We have given these remarks at length, because coming from such a man as John Newtor, "whose praise,” like that of Baxter's, "is in all the churches," it is presumed they will carry greater weight with non-Episcopalians. But we have what will be considered by them as much higher testimony, even that of the Reformers themselves.

Luther, and Melancthon, and even "the great oracle of the Presbyterians in doctrine and Church government," John Calvin himself, maintained "the expediency of liturgical forms." "As to a form of prayer and ecclesiastical rites," says this eminent reformer, writing to the Protector in the reign of Edward the Sixth, "I highly approve that it should be certain; from which it may not be lawful for any minister to depart, as well in consideration of the weakness and ignorance of some, as that it may more plainly appear how our churches agree amongst themselves, and lastly, that a stop may be put to the giddiness of those who affect novelties." 99*

* "A Liturgy was offered to the public some years ago," says the Christian Observer, "by a respectable dissenting minister, (the Rev. Mr. Carpenter,) from whose prefatory address, the following passages are selected; 'In our present mode of conducting religious worship, too much depends upon the minister: on this account it is to be feared, that some are to apt to look upon prayer as the business of the minister only, and not to consider it, at least not so much as they ought, as a duty in which they themselves are equally concerned. It appears to me that our mode of worship is too refined for the young and ignorant; and I am persuaded, that something ought to be done to render our public services less tiresome and more interesting to such persons. Forms of devotion would give a solemnity, and dignity to our public worship, and a stability to our religious societies; in which, I think, they are now deficient. Our public worship is too uncertain and fluctuating: it depends on the frame of the person's mind who officiates, which is variable, and it changes

We might multiply testimonies of this kind to almost any extent, but enough has been adduced to show that precomposed forms of prayer are agreeable to scripture, that they have the sanction of our Lord and his apostles, and that, in the estimation of some of the most pious and learned men who ever lived, they are highly expedient and proper.

when ministers are changed; and it appears to me that there is something more solemn and venerable in public liturgies, where responses are used, and where all the people are evidently employed in the worship of their Maker.". -See Banner of the Church, vol. i. p. 75.

CHAPTER II.

EXCELLENCY OF THE LITURGY.

There are two pre-eminent advantages which our public formularies possess, which must ever secure for them the approbation of every pious and reflecting mind; the one is, they provide that the great and fundamental truths of christianity be brought forward and explained in a regular and connected order; the other is, they secure soundness of faith and doctrine, and purity of worship, in the public services of religion.

One principal excellence of our book of common prayer is, that it not only enables, but it requires the minister to bring before his people the primary doctrines of the gospel in a clear and harmonious manner. Fully aware of the importance of instructing all her members in the essential truths of redemption, the church has so arranged her holy days, and prescribed appropriate services for each, that all things be done unto edifying; aware, too, of the propriety of method in whatever relates to the worship of God, she aims to have all her services performed decently and in order.

It is admitted by every christian that "holy scripture containeth all things necessary to salvation;" that it is the only rule of our faith, the only standard by which to regulate our lives. But while it is acknowledged that "all scripture is profitable," it must also be conceded that

there are some doctrines of much more importance than others; some articles absolutely necessary to be believed; some duties to be performed, which constitute that "holiness of heart and life," without which no man shall see the Lord." Such, for example, are the being and attributes of God-the origin and destination of manhis fall from original righteousness, and the consequent natural corruption transmitted to all his posterity-the need he has of a Saviour-the glories of Christ's person, and the riches of his grace-his incarnation, sufferings, and death-the atonement thereby made for the sins of the whole world-his resurrection and ascension into heaven-his future coming to judge the quick and the dead, and the irreversible consequences of that judgment-the character and office of the Holy Ghost, and the need we have of his spiritual influences to renew and sanctify the heart-the absolute necessity of repentance, faith, and a holy life, in order to our partaking of the bliss and glories of heaven. These are doctrines and duties which all, who are blessed with the gospel revelation must know, believe, and practice, as they ever hope to be saved. True, there are other doctrines of the bible, necessarily flowing from these, which are of considerable moment, and therefore to be brought forward and explained at seasonable times, and according to their respective value; but these are the principal stones of the building— the main pillars of that beautiful and goodly fabric, which is "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone."

Now if christian ministers were left entirely to their

own discretion, in an affair of so great importance, it is to be feared that, in many cases, their favourite doctrines would form the subject of their discourses generally, to the exclusion of others equally essential. To guard against such a possibility, care has been taken by the church, in the arrangement of her forms and offices, that her members be duly instructed in all the primary articles of faith and practice. She has provided that the whole gospel plan of salvation be regularly unfolded, its doctrines clearly explained, and its duties faithfully enforced. For this purpose she begins her ecclesiastical year with announcing the advent of the Redeemer, and then follows him through every scene of humiliation and suffering, from his birth in Bethlehem to his death on Calvary; after which she commemorates "his mighty resurrection and glorious ascension;" next, the effusion of the Holy Ghost; and closes by celebrating the union of the adorable and incomprehensible Trinity. Thus, in the arrangement of her festal days, all things are done decently, in order, and unto edifying.

"This form of sound words may be considered at once, as an epitome of the christian religion, and as a standard of pastoral instruction. It carefully avoids those subjects of controversy which have unhappily divided the church. of Christ. The common prayer-book has been justly styled the poor man's body of divinity,' and it certainly contains a general summary of what a christian ought to know, believe, and practice to his soul's health. As Bishop Beveridge has well expressed it, 'There is nothing in the liturgy but what is necessary for our edifica