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MAKY lulLtbt l7"r ú . .. ,L -A- flt/..ø L/, ;., Zl- ct J.M cY <) QUESTIONS r ' ILLCSTRATING THE THIRTY-NINE AR1'ICLES OF TilE CHURCH OF ENGLAND: \Y ITH PROOFS FROl\! SCRIPTURE, AND THE .., 3. 0 .... :B tt 72J PRIMITIVE CHURCH. BY THE REV. ED"\V ARD BICI\:ERSTETH, :JLA. L\TE Cl'RATE OF HOLY CROSS AND ST. GILES, SHREWSBCRY. THIRD EDITION. 11- 2 0 LONDON: FRANCIS & JOHN RIVINGTOK, S1". PAUL'S CHURCH YARD, A D WATERLOO PLACE. 1849. l.ONDO : GII.BERT AND RIVINGTON, I'RI TERS, ST. JOH 'S SQUARE. HOLY AXD HEAVENLY SPIRITS AS THEY ARE, SPOTLESS I LIFE, A D ELOQüE T AS WISE, WITH WHAT E TlRE AFFECTIO.N DO THEY PRIZE THEIR :8EW-BORN CHURCH! LABOURIXG WITH EAR:'iEST CARE TO BAFFLE ALL THAT MAYHER STRE (;TH DIPAIR; .fHAT CHURCH, THE U PERVERTED GOSPEL'S SEAT; I:'i THEIR AFFLICTIOSS .A. DIn E RETREAT; SOURCE OF THEIR LIVELIEST HOPE, AND TE DEREST PRAYER !- THE TRUTH EXl'LORIXG WITH A EQUAL ?tIl D, I:'i DOCTRIXE AXD CO'UIUNIO:i THEY HAVE SOUGHT FIRlILY BETWEEN THE TWO EXTRE)IES TO STEER; BUT THEIR'S THE WISE l\1A 'S ORDINARY LOT, TO TRACE RIGHT COURSES :E'OR THE STUBBORN BLIXD, AXD PROPHESY TO EARS THAT WILL OT HEo\R. ll"ordslcortlt's Ecclesiastical Sonnets.-THE REFOR IEns. A 2 , .. I PREFACE TO THE FIRST EDITION. THE following Questions have been prepared, in the hope that they may supply a ,vant ,vhich the Author know.s to have been felt in Schools, nan1ely, that of a ,vork illustrating the Thirty-nine Articles of the Church of England, sufficiently brief, and yet at the san1e tin1e sufficiently comprehensive. In arranging the Questions, his object has been, as far as possible, to exercise the understanding rather than the memory; and a certain amount of knowledge in the Pupil is presupposed; on this account several of the Questions have not any answers subjoined. He has also left it to the Catechist to add son1e questions here and there, in order to fill up the outline of proof. The Latin version of the Articles is given ,, ith the English, on account of the light which the forn1er often casts upon the nleaning of the latter; nor has the Author scrupled A 3 VI occasionally to illustrate the quotations from the Ne\v Testanlent by a reference to the original Greek; but these referenccs are so introduccd as not (it is hoped) to preclude the Book fronl the use of English studcnts, or froIll adnlÏssion into Schools \vhere English only is taught. The Author conlnlends to the Divine Bless- ing this hUlllble service. His labour \vill be anlply repaid, if llc shall be found to have suc- cecded in presenting the doctrines of the Church of England in a fornl at once instructivo and attractive to her Touthful lllcmbers. Abbeall [louse, Shreu:sbw'y, Xorember, 1844. .L\.DVERTISE IENT TO THE THIRD EDITION. IN tho present Edition of this Volume a few alterations and additions have been 11lade. But \vhereyer these occur, the passages have been enclosed in brackets, to avoid inconyenience in the use of this \vith the fortner inlpressions. Little .J..1Iissenden Vicarage, Amerslw11l, February, 1849. HISTORY OF THE ARTICLES. Ix the reign of Henry ''''III., as the doctrines of the Refonnation ad\Tanced, various Fornlularies of Faith w'ere drawn up, of \vhich the first appeared in 1536. This Fonnulary \\Tas set forth by Convo- cation, and \vith the Royal ..L\uthority, under the title of " Articles devised by the I\:inge's Highnes' Iajestie to stablyshe Christian quietnes, &c." It is supposed that 1.11 elancthon had a voice in these Articles; and, at all events, the definition of justification contained in one of them, is a trans- lation fronl his" Loci Theologici." In t he "'ear 1538, a conference took place be- Ì\yeen SOlne Lutheran Theologians and the Eng- lish Divines, at \"hich they dre\v up a statelnent of the principal Articles of Faitll, with regard to \vhich there was a very general unanin1ity. In drawing up this staten18nt, they used the forn1ulary published in 1336, and the Augsburg Confession; and the docuillent so prepared is still extant. This appears to have been the channel through ,vhidl the ..L\..ugsburg Confession found its way into our Articles, becaube it is knO\Vll that the docu- YIll lneut above referred to ,vas used in the dra,ving up of our Articlús, and becau e no other pa ages out of the Augsburg Confession appear in the Articles, but ,yha are found in that docnn1ellt. No further progress \yas nlade towards the es- tablishnlent of doctrine till near the end of the reign of Edward VI., ,vhen in 1551, Archbishop Crannler received an order from the I ing to frame a book of Articles on Religion, which he drc\v up and subnlÌtted to the other Bishops. These Arti- cles ,yere 4 in nlunber, and \rere publishcd by ROJ?al Authority. Upon the accession of IarJ, these Articles \yere of course repealed. But in the fourth year of the reign of Elizabeth (1562), they ,vere again brought forward, and the care of thenl given to Archbishop ::\Iatthe\v Parker, ,vho having revised thenl (by a reference, it is believed, to a docunlellt conlposed in 1551, and caned the Confession of "\Virteluberg) and reduced then1 to 38, brought then1 into the IT pper IIouse, ",'here 'with a few alterations they ,yere received. They \",ere then sent to the Lo\\?er IIouse, and subscribed by. ë:tll the Clergy. .At a subsequent revie\v in 1:571, the 29th Article, \vhich had been omitted, ,vas again added, a.nd the Articles, 110W' 39 in nunIber, were authorized by Act of Parlialuent. The Articles of 1562 ,yere dra\vn up in Latin only; but in 1571 they ,yere subscribed by the IX ll1enlbers of the tw'o Houses of Convocation, both in Latin and in English; and therefore the Latin and English ,..... ersiol1s are to be consi dered as equal1y authentic. The English Version was prepared by Bishop Jewell. It has Leen stated that the Articles, as originally drawn up in 1552, \vere 42 in nunlber. Those ,yhich \vere subsequently suppressed \vere as fol- lows :- The 39th.-That the resurrection is not already past; but at the last day Inen shall rise \yith the same bodies they now }1ave. The 40th.-That departed souls do not die, nor sleep \vith their bodies and continue \vithout sense till the last day. The 41st.-That the fable of the l\Iillenaries is contrary to Scripture, and a Jewish dotage. The 42nd cOl1denUled those who believed that the damned after sonle tilne of suffering shall be saved. The Thirty-nine Articles \vere once nlore so- IClnnly confirnled and subscribed by Convocation in the reign of J anles 1., 160:3; and suLscription to them required fronl every person to be or- dained, in the following \vords :- "That he allo\veth the Book of Articles of Religion, agreed upon by the Archbishops and Bishops of both Provinces, and the \vhole Clergy, in the Convocation holden at London, in the year x of our Lord Gotl1562 ; and that he ackno\vledgcth all and cyery the Articles therein contained, being in nunlber nine-and-thirty, besides the Ratifica- tion, to be agreeable to the 1V ord of God." These ..Articl s have now. for nearly 'three cen- turies exhibited the faith of the Anglican Church. ..L-\ccurate in stating truth, finn in opposing error, cautious on abstruse points, and Scriptural through- out, they ha vc becn a bond of union anlÎdst all the varying extrayagances of doctrine and disci- pline, \yhich fronl tinle to tilne have threatened to divide the Church. They are a rich inheritance, the value of \yhich they can best appreciate, \vho kno\v ho\v dearly it \\ as purchased, and \vhat blessings it has conferred. N or can \ye bettcr either honour the 11lenlory of those saintly and judicious n1cn who have bcqueathed it to us, or glorify IIinl \vhose servants they ,yere, than by defending it ,vhilst ,ve live, and transmitting it, if possible, unimpaired to our successors. ARRANGE}IENT OF THE ARTICLES. PART I. ARTICLES 1-5. PAGE 'fhe Christian Doctrine with reference to the Father, the Son, and the Holy Ghost. . . . . . . . . . . . . . . . . . . . . . . . . . 1 PART II. ARTICLES 6-8. l'he 11.ule of Faith ......... . . . . . . . . . . . . . . . . . . . . . . . . . 22 PART III. ARTICLES 9-18. Doctrincs relating to Christians as IlldividUtlls.. . . . . .. . . . . '.1 - oJ,) PART IV. ARTICLES 19-39. Doctrines relating to Christial1'3 as Members of a SocietJ 71 \ PAR T I. THE CHRISTIAN DOCTRINE WITH REFERENCE TO THE FATHER, THE SON, AND THE HOLY GHOST. ARTICLE I. Of Faith in the Holy Trinity. THERE is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the l\1aker and Preserver of all things, both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost. De fide in Sacrosanctam Trinitatem. Dnus est vivus et verus Deus, æternus, incorporeus, impartibilis, impassibiJis; immensæ potentiæ, sapientiæ, ac bonitatis, Creator et Conservator omnium, turn visi- bilium, tum invisibilium. Et in unitate hujus Divinæ naturæ tres sunt Personæ, ejusdenl essentiæ, potentiæ, ac æternitatis, Pater, Filius, et Spiritus Sanctus. 'Vhat does the first Article assert I? 'Vhat is the foundation of all religion 2 1 Ho\v does the unseen 1 The existence and unity of God, his positive and negative attributes, and the doctrine of the 'frinity. 2 Faith in God. (Heb. xi. fi.) B 2 ARTICLE I. God lllanifcst his eternal power and Godhead? (Ron1. i. iO.) 'Vhat is the state of those who ,viII not ackno,vledge God in his ,vorks? (Rom. i. 20.) Suppos a savage sa"r a "Tatch, and observed its movenlents, \vhat ,vould he conclude I? Could he suppose that it c une by chance? Do 've see the evidences of desig11- in the ,yorks of creation? . For exaulple, is nlall suited to be an inhabitant of the earth? Is the earth, &c. adapted to man? Is the eye fonned for the reception of light? The ear for that of sound? Ho,v is this arglunent ex- presseù by the Psahnist ? (Psahll xciv. 9.) Have all nations ackno,, ledged a Suprelne Being in SODle fornl or other? 'Vhat do you infer froln this 2 ? ,Vhat is conscience 3? IIo,v does the possession of this faculty affect us in reference to our Creator i ? '''11at do you nlcan by being :...e ponsible ? If we are responsible, ,vhat do ,ye require:;? 'Vhat is the !Jcculiar evidence derived fronl conscience as to the nature of God 6? ,Vhat tw'o distinct evidences arc derived fronl revelation as to the existence of God 7 ? 1Vhat is a nliraclc? 1Vhat evidence brought Kicodenlus to Christ? (John iii 2.) 1Vhat po,ver does our Lord assign to his o\vn nliracles ? (John v. 36.) 1 That they were designed. 2 1'he probability of some original revelation. 3 That within us which shows us right from wrong. 4 It makes us responsible to Him. 5 A conscience. 6 It teaches us that God is a moral Governor, who wiH call us to account hereafter for our actions. 7 :l\1iracles and Prophec .. ARTICLE I. 3 Sho,v that a sin1Ïlar pow"cr is given to l)rophecy. (John v. 46.) Unity of God.- IIo\v is ::\Ioses directed to de- clare the unity of God? (Deut. vi. 4.) Living and true.-Ho,v is God described by J erelniah ? (J cr. x.I 0.) 'Vhat instructions are given to the captive J e,ys in that chapter? Why, par- ticularly, is God there described as "living and true 1 1" From ,, hat does St. Paul ren1Ìnd the Thessalonian COl1yerts that they had turned? (1 Thess. i. 9.) For ,, hat purpose? Everlasting.- Who existed before the creation of the heavens and the earth 1 "\Vhat do you mean by existing? Did God ahvays exist? 'Vill God always exist 1 Ho,v is thjs truth asserted by l\Ioses 1 (Psalnl xc. 2.) How. does God de- scribe his o,vn eternity 1 (Rey. i. So) 1r ithout body, parts, or passions.- What arc Ineant by negative attributes 2? Can any thing nlaterial be said to be perfect? Is God a pelfect bcing? "\Vhat do you infer 3 ? IIow. is God de:5cribed in John iv. 24 1 How is the nature of a Spirit eXplained by our Lord 1 (Luke xxiv. 39.) What do you nlean ,vhen you say that God is ,vithout parts. 1 What 'vas the error of Sabellius 5 ? 1 In opposition to the false and inanimate gods of the Chaldeans. 2 Those which describe God by stating what He is not. 3 That God is a Spiritual Being. · The Latin word is impartibilis, " incapable of being divided." One of the earliest heretics asserted that a part of the Divine nature rested on Christ. 5 He denied the distinction of persons in the Trinity. B 2 4 ARTICLE I. 1Vhat is the declaration of the Athanasian Creed on this point I 1 'Yhat is the literal meaning of the ,vord passion 2 ? What do ,ve observe in the arrangelnent of the natural ,vorld 3 ? "\Vhat may we infer froln this.? How. is this negative attribute expressed by Balnaln? (N uluL. xxiii. ] 9.) "\Vhat w-as the argunlent used by Paul and Barnabas to dissuade the people of Lystra fronl "Torshipping them? (Acts xiv. 14, 15.) Does the Scripture ever speak of God as affected with passions 1 How is lIe described in the second Conlnlandnlel1t 1 Is God ever described as possessed of a body 5 ? What do you understand by these expressions 6 1 For exanlple: 'Vhat divine attribute is expressed in Proverbs xv. 3 ? Of infinite power, wisdom, and goodness.- "\Vhat arc positive attriblltes 7? "\Vhat is the lneaning of the ,yord "infinite 1" Can God do ,vhat is con- trary to his o,vn perfections 1 For instance; can God lie, or deny Hilnself? Can God forgive 1 "Neither confounding the persons, nor dividing the sub- stance. " 2 Suffering. But because violent emotions of the mind cause suffering, therefore passionf: are taken to represent the feelings which cause these emotionf't, such as anger, fear, love, jOJ, &c. In the Latin version the expression, " without passions," is rendered by impassibilis. 3 Order and regularity. · That the Creator is not affected by any violent passions. 5 The face, the eyes, the hands, &c. of God, are spoken of. 6 They al'e employed in condescension to our feeble concep- tions, and to show us that, if God had our feelings, He would be so affected. 7 Those which describe God by what He is. ARTICLE I. 5 inlpenitent sinners? 1Vere God to do so, ,vhat attribute ,vould He violate 1 ? Ho,,- then ,vould you express the p01./}er of God 2 ? Ho,v does the Psalnlist describe the power of God? (Ps. cxv. 3.) And our Lord? (l\Iatt. xix. 26.) 1Vhat is Dleant by 1.visdom 3? Ho,v is this attribute expressed in the Psalms? (Psalnl cxlvii. 5.) And by St. Paul? (1 Tin1. Î. 17.) To ,yhat source may all the evil that is in the world be traced? 1Vhence does all the good proceed? (Jalnes i. Ii.) Which prepon- derates? 1Vhat nla)"" ,ve infer? Ho,y is this at- tribute expressed by the Psalnlist? (Psalnl Iii. 1 ; cxlv. 9.) What is the most renlarkable proof of the goodness of God to nlan'? 1Vhat feeling of the n1Înd is the goodness of God intended to call into exercise 5? Ho,y is this expressed by David? (Psahn lxxiii. 2 .) [al:er and preserver of all things, both visible and invisible.