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xviii . . tions of it, and some of the best forms of prayer among our Collects.

The Editor is bound to confess, that in preparing the present publication, the time necessarily spent in collecting and arranging the materials has not been without that profit to himself, which he would hope the perusal of it may be to others. If the present attempt shall in any measure prove, how judiciously concise, and yet how fully appropriate to the subject, is the expressive language of our Articles-how nicely our Church has adjusted the balance of those doctrines, which, as the test of her communion, she requires to be received with a "pure heart, with a good conscience, and with faith unfeigned.”— how intimately and necessarily the doctrines so proposed are interwoven in her prayershow faithfully they are recorded and maintained in her authorized forms of instruction how profitably they are enlarged upon “in the spirit of a sound mind” in the Homilies : and, lastly, if it may appear, that a real member of the Church is one, who has been instructed by her, who believes to the saving of the soul, who prays with the understanding, who walks religiously in good works, and who,

• See Reformatio Legum Eccles. Tit. I. cap. 2.

in the knowledge and obedience of God's holy word, is more and more established and confirmed in the faith of eternal salvation to be enjoyed through Christ-the object which the Editor had in view shall be answered; and, however humble the claims of this publication, they will be allowed by all who seek the peace and welfare of our Zion.

QUEEN'S COLLEGE,
March 19, 1821. -

THE Homilies are standing discourses, still of great use, and necessary for these times, and for the times that may succeed ; ours. For they are standing discourses to examine the principles of oar Church by, and ought to be preserved as her undoubted monuments and sense, to be consulted upon all emergencies, and produced as her undoubted principles— to shew how uniform and agreeable her principles in all her public exercises, in her Articles and Homilies, Prayers and Officesi; for they do not contradict one another, or establish contrary principles, but harmonize or agree as they should. Our Articles are the same ir doctrine with our Catechism, our Homilies with our Articles ; and were the ministry as advised as it should be, there would be no diversity of doctrine, or variation of principle amongst us; but they might preach the same truths which the Church professes, and in her language set forward the salvation of souls.

Our Church hath been very cautious in her reformation, and prudent in providing for her instruction and edification of her people; her wariness hath been so great, that she hath not only kept the word of God, and the explication of it which the primitive times have afforded, but hath caused her Articles and Homilies, her Catechism and Offices, to agree with great exactness, and to contain the same doctrine, and explain the same faith. Boys on the Articles. 1716.

ARTICLES, Agreed upon by the Archbishops and

Bishops of both Provinces, and the whole Clergy, in the Convocation holden at London in the year 1562, for avoiding of diversities of opinions, and for the establishing of consent, touching true Religion. Reprinted by His Majesty's commandment, with his Royal Declaration prefixed thereunto.

HIS MAJESTY'S DECLARATION. REING by God's ordinance, according to our just D title, Defender of the Faith, and Supreme Governor of the Church, within these our Dominions, We hold it most agreeable to this our Kingly office, and our own Religious zeal, to conserve and maintain the Church committed to our charge, a in unity of true Religion, and in the bond of peace; and not to suffer unnecessary

St. Paul could not abide to hear among the Corinthians these words of discord or dissension, “ I hold of Paul, I of Cephas, and I of Apollos :" (1 Cor. iii. 4.) what would he then say if he heard these words of contention, which be now almost in every man's mouth ? He is a Pharisee—he is a Gospellerhe is of the new sort-he is of the old faith—he is a newbroached brother-he is a good catholic father-he is a papist - he is an heretic. O how the church is divided! O how the cities be cut and mangled ! O how the coat of Christ, that was without seam, is all rent and torn! O body mystical of Christ, where is that holy and happy unity, out of the which whosoever is, he is not in Christ. If one member be pulled from another, where is the body? If the body be drawn from the head, where is the life of the body? We cannot be joined to Christ our Head, except we be glued with concord and charity one to another. For he that is not in this unity is not of the Church of Christ, which is a congregation or unity together, and not a division.

St. Paul saith, “ That as long as emulation or envying, contention, and factions or sects be among us, we be carnal, and

disputations, altercations, or questions to be raised, which may nourish faction both in the Church and Commonwealth. We have therefore, upon mature deli

walk according to the Aeshly man.” (1 Cor. iii. 3.) And St. James saith; “ If ye have bitter emulation or envying, and contention in your hearts, glory not of it: for where contention is, there is unstedfastness, and all evil deeds." (James iii. 14–16.)

And why do we not hear St. Paul, which prayeth us, whereas he might command us, saying, “ 1 beseech you in the name of our Lord Jesus Christ, that you will speak all one thing, and that there be no dissension among you; but that you will be one whole body, of one mind, and of one opinion in the truth?”. (1 Cor. i. 10.) If his desire be reasonable and honest, why do we not grant it? If his request be for our profit, why do we refuse it?

And if we list not to hear his petition or prayer, yet let us hear his exhortation; where he saith, “ I exhort you, that you walk as it becometh the vocation in which you be called, with all submission and meekness, with lenity and softness of mind, bearing with one another in charity ; studying to keep the unity of the Spirit by the bond of peace; for there is one body, one Spirit, one faith, one baptism.” (Ephes. iv. 1–5.) There is, saith he, but one body, of the which he can be no lively member, that is at variance with the other members. There is one Spirit, which joineth and knitteth all things in one. And how can this one Spirit reign in us, when we among ourselves be divided? There is but one faith; and how can we then say, he is of the old faith, and he is of the new faith?

There is but one baptism; and then shall not all they which bę baptized be one ? Contention causeth division: wherefore it ought not to be among Christians, whom one faith and baptism joineth in an unity.

But if we contemn St. Paul's request and exhortation, yet at the least let us regard his earnest entreating: in the which he doth very earnestly charge us, and (as I may so speak) conjure us in this form and manner: (Phil. ii. 1-3.) “ If there be any consolation in Christ, if there be any comfort of love, if you have any fellowship of the Spirit, if you have any bowels of pity and compassion, fulfil my joy : being all alike affected, having one charity, being of one mind, of one opinion, that nothing be done by contention, or vain-glory.” Who is he, that hath any bowels of pity, that will not be moved with these words so pithy? Whose heart is so stony, that the sword of these words, which be more sharp than any two-edged sword, may not cut and break asunder? Wherefore, let us endeavour ourselves to fulfil St. Paul's joy here in this place, which shall be at length to our great joy in another place. Hom. xii. 1.

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