you desire to find examples of supplications for the averting things hurtful? You will perceive them in the general confession, at the commencement of our morning and evening services, in many of the daily and occasional collects, and especially in that division of the Litany or general supplication, where we call on the good Lord to deliver us from the various perils and calamities incident to our imperfect condition.

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By prayers" are here to be understood, not general acts of devotion, as the word commonly imports, but, in a more definite and specific sense, petitions for mercy and the supply of our numerous wants. For these, again, we cannot be at a loss, if we turn to the collects for the daily services, or for the Sundays and holydays throughout the year; or to those comprehensive articles in the latter division of the Litany, where we beseech the good Lord to hear us, that so it may please Him to grant the manifold blessings which are then severally asked for from his bounty.

Do you require "intercessions" or entreaties in behalf of others as well as of yourselves? The prayer for all conditions of men in the service, or the litany again, or the prayer for Christ's Church militant here on earth in the order of the holy communion, are satisfactory testimonies to the respect paid in our Common Prayer Book to this charitable portion of the exhortation.

Do you ask for examples of "giving of thanks?" The several psalms, and hymns, and doxologies, which are incorporated in our different services—the ascription of glory to God in the order of the communionthe general thanksgiving at the end of the morning and evening prayer, are lively expressions of gratitude for mercies already received.

Are we directed to offer up these addresses for “all

men?" Our liturgy provides us with forms to comply with the direction in general terms, "for all sorts and conditions of men;" or in phrases of more particular application, so as to testify our benevolence to those who might otherwise be, by possibility, supposed to be excluded from partaking in it, as for "all Jews, Turks, infidels, and heretics, as well as for the good estate of Christ's Holy Catholic Church, for our enemies, persecutors, and slanderers," as well as for our countrymen and friends.

Finally, does the exhortation instruct us to pray and give thanks for "kings, and for all that are in au thority?" In this respect also our liturgy assists us. A special prayer for the welfare of the sovereign is introduced into each of our different services; whilst, as the occasion appears to require, we are instructed also to put up our petitions for our temporal and spiritual rulers; for the magistrates to whom is committed the exercise of the civil authority, and for the pastor who is intrusted with the ministration of the Gospel of peace.

Thus entirely does the common prayer correspond with the exhortation of St. Paul. So comprehensive, indeed, are its views, that it would be difficult to mention a want, fit to be made the subject of a public petition, for which provision is not adequately furnished. And so scriptural withal are these provisions, and so well calculated to conspire with the word of God in producing the most salutary effects, as to authorize the assertion, that he who shall constantly, diligently, and conscientiously attend upon the services of our Church, and shall endeavour to conform his heart and conduct to the principles which animate the prayers, will not fail of being actuated by a lively sense of his own infirmities, by a faithful reliance on the goodness of God, and by profound gratitude for

the manifold blessings which he enjoys; by brotherly love to his fellow-Christians, and universal charity for all mankind; by loyalty to his sovereign, and a meek and reverent submission towards all his superiors, whether in Church or State; in a word, by that true spirit of the Gospel which the Apostle concludes with recommending as the result of well-regulated prayer, and which is manifested by a diligent endeavour to "lead a quiet and peaceable life, in all godliness and honesty."

CHAPTER II.

HISTORY OF THE BOOK OF COMMON PRAYER.

THIS is called the Book of Common Prayer, because it is designed for the common use of the congregation; in the services of which they can assent and agree together, touching what they shall ask, and become actual parties in it, glorifying God not only with "one mind," but with one mouth.

A concise account of its origin and formation will be of no less importance than interest at the present day; for many Protestants who dissent from the Church, aye, and many churchmen, have not considered the care, the piety and learning, the time and singular and providential circumstances under which it has grown up to its present excellence. Many people who constantly read it, do not know, or do not think upon the claims which it has upon their veneration. The hand of Providence seems to have been eminently displayed in not permitting it to be established all at once in its permanent form, and in subjecting it to a variety of examinations and controversies calculated to try it to the utmost, and bring it out at last, like fine gold seven times tried in the fire, at once beauteous and useful.

Before it was compiled, different liturgies were used in different parts of the kingdom, consisting of prayers and offices, some of which had been transmitted from very ancient times, and others were of later origin, adapted to the Romish innovations; being debased by superstitious tenets and useless ceremonies *. Amongst the chief of these corruptions

See prefaces to Common Prayer Book, concerning ceremonies, and concerning the service of the Church.

were the following:-the Scriptures and prayers in an unknown language; invocation of the Virgin and saints; purgatory; five supernumerary sacraments, transubstantiation, or the change of the substance of the elements in the Lord's supper, and the consequent elevation and worshipping of them; denying the cup of blessing to all save the clergy; incongruous mixture of legendary tales and monkish fictions with Scripture, &c., &c.

Its first compilers were a committee of bishops and other eminently learned divines, the most efficient of whom, among the former, were CRANMER, RIDLEY, HOLBEACH, and GOODRICH, among the latter, May, TAYLOR, HAYNES, and Cox. Most of them, when the storm of persecution arose afterwards, sealed with their blood the faith they had maintained*.

* "Never forget, every time you take up the liturgy, that it is sprinkled with the blood of these holy men, ' of whom the world was not worthy,' and that they call upon you to be followers of them, who, through faith' in the doctrines which it contains, and through patience' of the sufferings which they endured in its behalf, now inherit the promises.""-JER. TAYLOR.

"I know it is the maxim of the present age to condemn the authority of the past, and to set at naught the wisdom of our fathers; but who can contemplate those reverend men, throwing off the trammels of superstition with which they had been shackled from their youth; boldly confessing Christ in the face of opposition; yielding up their bodies to the death, in hope of a better resurrection who, I say, can contemplate those men, who can read their writings, rich, full, and apostolic, infinitely beyond the degenerate productions of modern days, and not almost conceive an enthusiastic veneration for their names? I envy not the man who can hesitate to give them honour, and to esteem them very highly in love for their works' sake;' whom God,' says Hooker, hath endued with principal gifts to aspire unto knowledge, by whose exercises, labours, and divine studies He hath so blest, that the world, for their great and rare skill that way, hath them in singular admiration; may we reject even their judgment, as being utterly of no moment? For my part, I dare not so lightly esteem of the Church, and of the principal pillars therein."-AYRE'S Liturgica.

"To say in nothing they be followed which are of the church