-Repeat Genesis i. 1. Ho,v is this expressed by St. Paul? (Co!. i. 16.) When God had created things, did lIe leaye thmn to them- selves? "\Vhat ,vould haye happened had He done so? What truths are you taught by the fact that God is the preserver of all things 6 ? Ho,v ih the continued agency of God declared by 1 His justice. . 2 God is infinite in his power of performing whatever is not contrary to the perfections of his nature. 3 The knolcledge of things, together with the skill to apply it. 4 The redemption of m.allkilld by Jesus Christ. :I Love. Love to God as the most excellent Being, and the most to be desired by man. 6 The continued agency, and the universal providence of God. B 3 6 ARTICLE I. our Sj,viour? (J ohn v. 1 7.) And by St. Paul? (Acts xxvi. 22 1.) The doctrine of the Trinity.- What is the doc- trine of the Trinity in Unity 2 ? 'Vas sonle idea of this doctrine entertained by any of the heathen philosophers 3 ? From ,vhence probably did they derive thcir notions on this subject 4 ? 'Vhat do you infer fron1 this? In Genesis i. 26, God says, "Let us lnake nlan." I-Io,v far does this passage convey us to,vards a proof of the doctrine 5 ? Ho,v In any Persons are spoken of in 2 Sanlucl xxiii. 2? 'Vho is Incant by the 'V ord ? IIo,v n1any Persons are spoken of in the account of our Sayiour's baptisnl? ()latt. iii. 16, 17.) "Those ,vas the voice froln heaven? Who ,vent up out of the ,vater? 'Vho appeared descending like a dove? Are the three Persons represented as perfornling different actions 6? On what festival of the Church i8 this paBsage ap- pointed to be read 7 ? In ,vhose.N alno ,vere the Apostles instructed to baptize? "\Vhat do you nlean by baptizing in the 1 For further proof, see Heb. i. 3. Acts xvii. 28. Ps. cxlvii. 9. :Mntt. x. 2!J, 30. 2 There is one God, the eternal, infinite, almighty. But in the unity of this GOllhead there are three Persons, the Father, the Son, and the Holy Ghost; each of these is God, and yet there is but one God. 3 Plato, Parmenides, and others, held the doctrine of three Divine natures. · From those who had heard or read the Scriptures. å It proves that there are more persuns tlmn one. 6 God the Father is speaking, God the SOIl is ascending, and God the Holy Ghost is descending. 7 On Trinity Srnday. ARTICLE I. 7 nan1e of anyone I? In whon1 then ,vere thf' converts to Christianity required to believe? Repeat the apostolic benediction. (2 Cor. xiii. 14.) In whose N anle ,vas St. John directed to ,yritc to the seven Churches? (Rev. i. , 5.) Ho,v is God the Father described? God the Son? 'Vho do you 11lean by the seven Spirits 2 ? 'Vhy do you certainly infer that the seven Spirits mean the third Person of the blessed Trinity!? Why is the HolJT Spirit so represented ? In ,vhat order are the three Persons mentioned in 1\Iatt. xxviii. 19? Is this order different in 2 Cor. xiii. 14? "\Vha t is the order in Rev. i. 4, 5? 'Vhat do you infer from this 5 ? Was this doctrine the general belief of the early Church 6 ? 'Vhat is the testinlony of Justin l\Iartyr to this doctrine '1 ? [Of Tertullian 8 1] And of St. Augustine 9 ? 1 Engaging to faith in that person, and obedience to him. 2 The Holy Spirit, the third Person of the blessed Trinity. 3 Because no created being could give grace and peace. To show the variety of his gifts and operations. :I An equality of persons, it heing indifferent in what order they are mentioned. 6 It was universally be1ieved in the apostolic times, and those were considered infidels who denied it. '1 JUSTIN l\IARTYR.-[" But tl1Ís same God (i. e. the Father) and the Son tlutt proceedeth from him, and the HolJ Ghost, we worship and adore with a rational and true wor hip." (A pol. 1.)] 8 'fRRTULLI.\N.-[" The Son is in his own right God Almighty, as He is the \Vord of Almighty God. (Tat. adT. Pra:c. c. 17.)] 9 ST. AUGUSTI E.-" Plainly therefore, and without all doubt it is to be believed, that the Father, Son, and Holy Ghost, are one Almighty God, eternal, unchangeable; and ever)' one of these is God, and all of them but one God." (Aug. de tempore, Serm. 38.) B 4 8 ARTICLE II. Of the 1Vord, or Son of God, which was made very Alan. :J The Son, which is the 'V ord of the Father, begotten frorn everlasting of the Father, the very and eternal f. God, and of one substance with the Father,'took l\lan's nature in the womb of the blessed Yïrgill, of her J:) substance: 1 so that two whole and perf ct natures, -, that is to ;ay, the Godhead and l\Ianhood, were joined together in one Person, never to be divided, whereof #: is one Christ, very God, and very l\Ian,} who truly suffered, was crucified, dead and buried, ,to reconcile his Father to us, and to be a sacrifice, not only for .. original guilt, but also for all actual sins of BIen. De Verbo, sive Filio Dei, qui verus homo factus est. Filius, qui est Verbum Patris, ab æterno a Patre genitus, vents ct æternus Deus, ac Patri consubstan- tialis, in utero beatæ Virginis, ex -iIIl us subsiântiâ, - naturanl humanam assumpsit; ita ut duæ naturæ, divina et humana, integre atque perfecte in unitate personæ fuerint inseparabiliter conjunctæ, ex quibus est unus Christus, vents Deus, et verus homo, qui vere passus est, crucifixus, mortuus, et sepultus, ut Patrern nobis reconciliaret, essetque hostia, non tantum pro culpa originis,_ verUlll etiam pro omnibus actualibus hominuln peccatis. What does the second Article assert I? Fronl ,vhat passage is the expression "The 'V ord of the Father" derived ? (John i. 1.) Ho\v do you kno,y that the 'V ord there spoken of Ineans the Son of God ? (John i. 14.) I-Io,v does a 111an make kno",.n his ,viII 2 ? And how. does God reveal his ,vill? (Heb. i. 1.) There are three kinds of son- 1 The Divinity of Christ, his Incarnation, and Atonement. 2 By word of mouth. ARTICLE II. 9 ship; in w"hich sense is Christ the Son of God? I10w. is Christ therefore described? (Heb. i. 5.) 1Vhy is Christ declared to be "bcgotten fronl ever- lasting 1 ?" 'Vhat passage declarcs that Christ is of one substance with the Father? (John x. 30.) Christ's divine nature ""as of the sanle substance ,vitlt the Father; of ,vhat substance 'vas his hUlnan nature 2? 'Vhen ,vere the hvo natures thus joined together? What ,vas Christ. before his incarnation? 1Vhat diel He beconle after,vards? 'Yill Christ always renlain God and Dlan? For ,vhat purpose did Christ suffer and die 3 ? 1Yhat do you nlean bv reconciliation j? Ho,v did Christ reconcile his oJ Father to us 5 ? The Divinity of Ohrist.-Repeat John i. 1. 1Vhat does t11e expression" In the beginning "Tas the 'Vord" denote 6? 1Vhat is nleallt by the ex- pression "The 1V ord was 1..uith God 7 ? " Before ,,,,hose judgnlcnt seat does St. Paul declare ,ve shall stand? (Ron). xiv. ] 0.) 1Vhat proof does he give? (RoDl. xiy. 11.) "\Vhat do you infer from this 8 ? "\Vhat grace does St. Pa uI exhort the Philippians to cultivate in Phil. ii. 5-9 9 ? After 1 He is begotten, otherwise He would not be a Son, and from everlasting, otherwise He would not be God. 2 Of the substance of the Virgin Iary. 3 To reconcile his Father to mankind. " Restoration to f l\"our. ;) By making Himself a sacrifice for sin. 6 That Christ is eternal. 7 [This expression points out" the \V ord" as a distinct Person, just as the expression" the \V ord was God" points Him out as of one substance 'ltitlt God.] 8 That Christ is God. 9 Humility. B 5 10 ARTICLE II. ,vhose cxalnp1e 1 How. did Christ D1anifest his hun1Ïlity? (Phil. ii. 6-8.) 'Vhat do you D1ean by the expression "the form of God 1 " 'Vhy do you conclud{! this 2 IIo,v did fIe 111ake IIinl- self of no reputation 31 Repeat 1 John v. 20. Against what sin does St. John caution Chri;:;tians in the follo,ving verse? 'Vho does he say is COlne ? 'Vhat has the Son of God given to Christians.? How. 111ay Christians be said to be unùer the protection of God 5 ? "'''110 then is declared to be the "true God and eternal life?" ''"'"hat is the argull1cnt of the first chapter to the IIebre\ys 6 ? In 'v hat terms docs God the Father address God the Son? (Heb. i. 8.) 'Vhat Divine attributes are inlplied in the word Jehovah 7 Repeat J erenliah xxiii. 5, 6. 'Vhat word is used in the Inargill in- stead of Lord? 'Vhat did the J e,vs understand by the expression "Son of God 8 ?" 'Vhat ,vas the ground of the charge of blasphemy brought against Christ? (John x. 33.) 'Vhat question ,vas put to our Lord, ,vhen upon his oath before Caiaphas? 1 The real nature of God. 2 Bt:'cause Christ is said in the same passage to have taken upon Himself "the form of a servant;" and as " the form of a servant" must mean a ser' ant, therefore "the form of God" must mean" God." 3 He emptied Himself of his Di\'ine glory. The Greek is, ÈavTòv h:ÉVWUE, pOppQ1 1 ðov'^-ov Xaßwv. .. U llder tallding to place themselves under the protection of the true God. 5 By bdng in his Son Jesus Christ. 6 To establish the superiority of Christ to all created beings. 7 Splf-existence and eternity. 8 They considered it to be of equal import with God. ARTICLE II. 11 (::\Iatt. xxvi. 6:3.) \Vhat \vas our Lord's ans\ver? (l\Iatt. xxvi. 64.) 1Vhat did this ans,ver inlply 1 ? We have seen that Christ is Goù, and \ve n1ay therefore expect to find Divine attributes a signed to IIin1. IIo\y does our Lord express his o\vn olnnipresence? ( Iatt. xviii. 20.) What Divine attribute is assigned to our Lord by St. Peter in John xxi. 171 'Vho inspired the \vriters of the Old Testament 1 (1 Peter i. 11.) 'Vhat is the testin10ny of St. Paul on this point? (2 Tim. iii. 16.) By \VhOnl did God nlake the ,vorlds? (Heb. i. 2.) How is this further stated in Col. i. 16? On \VhOlU did St. Stephen call \vhil<:} his n1urderers ,vere stoning him 1 (Acts vii. 59.) 'Vhat evidence does this afford of the Divinity of Christ 2 ? The Incarnation of Christ.- What do you mean by the tenn "incarnation 3 1" In ,vhat words does Isaiah predict the incarnation of Christ? (Isaiah vii. 14.) 'Vhat happened accordingly in the ful- ness of time? (Gal. iv. 4.) Ho\v is this event de- scribed by St.l\Iatthe\v? (i. 18.) Of 'v hat t,YO parts does nlan consist? Did Christ take both a hUl11an body and a hUlnan soul? 'Vith respect to the body, ,vhat is the evidence in Ileb. x. 5 1 Did Christ take part of flesh and blood? (Heb. ii. 14.) Was He subject to \\Teariness 1 (John iv. 6.) 1 That He waR the Son of God, accordinO' to the Eastern mode of affirm iug a thing. 0 2 St. Stephen, full of the Holy Ghost, pa)'s our Lord divine worship. 3 The taking of flesh, the assuming of human nature. B 6 ]2 ARTICLE II. Hunger? (l\Iatt. iv. 2.) Thirst? (John xix. 28.) 1Vith respect to the soul, did thc n1Índ of Christ gro,v and increase like that of other Dlcn? (Luke ii. 52.) 'Vhat do JOu Dlean by wisdonl? Had Christ feeling as ,veIl as intellect? Could lIe sorrow' for others? (John xi. 35. Luke xix. 41.) Could He sorro,v for IIinlself? (l\Iatt. xxvi. 37.) In ".hat t,vo respects did our Lord differ froln other lllen 1 ? The Atone1nent.-The ,vord sacrifice is used in different senses. In ,vhat sense is it used in IIeb. xiii. 1:5? In "That sense is it used in thi8 ...\.rticle 2 ? What do you Inean by atonenlent 3 ? Ho,v did Christ becollle an atonenlent? Could any suffer- ings short of death have atoned for our sins? 'Vhat is the wages of sin? (RonlHns vi. 23.) In "yhat respect did the death of Christ differ fronl that of other men 4 ? Did He truly suffer and die? \Vhat proof did the soldiers, ,vho l)ierced the side of Christ, afford of his death 5? \Vhat steps did Pilate take to satisfy hinlself of the death of Christ? (l\Iark xv. 44, 45.) 'Vhy is it asserted that Christ ,vas buried 6? Ho,v does Isaiah predict the sufferings of Christ? (Isaiah liii. 4-6.) Did Christ merely die to put away the sin of Aclanl? Ho\y is this expressed by St. 1 His miraculous conception and his sinlessness. 2 As a propitiatory sacrifice; an offering to make an atone- ment for sin. 3 The reconciling of two parties; the setting them at one. 4 It was voluntary. 5 John xix. 33, 34. , 6 It affords an additional proof of his death; and in its cir- cumstances it is the fulfilment of prophecy. . ARTICLE II. 13 Paul? (Rom. Y. 16.) What is nleant by rcdenlP- tion 1 ? IIo,v has Christ redeemed mankind? (1 Peter Ì. 19.) Has Christ redecnled all nlan- kind? (1 John ii. 2.) Ho,v does the atonement proye the Godhead of Christ 2 ? Ho,v his man- hood :I ? Evidence from ...lntiqu.ity.-Did the early Church believe in the Divinity of Christ? 'Yhen did St. Ignatius live? (about A.D. 100.) 'Vhat is his tes- timony to the Divinity ofChrist 4 ? ...At what Council was the Nicene Creed published? When was that Council held 5 ? In "That terms does the Nicene Creed declare the Divinity of Christ? IIo,v does St. Ignatius speak of the manhood of Christ 6 ? Give a testinlony to the Godhead and to the nlan- hood of Christ from St. Chrysostom 7 ? 'Vhen did Clenlent of Rome live? (about A.D. 90.) In "That tenns does he speak of the death of Christ 8 ? 1 Buying back again. Delivering b,y pa,ying a ransom. 2 None but God could bear the sins of all the world. 3 None but man could suffer. 4 ST. IG ATIus.-" I glorify Jesus Christ, even God, who has endued JOU with wisdom." (S. [gnat. ad Smyrn. c. 1.) 5 A. D. 325. 6 ST. IG ATH;s.-He says that" Christ was truly of the seed of David according to the flesh, the Son of God according to the will and power of God, having been trul)' born of a Yirgin." (Ep. ad Smyrn. ].) 7 ST. CHRíSOSTOU.-" 'Vhen t.hou hearest of Christ, do not think Him God only, or man on I)", but both together." (Cltrysost. Xo1'. EÍç 'T"ÒV 'T"ífLWV O'Tavpóv.) R ST. CLEME T.-" Let us look stedfastly 11 1 )On the blood of Christ, and see how precious his blood is in the sight of God, because being poured out on account of our salvation, it has obtained the gift of repentance for the whole world." (S. Clementis Qd Conntlt. Ep. [vii.]) 14 ARTICLE III. Of the going down of Christ into fleU. As Christ died for us, and was buried, so also is it to be believed that He went down into hell. De des,ens'lt Christi ad inferos. Quemadmodunl Christus pro nobis mortuus est, et sepultus; ita est etialn credendus ad inferos descendisse. 'Vhat does this Article assert? IIo,y is this truth a serted in the Apo:5tles' Creed? Of ,vhat two parts does Ulan consist? How' Inay death be described I? Had Christ a hUlnan soul, and a hUluan body? 'Vhat becalne of Christ's body after death? 'Vhat becalue of his soul? IIo,v docs this truth establish the certainty of Christ's death? What is the old Ineaning of the ,,"ord lIen 2 ? On ,vhat subject does St. Peter speak in Acts ii. 22 3 ? "\Vhat prophecy docs he quote to prove thc resurrection of Christ? (Psaln1 xvi. 8-10.) Of 'VhOlll does Dayid speak in these 'words? IIow' does St. Petcr explain his nleaning? What ,vord does he substitute for Holy One? \Vhat is the Greek ,vord translated Hell in that passage 4,? How does this passage l..lake it evident that Christ's soul went to Hades 5 ? 1 The separation of the soul from the bod)'. 2 The place of departed spirits, both of the righteous and the wicked. 3 The death and resurrection of Christ. 