explain it away, the impatience evinced at every practical principle flowing from it, would lead one to think that, veiled under various names, this was the great design of the adversary, to feed the fancies of mankind with the name of CHRIST crucified, while he takes from them the power of it, as connected with mortification. The Cross in which we would glory, is not that by which the world is crucified unto us, and we unto the world: and it is observable that the new doctrine which has prevailed is studiously separated from Baptism. The tree of grace is not, as in the Psalmist, planted by the water-side. This religion of the day was not developed at the last Review, when this Collect was first inserted, much less at the time of King Edward's First Book, which adopted the Epistle which brings forward the same doctrine. Nor does it appear that this doctrine pervades other Liturgies on this day. The Latin Collect, from which Mr. Palmer considers it to be translated, does not contain this allusion. The two forms are as follows:

Our Own Collect.

Grant, O LORD, that as we are baptized into the death of Thy blessed Son, our Saviour JESUS CHRIST, so by continually mortifying our corrupt affections, we may be buried with Him; and that through the grave and gate of death we may pass to our joyful Resurrection, for His merits who died and was buried, and rose again for us, Thy Son JESUS CHRIST our LORD.

The Old Collect translated. O CHRIST, favour our desires and prayers, and grant that the approaching night of the sacred Passover may be prosperous to us, in which rising again from death with Thee, we may be thought worthy to pass unto life, O Saviour of the world, who livest-et reliqua.

7. The Collects for Saints' days.

And now consider the Collects of our Saints' days, where the chief alterations' occur. Compare them with the ancient forms, and con

1 It appears from the Origines Liturgica, that they are new all but five, (excepting indeed the three at Christmas,) and two out of that number are those for the Annunciation and the Purification, where we retain the old, which is worthy of notice, as implying that on this great point of difference between us and Rome,

2

sider how their more doctrinal as well as practical character distinguishes them from the Latin, which, if not objectionable, (as many are on the Saints' days,) yet are more eucharistical, festal, choral (so to speak). Observe how, as in the former instances of Collects which are new, so in these also, great doctrines, since lost or lightly esteemed among Protestants, are providentially put forth. If through the third week of Advent solemn mention is made of "the Stewards of God's mysteries," on St. Peter's day1 we have the same spoken of as "Bishops and Pastors,” “who are "to preach the word," "and the people obediently to follow the "same." On St. Simon and St. Jude's day, we have the Church built on the foundation of the Apostles and Prophets; "by whose "doctrines we pray that we may be so joined together in unity, "that we be made an holy temple." And if on this day we have one Article of our Creed, that for "the Holy Catholic Church," converted into prayer, the following Article, which has been equally forgotten, "the Communion of Saints," has been introduced on the next Festival, that of All Saints, which speaks of "the Elect being knit together in one Communion and "Fellowship, in the mystical body of Christ our Lord;" still adding, as always, the lesson of obedience and prayer, for "follow"ing the Saints in all virtuous and godly living;" and though

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viz., the light in which the blessed Virgin is to be held, our appeal is to antiquity. Another Collect is for Michaelmas-day, of which the same in some degree may be said. In the other, that of St. Bartholomew, the words are altered which spoke of "the holy rejoicing in that festivity."

The Latin Collect for this day, (June 29,) combines the commemoration of St. Paul; but there is another beautiful Latin Collect for St. Peter, on the 1st of August. Petri Apost. ad vincula. So that there exists an ancient form.

2 The word "Church" was only inserted in this Collect at the last Review, instead of the word "congregation;" the same was the case on the 16th after Trin.

The Latin Collect for this day in the Sarum Missal and Parisian Breviary, is as follows: "O GOD, who hast given unto us, through Thy blessed Apostles, "Simon and Jude, to come to the knowledge of Thy name, grant unto us that "while we celebrate their eternal glory, we may be ourselves profited in doing so, "and that this our profit may best celebrate them, through our LORD;-(eorum "gloriam sempiternam et proficiendo celebrare et celebrando proficere.")

it speaks of "unspeakable joys," in accordance with a Latin form1 which was perhaps the basis of it, yet even here it immediately returns to remind us of the condition of obedience, “which Thou "hast prepared for those that unfeignedly love Thee."

These are great points of ancient and lately forgotten doctrine; but where this is not the case, observe how they all strike on the same chord of obedience; how, ever and anon, at one time or another, in this or that shape, this lesson it is which has been introduced. Take the very first, that for St. Andrew's day; that which was previously issued in Edward's First Book was as follows: "ALMIGHTY GOD, which hast given such grace to Thy "Apostle Saint Andrew, that he counted the sharp and painful "death of the Cross to be an high honour and great glory; grant

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us to take and esteem all troubles and adversities which shall come unto us for Thy sake, as things profitable for us toward "the obtaining of everlasting life; through JESUS CHRIST Our "LORD."

