(i. 19, 20), and charges Timothy to withdraw himself from such as taught otherwise than the Apostle had prescribed. (1 Tim. vi. 5.) In like manner St. Paul advises Titus, his successor in Crete, concerning those Jewish seducers, who subverted many, and those Cretians who were seduced by them, to "rebuke them sharply, that they might be sound in the faith" (i. 13); and, more plainly, at iii. 10, "A man that is an heretic, after the first and second admonitions reject," which is a direction for depriving him of the communion of the Church, since whosoever the bishop rejected, he was necessarily excluded from divine offices, and all the faithful renounced his society. So also St. John expressly forbids the faithful to show any kindness, by way of common civility, to those who hold or propagate false doctrines; "If there come any to you, and bring not this doctrine, receive him not into your house, neither bid him God speed. For he that biddeth him God speed is partaker of his evil deeds." (2 John 10, 11.) And the same Apostle, in the messages committed to him for the angels or bishops' of the churches at Ephesus, Pergamos, and Thyatira, affords us an encouragement and a warning, very fit to be adduced by way of conclusion to this proof of the Divine institution of Ecclesiastical Discipline;-an encouragement to such amongst us as cannot bear them which are evil, to procure God's favour by a speedy restoration of spiritual censures;-a warning, to such as say "Peace, peace, where there is no peace," and suffer many a Balaam" and "Jezebel" to go on in their sins and seductions unrebuked nor put away, to fear lest they provoke our long-suffering Father to remove our candlestick, and cast us off.

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III. Our third proposition was, that the right use of Ecclesiastical Discipline is an integral part of episcopal functions. This view of the subject is especially important in that, whilst it is calculated to enlist the sympathy and co-operation of those eminent men who hold the episcopal office, in favour of any welldirected effort to recover freedom for the full discharge of its awful responsibilities; it also disarms those captious opponents of all Church reform, who screen their statu-quo-ism under a professed jealousy for episcopal prerogatives. The evidence which is at hand in support of this topic, is varied and voluminous; it includes Scripture, the Fathers, Councils, general Church History, our own authoritative Formularies, and other documents connected with our branch of the Church Catholic. As respects Holy Scripture, it cannot be necessary here to do more than direct the reader's attention to the persons to whom our Lord conveyed the power of the keys; St. Paul, the injunction to reject heretics;

2 See Marshall's Notes on the Catholic Episcopate, c. 2, § 4.

and our Lord again, the rebukes for suffering false doctrines and corrupt practices in the churches of Pergamos and Thyatira. For though it be true, in the words of St. Ambrose, "Claves illas regni coelorum in beato Petro cuncti suscepimus sacerdotes" (which apply equally to the same commission repeated to all the Apostles), yet it is equally true, that to the bishops, as to the chiefest of the successors of the Apostles, has ever pertained the Tribunal of Ecclesiastical Discipline; as the same Father elsewhere says, "Episcopi affectus boni est, ut oportet, sanarė infirmos, serpentia auferre ulcera, adurere aliqua, non abscindere; postremò quod sanari non potest, cum dolore abscindere." And as respects the testimony of the Fathers, Councils, and Church history, our space forbids us to do more than refer the reader to the ample proof of our assertion, which he will find in the 16th, 17th, 18th, and 19th books of Bingham's Antiquities of the Christian Church; and in the second chapter of Comber's Discourse of Excommunication, where also are given extracts from the confessions of several foreign reformed bodies, testifying their persuasion of the divine right of Corrective Discipline.

We are more concerned to establish our proposition from the evidence of our own formularies, and for this purpose we turn at once to the "Form of ordaining or consecrating of an Archbishop or Bishop," whereof the very first prayer asks grace" for all Bishops, the pastors of the Church, that they may diligently preach the word, and duly administer the godly discipline thereof." The first epistle enforces the necessity of a bishop" having his children in subjection with all gravity," that being a good "ruler" of his own house, he may "take care of the Church of God." The second epistle bids those who are overseers of the flock, to watch against the entering in of grievous wolves, and the existence of false teachers, who would draw away disciples from among them. The first gospel adduces the example of Christ's charge to St. Peter, wherein the bishop's office is especially likened to the shepherd's (who separates the diseased from the healthy). And the first prayer after the Litany beseeches God so to replenish

