break the traditions and ceremonies of the Church, which be not repug nant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the magistrate, and woundeth the consciences of weak brethren.

Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man'. authority, so that all things be done to edifying.

It must be observed, that the word tradition, as here used, applies only to ceremonial forms and customs, and not to points of doctrine. In the 20th article, it was shewn that the "Church had power to decree rites and ceremonies, provided they were | not repugnant to God's written word." Now Christ has left no special directions, as to the forms necessary to be observed in Christian worship and discipline; and, therefore, different forms and institutions may be adopted, by different men, in divers countries and times. But as Christ has inculcated in His Gospel, so strongly and repeatedly, the necessity of brotherly love, charity, unity, and concord, it is incumbent upon every member of a Church to conform to institutions, established by those in authority, for the promotion of order and decency, and for the edification of its members generally. Other wise, uniformity of worship would be destroyed, and the dissolution of the Church must follow; and, by

consequence, "injury to the civil power, and to the consciences of weak brethren."

Every Church has power to act within herself, as an entire and independent body; and though all Churches owe a friendly and brotherly correspondence to one another, yet they are not obliged to submit to each others' decisions; nor are they bound by ancient canons, except the same reasons still exist for continuing them, as there were at first for making them.

SECT. XVII.-ART. XXXV.

OF THE HOMILIES.

The second book of Homilies, the several titles whereof we have joined under this article, doth contain a godly and wholesome doctrine, and necessary for these times; as doth the former book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people.

The names of the Homilies: 1. Of the right use of the Church; 2.

Against peril of idolatry; 3. Of repairing and keeping clean of Churches; 4. Of good works,-first of fasting; 5. Against gluttony and drunkenness; 6. Against excess of apparel; 7. Of prayer; 8. Of the place and time of prayer; 9. The Common Prayers and Sacraments ought to be ministered in a known tongue; 10. Of the reverent estimation of God's Word; 11. Of alms-doing; 12. Of the nativity of Christ; 13. Of the passion of Christ; 14. Of the resurrection of Christ; 15. Of the worthy receiving of the body and blood of

Christ; 16. Of the gifts of the Holy Ghost; 17. For the rogation days; 18. Of the state of matrimony; 19. Of repentance; 20. Against idleness; 21. Against rebellion.

At the time of the reformation, many of the Clergy were very illiterate, and some that conformed to the changes then made, were supposed still to favour the tenets of the Roman Church; so that it was not safe to trust to the integrity of the one, or to the capacity of the other. In order to ensure the teaching of sound doctrine, two books of Homilies were prepared. The first was published in King Edward's time; the second did not appear till Queen Elizabeth's. They are plain short discourses on doctrinal points, and practical duties, calculated to possess the nation with a sense of the purity of the Gospel, in opposition to the corruptions of Popery ; and were distributed to the parochial Clergy throughout the kingdom, to be read in their respective Churches. They were extraordinary compositions, considering the age in which they were produced; but from change of language and other circumstances, are not suited to the present time. By the assertion that "they contain wholesome and godly doctrine," it is not meant that every argument is necessarily convincing, or that every expression is so strictly worded, as to need no correction or explanation; neither is any man's special assent

required to every particular in them; but only that every one, previously to his subscription, should by careful reading and reflection be persuaded of the general truth of the doctrines which they contain, and of their importance at the time when they were first set forth.

SECT. XVIII.-ART. XXXVI.

OF CONSECRATION OF BISHOPS AND

MINISTERS.

The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering; neither hath it any thing that of itself is superstitious or ungodly. And therefore, whosoever are Consecrated or Ordered according to the rites of that Book, since the second year of the forenamed King Edward, unto this time, or hereafter shall be Consecrated or Ordered according to the same rites; we decree all such to be rightly, orderly, and lawfully Consecrated and Ordered.

The most essential part of this Article has been treated of in the twenty-third Article; and also in the part of the twenty-fifth Article relating to Orders, where it was shewn " that prayer and imposition of hands were all that was necessary to the giving of Orders." No specific directions being given for the observance of succeeding ages, the

Church has power to prescribe such forms as seem most suitable; and the form which our Church hath appointed, evidently "hath nothing in it supersti tious or ungodly;" but is solemn, impressive, and edifying.

An objection has been sometimes made to the words, "Receive the Holy Ghost," as being presumptuous. Now it may be observed, that as all the functions and administrations of the Church are said by the Apostle to flow from "one and the same Spirit*;" even from the Apostles down to the pas tors and teachers of that day; so we may conclude. that the Holy Ghost is given, though in a much lower degree, to those who are

inwardly moved di

God to take that holy office. Hence the words "Receive the Holy Ghost," are only used in the nature of a wish or prayer; as if it were sai "Mayst thou receive the Holy Ghost;" h monizing thus with what follows; "Be thou (i mayst thou be,) a faithful dispenser of the Wa and Sacraments."

* 1 Cor. xii. 4.