Outlines has led to the disuse by many Church schools of other plans, which were either out of sympathy with this Church, or antagonistic to some of her doctrines and usages.

An especial importance belongs to the work of the Joint Committees at this time, for after its twelve years' experience, and after the fullest and freest consideration, it has commenced the issue of a new Five Years' Course of Lessons. This course is not new in the sense of taking up new topics, but in being a fresh effort to set forth what may well be called the most important topics of the Sacred Scriptures, combining with each topic some portion of the Church Catechism and the Prayer Book.

The two schedules now out cover the first year, and will show anyone, who takes the trouble to examine them, with what care the Committees have done their work. There is every reason to believe that the schedules for each of the remaining years will be as well prepared.

It is hoped that persons who do not yet understand what the aim of these Committees has been, and that others who have been disposed to compare unfavorably their previous schedules with those of the International Committee, will look over Schedule No. 25, "The Earthly Life of the Son of GOD, our SAVIOUR," and No. 26, "Events in the Old Testament referred to in the New Testament." It is more than probable that these two schedules will have a permanent value, and will indicate two lines of instruction to which there will be a disposition to return again and again, as parts of a standard course.

If the General Convention can devise any plan by which this work can be better done, and by which it can be brought into closer relationship to, and in greater favor with, the parishes, no doubt the Joint Committees would be willing to transfer it to them and then retire from the field, but we must not allow any mere theory of authoritative instruction to overturn a well-considered movement that is meeting with great success.

It is hardly probable that the Convention will now, or at any time in the near future, take hold of Sunday School instruction. It is suggested that in each of the Dioceses

more attention be paid to filling up its representation in the membership of these Joint Committees. Appointments are made by the Bishops, but it is competent for Sunday School Associations anywhere and for Committees on Religious Instruction to make nominations of suitable persons, submitting their lists to their Bishop for his selection.

But apart from the regular membership, it is the privilege of any one to submit any outline of topics, or any suggestions to these Committees. They are always ready to give the most courteous attention to whatever communications bear upon the work they have in hand.

In view, then, of the difficulty of having the General Convention take up this matter, would it not be best for the present to leave it where it is, and to create a wider interest in the work of the Joint Committees ?

These Committees are fairly representative of the Church, except that all the members are very positive friends of the Sunday School. Their plans are definite and open, and the utmost they attempt is to recommend what they believe will be helpful.

Perhaps, in the course of years, when the status of the Sunday School shall have become more definitely determined, and when there shall be more substantial agree. ment in the Church upon theological and ecclesiastical questions, the desires of those who wish to see an authoritative course of instruction marked out, may be gratified. Just now the Joint Committees are doing all that is possible or desirable in that direction.

GEO. W. SHINN.

The Voice of the Church of England on Episcopal Ordination.

ARTICLE IV.

E have seen, when examining into the history of Parker's Three Articles, that they were the immediate cause of the Admonition to Parliament. It will be well to turn back for a while to that half-forgotten chapter in Church history.

VII. THE ADMONITION CONTROVERSY.

The opponents of the Church drew up two pamphlets in 1572, setting forth their views as to Church government, replete with attacks on every point of the Church's doctrine, services, liturgy, worship, ritual, and government. This production derived its title from an ecclesiastical term,* and though addressed to Parliament, was never presented to that body, but was printed and sown broadcast over the kingdom before the prorogation of the Parliament

of 1572.

Whitgift, then Dean of Lincoln, was chosen by Archbishop Parker to answer the Admonition to Parliament, which he accordingly did before the close of the year, in his Answer to the Admonition. Cartwright, one of the framers of the Admonition, produced under his initials, T. C., A Reply to the Answer to the Admonition in 1573. Whitgift thereupon wrote his Defence of the Answer to the Admonition Against the Reply of T. C. in 1574, in which he met Cartwright's objec

*Thomas Cartwright, chief of the Non-conformists, presents the Parliament with a book called an Admonition, some members taking distaste at the title thereof. For seeing that Admonition is the lowest of Ecclesiastical censures, and a preparative (if neglected) to suspension and excommunication, such suggested, that if the Parliament complied not with this Admonitor's desires, his party (whereof he the speaker) would proceed to higher and louder fulminations. [Fuller, p. 102, as quoted by Soame's Elizabethan History, London, 1839, p. 163, note.]

tions paragraph by paragraph, point by point. This work, thus containing both sides, is not only conducted in the fairest method of controversy, but is a regular store-house of the point at issue between the Church and her Puritan opponents. Cartwright published a Second Reply, in two parts, with an interval of two years between the parts, and can thus claim the distinction of having had the last word.