4, II mips, the unseen w01'ltl. 5 He declares that it was not left there. .. ARTICLE IV. 15 EL'idence from A ntiquity.- What is the testi- mony of Irenæus to this truth 11 Give the evidence of St. Athanasius 21 1Vhat was the error of Apol- linarius 3? "\Vhat "Tas the argulllent by w'hich the Fathers confuted this error 4 1 ARTICLE IV. Of the Resurrection of Christ. Christ did truly rise again from deatb, and took again his body, with flesh, bones, and all things apper- taining to the perfection of man's n3ture; wherewith He ascended into heaven, and there sitteth, until He return to judge aU men at the last day. De Resurrectione Christi. Christus vere a 1110rtuis resurrexit, suunlque corpus CUll1 carne, ossibus, omnibusque ad integritateln hu- manæ naturæ pertinentibus, recepit; ClUn quibus in cælum ascendit, ibique residet, quoad extremo die ad judicandos homines reversurus sit. What does this Article assert. 5? On ,vhat grounds 1 J RE ÆUS.-" Our Lord was in the middle of the shadow of death, where the souls of the dead were, and then rose again with his body, awl after his resurrection was taken up into heaven." (Irenælls ad-r. Hær. 1. v. c. 31.) 2 ST. ATHANASIUS.-" Christ was buried; his soul, that went to Hades: but st'eing it could not be held tllere, it was restored to his body, and so He arose again." (Atltan. de duabus in Christo naturis, vol. ii.) 3 He denied that Christ had a human soul. 4 That Christ descended into hell; which could neither be true of his body, nul' of his Godhead, but only of his soul. (See Pearson on the Creed, p. 231, ed. IGG9.) ð 'fhe resurrection of Christ, his ascension, and his future coming to judgment. - ]6 ARTICLE IV. is the resurrection of Christ inlportant 1 ? Is our Lord's resurrection predicted in the Old Testament? (Psalm xvi. 9, 10.) Ho,v does our Lorù predict his o,vn resurrection? ( Iatt. xx. 19.) "\Vhat signs <lid He give to the Jews for this purpose ? ( Iatt. xii. 39, &c.) Did the J e,vs renlenl bel' this prophecy after our Lord's crucifixion? ( Iatt. xxvii. 63.) "\Vhat <lirection ,,-ere given by Pilate in conse- qùence? ( latt. xxvii. 66.) -\Vhat ,vere the things which the ,vatch sho,ved after,vards to the chief priests 2? IIo\v do you infer this? ( Iatt. xxviii.) 1:2, 13.) 'Vhat additional evidence is thus afforded to the truth of Christ's resurrection 3 ? To ,vhonl did Christ first appear? (l\Iark xvi. 9.) Ho,v 11lany times did Christ appear? "\Vhat ,vas the greatest number of witnesses present at one time? (I Cor. xv. 6.) 'Vhich of the disciples doubted the truth of Christ's resurrection? To ,vhat good purpose did the unbelief of Tholnas tend 4 ? flow? (John xx. 27.) 1Vhat ot.her proof did our Lord give of the reality of his resurrection? (Luke xxiv. :j9-43.) IIo,y is the evidence of our Lord's resurrection sunlnled up by St. Luke? (.Acts i. 3.) Christ's Ascension.-Ho,v is our Lord's ascen- sion prefig'ltred in the Old Testament 5 ? On ,vhat 1 It is his greatest miracle; it is the fulfilment of prophecy; it is a testimony that the atonement was accepted (Rom. iv. 25); and it is tllP earnest and assurance of our own resurrection. Rom. viii. II. I Cor. xv. 20. - 2 TIle resurrection, with all its circumstances; the appearance of the angel, &c. 3 It is attested b,y his enemies. i To the more "confirmation of the faith." (Collect for St. Thomas's Day.) 5 By the ascension of Elijah, and by the entering in of the High Priest into the Holy of Holies. ARTICLE IV. 17 festival of the Church of England is the narra- tive of Elijah's ascension appointed to be read? Ho,v often did the High Priest under the J e,vish hrw enter within the veil? For ,vhat })urpose? How. is this applied by the Apostle to Christ? (Heb. ix. 11, 12.) Ho,v is Christ's ascension pre- dicted in the Old Testan1ent? (Psalnllxviii. 18.) Ho,v did Christ predict his own ascension? (John xvi. 28; xx. 17.) IIo\v is the event itself recorded? (Luke xxiv. 50, 51. Acts i. 9.) \Vhy is the ascension of Christ ilnportant I? 1Vhat is a forerunner 2? IIo,v is Christ described in Heb. vi. 20? Christ then has gone up in his divine and hu- man nature into heaven. Where is lIe in heaven? 'Vhat do you mean by the right hand of God? With respect to what nature may Christ be said to be exalted? Is this exaltation predicted in the Old Testament? (Psalm ex. 1.) IIo\v long \vill Christ sit at the right hand of God? \Vhat office is He now performing there? (Heb. vii. 25.) Oh'rist's fulu're j'lldgment.- 'Vhat truth is in- volved in the doctrine of future judgment 3? 'Vhat sect of the Jews doubted or denied a future state? 'Vhat part of the Old Testament did the Sadducees reject'? l\fight they have discoyered this truth in the Pentateuch? ( Iatt. xxii. 31, 32.) 'Vhat other 1 It is a proof that the human nature can be admitted again into the presence of God. 2 One who goes before to prepare the way for others to follow. 3 That of a future state. , They rejected all the Old Testament, excepting the five books of .Moses. . ]8 ARTICLE IV. intimations are given of a future state in the Olù Testanlont? (J ob xix. 25, 26. Ezekiel xxxvii. Daniel xii. 2. Psalnl xyii. 15, &c.) IIo,v is the conling of Christ clearly revealed in tho New' Testall1ent? (Acts x. 42; xyii. 31.) 1Vhy is a futuro judgule t necessary 1 ? 1Vhy is Christ pe- culiarly suited for this great purpose 2? In \vhat three different states is Christ described in the Gospel S? IIo\\r does his last state, that in \vhich He no,v is, differ fronl the first 4,? Is Christ reign- ing no\y? \Vhen \vill the mediatorial kingdom ternlinate? (] Cor. xv. 2 )-28.) Evidence fro'Jn Antiquity.-Ilo\v does St. Igna- tius speak of tho resurrection of Christ 5? Ho\y does St. Cyprian attest this truth 6? Quote a tes- tilllOllY froin Irenæus 7 ? 1 To "indicate God's moral government. 2 Because as God He will juJ e the world in ri hteousness, and as JIm/- He will be touched with the feeling of our infirmities. 3 'flmt hefore his advent; that in which He was during his sojourn on earth; and that in which He now is, at the right hanù of God. (.John xvi. 28. Phil. ii. G, &.c.) 4, In his keeping the human nature, and being the Head of the Church. 5 ST. IGNATIt'"S.-" I lmow that He" as in the flesh after the re- surrection, and I believe that He is ; and when He came to those who were with Peter, He s :id to them, , Take hold of me, feel me, and see that I am no unbo,lied spirit.'" (S. Ignat. ad Smyrn. c. 3.) fI ST. CVPRTAN.-" Aftf>r He had spent forty days with his dis- ciples, He was then taken up into heaven, a cloud beilJ spread about Him, that the human nature which He loved, which He assumed, which He protectpd from death, He mi ht triumphantly carry to his Father." (Cyprian. de idulor. Tanitate, Tract. 4.) 7 IRENÆus.-" Christ rose again the substance of flesh, and showed his disciples the mark of the nails and the wound in his 6ide, which are proofs that his flesh rose again from the dead." (lren. ad . Hær. l. v. c. 7.) 19 ARTICLE V. Of the Holy Ghost. The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God. De SpirUu Sancto. Spiritus Sanctus, a Patre et Filio procedens, ejusdelll est cum Patre et Filio essentiæ, majestatis, et gloriæ, verus ac æternus Deus. "\Vhat does this Article assert? 1Vhat is the lneaning of the word Ghost I? \Vhat is the relation ,vhich in this Article is declared to exist behveen the Holy Ghost, and the Father and the SOIl 2 ? Where is God the Father said to send the Com- forter? (John xiv. 26.) 1Vhere does Christ say that He .will send the COlnforter? (John xv. 26.) What do we infer fronl these t,yO passages 3 ? The Personality of the Holy Ghost.- "\Vhat erroneous opinion has been held ,yith regard to the 1101y Spirit 4? W11at is the Greek word trans- lated Spirit 5? Ilow ,vas this ,yord applied by the ancient Greek "Titers 6 ? How is the Spirit here spoken of distinguished froln all other spiritual bcings 7 ? In ,vhat nanle are Christians baptized? 1Vhat is llleant by being baptized in the nanle of 1 It is an old Saxon word meaning" Spirit." 2 He is declared to proceed fr0m them both. 3 That the Holy Spirit has the same relation to the Son that He has to the Father. " That He is a mere quality or attribute derived from God, which when withheld is of no avail. 5 ITvEÌ1pa. 6 To the incorporeal beings of another world. 7 By the epithet" the Holy." 20 ARTICLE V. anyone? What absurdity ,vould result fron1 hencc, supposing that thc IIoly Spirit ,vas a luere quality or attribute I? 'Vhom does St. Paul exhort the Ephcsians not to grieye? (Ephes. iy. 30.) Can a nlere quality or attribute be grieved? 'Vho is said to Illake intercession for us? (Rom. viii. 6.) 'Vith ,vhonl? But if the Spirit of God intercedes ,,,ith God, ,vhat must follo\v 2? 'Vho "'Tought the n1Ïraculous gifts ,vith ,vhich the carly Church ,vas cndow'cd? (1 Cor. xii. 11.) 1Vhat description is given hy Christ of the C0111forter ? (John xiv. 26.) 1Vhat office does Christ assign to IIim? 1Vhich pronoun is used in this passage in refercnce to the Spirit? 'Vhy? IIow' does the IIoly Ghost differ fron1 the Father S ? IIo,y frolll the Son 4, ? The Divinity of the Holy Ghost.-We have seen that the IToly Ghost is a person. What is his dignity? 1Vhose place ,vas He sent to supply? When )[oses canle forth froIH holding cOlll1llunion ,vith God, ,,,,hat did he put on his face? (Exod. xxxiv. 34.) 1Vhy? 'Vhat allu.sion is made to this by St. Paul? (2 Cor. iii. 15.) 1Vho ,vas that Lord ,vith 'VhOlll l\Ioses cOlllnluned on the lllount 5? To ,vholn I Christians would then profess faith in a mere quality or pro- perty, and that, too, associated with almi hty and eternal agents. 2 That He is distinct from God the Father. 3 He is his messenger. 4, He is his mccessor. 5 2 Cor. iii. 17.-" The Spirit is here so plainly said to be the Lord, that is, Jehovah, the one eternal God, that the adversaries of this truth must either deny that tlte Lord is here to be taken for God, or that tlte Spirit is to be taken for the Spirit of God; either of which denials must seem very strange to any person which considereth the force and plainness of the Apostle's discourse." (Pearson on tlte Creed, p. 317, ed. 16G9.) ARTICLE Y. 21 did ....\.l1anias lie? In lying to the Holy Ghost, to ,vhonl ill other ,vords did he lie? (Acts v. 3, 4.) Of ,vhonl arc Christians said to be the tenlple? (1 Cor. iii. 16.) Ho,v nlay they be said to be the telnple of God? 'Yhat do you infer? 1Vhy is this Divine Being called The Holy Spirit 1 ? I-Io,v are Christians justified 2 ? 'V ould justification alone be sufficient for the spiritual ,vallts of luan? How are ,ve to continue in the favour of God 3? Can .we do this of ourselves? Ho\y is this .want supplied? (Titus iii. 5. Romans viii. 26.) Is sanctification the ,york of a Divine Being? Evidence fTom A ntiq1Jity.- Did the early Church believe in the Divinity of the Holy Ghost? Quote the te tinlony of St. Basil 4. "\Vhat is the evidence of St. Augustine 5 ? Of Tertullian 6 ? 1 Because his special office is to sanctify. 2 By the merits and death of Jesus Christ. 3 By following after holiness. 4 ST. BASIL.-" Seeing wbat is common to the Father and Son, is common also to the Spirit; seeing by the same things that God the Father and the Son are characterized and described in Scrip- ture, by tbe same things is the Holy Ghost characterized and described; it is hence gathered that the Spirit is of the same Deity with the Father." (Basil adv. Ellnom. 1. 5.) 5 ST. AL'GCSTI E.-" For so the Father is God, and the Son God, and tIle Holy Ghost God, and altogether one God; and yet it is not in vain dlat in this Trinity none of them is called the 'V ord of God but the Son, nor the gift of God but the Holy Ghost." (See Bereriil!fe, Oxford edition, vol. i. p. 249.) 6 TERTCLLIA .-" In the mean time He poured forth the Holy Ghost, a gift which He had received from the Father; the third name of the Godhead, and the third Person in the order or rank of the Divine :l\lajesty." (Tert. adr P'Taxeam, c. 30.) 22 PAR T II. THE RULE OF FAITH. ARTICLE .VI. Of the Sufficiency of the Holy Scriptures for Salvation. HOLY Scripture containeth all things necessary to sal- vation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church. Of the Names and Number of the Canonical Books. Genesis The First Book of Samuel The Book of Esther Exoùus The Second Book of Samuel The Book of Job Leviticus The First Book of Kings The Psalms NumLers The Second Book of Iiings The Proverbs Deuteronomy The First Book of Chronicles Ecclesiastes,or Preacher Joshua. The Second Book of Cantica, or Song of Solo- Chronicles mon Judges The First Book of Esdras Four Prophets the (Ezra) grea tel' Ruth The Second Book of Esùras TwelveProphets the less. ( Nehemiah) And the other Book (as Hierome saith) the Church cloth read for examplt and instruction of manners; but yet doth it not applÝ them to establish any doctrine; such are these following,- The Third Book of Esdras The Fourth Book of Esdras The Book of Tobias The Book of Judith The rest of the Book of Esther 1'he Book of Wisdom Jesus the SOL of Sirach Baruch the Prophet The Song of the Three Children The Story of Susanna Of Bel and the Dragon The Prayer of l\1anasses The First Book of :l\Iaccabees The Second Book of Maccabees. ARTICLE VI. 23 All the Books of the Ne\v Testament, as they are commonly received, we do receive, and account them Canonical. De divinis Scripturis, quod sufficiant ad salutern. Scriptura sacra continet omnia quæ ad salutem sunt necessaria, ita ut quicquid in ea nee legitur, neque inde probari potest, non sit a quoquam exigendum, ut tan- quam articulus fidei credatur, aut ad salutis necessitatem requiri putetur. Sacræ Scripturæ nomine, eos Canonicos libros veteris et novi Testamenti intelligin1us, de quorum auctoritate, in Ecclesia nunqUalll dubitatum est. De ...\Tominib'lls et Numero Librorum sacræ Canonicæ Scripturæ veteris Testamenti. Genesis Exodus Leviticus N umeri Deuteron. J osuæ J udicum Ruth Prior Libel' Samue1is Libel' Hester Prior Libel' Regum Libel' Job Secundus Libel' Samuelis Psalmi Secundus Liher Regum Proverbia Priur Libel' Pal'aliporn. Ecclesiastes vel Concionator SecundusLiber Paralipom.Cautica Sulomonis Primus Libel' Esùl'æ 4 Pl'ophetæ Iajores Secullùus Libel' Esdrm 12 Prophetæ 1tlinores. Alios autem Libros (ut ait Hieronymus) legit quidem Ecclesia, ad exempla vitæ, et formandos mores; illos tamen ad dogmata confirmanda non adhibet; 11t sunt,- 'fertius Libel' Esdræ Quartus Libel' Esdræ Libel' Tubim Libel' Judith Reliquum Libri Hester Libel' Sal)ientiæ Libel' J ebU filii Sirach Baruch Propheta Canticum Tl'ium Puerorum Historia Susannæ De Bel et DracoJ.le Ol'atio l\lanassis Prior Libel' l\Iaccabæorum Secundus Libel' Iaccabæorum. N ovi T estamenti omnes libros (ut vulgo recepti sunt) recipin1us et habemus pro Canonicis. 24 AR TICLE VI. "\Vha t does this Article assert I? 'Vith regard to the first point, ,,"hat is the difference between tIle Church of England and the Church of Rome 2 ? 