gospel for the sixth Sunday after Epiphany; a new collect for the third Sunday in Advent; the office of baptism for those of riper years; the two psalms prefixed to the lesson in the burial service; the forms of prayer to be used at sea; for the martyrdom of Charles the First, and for the restoration of the royal family, were all added. There were also several other less material additions; and through the whole service ambiguities were removed, and various improvements were made; and in particular the portions of the Epistles and Gospels were taken from the new translation of the Bible; but the Psalms, according to the translation of Cranmer's Bible, were retained. The book, in this state, passed both houses of convocation; it was subscribed by the bishops and clergy; it was ratified by act of parliament, and received the royal assent, May 19th, 1662. This was the last revisal of the Book of Common Prayer, in which any alteration was made by public authority.

I shall conclude this brief account of the origin and gradual improvement of our Liturgy, with the following just commendation of it by Dr. Comber, in the Preface to his "Companion to the Temple:"-" Though all churches in the world have, and ever had, forms of prayer, yet none was ever blessed with so comprehensive, so

exact,

exact, and so inoffensive a composure as ours, which is so judiciously contrived, that the wisest may exercise at once their knowledge and devotion, and yet so plain that the most ignorant may pray with understanding; so full that nothing is omitted, which is fit to be asked in public, and so particular that it compriseth most things which we would ask in private, and yet so short as not to tire any that hath true devotion. Its doctrine is pure and primitive; its ceremonies so few and innocent, that most of the christian world agree in them; its method is exact and natural; its language significant and perspicuous, most of the words and phrases being taken out of the holy Scriptures, and the rest are the expressions of the first and purest ages, so that whoever takes exception at these must quarrel with the language of the Holy Ghost, and fall out with the church in her greatest innocence; and in the opinion of the most impartial and excellent Grotius (who was no member of, nor had any obligation to, this church) the English Liturgy comes so near to the primitive pattern, that none of the reformed churches can compare with it. Whoever desires to worship God with zeal and knowledge, spirit and truth, purity and sincerity, may do it by these devout forms. And to this end may the God of Peace give us all meek hearts, quiet

spirits,

spirits, and devout affections; and free us from all sloth and prejudice, that we may have full churches, frequent prayers, and fervent charity; that, uniting in our prayers here, we may all join in his praises hereafter, for the sake of Jesus Christ our Lord. Amen."

PART III.

CHAPTER THE THIRD:

INTRODUCTION

TO THE

EXPOSITION OF THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND.

WE learn from the New Testament, that those who first embraced the Gospel declared their faith in Jesus as the promised Messiah, in simple and general terms (a); and there is no ground for supposing that the Apostles required this declaration to be made in any one particular form of words. No such formulary is transmitted to us; and had any ever existed, it would probably have been cited or alluded to in the New Testament, or in the early Apologies for Christianity. Every bishop was authorized to prescribe a formulary for the use of his own church; and there

(a) Acts, c. 8. v. 37.

are

are still extant in writers, who live near to the apostolic age, several abstracts of Christian faith, which, though they agree in substance, vary in expression. But when heresies gained ground, and destroyed uniformity of belief among Christians, it became necessary to have a public standard of faith; and to this case we are to attribute the origin of Creeds. The design of these creeds was to establish the genuine doctrines of the Gospel in opposition to the errors which then prevailed, and to exclude from communion with the orthodox church of Christ all who held heretical opinions. New dissensions and controversies continually arose ; and we have to lament that, in process of time, "the faith which was once delivered unto the saints," became corrupted in the highest degree; and that those very councils, which were convened, according to the practice of the apostolic age, for the purpose of declaring "the truth, as it is in Jesus," gave their sanction and authority to the grossest absurdities and most palpable errors. These corruptions, supported by secular power, and favoured by the darkness and ignorance of the times, were almost universally received through a succession of many ages, till at last the glorious light of the Reformation dispelled the clouds which had so long obscured the Christian world.

VOL. II.

D

At