satisfied with the Reformation of this Church, but would have it reformed again by the Word of God, as they urged, disliking the discipline and government, and ceremonies thereof; so far forth as it varied from the Churches" (i, e. Protestant sects,) "abroad; and out of great admiration, chiefly of that of Geneva, crying out to have our Church framed according to their model.”—Strype's Annals, vol. i. pt. ii. p. 349.

"These men," says the Biographer of the Reformers in another place, alluding again to the Puritans, "were especially angry with the bishops and their order because they were the chief opposers of their new discipline and preservers of King Edward's Reformation, and therefore they did what they could to pull up this hierarchy by the roots, asserting it to be Anti-christian and utterly unlawful to be exercised in the Christian Church." Strype's Parker, ii. 285.

Hitherto I have adduced a few out of the many passages which might be quoted to shew the foreign origin and foreign partialities of the Ultraprotestants. I shall now proceed to shew, what has already been made partially apparent, that the complaint against the Church of England has been, from the beginning, that it did not go far enough, that in other words, the English Reformers were distinguished from the foreign Reformers, by being High-Churchmen. Strype asserts that the Puritans refused to conform "unless there were a further reformation."-Life

of Grindal, p. 65. And we find the work of our illustrious Reformers thus described by the historian of the Puritans: "The service performed in the Queen's Chapel, and in sundry cathedrals, was so splendid and showy that foreigners could not distinguish it from the Roman, except that it was performed in the English tongue. By this method most of the Popish laity were deceived into conformity, and came regularly to Church for nine or ten years, till the Pope, being out of all hopes of an accommodation, forbad them, by excommunicating the Queen, and laying the whole nation under an interdict."-Neal's Hist. of the Puritans, i. 156. This writer had discernment enough to see the object of the English reformers, though he had not the wisdom to approve it, when he remarked that, "the English reformers wished to depart no further from the Church of Rome, than she from the primitive Church."Neal, i. 56.

He was correct in this assertion for "sodeine chaunges," said our Martyr-Reformer, Bishop Ridley, "without substantial and necessary causes, and the heady setting forth of extremities I did never love."-Martyrs' Letters, p. 40, ed. 1564.

To the wisdom of the course adopted by the English Reformers ample testimony was borne by Monsieur Rognie, the French Ambassador, who declared, upon a view of our solemn service

See also Annals, vol. ii. pt. 1, p. 274, where they are spoken of as persons labouring for a still further Reformation."

and ceremonies, "if the reformed Churches in France had kept on the same advantage of order and decency, I am confident there would have been many thousand Protestants in that country more than there is."-Collier, ii. 677. But the via media of the English Reformers was the great cause of offence to the Genevan sect in England. For instance, in 1573 we find our great Reformer, Matthew Parker, Archbishop of Canterbury, under whose primacy our present Ritual and Liturgy were arranged and the Thirty-nine Articles drawn up, writing, in conjunction with the Bishop of London, to some absent Bishop, to this effect: "Sal. in Christo. These times are troublesome. The Church is sore assaulted; but not so much of open enemies, as of pretended favorers and false brethren, who under colour of reformation seek the ruin and subversion both of learning and religion." Strype's Parker, ii. 280. "The refusers of the orders of the Church, who by this time were commonly called Puritans, were grown now into two factions. The one was of a more quiet and peaceable demeanour, who, indeed, would not use the habits or subscribe to the ceremonies enjoined; as kneeling at the Sacrament, the cross in baptism, the ring in marriage, but held the communion of the Church, and willingly and devoutly joined in the Common Prayers. But another sort there was who disliked the whole constitution of the Church

lately reformed, charging upon it many gross remainders of Popery, and that it was still full

of corruptions not to be borne with and antichristian, and especially the habits which the Clergy were enjoined to use in their conversation and ministration.”—Strype's Grindal, p. 169. That the same feeling continued to exist till the reign of Charles I. may be seen from the Letter addressed by order of the House of Commons, to "the reformed Churches" of Zealand and Holland by the assembled divines, wherein it is admitted that then "the contest was for a more thorough Reformation." And the adherents of the English Reformation are described as an "anti-christian faction, who have all along made it their business to check the Reformation and cherish Popery." They add, in order to inflame the Dutch against the exiled English, "to make their aversion to you still more demonstrable, abundance of these men have refused to own any of you as a Christian Church, for being not prelatically constituted they conceive your ministrations want a lawful mission, which is essential to Church governors. And as for ourselves we are sadly sensible that in all these kingdoms they, (i. e. the clergy of the Church of England) have prevailed so far in promoting Popery and discouraging religion that it would require a volume, rather than a letter, to relate all particulars.”—Rushworth's Collections, part iii. page 391.

In short, we may cite the authority of no less a person than Henderson, who, in his controversy with Charles I. asserts "that the Laodicean luke

warmness in the English Reformation had been the constant complaint of many of the godly in this kingdom."-Collier, ii. 842.

Let this suffice to shew that whatever charges may be brought against those, against whom, under the name of High Churchmen, an attempt is now made to raise a moral persecution, they cannot, with propriety, be accused of deviating from the principles of the English Reformation. Of the English Reformers they are, in fact, the representatives, and it is precisely on the principles of the English Reformers that they oppose the errors both of Romanists and Ultra-protestants, and uphold "THE CHURCH OF THE TRADITIONERS."

NOTE E, page 17.

PROTESTANTS.

The designation of Protestant is used in England as a general term to denote all who protest against Popery. Such, however, was neither the original acceptation of the word, nor is it the sense in which it is still applied, on the continent. It was originally given to those who protested against a certain decree issued by the Emperor Charles V. and the Diet of Spires in 1529.—Mosheim, Book iv. 26. On the continent it is applied as a term to distinguish the Lutheran communions. The Lutherans are called Protestants; the Calvinists, the Reformed. The use of the word among our

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