design, we shall be involved in deep criminality, if we do not employ our best powers, in the furtherance and promotion of that design. Now, such, precisely, is the case with respect to our Liturgy. In its formation, it has been, happily, and, doubtless, providentially, guarded, alike from excess, and from deficiency. It possesses a peculiar temperament, equally remote from all extremes, and harmoniously blending all excellences it is not superstitious, it is not fanatical, it is not cold and formal, it is not rapturous and violent; but it unites, perhaps beyond any other human composition, sublime truth and pure spirit; the calmest wisdom, and the most energetic devotion. Under various trying circumstances, it has been so signally and repeatedly preserved, that we cannot doubt it is continued to us, for some greater purpose, than it has hitherto effected. While the very memory of many contending parties, that threatened its destruction, has nearly passed away, it remains uninjured, and unaltered; giving us to conjecture, that it is reserved for still nobler, more extended, and more enduring triumphs. And amongst these, there is one triumph, in which we are, every one of us, deeply interested: its triumph, namely, over all the evils of our own hearts, and all the serious unhappiness of our

own lives. From year to year, and from week to week, we have listened to, and joined in the use of, this form of sound words. Have you, my brethren, ever yet, deliberately, and affectionately, pondered on the deep spiritual meaning, of the prayers, and praises, and thanksgivings, in which you are thus accustomed to participate? Have you ever seriously endeavoured, to carry the spirit of our Liturgy into your common habits of life? Are you prepared to say, that you fully understand, or deeply feel, or cordially relish, or consistently act upon, the principles and feelings, which are inculcated in our public service? Can you satisfy your own hearts and consciences, that the pure, the holy, the heavenly spirit, which our Liturgy uniformly breathes, has even yet begun, to live in your affections, to rule in your families, to regulate your conduct, to make you holy and happy, at peace with your fellow-creatures, and in humble, but cheerful, communion with your God? These are the effects, which, assuredly, should follow, from a right participation of our established worship. If they have, yet, been imperfectly produced, let us not despair: we have a God to approach, who is our Father and our friend; who is life, and light, and love; who can raise his fallen creatures from the death

of sin; who can enlighten the darkness of our understandings; and who can graft in our hearts, the love of his own adorable perfections. He can make that clear, and affecting, and divinely efficacious, which, before, was comparatively obscure, uninteresting, and of little discernible effect. With the most unreserved dependence on his aid, then, I would entreat you to give your minds to the future consideration of our Liturgy; and that, not as a matter of curiosity and speculation, but as a serious and solemn duty of religion, for which we are all accountable in the sight of God. The consequences may be of infinite importance, if we engage in this inquiry, with singleness, and simplicity, and docility of heart. We may then be enabled, to behold, in a new, and happy light, our duties and our blessings; all that we are called to realize, in this world, of holiness, purity, and peace; all that we are destined to possess, in the world to come, of joy and glory. It is our bounden duty, then, and we should feel it our highest privilege, to pray with the spirit, and the understanding; to worship God, in spirit, and in truth. In this course, it is, that, I earnestly wish, we may all be enabled to proceed. And, with this view, I shall endeavour, in a few succeeding discourses, to elucidate the meaning, and to enlarge upon the practical, and spiritual

instructions, of our Common Prayer. But, I must now conclude: with a truth, which I hope, may remain engraven on your hearts, and on my own; that, except it please Almighty God, to enlighten our understandings, and purify our affections, the labour of the preacher, and the attention of the hearer, will both be spent in vain.

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NOTES AND ILLUSTRATIONS.

(1) Page 20.] Ευχαριστούντες προσφερομεν την λογικήν και αναιμακτην λατρειαν ταύτην, ἣν προσφέρει σοι, κύριε, παντα τα εθνη, απο ανατολων ἥλιου και μεχρι δυσμων, απο αρκτου και μεσημβριας· ὅτι μεγα το ονομα σου εν πασι τοις εθνεσι, και, εν παντι τοπῳ, θυμιαμα προσφερεται τῳ ονοματι τῳ ἁγιῳ σου, και Ovσια, кαι пρопpopa.-Liturg. D. Marci, ap. Fabric. tom. iii. p. 278.

(2) Page 22.] Le langage de la dévotion, est le langage de la cœur; il est simple et touchant. Le respect qui est dû à la Majesté Divine, et l'édification du peuple, demandent cette simplicité; et l'écriture sainte nous apprend à prier de cette manière. Les prières et les louanges qu'on trouve dans les livres sacrés, et, en particulier, dans les pseaumes, ne sont autre chose que des mouvemens du cœur, qui même ont le plus souvent peu de liaison; on remarque la même chose dans l'oraison Dominicale, qui est le grand modèle des prières des Chrêtiens; une extrême simplicité, jointe à une grande briévité.'-Préf. de la Liturg. de Neuchatel.

The book of Psalms was the Jewish liturgy.' Joseph Mede, i. 3. See also, the Jerusalem Talmud, Cl. i. Tr. i. cap. 4.; and Lightf. i. p. 699.

(3) Page 23.] S. Chrysost. Tom. i. p. 745. Ed. Front.

Duc.

(4) Page 26.] En matière de culte, on doit avoir de