ence The description here given affords so practical a commentary upon the Apostle's words, and at the same time so lively a proof of the efficacy possessed by our own liturgical services, in producing the conviction of which he speaks, that it can scarcely need an apology to have introduced it to your notice.

Let us pause here awhile and consider the conclusions at which we have arrived. We have seen that the command of the Apostle has its foundations in the objects of public worship, and the very nature and constitution of man; so that in fact its principles are laid in the relation we bear to God, and the obligation we are under to use the best means in our power to fulfil the duties of that relation. We have seen further, that while we are called upon to offer a spiritual service, attention to external propriety is so far from being a hindrance to that end, that it is in truth an important help and subsidiary in the cause. We therefore proceed in the second place to apply the command to ourselves, and consider in what particulars it affords a direction for our own conduct. In doing so we will arrange the remarks, that suggest themselves, under two heads-first, considering it with reference to the minister; and, secondly, the people in general.

* Rev. Blanco White. "Evidence against Catholicism."

With respect then to the minister, it is obvious that his whole manner and deportment should be consistent with the seriousness of the occupation in which he is engaged. Nothing can be conceived to be more at variance with the principle of the text, than any levity of conduct in a character so sacred, and at such a time and place, as when he is ministering at the altar. "Be ye clean," says the Prophet,› "who bear the vessels of the Lord." And surely nothing can be more calculated to prevent ministerial usefulness, and to frustrate the best intentions of benevolence, than a want of decorum under such circumstances. It is true that outward decency will be but a pitiful substitute for the true spirit of piety; but it is nevertheless an essential point. The maxim of the heathen poet is true of the Christian minister. If he wish to make others serious, he must first be serious himself; for we are naturally susceptible of impressions from what we see and hear, and we easily catch the feeling of which we witness the active operation.

It would be wandering too far from the particular subject of this discourse, were we to dwell upon the argument which this consideration supplies, for maintaining a strict superintendence over the whole habit of our lives, that when we enter upon the actual discharge of our ministerial duties, we may not be assuming a constrained and unnatural character, but acting only in accordance with our

selves. It may suffice therefore to have suggested the thought, and to leave it to your own reflection to improve.

We may notice further, as an application of the Apostle's command, the propriety of strict attention to the appointments of the Church. This indeed seems particularly implied by the language of the text-"Let all things be done decently and in order*." By the word, which is rendered order, we do not simply understand that which is orderly and becoming, but the appointed order and constitution of things; for so the word is literally to be interpreted. But even if it were not so, the obligation might easily be deduced from the general principle. For every deviation from the prescribed and beaten track in matters such as these, has a tendency to confusion, and therefore is justly to be condemned. It may be perfectly true, that the point upon which we choose to deviate, may be indifferent in itself. But who is to say where the deviation is to end, when once it has begun? If we in the exercise of our discretion consider one point indifferent, another by virtue of the same may form the like opinion of something else; and thus, we may be deprived of one point of discipline or observance after another, till the different congregations of the Church have little mutual resemblance

* Πάντα ευσχημόνως καὶ κατὰ τάξιν γινέσθω.

but in name. Nor is it an unfounded apprehension that we entertain, that if this liberty of judgment were permitted to each with respect to the ceremonies of religion, we should soon ascend a higher tribunal, and summon the doctrines also to our bar: the result of which would be, that reason would be substituted for revelation, and Christianity reduced to a system of human invention. Besides which it should ever be remembered, that although we may not see the reason of every particular, it does not necessarily follow that no reason can be given: it may be our own short-sightedness or ignorance that is in fault; and sad would it be, were we to consider that a sufficient cause for inflicting a wound on any thing so important as the due celebration of the worship of God.

Allied to this is the duty of so conducting the service as to make it answer the end, for which it was designed. We may mention in particular a distinct and articulate method of reading the holy Scriptures, and a simple and fervent habit of prayer; so that the Liturgy of our Church may not appear a matter in which we ourselves are uninterested, but as the fittest channel of utterance for the holy aspirations and devout feelings of our own hearts. It is one of the peculiar excellencies of our Church service, that it is so copious in its selections from holy writ. Whatever else we hear or do not hear, we are certain to have many sen

tences of God's word brought before our notice. How then can he be said to be a faithful minister of the Church, who is too indolent or careless to break the bread which she has thus enjoined him to dispense? How can he acquit himself of offering an insult to the Author of that sacred volume, who reads the revelation of his will as though it were an idle tale? Besides which it should be remembered, that many of the poorer members of our congregations depend wholly upon what they hear, and that only upon one day in seven. Being themselves unable to read they have no other access to the lively oracles, than that which is opened to them in the house of God. Great then must be the guilt and responsibility of those, who, for want of diligence and pains, are unqualified to minister in this particular. And with respect to the prayers of the Church, it is obvious that the same principle applies. When we are actually engaged in addressing ourselves to God, nothing can be more indecent than to shew by the carelessness of our manner that we are offering only the service of the lip. Would we faithfully discharge our office as ministers of the Church, we should pray, and not merely read the petitions which she has put into our mouth; we should endeavour so to employ them, that the affections of the people may be stimulated, and yet chastised by the pure and sober piety which breathes throughout them all. In