'Yhat is the meaning of the ,vord canonical 3 ? What are canonical Scriptures 1 'Vhy is this term used 4 ? What do you mean by .Apocryphal books 5 ? The sufficiency of the Holy Script1lres for sal- vation.- \Vhat does the Church of Ronle assert to be necessary to salvation, besides the Holy Scriptures 6 1 "\Vhat is tradition 7 ? IIo,v may truths be handed do\vn fronl age to age 8 ? If oral tradition is necessary for salvation, ,vhat 111Ust follo,v 91 I s all that is necessary for nlan to kno'v revealed in Scripture? (John xx. 30, 31.) If traditions \vere also necessary, ,vhat lllight ,ye expect 10 1 Is any thing to be gathered from the Scril)tures thenlselves to lead us to suppose that they are incomplete 1 'Vhat does St. Paul exhort the Thessalonians to hold 1 (2 Thess. ii. 15.) What ,vere the traditions \vhich they had received by 1nouth fronl St. Paul 11 1 Could they have con- tained any thing necessary to salvation not to be 1 That Holy Scripture contains all things necessary to salvation. It declares what are the Holy Scriptures, and gives the opinion of the Church with regard to the Books called Apocr)'phal. 2 The Church of Rome asserts that the Scriptures are incom- plete without the admission of oral tradition. 3 That which may be taken as a rule. 4 To distinguish them from those books which may not be tal{el1 to establish any doctrine. S Books of doubtful origin and authority. 6 Oral tradition. 7 Something handed down from generation to generation. S Either orally, that is, by word of mouth, or in writing. 9 That the Scriptures are incomplete. 10 That the Scriptures would say so. 11 Those truths which he had taught by his preaching. ARTICLE VI. 25 found in the Holy Scriptures? 'Vhy? (2 Tim. iii. ] 6, 17.) IIo,v ,vas the ,,-ill of God made kno\vn in the earliest ages of the \vorld 1 ? Ho\v did this lllode of teaching accord with the circnnlstances of Incn at that tinlC 2 ? What happened notwith- standing 3 ? "\Vhen God set apart the Jewish nation, did lIe instruct them b.y tradition or 1y a ,vritten"la,y 1 Did they n1Ïx up traditions ,vith the Divine ht\y? \Vere they condemned for so doing? C Iark vii. 13.) If a practice is condenlned in the first dispensation, what Inay ,ve infer"? "\Vhat reason does St. Luke assign for \vriting his Gospel? (Luke i. 4.) "\Vhat kind of instruction ,vas that to which he refers 5 ? The Church of England r jects oral tradition. Is there no kind of tradition ,vhich she allo,ys 6 ? l\Iention some instances in \vhich this kind of tra- dition is justly a.vailable to establish the truth 7. Ho"- has the Church detern1Ïned the Canon of 1 It was written in the heart of man, and then handed down from father to son. 2 The great age to which men lived gave them time and OppOl'- tunit), to transmit or hand down the knowledge of the will of God from one to the other. For example; Methuselah lived 300 years in Adam's life-time, and Shem lived 100 years with Iethuselah, and 100 with Abraham; so that there were but two links between Adam anù Abraham. 3 The law and the knowledge of God were lost. " That it is condemned also in the second. s Cat chetical instruct.ion; instruction by sOU1tding into tlte ear. 6 She allows and makes continual use of ltistorical tradition, which is the authenticated eviùence of facts. 7 The universal establishment of Episcopacy; the substitution of the L()rd's day for the Jewish Sabbath; the general prevalence of Infant Baptism, &c. [Not however that they rest ollly on historical testimony; but are capable of fair proof by induction from Holy Scripture.] C 26 ARTICLE VI. Scripture 1 ? "\Vhat is the adn1ission of Baxter on tJ1Îs point 2 ? The GarlOnical Books of the Old and }.T ew Testa-. mento-Docs our Saviour frequently allude to the Old Teshunent? What general testinlony does lIe give in the Go pel of St. Luke? (Luke xxiv. 440) How" are the same ,yords applied by Josephus 3 ? By whose inspiration is all Scripture given? (2 Tim. iii. 160) To ,vhat part of the Scriptures ,vas this expression originally applied? 'Ve have seen that there is full evidence to the Divine authority of the Old Testament in the N e,v. How. must "Te proye the Divine authority of the Books of the N e,v Testament'? "\Vere n1Qst of the Books of the K e" Testalnent ahvays ackno,vledged? 1Vllat ,,0llld you infer from the doubts ,vhich existed with regard to a fe'y of then1 5 ? \Vere the ,vriters of these books inspired men? \Vhat do you infer 6 ? In "'hat ,yords does St. Paul dec1are this? (1 Thess. i v. 80) The Books called Apocryphalo- Were the books 1 By historical tradition, as she has received it from the fathers; by the evidence, i. eo of tbose who lived nearest the time in which those books were written. 2 Baxter admits with reg'lrd to certain books of the Old Testa- ment, that he could never have known them" to be written by Divine inspiration, but by tradition;" meaning, of course, his- torical tradition. (Ba.rter, Preface to Second Part of Saints' &8t, 6.) 3 To the whole Bible. (Joseph,. cont. Apion. l. i. 8.) 4 'Ve mURt show that they are-I, gemline, or written by those wl10se names they bear; 2, authentic, or containing true accounts; 3, impireil. 5 'fhese doubts prove their correctness, showing the caution with which books were admitted into the Canon. 6 That their writings also were inspired. ARTICLE VI. 27 of the ...\.pocr rpha included in the Canonical books b r the Jews 1 By ,vhom did God nlake l\:nown his will in tilnes past to the fathers? (Heb. i. 1.) Who ,vas the last of the prophets? \Vhen did l\Ialachi live? Did the spirit of prophecy .cease amongst the J e" s after the tinle of )Ialachi? When ,vcre the Apocryphal Books written 1 1 Evidencefrom Alltiqltity.-Did the early Church believe in the sufficiency of the Holy Scriptures to salva tion? ",Vhat is the testimony of Irenæus 2 1 Of Tertullian 31 Of St. Cyril of Alexandria 41 Did the PrilllÏti,re Church confÌrnl the Jewish Canon of the Old Testanlent 51 'Vhose testiuIony is quoted in this Article with regard to the Apocryphal Books? Is the evidence of St. Jerome on this point confirnled by others 6 1 1 They were written after the time of 'Malachi; or, at all events, if any of them had beEn written before, and that by the spirit uf prophecJ, they would have been received into the Canon by the Jews, which no one of them ever was. 2 IRE Æt:"s. -" The Scriptures are indeed perfect." (Lib. ii. c. 21. Oxf. Ed.) 3 TERTULLlAN.-" If it be not written, Jet him fear that woe that is appointed to those that put any thing to, or take ;U1J thing from, the word of God." (Tèrt. adr. Hermoge1l. c. 22.) 4 ST. CYRIL.-" That "hich the Holy Scripture bath not saiù, how can we receive it, and put it into the catalogue of those things that be true " (Berf'rldge, yo1. i. p. 268.) 5 Eusebius, Gregor)', aud others, give a complete catalogue; and at the Council of Laodicea in the 4th centur)., the Canon of the Old and New Testament was settled just as we received it; except- ing the Book of Revelation, which was omitted because they were laJing down rules for reading the Scriptures in the Church. 6 ST. ATIIA ASI US.-" Besides these, there are other books of tho Old Testament not received into the Canon of the Scriptures, but only read to the catechumens, b..c." (Ath-anas. SYJlOps. S. Scrip- turæ, init.) EPIPHA:\"ICS.-" They are useful and profitable indeed, but are not brought into the number of Canonical books." (See Be-ceridge, vol. i. p. 286.) c 2 2R ARTICLE ' II. Of the Old Testament. The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to :\Iankind by Christ, who is the only l\lediator between God and 1\1 an, being hoth God md 1\lan. "Therefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by l\Ioses, as touch- ing Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Ioral. De J7eteri Testamento. Testamentum Vetus Novo contrarium non est, quando- quidem tam in 'T eteri, quam in Novo, per Christum, qui unicus est Iediator Dei et hominum, Deus et homo, æterna vita humano generi est proposita. Quare male sentinnt, qui veteres tantum in promissiones tempo- rarias spera sse confingnnt. Quanq uam lex a Deo data per l\losen (quoad cæremonias et ritus) Christianos non astringat, neque civilia ejus præcepta in aliqua repub- lica necessaria recipi debeant, nihilominus tamen ab obedientia mandatorum (quæ moralia vocantur) nullus (quantumvis) Christianus est solutus. \Vhat is the first assertion in this Article? "\Vhat proof is offereù for this assertion? "\Vhat conclu- sion is ùra,vn? Into ,vhat IJarts ll1ay the l\Iosaic la,v he divided t? Is the cereulonialla,v binding on Christian lTIen? Is the civil binding? Is the nloral ? You say that the Old Testanlcnt is not con- trary to the New. What do you nlean 2 ? "\Vho is the SUIH and substance of both Testalnents? 1 The ceremo'llial, the CÍ'Ûl, and the moral. 2 They do not teach different doctrine. ARTICLE VII. 29 'Vhat relation did l\Ioses bear to Christ? In ,vhat sense was Ioses a l\Iediator 1 ? "\Vhat does St. John declare to be the spirit of prophecy? (Rev. xix. 10.) Repeat the first prophecy of a Redeemer. (Gen. iii. 15.) 'Vhat "Tas the promise given to Abrahanl? (Gen. xxii. 18.) Ho,v does Balaam prophesy of Christ? (XUlllb. xxiv. ] 7.) Does our Saviour apply this expression to Hinlself in the New' Testanlent? (Rev. xxii. 16.) Repeat the promise in J eren1Ïah xxxi. 33. Ho,v does this !Jron1Íse point out the nature of the future cove- nallt 2 ? 'Vere the sacrifices of the Jewish la,v suffi- cient in themselves to take a,vay sin? (Heb. x. 4.) ro what did they all look forward? IIad there been no promise of future life through a Redeelller, to what alone could the old FatlJers have linlited the pron1Ïses in the Old Testall1ent 3 ? 'Vho are 11leant here by the old Fathers? Did the old Fathers look only to transitory prolnÜses? Did Abraham ? (John viii. 56.) Did :\Ioses 1 (Heb. xi. 26.) Did David? (Acts ii. 30, 31.) Did Job? (Job xix. 2:5.) I-Io,v is this truth stated in the Epistle to the IIebrews? (Heb. xi. 13-16.) 'Vhat is nleant by the ceremonial law 4 ? Why- n1Íght ,ve infer that the cereillollial law would not be binding on Christian III en ;; ? 'Vith regard to 1 Moses was only a medium of communicati '1 with God; Christ is the medium of 'l.ecollci1iation. 2 It points out its piritualitJ. .i To temporal blt'ssing::;. 4 The law relating to the outward circumstances of Divine wor8hip. .'i Because it was onl). instituted for a particular purpose, and C 3 30 ARTICLE YII. ,vhat rite of the cerenlonial law' did there arise a dissension in the early days of the Church? (Acts xv. 1, 2.) IIo,v ,vas the dispute settled? (verse 19.) 'Vhat ad vice does St. Paul give to the Colossians on this point? (Co!. ii. ] 6.) IIow does he warn the Galatians against the use of the cerelnonial la,v? . (Gal v. 2.) 'Vhat reason is given in the Epistle to the Hebre,vs for this change? (Ueb. vii. 12.) 'Vhat are meant by civil precepts 1 ? 'Vhat is the doctrine of the Church of England with regard to the civil precepts of the Jewish la,v 1 'Vhat do you nlean by a cOlllmOn\vealth 2? On wllat grounds ( of reason) ,vould you infer that these precepts arc not necessarily binding 3 ? How do you infer the same thing fronl Scripture 4? 'Vhat commanù does St. Peter give ,vith regard to the laws of nlen? (1 Peter ii. 13.) To ,vhom ,vas his Epistle ,vritten ? Were thf' Christians to 'VhOlll he "Tote, living (probably) in many different comnlonwealths? 'Vhat is the only lin1Ìt of our obedience to the la,vs of men? 'Vhat are meant by m,oral laws 5 ? Ilow is the nloralla,v sUlnnled up in Scripture? 'Vhat is the would therefore no longer be necessary when that purpose was accomplished. 1 Precepts relating to state polit)" or civil goverr.ment; such :\8 in the Jewi:sh law, those relating to magistrates, contracts, th{:' institution of tithes, ð..c. 2 An established form of civil 1ife. S They were suited to the peculiar circumstances of the Jewish people; and for this very reason we may conclude that they were framed for that people onJy. 4 The Apostles never recommended obedience to them. ;; 1\loral Jaws are such as are agl.eeaLle to the moral sense, or natural conscience. ARTICLE VII. 31 assertionofthi .A.rticlewithrcgardtothenlorallaw? 1Vhy do you infer froin reason that this la,v is of perpetual obligation 1 ? "\Vhat is our Lord's asser- tion ,vith regard to the 11loralla,v? (:\Iatt. v. 17.) "\Vhat direction does He give in )fatthew xix. 17? "\Vhat does St. J anles say of faith ,, ithout obe- dience? (Janles ii. 17.) Ho". will a right faith influence Christian 11lcn ,vith respect to the moral la" ? (Ronl. iii. 31.) Evídencefro'JnAntiqu'ity.-Ho,v does [the Author of the Questions] speak of the agreement of the Old and New Testalncnts 2? What is the testinlony of St. Ignatius S ? Of St. Chrysostoll1 4 ? [Of St. Cyril 5 ?] II ow does St. ..A.ugustine show that the old Fathers did not look only for transitory pron1Ïses 6 ? Ho,v 1 The moral law is the ullcbangeable will of God, and is there- fore a standing law to all nations even to the end of the world. 2 "'rhe Apostles have taught us as themselves did learn; first, the precepts of the Law, and then the Gospel; for what else is the Law but the Gospel foreshowed 1 what other the Guspel than the Law fulfilled?" (Quæst.101.) 3 ST. IG ATlUs.-" There is one God of the Old and New Testa- ment, and one )lediator betwixt God and man." "All the saints therefore were saved in Christ, trusting in Him and expecting of Him." (Bnerwge, vol. i. p. :}05.) 4 ST. C'HItYSOSTml.-" There is no difference but of names in the two Testaments, no' opposition or cOlltrariet .." (Bereridge, vol. i. p. 30.1.) 5 [ST. CYRIL.-" Let no one then divide the Old from the Kew Testament; let no one say that the Spirit in the former is one, and in the latter another; for thus he offends against the Holy Ghost Himself, whu t'Jgether with the Father and the Son is honoured." (Cy,'il, Leet. xvi. 4.)] 6 ST. AUGUSTINE.-" But the Old Testament to them that rightly understand it, is a prophecy of the Kew 'l'estament. And there- fore, in that first people, the holy Patriarchs and Prophets, who understood what they did, or what was done by tbem, had then the hope of eternal salvation in the New Testament." (Aug. contra Fa.ust. I. 13. c. 2.) C 4 32 ARTICLE VIII. does Irellæus speak of the perpetual obligation of the moralla,v 1 ? ARTICLE VIII. Of the Three Creeds. The Three Creeùs, Nicene Creed, Athanasius's Creed, and that which is còmmonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy Scripture. De tribus Symbolis. Symbola tria, Nicænum, Athanasii, et quod vulgo Apostolorum appellatur, omnino recipienùa sunt et credenda ; natn firmissimis scripturarum testimoniis probari possunt. "\Vhat is asserted in this Article? Why are the three Creeds thoroughly to be believed? 1Vhat do you nlean by a ,varrant. 2 ? 'Vhat is a Creed S ? 