be subject one to another, and be clothed with humility."

Hear also what St. Paul says. "We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake. And be at peace among yourselves ... Warn them that are unruly." "Remember them which have the rule over you, who have spoken unto you the Word of God; whose faith follow, considering the end of their conversation." "Obey them that have the rule over you, and submit yourselves, for they watch for your souls as they that must give account; that they may do it with joy, and not with grief; for that is unprofitable for you."

In such passages we see the need of order and government in the Church, as in all other corporate institutions, if Christianity is to be maintained in its truth and purity, and not suffered to fall into confusion and ruin.

Every individual soul is free to judge for himself what particular form of ecclesiastical government he considers most in accordance with the Bible model. The Established Church no longer compels them to come in, nor condemns those as outside the pale of salvation who prefer another Form to hers. But having united himself to a Church or sect, every man is bound-while remaining one of its members to hold its traditions, obey its rules, and conform to its ceremonial. If he judge these to be

not in accordance with the Word of God, let him come out from that Creed and be separate.

We who are members of the Anglican Church, holding fast the "form of sound words" contained in these her Articles, are bound to conform to her ordinances and rites, which are based upon, and therefore not contrary to, the spirit of this code of faith, even though there be forms or expressions in her ritual and liturgy which some may think might with advantage be altered. Let them also remember that it is quite possible for private judgment, as well as for Church government, to err.

Therefore our Church provides that all who openly break" any of her "traditions and ceremonies" which are ordered and accepted by authority, and not contrary to the Bible teaching, simply because they do not agree with their private opinions, shall be "rebuked openly," or proceeded against in case of persistence after due warning received, that others may see such contempt is not to be practised with impunity, and because due order and reverent worship must be maintained in the Church, according to the Apostolic injunction, "let every thing be done decently and in order." The authority of the law which provides for the due performance of public worship, must be respected and obeyed, else "those who are weak in the faith" would be scandalised and offended. must needs be that offences come, but woe to that man by whom the offence cometh."

"It

ARTICLE XXXV.—“ Of the Homilies.”

The two Books of the Homilies, or "discourses to be read in churches," were written and published shortly after the establishment of the Reformation, -one in 1547, the second in 1559, with a view to secure sound exposition of the doctrines professed by the Reformed Church for the poor and illiterate members of the congregations, and also to supply a sermon in case-which was not rare then-of ministerial incompetency to expound the new creed which had become the religion of the land; the majority of the clergy being persons who had conformed to each and every change under Henry, Edward, Mary, and Elizabeth. Cranmer is supposed to be mainly the author of the First Book, and Bishop Jewel of the second. The corresponding Article of 1552 alluded necessarily to the First Book only, the contents of which are here subjoined.

"A Fruitful Exhortation to the reading of Holy Scripture.

"Of the Misery of all Mankind.

"Of the Salvation of all Mankind.

"An Exhortation against the Fear of Death. 'An Exhortation to Obedience.

"Against Whoredom and Adultery.

"Against Strife and Contention."

In the Rubric following the Nicene Creed in the Ante-communion Service, the direction still remains in legal force, though now so far as the Homilies are concerned is practically obsolete, that "then shall follow the Sermon, or one of the Homilies already set forth, or hereafter to be set forth by authority." By this Rubric, as also from the wording of the Article, it is evident that the two Books of the Homilies are still authorised and "appointed to be read in churches," and were the practice revived in cases of ministerial incompetency to preach, the congregation might possibly leave the church more edified than it is to be feared they sometimes do at present.

The doctrine set forth by the Homilies, though conveyed in somewhat quaint language to modern ears, is sound, "godly and wholesome;" thoroughly in accordance with the spirit of the Articles, and most certainly Scriptural.

The titles of the Homilies in the second Book are here subjoined; they speak for themselves as dealing with some of the first principles and practices of Christianity, and will be found on investigation, to contain orthodox teaching, and to be worthy of more universal acquaintance.

ARTICLE XXXVI.-" Of Consecration of Bishops and Ministers."

The first sentence of this Article vindicates the Ordinal used in our Church from the attacks which shortly after its publication were made upon it; on the one hand by the Romanists as being insufficient and wanting in essential points; on the other by the ultra-Protestants for being superstitious. The second declares therefore that all clergy who have been, or shall be consecrated and ordained according to its rites, are rightly and duly made ministers of the Established Church.

We proceed to examine into its contents, and see if the declaration that it contains "all things necessary to consecration and ordering; neither hath it anything that of itself is superstitious and ungodly," can be substantiated.

And first let us notice the expression, " of itself." We can make a superstition out of the most lawful and expedient ceremony, by trusting to it as if it possessed in itself some supernatural power. So long as we use the rites and ordinances of the Church as they are meant to be used as means to an end, they will be found beneficial to our souls; but directly we cease to look beyond them, and come to regard them not as means but end, they become to us "superstitious and ungodly."

We saw under Article XXIII., that the threefold