other doctrines manifestly contained in the articles, are matters of faith, taught by Scripture, by the decrees of œcumenical synods, and by catholic tradition, and which it would be heretical to dispute or deny. Therefore to assert that none of the articles contain matters of faith, would be pernicious and anti-christian.

On the other hand, if it were asserted, that all the doctrines of the articles are matters of faith, so that whoever held a different opinion in any point, is to be viewed as a heretic; we should not only be obliged to condemn rashly and uncharitably a large part of the christian world, but should be unsupported by the principles of the church of England herself, and opposed to the sentiment of our theologians generally. The articles comprise not only doctrines of the faith, but theological and historical verities, and even pious and catholic opinions.

1. It is historically and theologically true, that the particular churches of Rome, Alexandria, and Antioch, have erred in faith. It is theologically true, that the book of consecration of bishops, priests, and deacons, contains all things necessary to a valid ordination; that the bishop of Rome has no jurisdiction in the realm of England; that the Homilies contain sound doctrine. All these are absolutely certain truths; but they are not properly articles of faith, necessary to salvation, because they all involve questions of fact and of human reasoning, which are not self-evident, and on which men may be divided, without doubting the doctrine of Revelation itself. E. g. If some members of foreign churches doubted whether the book of Homilies does in fact contain sound doctrine, through some mistake of its meaning in some point; and even supposed that it contradicts the revealed truth; this

would be an error, not a heresy, because the revealed truth itself would be still believed. It would also be a scandalous error to deny that our bishops are validly consecrated, and one which the church could not permit any of her members to advance; but if some persons, over whom she had no jurisdiction, should for a time fall into this error, imagining, from want of sufficient information, that some essential rite was omitted in the English ordinations, there would indeed be every reason to lament their very injurious error, but not to esteem them absolutely heretics. In the same way we should not account the oriental churches heretical in refusing to approve the expressions in our creeds of the procession of the Holy Spirit from the Son as well as from the Father, because, through a mistake of fact, they suppose that these expressions interfere with the doctrine of one Principle in the everblessed Trinity.

2. It is a pious, probable, and catholic opinion, that the wicked eat not the flesh of Christ in the eucharist, because our Lord himself said, "He that eateth my flesh and drinketh my blood, hath eternal life:" but since these words may possibly refer to a worthy participation of the Lord's Supper, and since many in the church have held that the wicked do in fact receive the body of Christ, though to their condemnation ; this doctrine is taught by the church of England as the more pious and probable opinion, not as a matter of faith, necessary to be believed by all men; for this would amount to a condemnation, not only of the Roman churches, but of the Lutherans, as heretical; which has never been the doctrine of this church.

Thus the articles comprehend not only doctrines of

faith and morals, but historical and theological verities, and pious, catholic, and probable opinions.

This is the sentiment of our theologians, Hall", Laud, Bramhall, Stillingfleet, Sparrow, Bull', Burnet, Nicholls", Randolph', Cleaver', &c. who maintain that all the doctrines of the articles are not fundamental or necessary to salvation, or articles of faith.

SECTION II

ON THE RIGHT OF THE CHURCH TO DEMAND ADHESION

TO THE ARTICLES.

I shall consider first the right of the church to demand from those who are to be ordained, the acknowledgment of articles of faith; secondly, her right to demand from them the profession of the other truths and opinions comprised in the Thirty-nine Articles.

I. The common obligation imposed on all christians of "contending earnestly for the faith once delivered to the saints";" and their duty of "observing all things which Christ commanded them";" of "remaining stablished in the faith as they have been taught ";" and of holding no communion with those "who bring not

the doctrine of Christ;" infer the necessity of soundness in faith on the part of those, who are appointed to be their teachers. The very office of "a minister of Christ, a steward of the mysteries of God," "a pastor and teacher" of Christ's flock', implies, as one of its first requisites, a belief in the doctrine of Christ: "It is required in stewards, that a man be found faithful "." He who is to be "an example to the believers in faith";" he whose "faith" they are to "follow" he whom they are to "obey" as their "ruler" in things spiritual; ought to be able and willing to witness sound and uncorrupted doctrine. Accordingly the direction of the Apostle Paul to Timothy is: "The things thou hast heard of me... the same commit thou to faithful men, who shall be able to teach others also:" and his direction for the choice of a bishop includes the condition of his "holding fast the faithful word as he hath been taught; that he may be able by sound doctrine both to exhort and to convince the gainsayers'." For which reason among others, St. Paul enjoined Timothy to "lay hands suddenly on no man "." Hence arises the right or duty of examining the faith of those who are designed for the sacred ministry; a duty which has always been actually fulfilled by the church, and which all sects likewise acknowledge and act on.

The principle of examination being once admitted, the particular method is of minor importance. Verbal or written declarations or professions of faith made by the candidate; his personal examination by way of question and answer; or the presentation of a formu

lary by the church to be subscribed by him, are merely different modes of attaining the same object, any one of which the church may adopt as she judges most expedient.

Thus the church is justified in demanding from candidates for orders a subscription to the doctrines of faith contained in the Thirty-nine Articles.

II. Besides the duty of preserving the faith revealed by Jesus Christ, the church is also bound to maintain peace and unity among her members.

The prayer of Christ, that his disciples might be "perfectly one "," and the apostolic injunction, "that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment," obviously render it desirable that controversies on points which are not articles of faith, and which generate party-spirit and mutual alienation among the faithful, should not be permitted to continue always in the church, diverting the attention of the brethren from the sacred duties of religion to superfluous and interminable wranglings. The church has a duty to christian peace and harmony, as well as to revealed truth and in points where the catholic faith is not compromised, she is bound to adopt measures to prevent, as far as possible, any disturbance among the brethren. In such cases the church may impose silence on opposite parties under pain of excommunication, or if she judges it more conducive to peace, she may adopt the opinion she judges more probable, demand acquiescence from her ministers, and suppress all open maintenance of the contrary opinion, without con

" John xvii. 11-23.

1 Cor. i. 10.