'Vhat necessity gave rise . to Creeds 4 ? In ,vhose nanle ,vere converts to Christianity baptized? "\Vhat ,vould therefore be required fron1 thenl before baptisnl:5? "\Vhat then ,vould be the earliest form that a Creed ,yould assunle 6 ? "\Vhat nanle ,vas giyen to the Creed by 1 IRE Æus.-" For all these things do not contain any contra- riety or dissolution of the ancient moral laws, but their fulness and extension; as Himself saOth, ' ellless your rigltteoltsness exceed the riglltl'ousness of tlte Scribes nd Pharisees, you sltall not enter into tiLe kingdom of lteaven.'" (Il"en. ad",. IIær. l. iv. c. ] 3, 1.) 2 A proof or testimony. 3 A summary of Christian doctrine,derived from the Latin word credo, I belie-ve. 4 The necessity of having definite articles of faith, extracted from Scripture, and sufficiently concise to be committed to memo!')'. 5 Faith in the Holy Trinity. (j I t would be an amplification or expansion of the form of baptism. ARTICLE VIII. 33 the Greek Church I? 1Vhat was signified by this title 2 ? 'Vhat other name did the Creed bear in the early ages of the Church 3 ? 'Yhat gives authority to Creeds 4 ? What snnc- tion nlust they have 5? 'Vhy 6? In asserting that Holy Scripture contains all things necessary to salvation, does the Church leave her n1enlbers to the unrestricted exercise of their o\vn judgment ,vith regard to the interpretation of Scripture? "\Vhat does she require from her members 1 ? What great evils have resulted from the undue exercise of private judglnent in this matter 8 ? The Three Oreeds.- "\Vhen ,vas the council at Nice held 9? By \VhOnl ,vas it callecl 10 ? For ,,,hat purpose 11 ? IIown1anypersons\vere present I2 ? How did they detern1Íne the rule of faith 13 ? "\Vas t.I the Creed then agreed upon, the san1e with that which has come dow.n to us 14? \Vhat addition ,vas made afterwards 15? \Vhat is Dleant by the expres- J It was called a symbol. 2 ...\. watchword or token to distinguish Christians from be thens. 3 A canon or rllle of faitlt. 4 Holy Scripture. 5 That of the Church. 6 That we may know how tbe Church interprets Scripture. 1 That they put no interpretation un Scripture inconsistent with her own authorized formularies. 8 False doctrine, heres ., and schism. 9 A. D. 325. 10 Constantine. 11 Principally for the }mrpose of condemning the opinions of Arius. 12 318. 13 They drew up a Creed which was framed after primithre models. 14 It was the same, except that it went no further than the words, " I believe in the Holy Ghost." 15 The reumining clauses were added at the council of Constan- tinople, A.D. 381, excl.:'ptillg tllat which declares that the HoJy Ghost" proceeds from the Son," which was added stiJI later LJ the 'Vestern Church. c 5 34 ARTICLE VIII. sion " God of God 1 1" Ho,v do you understand the \,Tords " Light of Light 2 1" 1Vhat pa age of Scripture corresponds ,vith this expression? (Heb. i. 3.) "\Vhat is meant by tho expression "the Lord," as applied to the IIoly Spirit 1 \Vhere is the IIoly Spirit said to be the "Giver of Life 1" (Gen. i. 2. Ron1. viii. 11.) \Vho ,vas Athanasius 3 ? "11at is the })robable date of the Creeù ,,,hich bears his nan1e 4 1 \Vhat appears to have been the design of this Creed 5 ? What do the danlnatoryclauses in t1lÏs Creed sho,v 6 ? On w'hat l)assage of Scripture are they founded 1 ( Iark xvi. 16.) 'Vhat is the meaning of the ,\Tord " inconlpre11ensible," as used in t11is Creed 7 ? \Vhy is the Apostles' Creeù so called? \Vhy do you conclude tbat it ,vas not drawn up by the Apostles 8 ? l\Iention one early instance of con- fession of faith before baptisn1, in the Acts of the Apostles. (Acts viii. 36, 37.) \Vhat 'vas the design of the three Creeùs 9 1 Can the different doctrines contained in these Creeds be ShO'Yll to have been the received doctrines of the primitiye Church 10 ? I God proceeding from God. 2 Light proceeding from Ji!{ht, as a ray from the sun. S A memùel' of the Niccne Council, afterwarùs Bishop of Alex- andria. 4 The fourth century. (See Hooker, B. v. 42.) 5 To (h;felld the Apostolic doctrine. 6 The necessity of sound faith as well as sound practice. 7 "J ncarable of bounds," or " infinite." 8 Because if so, it would have heen uniform and preserved. 9 To state, eJplain, :md dçfenrl the CatJIO]ic f:lith. 10 They can all be shown independently to have been so. ( ... 35 PART III. DOCTRINES RELATIXG TO CHRISTIANS AS INDIV IDU ALS. ARTICLE IX. Of Original or Birth-Sin. ORIGINAL Sin standeth not in the following of Adam (as the Pelagians do vainly talk); but it is the fault and corruption of the nature of every man, that natu- rally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore in every person born into this world, it deserved1 God's wrath and damnation. And this infection of nature cloth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek phronema sarkos, which some do expound the wisdom, some sen- suality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are bap- tized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin. De Peccato Originali. Peccatum originis non est (ut fabulantur Pelagiani) in imitatione Adami situm, sed est "itium, et depravatio naturæ cujuslibet hominis ex Adamo natural iter pro- pagati; qua fit, ut ab originali justitia quam 10ngissime distet; ad ll1alum sua natura propendeat; et caro semper adversus Spiritl1m concupiscat; unde in uno- quoque nascentium, iram Dei atque damnationenl meretur. l\lanet etiam in renatis hæc naturæ depra- vatio; qua fit ut affectus carnis, Græce cþpúJ'fJjla UUPI:Òç, (q uod alii sapientiam, alii sensum, alii affectum, alii C 6 36 ARTICLE IX. studium carnis interpretantur,) legi Dei non subjiciatur. Et quanquam renatis et credentibus nulla propter Christum est condemnatio, peccati tamen in sese rationem habere concupiscentiam, fatetur Aposto]us. "\Vhat is the subject of this Article? "\Vhat is the n1eaning of the ,vord ol"iginal 1 ? To ,vha t kind of sin is original sin COlllll1011ly opposed? 1Vho ,vas Pelagius 2? "\Vhat ,vas tDe error of his follo,vers ,vith regard to original sin 3 ? How is it defined in this Article? "\Vhy is it said to be the fault of our nature 4 ? \Vhy the COrT1Jption 5 ? "\Vhy is this descriptioll linlited to "eyery D1an that naturallyis engendered of the offspring of Adan1 6 1" "\Vhat ,vas nlan's original righteousness 7 1 IIo,y does the Article describe his fallen state 1 "\Vhat is nleant by the flesh 8 ? "\Vho are meant by "them that are regenerated 9 1" Ho,v are the Greek words, quoted in this Article, translated in the English Bible 10? \Vhat is concupiscence 11 ? "\Vhat are the l)ropositions contained in this Article 12 ? ] That which was in the beginning. 2 A 'Velshman who lived in the beginning of the 5th century, and held mall)' dangerous opinions. 3 They held that manliÍnd are not born sinners; and that Adam hurt his posterit ' only by giving them so bad an example, and not by propagating his sin to them. .. Because we are guilty of it. Because we are degenerat d by it. 6 That Christ might be excluded. 7 The image of God in his soul. 8 :Man in his natural state. , Those who are baptized. The words re!lenerated and. baptized are both translated from the word "renatis" in the Latin. 10 To be carnally minded. 11 Irregular and unlawful desire. 12 (l) That our nature is corrupt. (2) That this corruption i dl'rived from our first parents. (3) 1'hat it deserves wrath. ( 4) That this infection remains after baptism. (5) That it is not then liaùle to condemnation. ARTICLE IX. 37 Do infants, a.s ,yell as adults, require a l\Iediator? IDlat follows fronl hence 1 1 Repeat Genesis viii. 2]. 1Vhat is the reason assigned in this passage ,vhy God should not again destroy the world? Re- l)eat Galatians v. 17. ,rhat do you nlean by the flesh? I-Io,v does St. Paul describe "then1 that are after the flesh?" (Ronl. viii. 5.) 'Vhat strong internal evidence does every lllan possess that his nature i8 corrupt 2 ? 1Ve see a sin1ilarity of nature in animals. Whence is this derived? If Adam had begotten a son before he fell, .what would have been the original state of that son 3 ? In ,vhat state ,vas Adam ,vhen he begot children 4 ? What ,vas the conse- quence to then1:1? Ho,v is this expressed in Genesis Y. 3? In what sense does St. Paul affirnl that Levi n1Ïght be said to have paid tithes to l\lelchizedec? (Heb. vii. 9, 10.) In whose loins ,vas the ,vhole human nature ,vhen Adam fell? What foHows froln hence 6? Repeat 1 Cor. xv. 22. IIow does David attest this truth? (Psalm Ii. 5.) Ho,v is it expressed by Job? (xiv. 4.) Repeat Psalm Iviii. 3. "\Vhy do you infer that this applies to all? (Romans iii. 23.) Repeat ROlnans v. 12-19. Why has death l)assed upon all men? In whom have all nlen sinned? What does sin deserve? 'Vhat then do 1 That they have sin in them to be remitted. 2 Evil pas iolls working in his mind. 3 He would have been furmed like his father, in the image of God. 4 Corrupt and mortal. S They were born into the world corrupt and mortal. 6 The whole human nature fell in him. 38 ARTICLE IX. all men deserve? 1Vhat is tllis sin caned in the passagc just quoted 1 ? \Vhat is nleant by the ,,"ord offence in this passage 2 ? Is original sin rcnloved by ba1)tisll13? Repeat Galatians v. .1 7. \Vhat ,vas the condition of the persons to whoBl these words werc written? Repeat 1 St. Peter ii. 11. Is this charge giycn to baptized persons? Repeat Janles i. 14. Docs this apply to Christians? Show frolll St. J anle the difference between original and actual sin 4 ? 'Vhat is the 1) ass age quoted in the latter l)art of this Article? (ROlll. viii. 1.) Evidence from A ntiquity.- 'Vas the doctrine of original sin the belief of the early Church 5? Wllat is the testilnony of Clement of ROlne 61 Of Cle- ment of Alexandria 7 ? Of Cyprian B ? 1 An offence. 2 The act of sinning. S No. Its guilt is removed, so tbat children who die before they are oM t.'llough to be accountable are thereby saved; but if they grow up, the inclination to sin remains, which they have grace iven to them to resist. 4 Ori!Jillol sin is the lust within us which "draws us away and entices us." A{'(lIal in is " lust haying conceived and brought forth sin." (James i. 14, 15.) The term ori!lillal sin was not adopted till the doctrine was questiolled in the 5th centnr).. 'fhe doctrine however has ahvaJs been that of the Catholic Church. 6 CLEMENT OF RmlE.-" Moreover it is thus also written con- cerning Joh, , Job was jUot, without blame, upright, one that feared God, and shunned all evil;' but the same person accusing himself says, , There is no one free from pollution, even though his life be but one day lung.'" (S. Cle11l. ad Corinth. c. 17.) 7 CLÐ1E:\T OF ALEXA DRIA.-He spealis of our being "'by nature tot lI)' alienated from God." (Clem. Alex. Strom. ii. 20.) 8 CYPRlAN.-" There were before Christ also famuus men, pro- phets :11111 priests; but being conceived and 'born in sin, they wanted neither original nor personal guilt." (C!Jp. de jejunio et tentat. [quoted by Beuridge, '.01. i. p. 364.]) 39 ARTICLE X. Of Free-TVill. The condition of )Ian after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God: \\Therefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good wi]], and working with us when we have that good wil1. De Libero Arbitrio. Ea est hominis post lapsum Adæ conditio, ut sese naturalibus suis viribus, et bonis operibus, ad fidem et invocationem Dei convertere et præparare non possit. Quare absque gratia Dei (quæ per Christum est) nos præ\Teniente, ut velimus, et cooperante, dum volumus, ad pietatis opera facienda, quæ Deo grata sunt et accepta, nihil valemus. What ,vas the state of man's ,vill before the fall I 1 "\Vas this freedonl entirely lost ,vhen n1all fell from God 2 ? "\Vhat then does this Article assert to be the condition of nlan since the fall? "\Vhat is nleant by "faith, and calling upon God 3 1" Good 'wo 'ks are hvice spoken of in this Article; to ,vhat condition of luan do they refer when :first nlen- tioned i? To ,yhat afterwards 5? Repeat the latter part of this Article. 'Vhat are the two points to be proved 6 1 I It was absolutely free to choose the good and refuse the evil. 2 It became corrupted and degenerated. 3 Christianit)'. .,& His unregenerated state. S His stélte as a haptized Christian. 6 (1) The Ilpcessity of grace preventing us, and (2) the necessity of grace working with us. 40 ARTICLE X. In ,vhat sense is the ,vord preventing used in this Artic1e I? Is the necessity of preventing grace declared in the Old Testanlent? Ho,v does Dayid show'its necessity? (Psalnl Ii. 10.) Ho,v is this truth asserted by our Saviour? (John xv. 5, last clallse.) Repeat John vi. 44. 'Vhat is 11leant by the expression drawing in this l)assage 2? Ho'v ,vas it that Lydia attended to the things spoken of ùy St. Paul? (Acts xvi. 14.) IIow does St. Paul describe the nlethoù of salvation ? (Ephes. ii. 8, 9.) Is Ulan a responsible being? By ".hat criterion is he to be judged hereafter 3? 'V ould it consist ,vith God's llloral governlnent to judge n1en here- after for ,vorks over which they have had no con- trol? 'Vhat ,vas the charge ,yhich Joshua ,vas directed to give to the Israelites? (Josh. xxiv. 15.) 1Vhat choice did they then make ? (Josh. xxiv. 22.) Repeat our Sayiour's 'words (Luke xiii. 24). 'Vhat is the lneaning of the 'YOI'd strive'? \Vhat is St. Paul's advice to the Philippians? (i. 12, last clause.) "\Vhat reason does he give? (yerse 13.) 1V11at passage in the Article do these t,vo verses illustrate? 'Vhat 1110tives are enlployed in Scrip- ture to urge 111 en to holines:5 5? 'Vha t do these various 1110tiyes i111ply 6 ? Is the grace of God irresistible? 'Vhat do you lllean by irresistible? 1 Going before. Inclining. 2 Persuading by moral means, and fit motives. 3 By his works. · The Greek word is, åì'WV; H1ef ; " use every exertion;" "be in an agony." 5 Exhortations, promises, threatenings, &c. 6 The necessity fur our own exertions. ARTICLE XI. 41 'Vhat is St. Paul's exhortation to the Corint.hians? (2 Cor. vi. 1.) If men receiyc the grace of God in vain, how is this to bc accounted for 1 1 Evidence fro'J1' Antiquity.- What ,vas the error of the Pelao'ians ,yith reO'ard to the subiect of this b 0 ;.J Article 2? 'Vhen controversy arose upon this point, ,vhat was the opposite error into which nlen fell S? 'Vhat is the testinlony of Irellæus ,vith regard to the insufficiency of 11lan'? Of St. Augustine 5? Ho\v does Clenlent of Alexandria attest the necessity of human exertion 6 ? ARTICLE XI. Of the Justification of JJ;lan. 'Ve are accounted righteous before God, only for the merit of OUf Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: 'Vherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very fun of comfort, as ll10re ]argely is expressed in the Homily of Justification. 1 They will not co-operate with God. 2 They asserted that men were able by their own natural strength to turn to God. 3 They denied the free agency of maD. · IRENÆus.