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très-grands égards pour ce qui se pratiquoit dans les premiers siècles de l'Eglise, et il faut avouer, qu'on trouve dans les prières des anciens une simplicité, et une onction, toute particulière. Qui peut douter, d'ailleurs, que ce qui se faisoit dans ces tems-là, et qui avoit été établi par les successeurs des Apôtres, ne soit très-conforme à l'esprit de l'Evangile, et ne doive être regardé avec respect par tous les Chrêtiens? Il est vrai que les coutumes des Eglises varièrent beaucoup dans la suite; on s'écarta de cette première simplicité, et l'on chargea les liturgies de bien des choses inutiles, et même contraires à la pureté du culte évangelique; c'est ce qu'on remarque dans celles qui sont parvenuës jusqu'à nous. Mais il est certain, que le fond, et l'essence, de l'ancien culte, a été conservé dans presque toutes les liturgies; et que si en laissant-là ce que chaque liturgie a de particulier, et ce qui a été ajouté, à mesure que l'ignorance, l'erreur, et la superstition se répandoient dans l'Eglise, on retenoit ce qui a été d'un usage ancien et général, et en quoi toutes les liturgies s'accordent, à peu de choses près, on auroit la véritable forme du culte des premiers Chrêtiens. Ce seroit aussi-là, l'un des meilleurs moyens de parvenir à cette uniformité, qui seroit si nécessaire, pour la paix et pour l'édification de l'Eglise.'-Préf. de la Liturg. de Neuchatel.

The plan here recommended, was pursued by the Church of England alone, among the reformed churches. Certum mihi est Xɛroupyiav Anglicanam, satis congruere institutis vetustioris ecclesiæ; a quibus in Galliâ, et Belgio recessum, negare non possumus.'-Grot. Epist. ad Boet.

(5) Page 26.] To say, that in nothing they may be followed, which are of the Church of Rome, were violent and extreme. Some things they do, in that they are men; in that they are wise and Christian men, some things; some things, in that they are men misled, and blinded with As far as they follow reason and truth, we fear not to tread the self-same steps wherein they have gone, and to


be their followers. When Rome keepeth that which is ancienter and better, others, whom we much more affect, leaving it for newer, and changing it for worse, we had rather follow the perfections of them whom we like not, than in defects resemble them whom we love.'-Hooker, b. v. s. 28.

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(6) Page 27.] In Angliâ vides quam bene processerit dogmatum noxiorum repurgatio; hâc maxime de causâ, quod qui id sanctissimum negotium procurandum suscepere, nihil admiserint novi, nihil sui; sed ad meliora secula intentam habuere oculorum aciem.'-Grotii Ep. ad Joan. Corvinum.

Si me conjectura non fallit, totius Reformationis pars integerrima est in Angliâ; ubi, cum studio veritatis, viget studium antiquitatis: quam certi homines dum spernunt, in laqueos se induunt, unde, nisi mendacio, exuere se nequeunt.'-Isaac Casaubon. Ep. Claud. Salmasio,

To these important testimonies, I have great pleasure in adding a noble passage, from a young divine, whom I am happy to call my friend :

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Pure in its doctrine, apostolic in its discipline, and edifying in its ceremonies, ceremonies which admitted of alteration, according to the circumstances of time and place, we believe, that the Catholic and Apostolic Church diffused its blessings, and preserved its orthodoxy, for above four hundred years. In the dark ages of barbarism, which succeeded, we believe, that it existed still'; existed, as the Church of God, adapted to the exigences of the time, but overgrown with corruptions, and disfigured by superstition. In such a state, we believe, that it remained, polluted, but not extinct; when, at the beginning of the sixteenth century, the sun of learning having dawned upon Europe, its defects,

1 Ecclesia videtur, sicut luna, deficere, sed non deficit; obumbrari potest, deficere non potest. Ambrose Hex. lib. iv. cap. 2.

which had been obscured under the cloud of darkness and ignorance, were brought to light, and betrayed themselves, too obviously, to be any longer tolerated. The Bishops and Governors of the Church of England, gradually became sensible of these corruptions; and acknowledged sincerely the defects, to which truth would permit them no longer to be blind. But to ascertain, and to supply a proper remedy, was, with them, a work of deliberation, of labour, and of time. The rashness and presumption of other reformers, both at home and abroad, in resolving, at once, to raze to the ground the venerable pile of their forefathers, and to build with the materials a new edifice of human invention, proved a warning to them, not afforded in vain. Venerating the fabric which had been reared by apostolic hands, they slowly and carefully removed the incrustations which disfigured it; and, clearing the foundations of the rubbish which had choked them up, brought to light the great keystone of the corner, and displayed the real rock, upon which it was built. Thus, the primitive and apostolic church stood forth distinct and clear, from out the ruins in which it had been long imbedded, in all the dignified simplicity, and majestic plainness, which had obtained for it, in former times, the respect of the heathen, and the willing blood of martyrs.' Sermon at the consecration of Bishop Luscomb, by the Rev. W. F. Hook, M.A. p. 19. Lond. 1825.

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(7) Page 28.] Accessimus autem, quantum maxime potuimus, ad ecclesiam Apostolorum, et veterum Catholicorum Episcoporum, et Patrum, quam scimus adhuc fuisse integram, utque Tertullianus ait, incorruptam virginem, nulla dum idololatria, nec errore gravi ac publico contaminatam : nec tantum doctrinam nostram, sed etiam sacramenta, precumque publicarum formam, ad illorum ritus et instituta direximus. Religionem turpiter neglectam et depravatam, ad originem, et ad primordia revocavimus. Inde enim putavimus instaurationem petendam esse, unde prima religionis

initia ducta essent. Hæc enim ratio,' inquit antiquissimus Pater, Tertullianus, ' valet adversus omnes hæreses, id esse verum, quodcunque primum; id esse adulterum, quodcunque posterius.' Irenæus sæpe ad antiquissimas ecclesias provocavit, quæ Christo fuissent viciniores, quasque credibile vix esset erravisse. Jam vero, cur ea hodie ratio non initur? Cur ad antiquarum ecclesiarum similitudinem non redimus? Cur id a nobis hodie audiri non potest, quod olim in Concilio Nicæno, a tot Episcopis, et Catholicis patribus, nullo refra gante, pronuntiatum est, - · εθη αρχαια κρατειτω ;· - Jewel. Apol. p. 155. Lond. 1692.






THESE words bring before us the two chief properties of public worship, the two grand requisites of genuine devotion; zeal for the glory of God, and desire for the sanctification of man. These things, God hath been pleased to join together. Throughout the Scriptures, his own glory, and the sanctification of his reasonable creatures, are used almost as convertible terms; and, as such too, they would seem to be commonly regarded, in the offices of our Church. In the following plain and familiar observations, therefore, it shall be my object to show, that, in our public Liturgy, we are taught and invited to 'give the Lord the honour due unto his name,' by adoring him, as he is revealed to reason and to faith, in

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