that is not deplored, no want that is not specified, no blessing that is not asked, yet whilst every particular is entered into, so far, that each individual may find his own circumstances alluded to, and his own wishes expressed, the whole is so carefully worded, that no person is led to express more than he ought to feel, or to deliver sentiments, in which he may not join with his whole heart.*

There is one circumstance in the formation of the Liturgy which I have not sufficiently adverted to. The persons who composed it were men of a truly apostolic spirit-unaffected by party prejudices, they endeavoured to speak in all things precisely as the Scriptures speak. They did not indulge in speculations and metaphysical reasonings, nor did they presume to be wise above what is written. They laboured to declare the truth in love, and they cultivated, in the highest degree, that candour, that simplicity, and that charity, that so eminently characterize all the apostolic writings I mention these facts, because they will satisfactorily account for those expressions, which to some, who have not thoroughly considered the subject, seem objectionable, and will fully shew in what view we may, most conscienciously, repeat the language our reformers used.

In our Burial Service, we thank God for delivering our brother out of the miseries of this sinful world, and

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Indeed, there is a minuteness in the petitions, that is rarely found, even in men's private devotions, and those very particularities, are founded in the deepest knowledge

express a sure and certain hope of the resurrection to eternal life, together with a hope, also, that our departed brother rests in Christ. Of course it may happen, that these expressions may be used over persons, who, there may be some reasons to fear, have died in their sins, and then the question is, how can we do this with propriety? I answer, that according even to the letter of the words, the use of them may be justified, because we speak not of his, but of the resurrection to eternal life, and because, where we do not positively know, that God has not pardoned a person, we may entertain some measure of hope that he has. But taking the expressions more according to the spirit of them, they exactly accord with what we continually read in the Epistles of St. Paul.

In the first epistle to the Corinthian church, he says, "I thank my God always on your behalf, that in every thing ye are enriched by him, in all utterance and in all knowledge, even as the testimony of Christ was confirmed in you, so that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ." Yet he instantly begins to condemn the same persons for their divisions and contentions, and afterwards tells them, that " "they were carnal and walked not as saints but as men'-again, in the Epistle to the Philippians, after saying, "I thank my God upon every remem

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of men's spiritual necessities :—for instance, we pray to God to deliver us, not only in all time of our tribulation, but in all time of our wealth, because we are quite as much in

brance of you, for your fellowship in the Gospel, from the first day until now, being confident of this very thing, that he who hath begun a good work in you will perform it, until the day of Jesus Christ"-he adds,

even, as it is meet for me to think this of you all,” yet he cautions these very people against strife, and vain glory, and mentions two by name, Euodias and Syntyche, whose notorious disagreements he was desirous to heal. Surely, then, if the Apostles, in a spirit of love and charity, used such language, knowing in what manner, and with what views, they spake, we need not hesitate to deliver ourselves with the same spirit and in the same latitude as they; leaving exceptions to him, who alone can tell what is the state of the soul, at the moment of separation from the body, and will allot, to each individual, adequate punishments and rewards, at that day, when the secrets of all hearts shall be revealed.

Another objection to the Liturgy, is urged from the damnatory clauses, contained in the Athanasian creed : but permit me to observe, that I think this creed does not express, nor ever was intended to express, so much as is generally supposed.

The creed says, "the Catholic faith, is this, that we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance,"

danger of being drawn from God by prosperity, as by adversity, and need his aid, as much, in the one as the other.

In the intercessory part of our devotions, our sympathy is called forth, in behalf of all orders and degrees of men, under every name, and every character that can be con

and then it proceeds, "for there is one Person of the Father," and so on, and after proving the distinct Personality of the Father, of the Son, and of the Holy Ghost, and their unity in the Godhead, it adds, "so that in all things as is aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped. He, therefore, that will be saved, must thus think of the Trinity." Here are all the distinct parts of an argument, the position affirmed, the proofs adduced, the deduction made, and the conclusion drawn, in reference to the importance of receiving and acknowledging that doctrine; from hence I infer, that the damnatory clauses should be understood only as applicable to the doctrine affirmed, and not extended to the reasoning adduced, in confirmation of it; and if we believe that the doctrine of the Trinity is a fundamental article of the Christian faith, (which it most certainly is) we may, without any breach of charity, apply to that doctrine, what our Lord spake of the gospel at large-" He that believeth, and is baptized, shall be saved, and he that believeth not, shall be damned."

ceived-we pray to God to strengthen such as do stand, to comfort and help the weak hearted, and to raise up them that fall, and finally to beat down satan under our feet. We intercede for all that travel by land or water, for all women labouring of child, we pray for the sick and dying, for the widow and the fatherless, and lest any should have been omitted, we beg of God to have mercy upon all men, generally, and more especially to forgive our enemies, persecutors, and slanderers, and to turn their hearts. In what other prayers, whether extemporaneous or written, shall we ever find such diffusive benevolence as this ?*

* Far be it from our thoughts, to place the whole of our confidence in the mere form of religion. That sorrow for sin, which does not prompt the relinquishment of what it professes to lament, can have no other seat than the lip. We are required by the church, to engage in her offices of devotion, not as performances to supply the place, but to secure the discharge of moral obligations; not as exercises to consecrate, but to eradicate vice. Confession of sin, and supplication for forgiveness, is calculated to create, and increase our conviction, of the need we have of moral amendment, and of the obligation we are under, to forgive those that offend us.

Such is the moral process, which outward worship,