in too many instances, superstition mingled itself with truth, and enthusiasm was blended with piety, matters were so providentially ordered, that whatever had the spirit of true and genuine Christianity, whatever agreed with the voice of reason and of Scripture, whatever raised the soul to God, was clearly separable from the spurious additions, of erroneous, and misguiding men. (4) This we know, with certainty; for, on inspecting the earliest liturgies extant, we at once perceive, that parts of them bear the unequivocal stamp of apostolic truth; whilst other passages, are, no less evidently, the spurious fabrication of later times. Of this, our English reformers, were well aware; in the Romish breviary and mass-book, and in the various formularies of the Greek church, they saw, and they condemned, much pernicious error; much, that was contrary to the light of reason; and much, that was in direct opposition to the truth of Scripture. But, they also had discernment to appreciate, and piety to love, that pure and spiritual religion, which the ignorance and vices of many centuries had been unable to efface. (5) They felt, that the established worship required reformation; but they did not think it reformation, indiscriminately to abolish and reject. They revered what was primitive;

and they wisely, and modestly, preferred a judicious selection from those services, which had endured the test of ages, to new compositions of their own. (6) When alteration was manifestly needful, they were not withheld from making it, by any superstitious attachment to words and phrases; and, to their honour be it spoken, they rarely altered, where they did not improve. How deeply we are indebted for what they retained, they only can judge, who have been led to examine for themselves; but some idea may be formed, when it is stated, that our Collects, Epistles, and Gospels, are copied, with comparatively few exceptions, and with some occasional alterations, from ancient Romish missals; and that all our services, morning and evening, sacramental and occasional, have derived some of their best thoughts, and, not unfrequently, entire prayers, from liturgies that were totally rejected, by the far greater proportion of the Continental reformers.

This peculiarity in our public service, could not have arisen, without a special preparation of circumstances. It, therefore, pleased the wisdom and goodness of God, to raise up two men, as the chief compilers of our Liturgy, who added, to a masterly knowledge of the sacred Scriptures, a most extended acquaintance with the

best and earliest writers of Christian antiquity. The sound judgment, the pure taste, the practical good sense, the deep and thorough insight into all the passions and emotions of the human heart, which were eminently possessed by Cranmer and Ridley, qualified them, perhaps beyond any others, either of the British or Continental reformers, to separate the pure gold of primitive devotion, from the drossy accompaniments, which clung to it, in the darkness of the middle ages; and, looking beyond the mere circumstances of the period in which they lived (whose exigencies, however, they by no means neglected), to adapt themselves to the grand features of human nature, whether in its degraded, or in its improved state; whether as corrupted by the fall, or as restored by the regenerating grace of God.

To approach, as near as possible, to the Church of the Apostles, and to that of the old Catholic Bishops and Fathers, so long as they deemed it pure and unadulterated, (7) was the paramount direction of their tastes, their judgments, and their hearts. And this they were able to effect, by a circumstance peculiar to their own country. At Geneva, in the Low Countries, and in Scotland, it is well known, that the Reformation of religion proceeded from the people; and, as it is

the acknowledged tendency of the multitude, to deem every innovation an improvement, it is not wonderful, that these popular reformers, entirely rejected the ancient models, and adopted forms of worship, most opposite to those which had been in use for ages. In England, the case was different. The Reformation there, proceeded from the throne; and our monarchs, by disposition, by habit, and by deeply rooted associations, were attached to what had the sanction of time, and the authority of long-established usage.

But the special interference of Divine Providence did not terminate, with the first establishment of our Liturgy. Almost from that very period, it was subjected to a series of formidable attacks, from parties who professed different opinions, and were actuated by the most jarring principles; but who united, in the single point of dissent from our public worship. Even within the Church itself, some were found, whose integrity cannot be impeached, who were on the point of introducing alterations, which could not have failed to prove equally injurious to the cause of truth and piety. But, during these dangers from within, and from without, the purity and integrity of our Liturgy, were most signally guarded, and the proposed inno

vations of misjudging, and misguided men, were repeatedly baffled, sometimes, when they appeared on the very eve of completion, by means altogether beyond the ordinary standard of human computation. Whoever fairly examines the ecclesiastical history of England, with a view to the subject, will see the weaknesses, the prejudices, and the passions, of men, overruled for this beneficial purpose; he will see conferences, and convocations, and parliaments, all unconsciously moved by the secret springs of Providence; he will see the friends and foes of our establishment, alike contributing to perpetuate the existence of a service, whose merits neither of the contending parties was, probably, well qualified to appreciate; and, in all this, he will, manifestly, discern the wisdom and goodness of the Most High, providing for the spiritual progress and advancement of succeeding generations.

I have, thus long, dwelt on matters, chiefly, of a critical and historical nature; but, I trust, that, when enabled to resume the subject, considerations of a more practical and interesting character, will not fail to present themselves. It is certain, that Omnipotence does nothing in vain; it is no less certain, that, when, by various movements, Providence marks out to us a great

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