-" No man who does not partaJie of the bJessing and assistance of the Lord, can procure to himself the means of sah-ation:' (Iren. adr. lIæ,.. 1. iv. c. 13.) 5 ST. AUGUSTIr\E.-" As none can begin a good work without the Lord, so none can perfect it without the Lord." (Aug. cont. Pelag. 1. 2.) ð CLEME T OF ALEXA nRTA.-" God favours and co-operates with willing minds." Clem. Alex. Quis dires salretur? c. 21.) 42 ARTICLE XI De Hominis Justificatíone. Tantuln propter meritum Domini ac Servatoris nostri J esu Christi, per fidem, non propter opera et merita nostra, justi coram Deo reputamur. Quare sola fiùe nos j ustificari doctrina est saluLerrima, et consolationis pIenissima, ut in hOlnilia de J ustificatione Hominis fusius explicatur. . \Vhat is the subject of this Article? \Vhat do you mean by justification I? On account of ,vhat are ,ve justified 2 ? By what means do ,ve apply that 11lerit to ourselves 3 ? Ho,v is this doctrine exprcssed in the Communion Service 4? \Vhy is it a \vholeson1c doctrine 5? \Vhy is it fun of con1- fort 6? \Vhat is the Homily referred to at the close of this Article 7 ? \Vhat are the three points asserted in this Article 8 ? Repeat Romans iii. 28. \Vhat are here excluded fronl being the 11leanS of our justification IIo,v is this doctrine repeatcd in another Epistle? (Gal. ii. 16.) Repeat Ephcs. ii. 8, 9. \Vhat is the l11eaning of the words "ye are saved" in this passage 9 ? 1 The being accounted righteous. 2 The merit of our Lord and Saviour Jesus Christ. 3 By faith. 4 ,. Humbly beseeching thee to grant, that by the merits and death of thy SOli Jesus Christ, and through faith in his blood, we and aU thy whole Church may obtain remission of our sins," &c. (Post Communiun Serrice.) 5 Because it humbles pride. 6 Because it prevents despair. 7 That of the Salration of all mankiud. 8 (1) \Ve are not justified on account of our own works; (2) hut 011 account of the merit of Christ; (2) and this benefit is communicated to us through faith. 1/ Ye are put into a state of salvation. ARTICLE XI. 43 Repeat Romans iil. 4-' 6. 'Vhat is a propiti- ation I? "\Vhat then is the ground of our justifi- cation? "\Vhat do you mean by being justified freely 2 ? Repeat Ronlans v. 1. Repeat Gal. ii. ] 6. When St. Paul declares that w'e are accounted righteous by faith only, does he mean that a lllere non1Ïnal faith ,voulcl be sufficient? Show the insuffi- ciency of a n1ere nonlÏnal faith froll1 his own state- lnent in another passage? (Ronlans ii. ] 3.) "\Vhat does St. J anIes say of faith without "Torks? (St. J allles ii. 20.) 1Vhat ,vas the particular error against ,vhich St. Paul wrote in his Epistle to the Galatians 3 ? 1Yhat was the opposite error against ,vhich St. Janles appears to have ,vritten 4? Is there any inconsistency between them? For ex- anIple; By Ineans of ,vhat "Tas the thief on the cross justified 'Vhat proof did he give of his repentance and faith? 1Vhat ll1ust he have done had he Ii vcd ? Evidence from A ntiquity.- 'Vas the doctrine of this Article that of the early Christians? 'Vhat is the testinlony of Clenlent of Ron1e 5? Of Polycarp 6 ? 1 An atonement. A means of reconciliation. 2 Gratuitously; without being earned. 3 That of seeking justificati0n by the works of the law. 4 That of supposing that faith alone was sufficient. 5 CLE:\IE T.-" 'Ve are not justified by ourselvcc;,neither by our own wisdom, or knowledge, or piety, or works that we have done in the holiness of our hearts; but by that faith by which God Almighty has justified all men from the beginning." (Clem. Ep. ad Corintlt. c. 32.) 6 POLYCARP.-" Y e are saved by grace, not by works, but by the will of God, thruugh Jesus Christ." (So Polycarp. ad Phil. ].) 4i! ARTICLE XII. Of Good TVorks. Albeit that Good \r orks, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's Judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith; insomuch that by them a lively fhith may be as evi- dently known as a tree discerned by the fruit. De Bonis Operibus. Bona opera, quæ sunt fructus fidei, et justificatos sequuntur, quanquam peceata nostra expiare, et divini judicii severitatem ferre non possunt; Deo tamen grata sunt, et accepta in Christo, atque ex vera et viva fide necessario profluunt, ut plane ex illis æque fides viva cognosci possit, atql1e arbor ex fruetu j udicari. What is the history of this Article I '? ...\.gaillst ,, hat two errors does it appear to be directed 2 1 'Vhat are the propositions contained in it 3 '? 'Vhat do you nleall w"hen you say that good ,yorks cannot put a"vay sins 4 1 "\Vhy cannot they cndure the severity of God's judgnlent 5 1 Ho,v does Isaiah describe the righteousness of n1an '? I It did not exist in tho::,e of Eùward VI. 1552; but was added in 15G2. 2 That of the Romallists, who hold that good works are meri- torious; and that of the Antinomians and others, who hold that faith only is sufficient. 3 (I) That good works cannot put away sin, or endure the severity of God's judgment; (2) 'rhat tIH'Y are nevertheless pleasing; (3) They are pleasing throug-h Christ's merits; (4) They spring necessaril)' from a lively faith. 4 The)' cannot expiate them. 6 Because they are not perfect. ARTICLE XII. 45 (lxiv. 6.) Ho\v is the sanle truth asserted by Job? (ix. 30, 31.) By the Psalmist? (cxxx. 3.) By St. Jall1cs? (Janles iii. 2.) On what grounds of reason 11light we infer that good works are pleasing to God I? \Vhat exhort- ation does Christ give ,vith regard to good works C Iatt. v. 16.) If God is glorified, ,vhat 111ay ,ve conclude 2? 'Vhose workmanship does St. Paul declare Christians to be? (El)hes. ii. 10.) For what })urpose are they created in Christ Jesus? What did St. Paul desire Titus to "affirnl con- stantly ?" (Titus iii. 8.) How are Christians to please tll e Lord? (Coloss. i. 10.) It appears then that good ,yorks have no nlerit, and cannot endure the Divine scrutiny; but theJ are nevertheless pleasing to God. Through whonl are they pleasing? In ,vhom are Christians created unto good works? (Ephes. ii. 10.) When are they thus created 3? By virtue of what then are their good ,yorks acceptable to God ? In whose na.me does St. Paul adlnonish the Colossians to do all things? (iii. 17.) Fronl what do these good ,yorks necessarily spring? From ,vhat kind of faith? To ,vhat faith is this opposed 5? Ho,v is the goodness of a tree known? IIo,v is the nature of a Christian's faith known? By what does St. Paul say faitb 1 Because God commands them to be done, and requires them as necessary to salvation. 2 That He is pleased. 3 J n their baptism. By virtue of their admission into the Christian covenant. 5 A dead or heartless faith. 46 ARTICLE XIII. ,vorketh? (Gal v. G.) 'Vhat does St. John say of him ,vho sa)"'s he loves God, and keeps not his conlnlandnlents? (1 John ii. 4.) Evidence jj'om Antiq1.lity.-In ,v}lat ternlS does St. Cyril speak of the inlpcrfection of good works 1 ? I-Io\v does tT ustill Iartyr sho,v tIle necessitJ" of good works 2? 110"'" docs St. Chr "'sostonl connect faith and good ,,"'orks 3? ARTICLE XIII. Of Trorks before Justification. ,y orks done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, for- a nluch as they spring not of faith in Jesus Christ, neither do they make Inen Ineet to receive grace, or (as the School authors say) deserve grace of congruity: yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. De Operiblls ante Justificationem. Opera quæ fiunt ante gratiarn Christi et Spiritus ejus affiatum, cum ex fide Jesu Christi non prodeant, minime Deo grata sunt, neque gratiam (nt multi vocant) de congruo merentur. Imrno cum non sunt facta ut Deus ilIa fieri voluit et præcepit, peccati rationem habere non dubitalTIus. 1 CYRIL.-" That which seems to ùe done well by us, cannot escape rC'prehension and blame, if it be narrowly searched into." 2 JUSTIN )!ARTYR.-" Christ hath declared that not they who only profess his religion, but they who do the works which He hath commanded them, shall be savelL" (Just. :ðfart. Apol. i. c. ]6.) 3 ST. CHRYSOSTml.-" As soon as ever thou hast believed, thou wilt be adorned also with good works." (Chr!Jsost. Sermo de lege et fide.) ARTICLE XIII. 47 What is the subject of this Article 1 \Vhat state or condition of man does it refer to? \Vhat does it affirn1 ,vith regard to "works done before thp grace of Christ, and the inspiration of his Spirit 1 1" "\Vhy are they not pleasing to God? 'Yho say that such ,yorks deserve grace of congruitJ? 'Vho ,vere the School authors 2? 'That did they mean ùy grace of congruity 3 ? On what grounds of reason "yould you infer that works before justification are not pleasant to God 4? "\Vhat is the natural state of luan since the fall? \Vhat follows frotH hence 5 ? Ho,v does St. Paul speak of the plan of salvation? (Titus iii.4, 5.) 'Yhat does he exclude from having any Dlerit to obtain justification? By ,vhat does he say that Christians are saved? (Ephes. ii. 8.) \Vere those })ersons actually saved at that time? 'Vhat then? By what then were they put into a state of justification? \Ve have seen that ,yorks performed before the 1 (1) That they are not pleasant to God; (2) That they do not deserve grace; (3) That they have the nature of sin. 2 Students in Divinity, who appeared in the eleventh centm'J, and stl'o"e to explain Scripture on philosophical principles. 3 Grace of co't/grllit.1J (gratiam de congruo) means grace which it is fair and equitable that a man should recei'"e. The School authors devised a theory that by a certain meritorious meetness, à p,"iori, for the reception of God's grace, the party claimed it de congruo, as that which it was fitting he should r 'ceive ; and that having once received it, he might then claim its further extension as a right, de co't/digno. , All actions are consiJered b ' the Divine Being with reference to their 'motires, and unless these be ood, the action, however outwardly good, cannot be pleasant to God. . 5 That his works in his natural state must be corrupt. 48 ARTICLE XIII. grace of Uhrist are not pleasant to God, and do not deserve grace. 1Vhat is affirnlcd further ,,'ith regard to then1? Repeat 1 John v. 17. Repeat Acts xvii. 30. What ,,,"as God pleased to overlook? 'Vhat do you infer from hence I? "\Vhat does our Lord say is fue .work of God? (John vi. 29.) Fronl ".hat principle then Blust every ,york proceed ill order that it Inay be plcasing to God 2 ? 'V110se gift i faith ? Evidence fro1} .A ntiquity.- Was the doctrine of this Article that of the early Church 1 In what ternlS does St. J el'onle spcak of ","orks before justi- fication 3? St. Chrysoston1 4 1 Gregory 5 1 I That this ignor:mce was sinful, though not punished. 2 From the principle of faith. ;$ ST. JER01IE.-" Let us pronounce our sentence against those who do not believe in Christ, and ).et think themselves valiant, and wise, and tempprate, and just, that they may know that there is none can live without Christ, without whom all virtue lies in vice." (llieron. in Gal. c. 3.) .& ST. CHRYSOST01I.-" You shall find many which have not the trne faith, and be not of the flock of Chri8t, and Jet as it appeareth the). flourish in good works of mercy ; JOU shall find them full of pit)", cOIll})assion, and given to justice; aml ,yet for all that they have no fruit of their works, because the chief work lacketh." (Chrysost. Samo de .fide, lege, et Spiritll SltJlcto.) 5 GREGORY.-" If faith be 110t first begotten in our hearts, all the other things cannot be good. though they ma)' seem good." (Gregor. ...lloral.l. 2. [quoted by Bereridge, vol. ii. p. 42.]) 49 ARTICLE XIV. Of lrorks of Supererogation. V o]l1ntary \Y orks besides, over and above, God's Commandments, which they caU \Y orks of Supereroga- tion, cannot be taught w1thout arrogancy and impiety: for by then1 men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden dnty is required: whereas Christ saith plainly, \"hen ye have done all that are commanded to you, say, \Ve are unprofitable servants. De Operibus Sllpere f fogationis. Opera ql1æ supererogationis appellant, non possunt sine arrogantia et impietate prædicari. N am iHis de- cJarant hOlnines, non tantum se Deo reddere quæ tenentur, sed plus in ejus gratiam facere quam debe- rent; cum aperte Christus dicat, Cum feceritis omnia quæcumqne præcepta sunt vobis, dicite, Servi inutiles sumns. Against what erroneous doctrine is this Article directed? What is "the Inealling of the word 81lperr- erogation I? Ho,y is this doctrine applied by the Church of R0111e 2 ? "\Vhy is it an arrogant doc- trine 3? \Vhy is it inlpious 4 ? \Vhat are the two propositions denied in this 1 The performance of more than duty requires. It is thus de- rived; from frogo, to carry a law; erogo, to make out an order fur mOlH>Y from the treasury, or to pay; super erogo, to pay over and abuve what is due. 2 It is asserted that Christ did and suffered more than was necessar)", and that the saints have done the same; and that this surplus of merit is placed at the pope's disposal, to dispense for remissiun from pur atorJ, by indulgences. 3 Because it exalts human merit. , Because it takes away frum the honour of Christ. D 50 ARTICLE XIV. Article 1 1 Quote a passage frolll Scripture to dis- prove the first? (Luke xvii. 10.) "\Vhat passage disproves the second 1 (Psahn xlix. 7.) By \vhat method of rea olling has it been attenlpted to establish this error 2 ? Is there any ground for such distinction in Scripture? IIo,v 11luch obedicnce do the }uOece})ts of the Bible re- quire 1 IIo,v i::; the moral law sunl11led up by Christ 1 For ""hose use ,vas the Lord's prayer designed? What do \ve pray to be forgiven in that prayer 1 "\Vhat are our sins called in the Lord's prayer as recorded hy St. Iatthe,v3 1 But if Christians lnust pray daily for forgiveness of their deLts, can they have any surplus nlerit? When Christ required the young 1l1an to sell all that he had, \\"as it optional \vith him whether he \vould do so or not? "\Vas that charge a precept, or only a counsel? "That 1110ral evil results fro III this doc- trine'1 Does it appear fron1 Scripture that there ,,-ill be differences of re,va.rds hereafter 5 ? "\Vas this the 1 (1) That a man is able to do more than is neces ary for his own salvation; (2) 'fhat he is able to transfer the merit of the surplus to others. 2 By making a distinction between the precepts and the counsels of religion ; the former being asserted to be necessary, and the latter only 'roluntary. 3 DeLts. , It tends to damp our ardour in the pursuit of holiness, from the idea that we may have already gained merit enough, and there- fore need strive no mure. 5 It is expressly declared that God will reward everyone according to his works. The same thin is also implied in tbe parable of the pounds, and in ] Cor. xv. 41,42. ARTICLE XV. 5] yie,v of the early Christians I? Does this doctrine give any countenance to that of Supererogation 2? Evidence jrofut A ntiquity.