fectly 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 onght 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 lamentable 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 whe 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 stig matize 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 conspicuous, than in this distinguished seat of literature and science: and I pray God, that the exercise of these virtues 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: itis 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 Athanasian 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 any should be led to pronounce a sentence of damnation against their fellow-creatures, in any case where God himself has not clearly and certainly pronounced it. Yet whilst I say this, permit me to add, that I think this Creed does not express, nor ever was intended to express, so much as is generally supposed. The part principally objected to, is, that whole statement, which is contained between the first assertion of the

* The Athanasian Creed is omitted in the American Liturgy. Am. Ed.

doctrine of the Trinity, and the other articles of our faith: and the objection is, that the damnatory clauses which would be justifiable, if confined to the general assertion respecting the doctrine of the Trinity, become unjustifia, ble, when extended to the whole of that which is annexed to it. But, if we suppose that this intermediate part was intended as an explanation of the doctrine in question, we still, I think, ought not to be understood as affirming respecting that explanation all that we affirm respecting the doctrine itself. If any one will read the Athanasian Creed with attention, he will find three damnatory clauses; one at the beginning, which is confined to the general doctrine of the Trinity; another at the close of what, for argument sake, we call the explanation of that doctrine; and another at the end, relating to the other articles of the Creed, such as the incarnation, death, and resurrection of Christ, and his coming at the last day to judge the world. Now whoever will compare the three clauses, will find a marked difference between them; those which re