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Popes sanctioned, had, at the time of the Reformation, quite obliterated the remembrance of the ancient canons, so that they were little attended to. The same disregard was justly observed with respect to the subordination of Churches and sees, together with their privileges and exemptions. For as these originated in the division of the Roman empire into dioceses and provinces, and as all laws which were thus made are at an end, together with the authority that framed them, it would be vain to pretend to keep up the ancient dignity of those

sees.

3. It may be observed, that the notion of an empire or state implies, that it is an entire body within itself. The magistrate possesses such an authority over his subjects, that he may prevent them from entering into any combination which is not under his own direction. He may require the pastors of the Church under him to consult about the best methods of carrying on the ends of religion, but neither he nor they can be bound to wait for the concurrence of other Churches. For, in the mode of conducting such a consultation, every body of men has some peculiar customs, and the pastors of that body are the fittest judges under such circumstances. Thus we find that the several Churches, even while under one empire, had great varieties in their forms, as is evident from the different practices of the

Eastern and Western Churches, which increased when that empire was dissolved. The Gallican Churches had their Missals different from the Roman, and some Churches in Italy followed the Ambrosian. Charles the Great, however, persuaded the former to accept the Roman Missal; and this may be accounted for by his design of raising a new empire, to which a conformity of rites might have been a great step. In the English Church, too, there was a great variety of usages, which probably began under the Heptarchy, when the nation was subdivided into several kingdoms.

From these considerations it is evident, that every Church should act within herself as an entire and independent body. All Churches owe to each other a brotherly correspondence, but are by no means bound to submit to one another's decisions, or to receive ancient canons, except the same reason still exists for continuing them which was at first for making them.

a

Though Charlemagne was generally successful in his attempt, yet some Churches proved refractory, particularly those of Milan and Corbetta.--See Eginard de Vit. Car. Mag. c. 26. p. 94.

ARTICLE XXXV.

OF HOMILIES.

THE SECOND BOOK OF HOMILIES, THE SEVERAL TITLES WHEREOF WE HAVE JOINED INTO 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.

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THIS Article expresses its approbation of the two books of Homilies.2

At the time of the Reformation, as there could not be found a sufficient number of preachers to instruct the whole nation, so those who complied with the changes that were then made, were not universally well affected to them; so that it was not safe to commit so important a trust to the capacity of the one, or to the integrity of the other. To obviate these difficulties, the two books of Homilies were prepared; the first was published in King Edward's, the second in Queen Elizabeth's reign. The design of them was to combine doctrinal instruction with practical benefit, and by placing the purity of the Gospel before the eyes of the people, reform them from the gross abuses which Popery had introduced.

With respect to the approbation expressed in this Article, it will be necessary to state how far it extends. We profess that the books of Homilies “contain a godly and wholesome doctrine." This profession relates to the main design and purport of them, but does not extend to every passage which may be found in them. Several texts of Scripture are explained in them, according to the received interpretation of the times, on which succeeding ages have thrown a

a See Hooker's Eccl. Pol. 1. 5. sec. 20.

greater degree of light. We are not therefore bound to state that every such passage or argument is convincing, but he who subscribes the Article should certainly read these homilies, and be persuaded of the truth of the general doctrine contained in them. For example, many of them charge the Church of Rome with idolatry upon different grounds. No person therefore who thinks that Church is not guilty of idolatry, can conscientiously subscribe this Article, since he is persuaded that this charge is false and uncharitable...

Further, the Article states, that this "doctrine was necessary for those times." By these words it is not meant that the books alluded to were only fit to serve a temporary purpose, but that they were necessary at that time to instruct the nation, and were particularly useful under existing circumstances. It should be observed, however, that though the doctrine, if once true, must be always true, yet it will not be always of the same necessity to the people. For instance, there are many discourses in the Epist'es, that relate to the controversies then subsisting with the Judaising Christians, and other corrupters of religion, who lived in those days. Those doctrines were necessary for that time; but though they are as true now as they were then, yet as we have no commerce either with Jews or Heathens, it cannot be so necessary to enforce them.

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