- 'Vhen ,vas the doc- trine of"\V orks of Supererogation first held 3? Is the testill10ny of the early Church decisive against it? "\Vhat is the language of St. Basil 4? St. Cyprian 5? St. Augustine 6 ? ARTICLE XV. Of Christ alone without Sin. Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once rnade, should take away the sins of the world; and sin, as Saint John saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; anù if we say we have no sin, we deceive ourselves, anù the truth is not In us. 1 "It has heen the ancient and constant tradition of the Church, testified by the unanimous consent of all the Fathers." (Jos. Jiede, Sermon on .Jfatt. x. 4).) 2 None whatever, because the reward of the gl.eatest saint is a reward of grace, aud not of debt. S In the 12th century. 4 St. R.\STL.-" He that cannot make satisfaction, or propitiate God for his own sins, how can he do it for anuther " (Basil in Psalm 48.) 5 ST. CYPRfA .-" 'Ve ought not to glory in any thing, since nothing is our own." (Cyprian. Testim. J. iii. c. 4.) 6 ST. AUGCSTI E.-" Brethren may die for brethren, Jet the blood of any martyr is not poured out for the forgiveness and remission OÍ their brethren's sins,as He did for us." (.Aug. in Jok. Tract 84.) D 2 ':>2 ARTICLE XV. De Christo, qui solus est ine peccato. Christus in nostræ naturæ veritate, per omnia similis factus est nobis, excepto peccato, a quo prorsus erat immullis, turn in carne, tUBl in spiritu. Venit ut agnus, absque Inacula, qui l1nmdi peccata per irnmolationen1 sui semel factan1 tolleret,et peccatulTI (ut inquitJohannes) in eo non erat; sed nos reliqui etiam baptizati, et in Christo regenerati, in l1ntltis tamen offendimus orones. Et si dixerirnus, quod peccatum non habe111us, nos ipsos seducimus, et veritas in nobis non est. What is the subject of this Article? 'Vhat do you nlean by " the truth of our nature I?" 'Vhat i::; nlcant by being" clear1y void 2?" 'Vhat kind of sin is here intended 3? Who are nleant by " all ,ve the rest' ?" There are t,vo asscrtions in this .Article. 'Vhat are they 5 ? The sinlessness of Ch'rist.-For what pUf})ose did Christ conle into the ,yorld? Supposing that Christ had bcen guilty of any sin, ,vhat would He haye required 6? 'Vhy ,vas Christ miraculously conceiycd 7? In ,vhat likeness did God send hi o,vn Son? (Rom. viii. 3.) For ,vhat purpose? Could Christ have condenllled sin, if he had been sent in sinful fleS l? For ,vhat purpose did the Father make Him to be sin for us? (2 Cor. 1 The reality or verity of our nature. " Very man." 2 Entirely, altogether free. '.rhe Latin is 1 rorsus. 3 All in, original and actual. ( All mankind; as described in Article IX. 5 (1) The sinlesslless of Christ, and (2) the sinfulness of rna n after regeneration. 6 A Redeemer. 7 That He might be free from sin. ARTICLE XV. 53 Y. 21.) What do you nlean by "being lllade sin" in this passage 1 ? 'Vhat ,vas it necessary that Christ should be, in order that " e nlight be nlade "the righteousness of God in Hilll?JJ 'Vhat was , the Paschal Lalllb? 'Vhy was it required to 1e ,yithout bIen1Ísh? 'Vhat do you Inean by a type? How do you kno,v that the Paschal Lanlb ""as a type of Christ 2? 'Vhat is the testinlony of St. Peter to this point? (1 Pet. i. 19.) 'Vhat is our Lord's o,yn testimony as to his own sinlessness? (John yiii. 46.) llow is this truth asserted by St. John? (1 John iii. 5.) This Article asserts that Christ w'as entirely free fronl sin, both in his flesh and in his spirit. Is this distinction observed in Scripture? (2 Cor. vii. 1.) 'Vhat are sins of the flesh 3 ? 'That does St. Paul say of fornication? (1 Cor. vi. 18.) 1Vhat do you lllcan by being peccable j ? "\Vas Christ pecca ble 5 ? The sinfulness of'lnan after regeneration.- Frolll the Old Testanlent. Ho,v does 8010nlon speak of the tendency of Ulan to sin? (1 I\:ings viii. 46.) Ho,, is Abraham described? (2 Chron. xx. 7.) Did Abrahanl offend notwithstanding? (Genesis xx.) 'Vhat was the sin of Ioses ? 1 A sin offering; an atonement for sin. 2 John i. 2H. 3 Sins in which the body is especially concerned, as intempe- rance, lust, &.c. inR of the spirit are those in which the mind is especially concerned, as pride, revenge, &c. · Liable to sin. å Xo; lIe was entirely free from all sin, and all tendency to sin, eiÙlel' of bod)' or milHl. D 3 54 ARTICLE XV. Fronl the N e,v Te talnent. What is the testi- mony of St. J an1es to this point? ( James iii. 2.) Of St. John? (1 John i. 8.) How does St. Paul confess his sinfulness 1 (1 Tin1. i. 15.) 'Vhy did St. Paul withstand St. Petcr to his face at Antioch? (Gal. ii. 11.) 'Vhat is the character given in St. Luke of Zacharias and his wife? (Luke i. 6.) 8ho,y from ,vhat follo\vs that Zacharias ,vas not cntirely free from sin I? (verse 20.) 'Vhat petition in the Lord's prayer implicb the tendency of nlan to sin? SOine persons have supposcd that those who are regenerate are entirely free fron1 sin. On 'v hat passage of Scripture has this opinion Leen founded? (1 John iii. 9.) How do you understand the ex- pression" he cannot sin 2?" 'Vhy do you conclude that this is St. J 011n's n1eaning 3 ? Other persons have supposed that the regcnerate do sin, but that it i no sin in then1. On ,vhat Scriptur<> passage is this error built? (Ronl. viii. 1.) IIo"," is the statell1ent in the first clause of this text qualified in the second? 'Vhence llave these and sin1Ïlar errors arisen f ? Evidence frorn .A ntiq'llity.- What is the testi- Inony of J usÛn Iartyr to the sinlessness of Christ 5 ? 1 He disbelieved the message of the angel, and wa l)lmished with dumbness. 2 He cannot sin wilfully and habitua1Jy. 3 Because the same Apostle says (i. B)," If we S lY that we have no sin, we deceive ourselves, and the truth is not in us." f From interpreting too absolutely particular passages, instead of comparing spiritual things with spiritual. 5 J rSTIN .MARTYU.-" That t..ll]Y ullreproyable just man." (Just. Dialog. cum Tryph.) " ARTICLE XVI. 5:5 Of Cyril of Alexandria I? Of Augustine 2? IIow does Clement of ...1.lexandria speak of the sinfulness of man 3 ? ARTICLE XVI. Of Sin after Baptism. Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardon- able. "Therefore the grant of repentance is not to be denied to such as faU into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our Ii Yes. And therefore they are to be condemned, which say, they can no more sin as long as they Ii ve here, or deny the place of forgiveness to such as truly repent. De Peccato post Baptismum. Non omne peccattun mortale post Baptisl1ulm vol un- tarie perpetratum est peccatU1ll in Spiritum Sanctum, et irrenlissibile. Proinde Iapsis a Baptismo in peccata, locus pænitentiæ non est negandus. Post acceptum Spiritum Sanctum POSSUIllUS a gratia data recedere atque peccare, denuoque per gratiam Dei resurgere ac 1 CYRIL.-" Christ was the first and the .only man upon earth that did not commit sin, neither was guile found in his mouth." (Cyril. de 'recta fide.) 2 AUGUSTI E.-" Perhaps it is not without cause, that when we often find in cripture that men are said to be 'icttllOut com- plaint, we can finù none said to he without Sliu, but tha t one alone of whom it is openly said, llim 'lJ:/w did not knoll' sin." (Aug. de nat. et gmt.) 3 CLE}[EXT OF \LEX o\XDRIA.-" The ,V ord alone is without sin; for to sin is natural and common to all." (Clcm. .Alex. Pædagog. 1. 3. c. ult.) D 4 56 ARTICLE XVI. resipiscere; ideoque illi damnandi sunt qui se, quamdin hic vivant, amplius non posse peccare affirmant, aut vere resipiscentibus veniæ locum denegant. "\Vhat is the subject of t.his Article? "\Vhat are nleant by deadly sins I? What may,ve infer frolll the exprcssion ' not every deadly sin " is unpar- donable 2 ? 'Vhat is the difference behvcen the assertion of this Article, and that of the last, ,vith regard to the tendcncy of luan to sin 3 ? 1Vhat is nlean t by the place of forgiyeness 4 1 There are three at:scrtions in this Article- (1) That nlan may fall from grace after Baptism. (2) That he cannot be assured that he shall not fall. (3) That he 11lay rise again. J.lfan 1nay fall from grace after Baptisrn.-1Vhat may'yc infer fronl the nUInerous exhortations, &c. of Scripture to perseverance 5? Ho\v does St. Paul speak of his liability to fall? (1 Cor. ix. 27.) In the parable of the seed so,vn, sonle fell upon the rocky ground; ,vhat becanle of it after it had sprung up? 'Vhat do JOU infer 1 Against ,,,,hat 1 In one sense every sin is fleadly ; but deadl)" sins here mean kno'lCn and deliberate sins, as opposed to sins of ignorance or infirmity. 2 That a sin may be a deadly sin, and Jet not the sin against the HolJ Ghost, the only one which is declared to be unpardonable. 3 The last Article asserted this-that tltrouglt tlte 'rem,aining sin- fulness of nature 'we must commit sin aßer bapti$lJl; this a serts that a Ulan may commit Ún after baptism, ami yet JUJt be finally lost. 4 The Latin version is locus 'l:elliæ, in allusion to the ancient practice of assigning a particular place in the Church to penitents; it means tlte grant of forgiveness. :i Our liability to fall. ARTICLE XVI. 57 does St. Paul caution the Corinthian Christians in 1 Cor. viii. 9? 'Vhat does he say might be the result of their conduct? (yerse 11.) 1 On ,vhat condition is it asserted that Christians are the housp of Christ? (Heb. iii. 6.) Repeat Hob. vi. 4-6. 'Vhat does St. Paul affinn Inight happen to the enlightened? In whom has God no plea- sure 1 (IIeb. x. 39.) What was tIle Divine threatening to the Church at Ephesus 1 (Rey. ii. 5.) What is Ineant by the candlestick? 'Vhat do JOU infer 2 1 Show that this is the yie\v of the Church in her services 3. Sonle persons have supposed that 111an ('annot fall from grace given. 'Vhat is this opinion called f 1 Supposing a Christian falls after grace has been given to hiln, does this in1ply any change- ableness on the part of God? Where does the fault lie? Repeat )Iatthe'y xxiv. 24. \Yhat is meant by the expression" if it ,vere possible 5 1" Christ prayed for his disciples. Do these prayers imply the certainty of their continuing in grace? For whom did our Lord pray that his faith n1Ìght not fail? (Luke xxii. 32.) Did S1. Peter's faith 1 The Greek word is å7roÀ.:iTat; and the passage therefore imp1ies that a brother Christian might be finally lost. 2 That the whole Church of Ephesus might fall. · 3 Burial S('rrice.--" Suffer us nut at our last hnur for any pains of death to fall Ji'úm thee." Collect for Second Sunday ill .A.drent -" That we ma) embrace and era hold fa:-t the blessed hope of everlasting life." Cullect for grace-" Grant that this day \\ e fall into no sin." 4 Fillal persercrance. 5 That they wouid use every endeavour (as in Acts xx. 16). D 5 58 ARTICLE XVI. fail afterwards 1 (verse 57.) Supposing that those ,vho have received grace were secure against fa1ling, ,,,hat alteration ,yould be Dlade in their present condition 11 'Vhat do you nlean by a state of proùation? Repeat ROluans xi. 29. 'Vhat are the ift and calling of God, of ,yhich St. Paul speaks 21 Repcat 2 Cor. i. 22. What do you understand Ly a scal 3? ",Yhat by an earnest '1 'Vhat is the nature of the seal and earnest given to Christians 51 Whcn is it given to thenl 6 ? How' lllay it be forfeited? (1 Thess. v. ] 9.) To what are Christians begotten again? (1 Peter i. 3.) 'ViII this hope brighten in the n1Ïnds of true Christians as they advance in grace 7 ? A Christian cannot be assured that he shall not fall so as to lose heaven.-The angels ,vere placed in a state of probation. Did they fall 1 (Jude, verse 6.) Did the Jews fa1l? 'Vhat may be inferred ,vith regard to Christians 1 (1 Cor. x. 12.) 'Vhat is St. Paul's caution to the ROlllan Christians 1 (Rom. xi. 20.) IIo\y does he exhort the Philippians to ,york out thcir salyation 1 \Vhy with "fear and 1 They would no l()n er lip in a state of probation. 2 His choice of the Jewish nation to be his people, owing to his love for them, which was still continued. 3 A seal is that which testifies a contract, which is void if both parties do not keep it. 4. An earliest is money given:1s a pledge for the rest of the price, which may be forfeited. 5 l'he gift of the Holy Ghost. 6 In their Imptism. 7 The hope of a true Christian will certainly increase. St. Paul speaks with full assurance of hope as the time uf his ùeparture draws nigh. It is unlikely that a Christian who has long perse- vered will fall. ARTICLE XVI. 59 trenlùling I?" Repeat IIeb. xii. 28. "\Vhat is the Greek \yord translated" godly fear 2 ?" lIo,, does St. Peter exhort us to pass the tilue of our sojourn- ing here? (1 Peter i. 17.) Show that the fear of falling is designed to preserve from falling. (J er. xxxii. 40.) How \yere the Hebrews to arriye at a full assurance of hope? (Heb. vi. 12.) Repeat Heb. x. 22. Ho,v is the expression "full assurance of faith" qualified in the next verse? (yer. 23.) What is nleant by the expression full assurance, in tllese passages 3 ? A Christian having fallen may {rise again.- \Vhat is the condition on which forgiveness is pron1Ïsed by Christ? ( Iatt. vi. 14.) \Vhat is the design of the parable of the prodigal son 4 ? What privilege did our Lord convey to his Apostles in John xx. 3? 'Vhat ,vas St. Peter's ad yice to Sinlon? (....\cts viii. 22.) "\Vhat did this advice imply 5 ? 1Vhat was the punishnlent inflicted by St. Paul on the incestuous person 6? (1 Cor. v. 5.) What direction did St. Paul give with regard to the sanle person afterwards \vhen he repented 7 ? (2 Cor. 1 Because they had a work to perform which they could not do of themselves, and beca.use the grace of God was not irre- sistible. 2 EVÀáßHa; which means cautiun, implying danger. 3 The Greek word in this ca.se is 7r'-.7J(JCllþof,Í,n-. The metaphor is that of a vessel borne along at full sail, and does nut imply certainty. 4 To encourage sinners to repentance. 5 That his sin, though great, might Jet be forgiven. 6 ExcommunicatiuIl. 7 '1'0 receive him back again into the Church. D 6 60 ARTICLE XVI. ii. 6, 7.) Repeat 1 John iii. 6. 'Vhat kind of sin does the Apostle speak ofl1 Repeat Hob. yi. 4-6. 'Vhat is the sin of \vhich the Apostle speaks 2 ? IIo\v is this sin further described in Heb. x. 261 1Vhat w'ere its aggravating CirCU111stances 3? 'Vhat docs the Apostle say,vith regard to such persons? How doc::; the general tenor of Scripture require us to understand the tenn "ilnpossible" in this passage 41 'Vhat warning is conyeyed in these ,yords to all Christians 5 1 'Vhat appears to have been the sin against the IIoly Ghost 61 How' may that sin be inlitatecl 7 1 For ,vhat kind of sin does St. John forbid prayer to be lnade 1 (I John v. 16.) Evidence Jì'OTll Antiq1tity.