fore, should apprehend that our particular services, however weak they may be, must be disregarded? or which of us can be excusable for the neglect of presented duties from any idea that his opportunities are insignificant?

And even though we should be unable to accomplish any service for Christ in the world around us, still there is a world within us, where we do possess power, and in which we may take care that Christ shall be successful. "The kingdom of Heaven is within you :"*-it is in the heart of each believer; that kingdom which is "righteousness, and peace, and joy, in the Holy Ghost." Give to Him then your heart, though others around you may harden theirs. Accept the benefits of his death, and cherish the influences of his resurrection, though many may trample on them. Give to Him your heart, and let him inscribe on it "holiness to the Lord." This is the victory which He expects and looks for from your faith; and this is the only victory for which He holds you responsible.

Finally, remember that the same gracious Saviour who has promised to be always with his Church, has promised, in a more explicit manner, to be in the midst of those who assemble in his name; and again, that if but two or three agree in asking anything in his name, it shall be granted to them; supposing, that is, that He "who is always more ready to hear than we to pra sees it to be

* Luke, xvii. 21.

་ ན

† Rom. xiv. 17.

"most expedient" for us;* and that the worshippers prove they wish their own petitions to be fulfilled, by using, on their part, corresponding endeavours. Join then earnestly in a common supplication, and agree in asking now, and seeking from henceforth, a boon, which you may well hope is right to be asked,—even “that it may please Him to illuminate all Bishops, Priests, and Deacons with true knowledge and understanding of His word, so that both by their preaching and living they may set it forth and shew it accordingly." And again, in the corresponding petition for yourselves and all the People, "that it may please Him to grant them increase of grace, to hear meekly His word, to receive it with pure affection, and to bring forth the fruits of the Spirit."

"Now unto him that is able to do exceeding abundantly above all that we ask or think, unto Him be glory in the Church by Christ Jesus, throughout all ages, world without end." AMEN.

* Prayer of St. Chrysostom.

A

NOTE,

REFERRED TO FROM PAGE 23.

THE words quoted as above from the preface to the Ordination and Consecration Services, sufficiently prove that our Church regards the episcopal office as of Apostolic institution. On the other hand it should be observed, that it has abstained altogether from deciding that the Apostles did not sanction any other form of Church Government, or that they enjoined any one form as of perpetual and universal obligation. Had those who framed our Articles been convinced that any form had been so enjoined, they would not have been justified in drawing up as they have done, a definition of "the Visible Church," not specifying this essential character. It is sometimes said that the omission is to be accounted for on the ground of their unwillingness to frame the Article in such terms as would exclude from the designation of Churches, those continental communions which had not, and perhaps could not, have had episcopal government. To represent them, however, as omitting, on that, or any account, all mention of Church Government, although they believed there was one form prescribed as essential to a Christian Church, would be to impute to them, (most undeservedly,) not merely a logical inaccuracy, but a dishonest sacrifice of a divine commandment to supposed expediency.

Some writers indeed, amongst ourselves, have represented episcopacy as thus essentially requisite, and consequently have denied the name of Church to any Communion otherwise governed. The truth or falsity of this opinion, however, I am not at present discussing; I am speaking merely of the decision of our own Church on this point; and this evidently is to be collected,-not from the opinions of its individual

members, but from its own authoritative documents. It is to these we are to refer for the decisions of a Church, as such, on all points, whether of government or doctrine. The supposed opinions, or even the published writings, even of those concerned in drawing up the Articles, are of no decisive authority in such a question. For besides that some of them may have held opinions in which the rest did not concur, (which we know was the fact,) even when they did agree in any opinion, they may not have agreed in requiring assent to that opinion as a condition of communion. Now, with respect to the question of Church Government, it is evident that our Reformers did not agree in requiring the belief that any particular form was matter of universal obligation, inasmuch as they did agree in the omission of any such assertion.

Our Reformers retained episcopacy in our own Church, because fully believing it had the sanction of the Apostles, they were persuaded on other grounds that it was entitled to a decided preference. But they were far from laying down that the absence of episcopacy in a religious Communion, destroyed its claim (if otherwise supported,) to the title of a Christian Church. They so framed the Articles and other formularies, as to permit all who regarded episcopacy as a legitimate constitution, to be members of our Church, as far as that point is concerned. Those indeed, who look upon it as an unallowable Institution, cannot properly be members of our Church; and I must add, that any one who in theory acknowledges, and perhaps earnestly contends for, the episcopal office, while in practice he disregards, or defies, or usurps it, is most manifestly guilty of the highest degree of schism, aggravated by gross inconsistency.

THE END.