Articles thus made by the archbishop, and by him committed to their inspection and revision. The convocation, as appears from an original document in the Library of Corpus Christi College, Cambridge, made several farther alterations besides those which the archbishop had made. Especially they erased the latter part of the original 3rd Article, concerning the preaching to the spirits in prison, the whole of the 39th, 40th and 42nd, the archbishop having previously erased the 41st, thus reducing the whole number to 38. There was some little difference between the copy of the Articles thus submitted to, and approved by the convocation in 1662, and the copy afterwards published by the Queen's command, and with her royal approbation. The latter omitted the 29th Article, whose title was 'Impii non manducant Corpus Christi in usu cœnæ,' and added the famous clause in the 20th Article, 'Habet Ecclesia ritus statuendi jus et in fidei controversiis Auctoritatem.' Both alterations are believed to be due to the Queen herself, in the exercise of what she considered her undoubted right.

An English translation of these Articles was put forth soon after by the authority of convocation, not apparently of the queen. This translation does not contain the famous clause on Church authority, which the queen or her council had inserted, nor yet the Article Impii non manducant,' which the convocation had authorized, but which the council had expunged1.

In the year 1571 the Articles were again subscribed by both houses of convocation, and committed to the

1 See Cardwell's Synodalia, p. 34.

editorship of Bishop Jewell. They were then put forth in their present form both in Latin and English; and received not only the sanction of convocation, but also of parliament. The Latin Articles, as put forth at this period, omitted the famous clause concerning Church authority; the English retained it. Both contained the 29th Article, concerning the wicked not eating the Body of Christ.

The Articles, which were now 39 in number, making with the Confirmation 40, were thus set forth with the authority of the queen, of the convocation, and of the parliament. The clause concerning Church authority was still, however, in a measure doubtful; it being even to this day uncertain whether it received fully the sanction of convocation. The bishops of both provinces soon after enacted canons, by which all members were bound to subscribe the Articles approved in the synod'.

The mode in which the Articles, thus reduced to their present form, were drawn up and imposed upon the Church, is a subject which may well admit of question and debate. The exercise of State authority, in the whole course of the Reformation, corresponds more with the notions of prerogative suited to those days, than with the feelings of modern times. But, whatever may

1 Cardwell's Synodalia, Vol. 1. p. 127.

2 It will be remembered that in the reign of Henry VIII. and Edward VI. the whole nation, and therefore of course the king and the parliament, considered themselves as members of the national Church. Hence their interference in the reformation in the Church was a very different thing from the interference of a parliament, not consisting exclusively of churchmen. The question, as to how far the laity ought to be consulted in drawing up formularies or services, may be considered as open to dis

cussion.

be said on this head, one fact is plain, viz. that the Articles thus drawn up, subscribed, and authorized, have ever since been signed and assented to by all the clergy of the Church, and by every graduate of both Universities; and have hence an authority far beyond that of any single convocation or parliament, viz. the unanimous and solemn assent of all the bishops and clergy of the Church, and of the two Universities, for well-nigh three hundred years.

In the interpretation of them, our best guides must be, first, their own natural, literal, grammatical meaning; next to this, a knowledge of the controversies which had prevailed in the Church, and made such Articles necessary; then, the other authorized formularies of the Church; after them, the writings and known opinions of such men as Cranmer, Ridley, and Parker, who drew them up; then, the doctrines of the primitive Church, which they professed to follow; and lastly, the general sentiments of the distinguished English divines who have been content to subscribe the Articles, and have professed their agreement with them for now 300 years. These are our best guides for their interpretation. Their authority is derivable from Scripture alone.

On the subject of subscription, of late so painfully agitated, very few words may be sufficient. To sign any document in a non-natural sense seems hardly consistent with Christian integrity or common manliness. But on the other hand, a national Church should never be needlessly exclusive. It should, we can hardly doubt, be ready to embrace, if possible, all who truly believe in God and in Jesus Christ whom He hath sent. Accordingly our own Church requires of its lay members no

confession of their faith, except that contained in the Apostles' Creed1.

In the following pages an attempt is made to interpret and explain the Articles of the Church, which bind the consciences of her clergy, according to their natural and genuine meaning; and to prove that meaning to be both Scriptural and Catholic. None can feel so satisfied, nor act so straightforwardly, as those who subscribe them in such a sense. But, if we consider how much variety of sentiment may prevail amongst persons, who are in the main sound in the faith, we can never wish that a national Church, which ought to have all the marks of catholicity, should inforce too rigid and uniform an interpretation of its formularies and terms of union. The Church should be not only Holy and Apostolic, but as well, One and Catholic. Unity and universality are scarcely attainable, where a greater rigour of subscription is required, than such as shall ensure an adherence and conformity to those great catholic truths, which the primitive Christians lived by, and died for.

1 See the Baptismal Service, and the Visitation of the Sick.

VOL. I.

C