1. WHAT, and whence derived, is the meaning of the word Homily?

The Greek word duiλía, from which Homily is taken, signifies properly social intercourse, and also familiar conversation. Hence the early ecclesiastical writers employed it to signify a plain discourse or sermon, very much in the sense of the Latin concio. It may be observed, however, that Xenophon also has used the word in the sense of oral or conversational instruction (Mem. 1. 2. 6.).

2. Of what do the two Books of Homilies consist; and what were the respective dates of their publication?

The two Books of Homilies are a collection of discourses, written in plain and earnest language, on doctrinal and practical subjects, principally with reference to prevailing errors of the times in which they were published. The first book was prepared in the reign of Edward VI., and published in the year 1547, with instructions to the Clergy to read them in their Churches 'on any Sunday or holyday, 'when there is no Sermon;' and the second followed in the year 1560, in the reign of Elizabeth.

3. What were the peculiar circumstances of the times, which rendered such a publication necessary?

At the period of the Reformation, opinions on the contested points of doctrine and of discipline were carried to extremes both by the friends and enemies of the Protestant cause; and not only were many of the Clergy exceedingly illiterate, but suspected also of a secret attachment to the errors of the Church of Rome. So incompetent indeed, as well from their intemperate zeal as their want of learning, were a large proportion of the priesthood to the office of public teachers, that a prohibition was laid upon preaching, during the four successive reigns of Henry VIII., Edward VI., Mary, and Elizabeth. It seemed advisable therefore, to set forth by authority a series of popular sermons, calculated to possess the nation with a sense of the purity of the Gospel, to point out the danger of those errors from which it had been recently emancipated, and especially to shew the worthlessness of masses and indulgences in procuring the Salvation of souls.

4. Does this Article give the Titles of the Homilies correctly; and, if imperfectly, can you complete the List?

It is observable that the titles of the second Book of Homilies, as enumerated in this Article, do not exactly correspond with those given in the Book itself; and those of the first Book are not enumerated at all. They are as follow:-1. A fruitful exhortation to the reading of Holy Scripture. 2. Of the Misery of all Mankind. 3. Of the Salvation of all Mankind. 4. Of the true and lively Faith. 5. Of Good works. 6. Of Christian love and charity. 7. Against swearing and Perjury. 8. Of the declining from God. 9. An exhortation against the fear of Death. 10. An exhortation to obedience. 11. Against Whoredom and Adultery. 12. Against Strife and Contention.

5. Is not one of the Articles confirmed by a reference to the Homilies; and which is the Homily cited?

See on Art. XI. qu. 11.

6. Under whose care were the two Books of Homilies respectively compiled; and can the several discourses be referred to the different writers ?

The first book was published under the superintendance of Cranmer, Ridley, and Latimer; and the second by Jewel. In the former, the Homilies on Salvation, Faith, and Good Works were probably written by the primate; and that against Adultery, by Thomas Brecon, one of his chaplains: while the quaint and homely expressions and other peculiarities in that against Strife and Contention, seems to fix it to Latimer. Of the rest, as well as of the entire series in the second Book, the authorship is altogether unknown.

7. What is the nature of the assent which those who subscribe the Articles are required to give to the doctrine and utility of the Homilies.

With reference to the motives with which they were drawn up, and the necessity of having some general

standard of faith and discipline, there can be little hesitation in admitting that the two Books of Homilies contain a godly and wholesome doctrine, necessary for the times' in which they were put forth; so that they might then be appropriately read in Churches. Indeed, though from the change which has taken place in the English language, they would now be with difficulty understood of the 'people,' the Clergy may still study them with advantage, and obtain from them considerable aid in the composition of their Sermons.

8. To what opinions is the judgment of this Article opposed?

In asserting that the doctrines of the Homilies is good and wholesome, the Article is directed against the Romanists; and the injunction to read them in Churches contradicted the notion of the Puritans, that nothing ought to be there read except the Word of God.