3 S. Ambrose, de Dign. Sacerd. c. 1. quoted in Theoph. Anglican., c. xiii. part 1. The learned Comber says, ""Tis true these words are repeated to every priest in his ordination, and the power is committed to him so far as may enable him to serve the necessities of single persons, whose faults are made known to him by private complaint, or voluntary confession: but for order's sake, where the offence is public, and the scandal evident, there the bishop only exercises this power of remitting and retaining; and it is this latter power which only concerns excommunication, and which was given originally to the Apostles as Governors of the Church and while there are offences and offenders in the Church (as there will be to the world's end) this power must remain in the Church's governors, for the preservation of this holy society."-A Discourse of Excommunication, c. 1, p. 36. * De Officiis, 1. 2. cap. 27. tom. 4. p. 61.-quoted by Bingham, b. xvi. c. ii.

the candidate with truth and innocency, that he may faithfully serve Him in this office, " to the edifying and well governing of his Church," laity as well as clergy. The sixth question put to the candidate is as follows: "Will you maintain and set forward, as much as shall lie in you, quietness, love, and peace among all men, so far resembling the seventh question put to candidates for the priesthood, but then adding this peculiar and characteristic inquiry" and such as be unquiet, disobedient, and criminous within your diocese, correct and punish according to such authority as you have by God's word, and as to you shall be committed by the ordinance of this realm?" Answer, "I will do so by the help of God." The prayer following the hymn, "Veni Creator Spiritus," again asks grace for the candidate to "use the authority given to him, not to destruction, but to salvation; not to hurt, but to help;" evidently assuming that no bishop could suffer the spiritual sword to rust in the scabbard, when purity demands its

5 It is not said "according to the limitations thereof by the ordinance of this realm:" or no man, it may be charitably presumed, would reply affirmatively. Yet such is the practical interpretation of these words; whose natural force, and sole religious meaning is this, "and according to such other authority as the civil law may give you, agreeably to the same." It is satisfactory to note the anxiety of our colonial bishops to fulfil their bounden duty in this behalf. (See, e. g., the Canons of the Church in New Zealand: Col. Ch. Chronicle, No. VII.) Would that we could add, "and their unfettered state, and freedom to serve God !" But no; the evil spirit which too often governs the movements of the Foreign and Colonial Offices, hampers even our missionary bishops, and forbids them, where it is possible, from discharging their Divine commission. (See the Charge of the Lord Bishop of Tasmania, for 1846: London, Rivingtons.) Bishop Wilson's (Sodor and Man) view of the paramount obligation, in case of any unhappy collision between temporal and spiritual authorities in a matter of spiritual jurisdiction, is given in the following extract from his Convocation Charge of November 24, 1724; the occasion which led to this passage being nothing less than a slanderous imputation of hostility to the temporal jurisdiction of the lord of the isle, arising from the Bishop's enforcement of Ecclesiastical Discipline: "We are, in the first place, obliged by our ordination and consecration vows to defend the laws of God, and to punish and rebuke gainsayers. We are, in the next place, sworn to defend the lord's (of the isle) just prerogatives, and the laws of this land; we pray daily for his health and prosperity, and for the prosperity of his government; we patiently submit even to fines and imprisonment, till relieved by a superior authority; at the same time we are not ignorant that we have an authority, (and which we are bound by our oaths to maintain,) as well as the civil magistrates; and, in matters spiritual, independent of the civil power, at least within this isle (his see). And if we must be reproached for asserting this, which is as plain as laws can make them (it ?), God's will be done. It is better to suffer for well-doing, than for evil-doing." Life, p. 35, vol. i. fol. ed. 1782, London. Compare Acts iv. 17-21. The good bishop was not to be terrified by the greatness of his adversary, nor diverted from the path of duty by the fear of being charged with disrespect for the powers that be. No man strove more earnestly than he to give, and to procure that others should give, to Cæsar the things that are Cæsar's; but he also remembered God; and had not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. Thus St. Chrysostom, Hom. 82 sive 83, in Matt. p. 705, Κἂν στρατηγὸς τὶς ᾖ, κἂν ὕπαρχος, κἂν αὐτὸς ὁ τὸ διάδημα περικείμενος, ἀναξίως δὲ προσείη, κώλυσον· μείζονα ἐκείνου τὴν ἐξουσίαν ἔχεις.

use. Finally, the charge given to him by the Archbishop, together with the delivery of the Bible, contains this wholesome caution, as well against negligence as against severity, in the work : "Be so merciful, that you be not too remiss: so minister discipline, that you forget not mercy;" whilst the last collect but one entreats our Heavenly Father to endue him with his Holy Spirit, that he "may be earnest to reprove, beseech, and rebuke, with all patience and doctrine."

