit of some improvement. And, as I have been speaking strongly of the moderation and candour of the Liturgy, I will here bring forward the only exception to it that I am aware of; and that is found in the Athanasan Creed. The damnatory clauses contained in that Creed, do certainly breathe a very different spirit from that which pervades every other part of our Liturgy. As to the doctrine of the Creed, it is perfectly sound, and such as ought to be universally received. But it is matter of regret that should be led to pronounce a any sentence of damnation against their fellowcreatures, in any case where God himself has

*The Athanasan Creed is omitted in the American Litur By. Am. Ed.