The Preface to the Admonition gives us a summary of the meaning of the Admonition itself:

But in a few words to say what we mean. Either we must have a right ministry of GOD [Matt. ix, 37, 38; Eph. iv, 11, 12] and a right government of His Church [Matt. xviii, 15, 16, 17] according to the Scriptures set up (both which we lack); or else there can be no right religion, nor yet for contempt thereof can GOD's plagues [Prov. xxix, 18; Amos viii, 11, 12, etc. ; Matt. xxi, 23, etc.; I Cor. xi, 30] be from us any while deferred. [Works of John Whitgift. Parker Society, 1851, vol. i, p. 140.]

Here, then, we see that the ministry of the Church; that is, Bishops, Priests and Deacons, is the main object of the attack. The Admonition bears out the promise of the Preface, and is full of attacks on the ministry of the Church. The "Godly ministry" is declared to be lacking, the "Godly ministry" being the same as that desired by the anonymous Puritan, in the Certaine Considerations, already referred to [CHURCH REVIEW, October, 1887, p. 438], and being Pastors, Governing Elders, and Providers for the poor. So we read in the Admonition:

We in England åre so far off from having a Church rightly reformed, according to the prescript of God's word that as yet we are not come to the outward face of the same. Touching the first, namely, the ministry of the Word, although it must be confessed that the substance of doctrine by many delivered is sound and good, yet herein it faileth, that neither the ministers thereof are according to God's Word, proved, elected, called, or ordained. [Works of Whitgift, vol. i, p. 290.]

Again, on p. 485, same volume:

But now Bishops (to whom the right of ordering ministers doth at no hand appertain) do make sixty, eighty or one hundred at a clap, and send them abroad into the country like masterless men.

The Admonition grounds one of its main reasons against the Puritans signing Parker's Three Articles that—

This prescript form of service (as they call it) is full of corruptions, it

maintaineth an unlawful ministry unable to execute that office.

i, p. 336.]

[Ibid., vol.

Referring to Parker's Third Article which required subscription to the XXXIX Articles, they naively assert

For the Articles concerning the substance of doctrine, using a Godly interpretation in a point or two, which are either too sparely or else too darkly set down, we were, and are ready according to duty to subscribe unto them. [Ibid., vol. iii, p. 461.]

It is thus, that the same party continue to subscribe to the same Articles, or to use the Prayer Book. "Using a Godly interpretation in a point or two," is certainly a very convenient method of interpretation.

Touching Deacons (the Admonition complains) though their names be remaining, yet is the office foully perverted and turned upside down

Now, it is the first step to the ministry, nay, rather a mere order of priesthood. [Ibid., vol. iii, p. 282.]

It asks for the "assistance of elders and other officers" [p. 132], claims that "Elders or seniors ought to be in the Church when bespeaking for a Seigniory or Government by Seniors" [p.150].

Instead of chancellors, archdeacons, officials, commissaries, proctors, doctors, summoners, Church wardens, and such like, you have to place in every congregation a lawful and Godly seigniory. [Ibid., vol. iii, p. 153.]

It laments that "concerning seniors, not only their office, but their name also is out of the English Church utterly removed" [p. 156], and that instead of the seniors the Church yet maintains "the lordship of one man over sundry Churches " [p. 161 ], and claims that the whole regiment of the Church ought to be committed to those three jointly; that is, ministers, seniors and deacons [p. 295]. Of Bishops, the Admonition complains, "They make ministers by themselves alone, and of their sole authority [p. 246], and holds "that a Bishop at no hand hath authority to ordain ministers " [p. 502].

But if Deacons and Bishops are treated with scant respect the virulence of abuse is reserved for the Priest

hood. It has always been so in every attack on the Church. If the Deacon is exalted it is that the Priest may be