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This is rejected, and in the Second Book of Edward we have our present Collect, that "as Saint Andrew readily obeyed the calling of Thy Son Jesus Christ, and followed Him without delay," so we may give over2" ourselves obediently to follow Thy 66 holy commandments." But it is not till the last Review that the same lesson is introduced into St. Philip and St. James's day. In both of Edward's Books, that prayer consists of only the first half of our present Collect, but we have afterwards inserted, that "following their steps we may stedfastly walk in the way that "leadeth to eternal life.”

In like manner we may observe that it is the same string which is touched upon in all these changes, instead of the spiritual

1 That for All Saints' day is as follows in the Sarum and Roman Missals: "O "LORD, our GOD, multiply upon us Thy grace, and grant that as we celebrate "their glorious solemnities, so we may, by an holy profession, attain unto their 66 'joys, through—” (“ Domine, Deus noster, multiplica super nos gratiam tuam, "et quorum prævenimus gloriosa solemnia tribue subsequi in sanctâ professione “lætitiam: Per-") This also, it will be perceived, is more festal, less doctrinal and practical, than our own.

2 Now "give up."

rejoicing of the festival, the same chord is struck, simple, solemn, and deep; and if there are varied intonations, these are but the varied forms, the particular duties, of obedience. On St. James's day we pray that we "forsaking all worldly and carnal affections, 66 may be evermore ready to follow God's holy commandments;" on St. Matthew's day, that we may "forsake all covetous desires and "inordinate love of riches, and follow Christ;" on St. Luke's day, "that the diseases of our souls may be healed;" on St. Mark's, that " we may not be carried about with every blast of vain doc"trine;" on St. John the Baptist's, that we may "speak the truth," "rebuke vice," and "patiently suffer for the truth;" on the day of the Holy Innocents, we pray for "mortification and innocency "the Conversion of St. Paul," that we of life;" on 66 may show "our thankfulness, by following the doctrine which he taught;" whereas in the old books (the Sarum Missal and Brev. and the Roman Missal and Brev.) it is in the higher tone, that "through "his example we may proceed unto Thee1;" in the Collect for St. John the Evangelist, it is added, even at the last Review, that 66 we may walk in the light of the truth"-words not found in the old form, nor in the Books of King Edward.

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8. Verbal alterations on this subject.

There are many instances where, when the Latin Prayer is preserved, expressions of this kind are, as it were, casually inserted which speak of the commandments. It has been remarked on the fourth of Advent, that the mention of “running the race "that is set before us" comes into the translation. There is a similar instance on the eleventh after Trinity Sunday, "run"ning the way of thy commandments;" on the thirteenth after Trinity, "that we may so faithfully serve Thee in this life." In the Collect for the Circumcision we find the old Latin words, "that He may pour into us His benediction," changed into we may in all things obey Thy blessed will;" and this alteration occurs in the First of Edward, and the mention of "mortifying

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our members" is also newly inserted into the same.

VOL. V.-86.

1 “Per ejus ad Te exempla gradiamur.”

E

Again, if we take our Litany in parallel columns with the Latin forms, as it occurs in the "Origines Liturgicæ," the petitions to which no parallel is found are mainly these :

"From all sedition, privy conspiracy, and rebellion, from all "false doctrine, heresy (“and schism" at the last review), from "hardness of heart, and contempt of Thy word and command"ment."

And "That it may please Thee to give us an heart to love and "dread Thee, and diligently to live after Thy commandments1.”

And in the concluding Collect the addition of these words; "That in all our troubles we may put our whole trust and confidence in Thy mercy, and evermore serve Thee in holiness and pureness of living."

Now fully to see the force of these alterations, we must consider not only the vast importance of words with which the Church approaches to the ALMIGHTY GOD, by which (if we may say it, with awe and submission,) the mystical Bride makes known her wants to the Bridegroom, but the practicable effect they have in infusing something, day after day, year after year, into the very soul of our religious character and complexion, while

1 If there be weight in this line of argument, the subsequent omission of the words which occur in the Books of Edward, "from the tyranny of the Bishop of "Rome, and all his detestable enormities," would seem to imply not only the more sober state of feeling which had ensued during Queen Mary's reign, but that the danger which our Church has to apprehend is not from that quarter; if these changes are, as we suppose, divinely regulated provisions. A similar expression against Rome was also in a rubric after the Communion " of idolatry 66 to be abhorred by all faithful Christians." But of course such inferences are to be made with caution and humility. Although Romanism must ever be in this country one of the worst forms of dissent, it is, however, curious to observe that while we have been continuing the practice to " abjure as damnable and heretical" the doctrine that Kings, excommunicated by the Court of Rome, may be dethroned and murdered by their subjects, two Kings have been dethroned, and one of them murdered, by the opposite, or ultra-Protestant, factions. And highly interesting and instructive is it to reflect, that as it was artfully contrived that William should be received on the fifth of November, the consequence of this was, that the Church, in her Service for that day, was throughout the country reading her lesson of loyal allegiance, and raising her protest against that Rebellion. See especially the Epistle for that day.