tention with each other, by introducing or fomenting dissensions and divisions among its members, and by innovating in its ministrations and forms of worship.

2. Secondly, as to the doctrine of holy Scripture, which she distinctly affirmed to "contain all things necessary to salvation," to the exclusion of all extraneous instruction, the Church of England nevertheless adopted, as interpretations and expositions of the word of God, "the three creeds, the Nicene, the Athanasian, and what is commonly called the Apostles' Creed," the records of the sentiments of the Catholick Church from the earliest times; affirming that they "ought thoroughly to be received and believed, for they may be proved by most certain warrants of holy Scripture." She claimed to the Church "power to decree rites and ceremonies, and authority in controversies of faith," but always with the provision that her "ordinances be not contrary to God's word written," and that her "expounding of one place of Scripture be not repugnant to another." She pledged her ministers to a "daily and diligent reading and weighing of the holy Scriptures" and to "diligence in all such studies, as help to the knowledge of the same." Meanwhile, "for the avoiding of diversities of opinions, and for the establishing of consent touching true religion," she constructed certain articles to which she required all her clergy to subscribe,

and to declare thereunto "their unfeigned assent and consent, acknowledging all and every theb articles contained therein, to be agreeable to the word of God." The fundamental principles and/ chief truths of religion she embodied in her liturgy, as a guide and a safeguard to her people at large and she specially provided a catechism for the instruction of her children in the same truths and principles: holding forth to all her members by these various provisions, that the essence of "the Catholick faith is this, that we worship one God in Trinity, and Trinity in Unity;" and that "we believe rightly the Incarnation of our Lord Jesus Christ."

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3. Again, as to the sacraments the Church affirmed, that "Baptism and the Lord's Supper are generally necessary to salvation;" that they are "outward and visible signs of an inward and spiritual grace," respectively, that is, of regeneration, and of Christ's body and blood; that they are "means for our receiving the same grace, and pledges to assure us" of its being received. Explicit in her doctrine concerning them, she was also careful that they be duly ministered, after the example of primitive usage, and according to Christ's ordinance. She decreed “the baptism of infants," pronouncing that it "is in any wise to be retained in the Church, as most agreeable with the institution of Christ." She appointed that they

be baptized publickly in the Church, as more conducive to general edification, unless in cases of "great and reasonable cause and necessity:" in which cases, "if need compel," she provided and enjoined a particular private form, to be used by "the minister of the parish, or in his absence any other lawful minister;" and required that the baptized be afterwards "received into the congregation" by a special form for that purpose provided. She enjoined that on those occasions, as on occa sions of publick baptism, “ sureties”, should appear. to make answer for the infant, as to its Christian engagements and obligations, and to stipulate for its future Christian education. She specified cer tain qualifications for these sureties, as that " they be not the parents of the child, and that " theyil have been partakers of the holy Communion.” She followed up the ministration of baptism with a formal" reception of the baptized into the congregation of Christ's flock," accompanied by "signing him with the sign of the cross, in token that thereafter he should not be ashamed to confess the faith of Christ crucified." Finally, she directed, that "the children be sent" in due time to their parochial "minister," for catechetical religious instruction in that particular summary which she set forth for the purpose; and “at years of discretion to the bishop," that they might partake in the apostolical rite of confirmation. Of the holy

Communion she required "every parishioner to partake at least three times in every year;" and she directed her clergy to "minister it so often and at such times," as might enable their parishioners to comply with that requisition: a requisition and a direction, which obviously imply a more frequent ministration of it, in accordance with her evident desire that the people should more frequently communicate. In order to a proper preparation, she enjoined warning to be given beforehand of the communion, and an exhortation to a worthy participation. In order to correct a non-participation, she enjoined another exhortation inforcing the duty of communicating. "For a signification of our humble and grateful acknowledgment of the benefits of Christ therein given to all worthy receivers, and for the avoiding of such profanation and disorder in the holy communion as might otherwise ensue, she ordained that the communicants should receive the same kneeling." And, while she directed her ministers " diligently, from time to time, to exhort their parishioners to the often receiving of the holy communion, when publickly administered in the Church," for the comfort of those, who might by sickness be disabled from coming thither, she provided for and directed its private celebration.

4. Lastly, as to her public worship in general, the

Church of England provided "a prescript form" in her "Book of Common Prayer and administration of the sacraments, and other rites and ceremonies of the Church;" and for the use of the whole and of all the parts of this she gave particular directions. By specifick rules, and by the very character and composition of the several parts of the service, she endeavoured to unite the clergy and the laity in the use of this common form of prayer. She defined what portions were to be "read by the minister alone," and in what he was to be "followed, or accompanied, by the people." She made her rules so plain and easy to be understood, that in general it is hardly possible to misunderstand them, yet for the solution of any "doubt which might arise" concerning the contents of the book, she provided by directing a reference to the judgment of "the bishop of the diocese;" and she made her rules so agreeable to reason and holy Scripture, that no good cause can exist, either in minister or people, for not observing them. She provided for becoming decency and solemnity in the reading of Divine service and the administering of the sacraments, by assigning to the officiating clergy an appropriate dress, which she required them to wear in common with the hoods of their academical degrees. And she made it the duty of her ministers, and she laid them under a solemn and express stipulation and engagement,