9. Shew that the Canonical Scriptures were not exclusively read in the congregations of the primitive Christians.

There are still extant Homilies of Chrysostom, Augustine, Gregory, and others; and it appears from the testimony of Eusebius (Hist. Eccl. m. 16.) and Jerome (T. II. pp. 831. 843.) that the Pastor of Hermas, the Epistle of Polycarp to the Philippians, and of Clement of Rome to the Corinthians, were publicly read in Churches.

ARTICLE XXXVI.

Of Consecration of Bishops and Ministers.

THE Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Ed

De Episcoporum et Ministrorum Consecratione.

LIBELLUS de Consecratione Archiepiscoporum et Episcoporum, et Ordinatione Presbyterorum et Diaconorum,editus nuper temporibus

:

Edwardi VI., et auctoritate Parliamenti illis ipsis temporibus confirmatus, omnia ad ejusmodi consecrationem et ordinationem necessaria continet et nihil habet, quod ex se sit aut superstitiosum aut impium. Itaque quicunque juxta ritus illius Libri consecrati aut ordinati sunt, ab anno secundo prædicti regis Edvardi usque ad

ward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the rites of that Book, since the second year of the forenamed King Ed-hoc tempus, aut in posterum ward unto this time; or hereafter shall be consecrated or ordered according to the same rites; we decree all such to be rightly, orderly, and lawfully consecrated and ordered.

juxta eosdem ritus consecrabuntur, aut ordinabuntur, rite, atque ordine, atque legitime statuimus esse et fore consecratos et ordinatos.

1. WHAT is necessary to render the ordination of a Christian minister valid and complete ?

In order to render Ordination valid and complete, it is essential that it should be Episcopal, and conferred on one or other of the three appointed orders of the Christian ministry; that the candidate be lawfully called and sent' after due examination into his moral and religious character, as well as literary and theological acquirements; that prayer and the imposition of hands constitute an indispensable part of the ceremony, as sanctioned by Apostolical usage and the constant practice of the Church; and that in other respects the Ordinal contain nothing that 'of itself is 'superstitious or ungodly.'

2. Prove that the Ordinal of our Church corresponds in every respect with these particulars; and consequently that her ministers are duly and lawfully ordained.

That this book is drawn up in perfect accordance with the stated requisites, is proved at large in the Questions on the Liturgy; Sect. XVI. Since, therefore, its use is prescribed by proper authority, and embodies all that is known

to have the sanction of the Apostles, all who are 'conse'crated or ordered according to the rites' thereof, are to be considered 'rightly, orderly, and lawfully consecrated and ordered.'

3.

Account for the retrospective view of the last clause of this Article.

In the reign of Queen Mary, the Ordinal of Edward VI., included in the Book of Common Prayer, was condemned by name; but when the Prayer Book was again authorized under Elizabeth, the office of Ordination, as forming part of it, was not expressly specified. Bishop Bonner, however, contended, that as it had been condemned by name, and not since revived by name, all ordinations conferred according to its rules were null and void; and, an act of Parliament having been passed to obviate the objection, a clause to the same effect was introduced into this Article.

4. Shew that our Ordinal agrees with the forms and Canons of the early Church; and the statements of the primitive Fathers.

No very early form of Ordination is now extant; but it will appear by comparing it with the most antient that are still in being, that the English Ordinal has omitted nothing which was formerly deemed essential to render ordination complete. By the fourth Canon of the Council of Nice (A. D. 325.) it was decreed that, if possible, a bishop should be constituted by all the bishops of the province, but at all events, that three should meet together for the purpose, and the rest certify their assent in writing. The second Canon of the Council of Carthage (A.D. 399.) directs that, when a Bishop is ordained, two bishops are to hold the book of the Gospels over his head; and one pronouncing the blessing upon him, the others who are present are to lay their hands on him. According to the second Apostolical Canon, Presbyters and Deacons are to be ordained by one Bishop. At the Ordination of a Priest, the Council of Carthage (Can. 3.) directs that, while the bishop blesses him and lays his hand on his head, all the presbyters present are to place their hands upon his head by the hand of the bishop; and that, at the Ordination of a Deacon (Can. 4.), the bishop only is to lay his hand on his head, because he is not admitted to the priesthood. In the first Council of Constanti