ART. By neceJary for thefe times, is not to be meant, that this was a book fit to serve a turn; but only that this book was neceffary at that time, to inftruct the nation aright, and so was of great use then: but though the doctrine in it, if once true, must be always true, yet it will not be always of the fame neceffity to the people. As for inftance; there are many difcourfes in the Epiftles of the Apostles, that relate to the controverfies then on foot with the Judaizers, to the engagements the Chriftians then lived in with the Heathens, and to thofe corrupters of Christianity that were in thofe days. Those doctrines were neceffary for that time; but though they are now as true as they were then, yet fince we have no commerce either with Jews or Gentiles, we cannot fay that it is as neceffary for the prefent time to dwell much on those matters, as it was for that time to explain them once well. If the nation should come to be quite out of the danger of falling back into Popery, it would not be fo neceffary to infift upon many of the subjects of the Homilies, as it was when they were firft prepared. ARTICLE ARTICLE XXXVI. Of Confecration of Bishops and Ministers. The Book of Confecration of Archbishops and Bishops, and ordering of Priefks and Deacons, lately set forth in the Time of Edward the Sixth, and confirmed at the fame time bp Authozity of Parliament, doth contain all Things necellarp to such Confeczation and Ordering; neither hath it anp Thing that of itself is fuperftitious and ungodly. And therefore whosoever aze Confecrated and Ordered according to the Rites of that Book lince the Second Year of the afozenamed King Edward unto this time, or hezeaftez thall be Confecrated or Drdered according to the fame Rites, we decree all such to be rightly, orderly, and lawfully Confecrated and Ordered. S to the most effential parts of this Article, they were al- ART. A ready was explained; where it was proved, that prayer and impofition of hands was all that was neceflary to the giving of orders; and that the forms added in the Roman Pontifical are new, and cannot be held to be neceffary, fince the Church had fubfifted for many ages before those were thought on. So that either our ordinations without those additions are good, or the Church of God was for many ages without true orders. There feems to be here infinuated a ratification of orders that were given before this Article was made; which being done (as the Lawyers phrafe it) ex poft facto, it seems these orders were unlawful, when given, and that error was intended to be corrected by this Article. The opening a part of the hiftory of that time will clear this matter. There was a new form of ordinations agreed on by the Bishops in the third year of King Edward; and when the Book of Common-Prayer, with the last corrections of it, was authorized by act of parliament in the fifth year of that reign, the new Book of Ordinations was alfo enacted, and was appointed to be a part of the Common-Prayer-Book. In Queen Mary's time these acts were repealed, and thofe books were condemned by name. When Queen Elizabeth came to the crown, King Edward's Common-Prayer-Book was of new enacted, and Queen Mary's act was repealed. But the Book of Ordination was not exprefsly named, it being confidered as a part of the Common Prayer XXXVI. ART. Prayer-Book, as it had been made in King Edward's time; fo it was thought no more neceffary to mention that office by name, than to mention all the other offices that are in the book. Bifhop Bonner set on foot a nicety, that fince the Book of Ordinations was by name condemned in Queen Mary's time, and was not by name revived in Queen Elizabeth's time, that therefore it was still condemned by law, and that by confequence ordinations performed according to this book, were not legal. But it is vifible, that whatsoever might be made out of this, according to the niceties of our law, it has no relation to the validity of ordinations, as they are facred performances, but only as they are legal actions, with relation to our conftitution. Therefore a declaration was made in a fubfequent parliament, that the Book of Ordination was confidered as a part of the Book of Common-Prayer: and, to clear all fcruples or disputes that might arife upon that matter, they by a retrospect declared them to be good; and from that retrofpect in the act of parliament, the like clause was put in the Article. The chief exception that can be made to the form of giving orders amongst us, is to those words, Receive ye the Holy Ghost; which as it is no ancient form, it not being above five hundred years old, fo it is taken from words of our Saviour's, that the Church in her best times thought were not to be applied to this. It was proper to him to use them, who had the fulness of the Spirit to give it at pleasure: he made use of it in conftituting his Apoftles the governors of his Church in his own ftead; and therefore it seems to have a found in it that is too bold and affuming, as if we could convey the Holy Ghoft. To this it is to be answered, that the Churches both in the East and West have fo often changed the forms of ordination, that our Church may well claim the fame power of appointing new forms, that others have done. And fince the feveral functions and adminiftrations that are in the Church, are by the Apostle faid to flow from one and the fame Spirit, all of them from the Apostles down to the Paftors and Teachers, we may then reckon that the Holy Ghost, though in a much lower degree, is given to those who are inwardly moved of God to undertake that holy office. So that though that extraordinary effufion that was poured out upon the Apoltles, was in them in a much higher degree, and was accompanied with moft amazing characters; yet ftill fuch as do fincerely offer themfelves up, on a divine motion, to this fervice, receive a lower portion of this Spirit. That being laid down, thefe words, Receive the Holy Ghost, may be understood to be of the nature of a with and prayer; as if it were said, May thou receive the Holy Ghoft; and fo it will better agree with what follows, And be thou a faithful difpenfer of the word and facraments. Or it may be obferved, that in those facred miffions the the Church and Churchmen confider themselves as acting in the ART. name and perfon of Chrift. In baptifm it is exprefsly faid, I XXXVI. baptize in the name of the Father, &c. In the eucharist we repeat the words of Chrift, and apply them to the elements, as faid by him. So we confider fuch as deserve to be admitted to thofe holy functions, as perfons called and fent of God; and therefore the Church in the name of Christ sends them; and because he gives a portion of his spirit to those whom he fends, therefore the Church in his name fays, Receive the Holy Ghost. And in this fenfe, and with this refpect, the use of these words may be well juftified. XXXVII. AN EXPOSITION OF ARTICLE XXXVII. Of Civil Magiftrates. The Queen's Maielly hath the chief Power in this Where we attribute to the Queen's Hajelky the chief The Laws of the Realm map punish Christian Hen of the Magizate, to wear weapons, and ferve in ART. HIS Article was much fhorter, as it was published in King Edward's time, and did run thus: The King of England is fupreme head in earth, next under Chrift, of the Church of England and Ireland. Then followed the paragraph against the Pope's jurifdiétion, worded as it is now: to which these words were fubjoined, The civil magiftrate is ordained and allowed of God; wherefore we must obey him, not only for fear of punishment, but also for confcience fake. In Queen Elizabeth's time it was thought fitting to take away thofe prejudices that the Papifts were generally infufing into the minds of the people against the term head; which feemed to be the more incongruous, because a woman did then reign; therefore that was left out, and instead of it the words chief power |