A general comparison of the above passages with the parallel portions of the order for ordaining priests will sufficiently establish this position, that in the estimation of the English Church, ecclesiastical discipline is an integral part of episcopal functions. But we shall be readily excused for introducing at this point the strong testimony of the apostolic Wilson, who, in his convocation charge of June 9, 1720, thus refers to the suspension of Mrs. Horne, wife of Captain Horne, governor of the island, for having falsely accused "Mrs. Puller, a widow woman of fair character, of fornication with Sir James Pool," and so caused that lady to be rejected from the Lord's Supper by Archdeacon Horribin ; and for "treating the bishop and his authority, as well as the constitutions of the island, with contempt "," when required to ask pardon of the parties whom she had so unjustly traduced.

"It is now two years since I had the happiness to meet you in Convocation. You all know what hindered us the last year; and I am persuaded you are all satisfied, as many as were witnesses of our proceedings in that affair, which has been made the occasion of so much trouble to us, that we acted as in the sight of God; for having called the presbyters of my diocese together, according to primitive usage, we considered our consecration vows. We knew very well the sin and danger of a rash excommunication; we heard with patience all that was offered in favour of the person accused; and we were not ignorant of the character of her accuser. And yet we could not but see too much reason to believe her guilty, and too much scandal given to be passed over without a proper censure; especially, when to her other crimes, that unhappy woman added an utmost contempt of all Church authority over her."-Life, p. 25.

The uniform requirement of our Canons, that presentments should be made to the Ordinary, the statute and common law interpretation of that term, and the fact that in some courts the archdeacon, and in others the chancellor, holds the office of Ecclesiastical Judge, or Ordinary per hâc vice, by deputation from the Ordinary par excellence, are further proofs of our assertion. But, moreover, we have a formal statement to the same effect in

Life, pp. 29, 30.

that most genuine exposition of the intention of the Reformed English Church on matters of ecclesiastical law, the Reformatio Legum Ecclesiasticarum above alluded to, as having been prepared, after a commission from King Edward VI., directed to thirty prelates and lawyers, to supersede the Roman Canon Law in all our Church courts; but hindered from fulfilling its design, first by the death of the king, and subsequently by the jealousy of Elizabeth. Whereof chapter II., "De Excommunicatione," entitled "Quibus Excommunicatio committitur," stands thus:

"Ecclesia claves accepit a Christo, quibus ligandi potestas et solvendi continetur. Quoniam autem ad hæc rectè debet et ordine procedi, quemadmodum administratio sacramentorum, et ex sacris Scripturis concionandi munus, certis viris deferuntur; ita potestas excommunicationis in ministris et gubernatoribus ecclesiarum consedit, ut illi sacrarum Scripturarum sententiâ et regulâ disciplinam in sacrosanctâ Domini cœnâ sanciant, et dijudicent quæ personæ mensâ pellendæ divinâ, quæ sint ad eam assumendæ : nominatim verò moderatores et ecclesiarum duces sunt archiepiscopi, episcopi, archidiaconi, decani; denique quicunque sunt ab ecclesiâ ad hoc munus adhibiti."-Ed. 1640, p. 159.

It is unnecessary to enter into any argument to show that the concluding words from " Episcopi" in no way invalidate our case: nor shall we delay to introduce corroborative evidence from the old Articles of Enquiry, issued previous to episcopal visitations, and from injunctions on synodal decisions, which may be found in Cardwell's "Documentary Annals of the Reformed English Church, from the year 1546 to the year 1716," and in other similar collections of Church records. We must pass on to our fourth topic.

IV. The right use of Ecclesiastical Discipline is essential to purity of conscience and consistency of administration, on the part of the parochial clergy.

We speak in measured language, and with a deep meaning, when we urge this topic as of paramount importance, and insist upon our mode of stating it. We will confine ourselves to two arguments in its support: viz. 1st, the actual abandonment of a sacred trust; and, 2ndly, the profanation of services and counteraction of doctrine arising therefrom. We say, then, that there is such unfaithfulness to a Divine commission involved in acquiescence in the abeyance of discipline, as is not consistent with a sound conscience in the parochial clergy. For, first, how can the possession of a power, given to us of God, not only to loose in the absolving of penitents, but to bind also, as in censuring and rejecting of offenders-an integral portion of the gift of