I. Of the first class is the following collect, retained almost word for word in our Anglican service.

On the day of the Purification.

“Almighty and everlasting God, we humbly beseech thy majesty, that as thy only begotten Son was this day presented in the temple in substance of our flesh, so Thou wouldest cause us to be presented unto Thee with purified minds.  Through the same.”

(Omnipotens sempiterne Deus, majestatem tuam supplices exoramus, ut sicut unigenitus Filius tuus hodierna die cum nostrae carnis substantia est praesentatus, ita nos facias purificatis tibi mentibus praesentari.  Per eundem Dominum.—­H. 536.)

Such a prayer is founded on the facts of revelation, and is primitive, catholic, apostolic, and evangelical.

II.  Of the second progressive stage towards the adoration of the saints, the offices of the Virgin supply us with various instances; the case, namely, of the Christian orator being led by the flow of his eloquence to apostrophize the spirit of the Saint, and address him as though he were present, witnessing the celebration of his day, hearing the panegyrics uttered for his honour, and partaking with the congregation in their religious acts of worship.

“O holy and spotless virginhood; with what praises to extol thee I know not:  because Him, whom the heavens could not contain, thou didst bear in thy bosom. {332} Blessed art thou among women, and blessed is the fruit of thy womb.  Thou art blessed, O Virgin Mary, who didst carry the Lord, the Creator of the world.  Thou didst give birth to Him who made thee, and remainest a virgin for ever. [Beata es Virgo Maria, quae Dominum portasti Creatorem mundi:  genuisti qui te fecit, et in aeternum permanes virgo.—­Vern. clxii.] Hail, holy parent, who didst in child-birth bring forth the King who ruleth heaven and earth for ever and ever.  Amen.” [Salve sacra parens enixa puerpera regem, qui coelum terramque regit in saecula saeculorum.  Amen.—­Introit. at the mass on the Nativity of the Virgin.]

In apostrophes like these, the members of the Anglican Church see nothing in itself harmful, so long as they are kept within due bounds.  Many of the passages cited from the ancient writers in proof of their having espoused the doctrine, and exemplified in themselves the practice of invoking saints, are nothing more than these glowing addresses.  They have been responded to by one of the brightest ornaments, and sweetest minstrels of the Anglican Church, whose apostrophe at the same time by its own words would guard us against the abuses and excesses in which in the Roman Catholic Church this practice, followed without restraint and indulged in with less and less of caution and soberness, unhappily ended; abuses against which also we cannot ourselves now be too constantly and carefully on our guard.