§ 11.-The Homilies.

ARTICLE XXXV.-"The second Book of Homilies doth contain a godly and wholesome doctrine, and necessary for these times, as doth the former Book of Homilies."

This Article has been treated of in No. 82 of these Tracts, in the course of an answer given to an opponent, who accused its author of not fairly receiving the Homilies, because he dissented from their doctrine, that the Bishop of Rome is Antichrist, and that regeneration was vouchsafed under the law. The passage of the Tract shall here be inserted, with some abridgment.

"I say plainly, then, I have not subscribed the Homilies, nor was it ever intended that any member of the English Church should be subjected to what, if considered as an extended confession, would indeed be a yoke of bondage. Romanism surely is innocent, compared with that system which should impose upon the conscience a thick octavo volume, written flowingly and freely by fallible men, to be received exactly, sentence by sentence: I cannot conceive any grosser instance of a pharisaical tradition than this would be. No: such a proceeding would render it impossible (I will say) for any one member, lay or clerical, of the Church to remain in it, who was subject to such an ordeal. For instance; I do not suppose that any reader would be satisfied with the political reasons for fasting, though indirectly introduced, yet fully admitted and dwelt upon in the Homily on that subject. He would not like to subscribe the declaration that eating fish was a duty, not only as being a kind of fasting, but as making provisions cheap, and encouraging the fisheries. He would not like the association of religion with earthly politics.

"How, then, are we bound to the Homilies? By the Thirtyfifth Article, which speaks as follows:-The second Book of Homilies... doth contain a godly and wholesome doctrine, and necessary for these times, as doth the former Book of Homilies." Now, observe, this Article does not speak of every statement made in them, but of the doctrine.' It speaks of the view or cast, or body of doctrine contained in them. In spite of ten thousand incidental propositions, as in any large book, there is, it is obvious, a

certain line of doctrine, which may be contemplated continuously in its shape and direction. For instance; if you say you disapprove the doctrine contained in the Tracts for the Times, no one supposes you to mean that every sentence and half sentence is a lie. I say then, that, in like manner, when the Article speaks of the doctrine of the Homilies, it does not measure the letter of them by the inch, it does not imply that they contain no propositions which admit of two opinions; but it speaks of a certain determinate line of doctrine, and moreover adds, it is necessary for these times.' Does not this, too, show the same thing? If a man said, the Tracts for the Times are seasonable at this moment, as their title signifies, would he not speak of them as taking a certain line, and bearing in a certain way? Would he not be speaking, not of phrases or sentences, but of a 'doctrine' in them tending one way, viewed as a whole? Would he be inconsistent, if, after praising them as seasonable, he continued, yet I do not pledge myself to every view or sentiment; there are some things in them hard of digestion, or overstated, or doubtful, or subtle?'

"If anything could add to the irrelevancy of the charge in question, it is the particular point in which it is urged that I dissent from the Homilies,―a question concerning the fulfilment of prophecy; viz., whether Papal Rome is Antichrist! An iron yoke indeed you would forge for the conscience, when you oblige us to assent, not only to all matters of doctrine which the Homilies contain, but even to their opinion concerning the fulfilment of prophecy. Why, we do not ascribe authority in such matters even to the unanimous consent of all the fathers..

"I will put what I have been saying in a second point of view. The Homilies are subsidiary to the Articles; therefore they are of authority so far as they bring out the sense of the Articles, and are not of authority where they do not. For instance, they say that David, though unbaptized, was regenerated, as you have quoted. This statement cannot be of authority, because it not only does not agree, but it even disagrees, with the ninth Article, which translates the Latin word 'renatis' by the English' baptized.' But, observe, if this mode of viewing the Homilies be taken, as it fairly may, you suffer from it; for the Apocrypha, being the subject of an Article, the comment furnished in the Homily is binding on you, whereas you reject it.

"A further remark will bring us to the same point. Another

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test of acquiescence in the doctrine of the Homilies is this:Take their table of contents; examine the headings; these surely, taken together, will give the substance of their teaching. Now I hold fully and heartily the doctrine of the Homilies, under every one of these headings: the only points to which I should not accede, nor think myself called upon to accede, would be certain matters, subordinate to the doctrines to which the headings refermatters not of doctrine, but of opinions, as, that Rome is the Antichrist; or of historical fact, as, that there was a Pope Joan. But now, on the other hand, can you subscribe the doctrine of the Homilies under every one of its formal headings? I believe you cannot. The Homily against Disobedience and Wilful Rebellion is, in many of its elementary principles, decidedly uncongenial with your sentiments."

