unbroken to the end. Some of them, especially those understood to have been written by Archbishop Cranmer, are fine expositions of Christianity, and instructive lessons of piety and virtue. There is no danger of their creating doubts in the minds of those who read them attentively and thoroughly, for the purpose of ascertaining how far any particular doctrine was carried by the Reformers; if, whenever a questionable expression occur, it be at once tried by the test of consistency with the Liturgy, and be so interpreted as to accord with it, allowing, as allowance always must be made, for the circumstances of the times in which the Homilies were published, and for the necessity of opposing the particular errors and vices, which then prevailed, with more than usual energy and force. The Article which confirms the authority of the Homilies*, seems to allude to their particular fitness for the times in which they were published, though it is not to be supposed, exclusively; for "godly and wholesome doctrine" must assuredly be valuable in all ages.

* 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 First Book of HD OF. year 1547 or 154, the fire-ena Edward VL The the ho

Faith, and GovETI I STAGE be attributed to Arquemes Laa therefore the sancion of Te was the principa promote ar formation in this torment portance; but, boue 201 guished and recommend or excellence.

The First Book, with some verbal alterations, was re-published with the Second appended to it in 1562, the fourth of Queen Elizabeth; and both were confirmed by the Articles agreed upon by the Archbishops and Bishops of both provinces in the same year, ratified in 1571, and finally approved and subscribed in 1604, as sent, for the purpose, by King James I. to Convocation.

Second only in rank to the Liturgy, Articles, and Homilies, established by law, and acknowledged as the formal declarations of the Church of England, are the works of the first Reformers, and of other learned divines, which have received the sanction of the civil and ecclesiastical authorities of the land, and have derived additional influence from the character and station of the writers. To such works as these no subscription is, indeed, required; it is not obligatory on any one to accept them as a Rule of Faith: but yet few will refuse to consider them as very valuable auxiliaries in the interpretation of those tests of conformity which are imposed, and to which consent is still demanded; for none can deny, that they were expressive of the sense of the Church at the periods at which they severally received the sanction of the two great representative assemblies, Parliament and Convocation. And as the standard remains the same, or nearly the same, as it was at first erected,that which was the true meaning of the Church, in the reigns of Edward and Elizabeth, must unquestionably have been equally true in those

of James I. and Charles II. (by whom only some unimportant alterations and small additions were made to the Book of Common Prayer ;) and must still continue to be the true meaning, as no authorized change has taken place since 1662, in the reign of George IV.

In the documents, which have been selected for the purpose of illustrating the present work, there is, doubtless, a disparity in point of authority, as they were more or less avowed to be declaratory of the sentiments of the Church: yet as all the early writings were either the productions, or edited under the auspices and supervision, of Archbishop Cranmer, and the later ones accredited by the approbation of Archbishop Parker, and of the great body of the Clergy, had they received no more formal sanction, they would be entitled to high consideration, as the best evidence to be obtained of the real public opinions of the Church collectively, however much some of her sons might individually dissent from them.

The Author might have gone further back into ecclesiastical history than he has done; he might have made extracts from the very first public acts, which bespoke a tendency to the reformation of religion in this country. Among the chief of which are these: "* Articles devised by

* STRYPE'S MEMORIALS OF CRANMER. B. I. ch. x. "But notwithstanding these discouragements, (oppo÷ sition from the Popish Clergy) which were thrown in,

the King's Highness, to stable Christian Quietness and Unity among the People," with a Previgorously prosecuted a Reformation at this Convocation (in 1536). Where, assisted by Crumwel, the King's vicar-general, he earnestly laboured for the redress of several abuses and errors in the English Church. And that not without good success at length. For after much deliberation among the Clergy there assembled, and much opposition too, he got a book of divers good Articles to that purpose, to be agreed upon and subscribed." In the succeeding chapter, the biographer of the Archbishop says, "Now, though I do not find the King went so far as that it should be enjoined on all the Clergy to own the Articles of this book, by their own hands subscribed, yet he published and recommended them to all his loving subjects in general, to accept and repute them to be agreeable to God's laws, and proper for the establishment of peace and concord." He thus concludes the chapter: "Let not any be offended herewith (the admixture of error with truth) but let him rather take notice, what a great deal of Gospel doctrine here came to light, and not only so, but was owned and propounded by authority to be believed and practised. The sun of truth was now but rising, and breaking through the thick mists of that idolatry, superstition, and ignorance, that had so long prevailed in this nation and the rest of the world, and was not yet advanced to its meridian brightness."

Fuller, in his "Church History of Britian," B. V. p. 213, gives these Articles at length, or as he denominates them, "The Medley Religion passed in this Convocation, and confirmed with Royal Assent.” The subjects of them are-" The principal Articles concerning our Faith-The Sacrament of Baptism-The Sacrament of Penance-The Sacrament of the Altar-JustificationArticles concerning the laudable Ceremonies used in the Church of Christ; and first of Images-of Honouring of Saints-of Praying to Saints-of Rites and Ceremoniesof Purgatory."