ages of the Church, and they may then well charge us with heresy and schism; for departure from the Church is most guilty in the sight of God, who has declared, that those who hear her not, are as heathens."

"And how am I to be certain that I belong to that very Church which Christ has promised to be with to the end of the world ?" said Geraldine. " I cannot trust to my own private judgment in the interpretation of the Holy Scriptures, having, by painful experience, seen the evil effects of this. I cannot, as an unlearned woman search the original writings of those holy men termed the Fathers of the Church;' how much, then, should I be interested and benefited by reading a translation of their unanimous opinion on each point of doctrine now contested between the two Churches."

"But do you expect," said Dr. Sinclair, " to find impartial extracts collected by Roman Catholics? Are you not thrown on your guard by the very circumstance of these extracts being sent you for the purpose of your conversion?"

"I would not read these Catholic extracts only, I would read the Protestant extracts also, compare each with Scripture, and then decide which fol lowed more closely the apostolic model. Pray, uncle, where can I find a similar work (on the Church of England side) to this attractively sounding book ?"

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I do not think I can name any one on precisely this plan," returned the Warden, "but you can consult the Fathers of the English Church, those venerated champions of the primitive faith, and, besides these sure guides, you will find, in our admirable Liturgy, a combination of whatever is sound in faith, elevated in devotion, and productive of benevolent and holy practice. Hold but that form of sound words, and there will be but little

danger of heresy or schism. The Liturgy of the Church of England may be termed the exposition of her faith, a commentary on Scripture, a treasure which cannot be guarded too carefully, or studied too deeply. Its spirit holds commune with antiquity, that antiquity for which you seek, and which gives it a rank inferior only to the Bible."

Geraldine paused, and then replied: "I see that there is no medium to the unlearned, between choosing their creed right or wrong from the Bible, or else taking their own Church completely for granted and, in fact, the vast bulk of mankind, who throughout centuries could not read, have not had this choice, but must ever have looked on the minister appointed over them as their guide, their infallible guide. I also perceive that every teacher in these days, of those who cannot read, whether in the Established Church, or amongst Dissenters, must of necessity stand to them in the stead of God's word, and of the orthodox commentary on that word which they cannot read. Scripture never once implies it to be necessary for my salvation that I should know even my alphabet; and yet, without it, I must confide in some direct authority that cannot lead me astray."

"You are right, my dear. The minister who has been duly ordained does stand in the place of God's written word, to him who cannot read; and if, with fervent prayer, he implore God's blessing on his instructions, he may rest assured that he will not be led into vital error."

"Do not be displeased, uncle, if I can only say that I hope he will not be led into vital error; for I have no assurance that he will not. I see plainly, that in every denomination of Bible Christians, Baptist, Quaker, Unitarian, Calvinist, Church of England, as well as Roman Catholic, all those who cannot read must listen to their minister's interpre

tation of Scripture, with the same faith as if he were inspired by the Holy Ghost. He must be to them as the voice of God. What is to become of these millions of the unlearned, trusting to false teachers? Explain to me this difficulty, uncle."

"It is a difficulty, Geraldine; but with those sects and their teachers, you, individually, have nothing to do. Keep clear of abstract questions; abstain from all attempts to dive into the permission of evil; for we are told that offences must come,' and are, at the same time, told that woe will be unto them by whom they come.' Rest contented with your own easy task of obedience to the duly ordained minister, appointed over you in the pure and holy Church of England."

"Then you do believe, after all," cried Geraldine, "that our ministers, if they strictly adhere to the doctrines of their Church, are overruled by the Holy Ghost, to direct me right. You do believe, then, that the Church of England is infallible! Speak, uncle! answer me, for God's sake."

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"I do believe," at length returned the Warden, "that inasmuch as the Church of England approaches nearest to the apostolic model, so has she the greatest portion of God's holy spirit to direct her. Yet, in her humility, she claims not infallibility, as I will show you by reading the twentieth of her Articles, On the Authority of the Church. The Church hath power to decree rites or ceremonies, and authority in controversies of faith. And it is not lawful for the Church to ordain anything that is contrary to God's written Word; neither may it so expound one part of Scripture that it may be repugnant to another. Wherefore, although the Church be a witness and a keeper of holy writ, yet, as it ought not to decree any thing against the same, so, besides the same, ought it not to enforce any thing to be believed for necessity of salvation.'"

Geraldine slowly repeated the last clause of the article-"so ought it not to enforce any thing to be believed for the necessity of salvation.' What! not any thing?-Not the doctrine of the Holy Trinity? Not the redemption of mankind? Not the joyful hope of a resurrection through Christ?" "Yes! Geraldine, for those doctrines are according to the written word."

"No! uncle; the first of them is not so to the conscientious Arian and Socinian; neither is Baptism nor the Lord's Supper to the scrupulous mind of the Quaker;" and Geraldine paused in deep thought during several minutes. Mr. Everard continued in resolute silence, the Warden the same; but just as the latter prepared to speak, Geraldine said abruptly, "Uncle, who wrote those articles ?"

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My dear, I thought you knew that, in the reign, and under the headship, of Queen Elizabeth, these articles, previously drawn up, were then solemnly confirmed and ratified by the Archbishops and Bishops of the Upper House, and by the subscription likewise of the Lower House, in their convocation held in the year 1571."

"And that convocation," said Geraldine anxiously, "did not claim the guidance of the Holy Ghost -did not, in plain terms, claim infallibility?"

"Certainly not infallibility; but we trust and believe that the assistance of the Holy Spirit was given them in this re-modelling and purification of the Church of Christ."

"How can you make this distinction, uncle, between infallibility and the overruling power of the Holy Ghost in the councils of the Church? and how can you praise as humility that want of faith in Christ's promises to 'guide his Church into all truth? How can the convocation or council, which Christ directs, be fallible? This is not humility; this is want of faith; and I recal to mind your own

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instructions to me, years ago, when, on my birthday, you brought me a set of beautiful Scripture prints, and encouraged my childish comments on them. I told you that I could not understand why Esau was not praised for giving up the grandeur of the eldest son, and contenting himself with the simple hardy life he led; that I thought there was something quite equal to the philosophers I had read about in my Greek stories, when Esau throws up his birthright for the mess of pottage. You then took me on your knee, and explained to me all those promises from God, which were contained in that birthright,' which, not in humility and self-denial, but in impious contempt or disbelief, Esau had sacrificed to his temporal convenience and you softened my anger against Jacob, whose face I had torn with a pin in the print of the 'Father's Blessing,' while I wept over and kissed the unfortunate Esau, by representing to me, that although the means were unjustifiable by which Jacob obtained the birthright and the blessing, and although God severely punished him through life for his deceit, yet the desire to obtain these blessings, the high price he set on them, the trust he showed in God's promises-these were most praiseworthy! and while Jacob was punished by temporal chastisements for his fault, he was rewarded by spiritual blessings for his faith. Uncle, I have, ever since that explanation, made the distinction between a false and a laudable ambition, between distrust and humility; and I feel that I must apply all this now to the Church of England. She has not shown a laudable ambition for God's gifts. She has shown distrust, not humility, with respect to his glorious promises. She has, in fact, like Esau, thrown away her birthright of infallibility, for the mess of pottage she has gained in temporal advantages.'

"No! no! child, not so fast, though you make