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This illustration of the subject may be thought enough; yet may be allowable to add from the Homilies a number of propositions and statements of more or less importance, which are too much forgotten at this day, and are decidedly opposed to the views of certain schools of religion, which at the present moment are so eager in claiming the Homilies to themselves. This is not done, as the extract already read will show, with the intention of maintaining that they are one and all binding on the conscience of those who subscribe the Thirty-fifth Article; but since the strong language of the Homilies against the Bishop of Rome is often quoted, as if it were thus proved to be the doctrine of our Church, it may be as well to show that, following the same rule, we shall be also introducing Catholic doctrines, which indeed it far more belongs to a Church to profess than a certain view of prophecy, but which do not approve themselves to those who hold it. For instance, we read as follows:

1. "The great clerk and godly preacher, St. John Chrysostom.”—1 B. i. 1. And, in like manner, mention is made elsewhere of St. Augustine, St. Ambrose, St. Hilary, St. Basil, St. Cyprian, St. Hierome, St. Martin, Origen, Prosper, Ecumenius, Photius, Bernardus, Anselm, Didymus, Theophylactus, Tertullian, Athanasius, Lactantius, Cyrillus, Epiphanius, Gregory, Irenæus, Clemens, Rabanus, Isidorus, Eusebius, Justinus Martyr, Optatus, Eusebius, Emissenus, and Bede.

2. "Infants, being baptized, and dying in their infancy, are by this Sacrifice washed from their sins . . . and they, which in act

or deed do sin after this baptism, when they turn to God unfeignedly, they are likewise washed by this Sacrifice," &c.-1. B. iii. 1. init.

3. "Our office is, not to pass the time of this present life unfruitfully and idly, after that we are baptized or justified," &c.— 1 B. iii. 3.

4. "By holy promises, we be made lively members of CHRIST, receiving the sacrament of Baptism. By like holy promises the sacrament of Matrimony knitteth man and wife in perpetual love." -1 B. vii. 1.

5. "Let us learn also here [in the Book of Wisdom] by the infallible and undeceivable Word of GOD, that," &c.-1 B. X. 1.

6. "The due receiving of His blessed body and Blood, under the form of bread and wine."-Note at end of B. i.

...

7. "In the Primitive Church, which was most holy and godly open offenders were not suffered once to enter into the house of the LORD... until they had done open penance . . . but this was practised, not only upon mean persons, but also upon the rich, noble, and mighty persons, yea, upon Theodosius, that puissant and mighty Emperor, whom St. Ambrose . . . did . . . excommunicate."-2 B. i. 2.

8. " Open offenders were not. . . admitted to common prayer, and the use of the holy sacraments."—Ibid.

9. "Let us amend this our negligence and contempt in coming to the house of the LORD; and resorting thither diligently together, let us there... celebrating also reverently the LORD's holy sacraments, serve the LORD in His holy house."Ibid. 5.

10. "Contrary to the most manifest doctrine of the Scriptures, and contrary to the usage of the Primitive Church, which was most pure and uncorrupt, and contrary to the sentences and judgments of the most ancient, learned, and godly doctors of the Church."-2 B. ii. 1. init,

11. "This truth . . . was believed and taught by the old holy fathers, and most ancient learned doctors, and received by the old Primitive Church, which was most uncorrupt and pure."-2 B. ii. 2. init.

12. "Athanasius, a very ancient, holy, and learned bishop and doctor."-Ibid.

13. "Cyrillus, an old and holy doctor."-Ibid.

14. "Epiphanius, Bishop of Salamine, in Cyprus, a very holy and learned man."-Ibid.

15. "To whose (Epiphanius's) judgment you have... all the learned and godly bishops and clerks, yea, and the whole Church of that age," [the Nicene]" and so upward to our SAVIOR CHRIST'S time, by the space of about four hundred years, consenting and agreeing."-Ibid.

16. "Epiphanius, a bishop and doctor of such antiquity, holiness, and authority."-Ibid.

17. "St. Augustine, the best learned of all ancient doctors."Ibid.

18. "That ye may know why and when, and by whom images were first used privately, and afterwards not only received into Christian churches and temples, but, in conclusion, worshipped also; and how the same was gainsaid, resisted, and forbidden, as well by godly bishops and learned doctors, as also by sundry Christian princes, I will briefly collect," &c. [The bishops and doctors which follow are :] "St. Jerome, Serenus, Gregory, the Fathers of the Council of Eliberis."

19. "Constantine, Bishop of Rome, assembled a Council of bishops of the West, and did condemn Philippicus, the Emperor, and John, Bishop of Constantinople, of the heresy of the Monothelites, not without a cause indeed, but very justly.” — Ibid.

20. "Those six Councils, which were allowed and received of all men."-Ibid.

21. "There were no images publicly by the space of almost seven hundred years. And there is no doubt but the Primitive Church, next the Apostles' times, was most pure."-Ibid.

22. "Let us beseech God that we, being warned by His holy Word... and by the writings of old godly doctors and ecclesiastical histories," &c.-Ibid.

23. "It shall be declared, both by God's Word, and the sentences of the ancient doctors, and judgment of the Primitive Church," &c.-2 B. ii. 3.

24. "

Saints, whose souls reign in joy with God.”—Ibid. 25. "That the law of God is likewise to be understood against all our images

appeareth further by the judgment of the

old doctors and the Primitive Church." - Ibid.

26.

The Primitive Church, which is specially to be followed,

as most incorrupt and pure."-Ibid.