- 'Vhen \"as the doc- trine of final perse\Terance first introduced 8 1 1Vho ,vas Noyatiall 9? IIo\v \vas his teaching opposed 1 'YiIful and habitual sin. 2 Apostas,y. 3 They had tasted the heavenly gift, ð.:c. 4 Extremdy difficult, though not beJond the reach of his grace, with whom all tllings are possible. "This impossibility," says Bishop Taylor, " concerns not those that return and confess Christ, but those that wilfully and maliciously reject thi8 only way of sal- vation, and never return to the confession of it again." (Bishop Jercm.lJ Taylor on the effect of repentallr-e, 4.) (\ The extreme danger of sinning wilfully after baving been enlightened. 6 Ascrihing to the evil spirit what Christ did by the power of the Holy Ghost. 7 By habitual resistance to the grace of God. 8 It was not heard of till the end of thp 4th ccntur)". 9 A learned presbJter of Rome (A.D. 250), who held that those who had once fallen should 110t again be admitted into the Church. His followers were called Puritans. ARTICLE XVII. 61 by St. Cyprian I 1 How does Theodoret speak of sin after ba ptisnl 2 1 ARTICLE XVII. Of Predestination and Election. Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) He hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom He hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. "Therefore, they which be endued with so exce1lent a benefit of God be called according to God's purpose by llis Spirit working in due season: they through Grace obey the calling; they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity. As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly 1 ST. CYPRIA .-" But I wonder that there are some so obstinate, as not to think that rl'pentance ought to be given to such as are fallen, or suppo!"e that pardon should be denit-'d. to penitents, when it is written ' Rt:Wt mba Ji.om. 'lfltence t!lOll art fallen, and 'repent, and do tlte first 'lforks.'" (Cyþrian. Epist. ad .A Ill01lianum.) 2 'l'HEODOHET.-" But he that hath attained the gift of baptism, calleth God Father, as one that is inserted into the ordfT uf the sons of grace. These therefore are commanded to say, Forgire us our debts. The wounds, therefore, that are made even after Baptism are curable." (See Bereridge, vol. ii. p. 73.) 62 ARTICLE XY II. ..l-tf 11lernbers, and drawing up their mind to high and heavenly things, as well because it doth greatly esta- blish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, tacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby · the Devil doth thrust theln either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation. ,) Furthermore, we must receive God's prOlnises in J stich wise, as they be neral set forth to us in holy . cripture: and, in our doings, that "'ill of God is to be followed, which we have expressly declared unto us in the \Y ord of God. De Prædestinatione et EZectione. Prædestinatio ad vitam, est æternunl Dei proposi- turn, quo ante jacta l1nmdi fundamenta, suo consilio, nobis quidern occulto, constanter decre\'it, eos quos in Christo elegit ex horninum genere, a maledicto et exitio liberare, atque (ut vasa in honorem efficta) per Christum ad æternam salutem adducere. Unde qui tal1l præcIaro Dei beneficio sunt donati, illi Spiritu ejus, opportuno tempore operante, secundum propositurn ejus vocantur, vocationi per gratiam parent, justificantl1r gratis, adoptantur in filios Dei, unigeniti ejus J esu Christi irnagini efficiuntur conformes, in bonis operibus sancte anlbulant, et demum ex Dei nlisericordia pertingunt ad selllpiternam felicitatem Quelnadmodum prædestinationis et electionis nostræ in Christo pia consideratio dulcis, suavis, ét ineffabilis consolationis est vere piis, et his qui sentiunt in se vim Spiritus Christi, facta carnis, et membra, quæ adhuc sunt super terram, mortificantem, animnmque ad cæles- tia et superna rapienteln: turn quia fidem nostram de æterna salute consequenda per Christum plurimum stabilit atque confirrnat, turn quia anlorelll nostrum in Deum vehemënter accendit; ita hominibus curiosis, ARTICLE XVII. 63 carnalibl1s, et Spiritu Christi destitutis, ob oculos per- petuo versari prædestinationis Dei sententiarn, pernicio- sissimum est præcipitium, unde illos diabolus protrudit, ,.el in desperationem, vel in æql1e perniciosarn impl1- }'issimæ vitæ securitatem. Deinde, promissiones divinas sic amplecti oportet, ut nobis in sacris literis _ge!!e- raliter propositæ sunt; et Dei voluntas in nostris actionibus ea sequenda est, quam in verbo Dei habeml1s diserte revelatam. "\Vhat is the subject of this .I..L\.rticle 1 "\Vhat is the literal meaning of the word "predestination 1 1" Of" election 2 1" "\Vhyare the words" to life" in- serted 3 ? This Article contains the follo,ving proposi- tions :- (1) The meaning of predestination to life. (2) A description of those ,vho are predestinated. (3) The conlfort arising fronl the godly consi- deration of this doctrine. (4) The danger arising frolll the inlproper use of it. (5) The duty of attending strictly to the ,vill of God, as lIe has revealed it; and not as our own in1aginings nlay lead us to conclude it to be, or to conceive of it, in Inatters not revealed. \Vhat does this Article affirm "predestination to life" to be 1 Repeat Ephes. i. 4 6. Repeat 2 Tim. i. 9. Speaking then with reference to God, I Determination ma(le beforehan(l. 2 Choiee made according to that determination. 3 To exclude the doctrine of reprobation. 64 . ARTICLE XVII. "Tho arc the elect I? Show. frotn Scripture tl1a t they ,vhich be cndued with so excellent a benefit are called a.ccording to God's purpose. (Ron1. viii. 30.) That they are justified freely. (ROlll. iii. 24.) That they are nlade the sons of God by adoption. (Gat iv. 6, 7.)- That tl1ey are 11lade like the ilnage of Christ. (Rom. viii. 9.) That they ,valk reli- giously in good "Torks. (Ephes. ii. 10; 1 Peter i. 2.) That. they attain at length 1)" God's nlerc r to everlasting felicity. (1 Peter i. 3-5.) Are the 111arks of distinction by ,yl1Ïch these per- sons are known, such as man can take cognizance of2? 8peaking then ,yith reference to man, ,vho are the elect 3? "\Vhat assurance has God given of his favour tow"ards such persons'? If they perish finally, where lies the fault 5? IIow does St. Paul COlllfort the Christians at Rome under their suffer- ings 6? Does he address the ,vhole body as pre- destinated? "\Vhat event is he speaking of in the 1 Those (known to Goel alone) who either have persevered, or will persevere to the end, and be tinall)' saved; the Invisible Church. 2 "They who are of this society bave such marl;:s and notes of distinction from allothers t as are not ohjects unto our sense; only unto God w ho eeth their hearts, and understandt-th a II t heir secret cogitations, unto Him the) are clear and manifest." (lloúker, l. iii. 1.) . 3 The whole Christian societJ', to every member of which eter- ual life is uffered in such a manner that he ma)" fall from it and perish, )"et it is his own fault if he do. This is e\'ident from the Apostolical Epistles, in which the inspired writers address those whom they call dect amI pred :;tillated, as liable to fall. 4 He has admitted them into the covenant of grace, å The fault is tlwir OWll, because they have received "the grace of God in yain." (2 Cor. vi. I.) 6 By assuring them of the certainty of the Di\'Ïne promises. (Rom. viii. 18, &.c.) ARTICLE XVII. 65 9th chapter? "\Yhat is nleant by the expression "Jacoù have I loyed," in yersü I3 1 ? How .was the prophecy in the 2J th verse of that chapter fulfilled 2 ? Repeat Acts xiii. 48. 'Vhat is nleant by being" or- dained to eternal life 3? Repeat .A.cts ii. 47. "\Vho are nleant by "such as should be sayed 4?" Repea.t ] Thess. i. 4. Does St. Paul say this of the whole body? 'Vhen were the Thessalonian converts chosen? "\Yhat evidence had they already given of the siucerity of their faith? (I Thess. i. :t) . What exhortation is given in 1 Thess. v. 8? 'Yhat reason is given in the following verse? (ver.9.) Does this reason iUlply the certainty of their salvation 5 ? To w.hom is the doctrine of our election in Christ full of conlfort? Who are meant ùy" godly per- sons 6?" In what two respects is this doctrine full of c0111fort to such persons? Sho,v fronl Scrip- ture that it establishes their faith. (Ronl: viii. 33-35.) Show that it kindles their love. (1 John iv. ]9.) To ,vhonl is the sentence of God's predestination a dangerous do\,nfall? Who are 111e<lnt by curious 1 That it pleased God to select Jacob's posterit), to be his chosen reople, in preference to that of Esau. 2 In the call of the Gentiles. 3 Being disposed or prepare(l by grace to become Christians. 4 The Greek is Toì'!: C1W OJlÉvov!:, which is literally, 'those who were being saved.' 5 Ko: it only implie" that God for his part l.ad chosen them to be heirs of salvation, provided they on their part woul(l "put on the breastplate of faith and love," and so make their caJIing amI election bUloe. G Those who Ly the grace of God are fulfillinO' the conditions of the Christian covenant. ð 66 ARTICLE XVII. IJersons 1 ? By carnal 1)o1'sons 2 ? 'Vhat do you mean by the expression" a downfall 3?" 'Vhat arc the w'ays in ,, 11ich Satan lllav tal e aùvantaO'e of .. 1/ b such persons 4? 'Vhat do you nlcan by despera- tion? By "Tetchlcs.311css 5 ? IIo,y are ,ye to receive God's pron1Ïses 6? 'Vhat is the precise lllcalling of the word generally in this passage 7 ? Against ,vhat persons does this part of the Article appear to have been directed 8? What ,viII of God are ,ve to follo,v in our doings? 'Vhat is the revealed will of God? (lsa. Iv. 7. 1 Tin). ii. 4. Rev. xxii. 17, last clause, &c.) Can this will be contrary to his secret "yill? 1Vhy not 9? What 1 Inquisitive persons. 2 Sensual persons. 3 The Latin is præcipitiwn, which shows more clearly the dan- gerous position in which such persons are placed. , He may cast the inquisitive person who seeks to pry into the secret decrees of God, down from thence into desperation, by filling him with unreasonaùle and sinful doubts, whether he is one of those who in the foreknowledge of God are to he finally saved; or he may cast the sensual person down into utter tcretcltll'ssness, by leading him to forget that he who is elected to the eud, is elected nlso to use the m.eallS bv which that end is to he attained. 5 The Latin is ::ecw=itas; recklessness or unconcern. " There are," ays Ho"ker, "that elevate too much the urdinary and imme- diate means of life, relying wholly upon the hare conceit of that eternal Election, which notwithstanding includeth a subordination of means, without which we are not í\ctually brollght to enjoy what God secretly did intend and therefore to build upon God's elec- tion, if we keep not oursdves to the Wit)'S which He hath appointed for nwn to walk in, is !Jut a self-deceiving \'anit ,." (Eccles. Pol. b. v. GO.) 6 See the Article. 7 The Latin word is not ,)lerllmqlle, but generalitC1". It might thel'efore be rendered genericall.lJ; meaning that the promises uf God must he received generally with a reference to the whole collec- tive Church of the election. and not with a reference to particular individuals. (See Paber's Primitire Doctrine of ElætivlI, p. :{!)O.) 8 Against those who thought, that though by the plaiu will of God all were elected, by his secret will ouly some. 9 Because God cannot contradict Himself. ARTICLE XVII. 67 then is your duty and your wisdom ,vith reference to tIle doctrinc of your election in Christ? (:2 Peter i. ] 0.) \Vhat pron1Ïse is annexed to this exholia- tion? (vel'. 10, last cla'Zlse, and ver. 11.) Show ho\v the teaching of this .Article corre- sponds ,vith other fornnllaries of the Church of England 1. 1Vas this the teac1lÎng of the prinlitiye Church 2? 1 In the senice for Infant Baptism, the congregation is directed to pray that the child about to be baptized ma)' " eYe[' remain in the numbpl' of God's faithful and elect children." In the Catechism, the baptized person is taught to express his belief in the Holy Ghost who sanctifieth !tim, Hld all the elect people of God. Aml in the Burial ervice there is a prayer that God will be pleased shortly to accomplish the number of his elect, and to hasten his kingdom. 2 CLE)IEXT OF RO'IE.-" l\Iay the all-seeing God, who has el cted the Lurd J eSllS Christ and us tltrough llim to be a peculiar people, gr.lllt, to every soul that callcth upon his great and holy Name, faith, fear, peace, patience, long-suffering, temperance, holiness, and wisdom." (.E-p. ad Corinth. i. 58.) IG _-\TIUs.-" Ignatius, who is also Theophorus, to the Chllrcl which is in Ephesus of Asia, deserving to be ranked among the blessed, blesst'd in the greatness aml fulness of God the Father, allrays predesti/lated before tlte zcorlds to glory," &c. (Ep. ad Eplles. 1.) J LSTl L-\.RTYR.-" 'Ye Christians are no mere contemptible people; but God has also elected us, an(l has become manifest to those who enquired not after Him. Through the like calling that he called Abralwm, charging him to go out from the land in which he dwelt, throu h that mice he has called all of us." (Just. Dial. cum Tryph. Oper. p. 272.) J ustill Mart)"r sa 's also in another passage; "But 'ou will aclmit, when JOu hear the worùs of the prophet David, that God the Father of all things was to take up Christ to heaven after his re urrection frum the dead, and there to keep Him, until He should ha\'e smitten down tIle evil spirits that hate Him, and till the number of good and yirtuous, fore- knotcn to llim, slwuld be accomplished, for whose salies He hath not Jet brought on the conflagration." (Apolog. i. 45.) CLDIEXT OF ALEXA:"iDRIA.-" There is only one ancient and Catholic Church, which collects together unto the unit)" of one faith, by the will of one God, through one Lord, those already ordained, 1rlwilt God ltas predestinated." (Clem. Alex. Strom.) 68 ARTICLE XVIII. "\Vhat caution is necessary ,yith regard to the subject of this Article 1 ? ....i\.RrrICLE XVIII. . Of obtaining eternal Salvation only by the name of Christ. They also arc to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he }>lofesseth, so that he be diligent to franle his life according to that Law, and the light of Nature. For holy Scripture doth set out unto us only the NatTIe of Jesus Christ, whereby men must be saved. De speranda æterna salute tantum in nomine Christi. Sunt et illi anathematizandi, qui dicere audent unum- quemque in lege aut secta qualTI profitetnr esse ser- vandum, lTIodo juxta illam et lumen naturæ accurate vixerit, cum sacræ literæ tantum Jesu Christi nomen prædicent, in quo salvos fieri homines oporteat. 1 "Let us never think it safe to presume of our own last end Ly bare conjectural collectioIls of his first intcnt anù purpose, the mealls failing that should come between." (lIook /', llook v. GO.) I " \.ltlwu h we cannot fully resolve the difficulty, we notwith- 8tandill without distrust should adhere to those positive and plain declarations, whereby God representeth Himself seriously designing and earnestly desirin that all men should come to the knowledge of the truth; that none should perish, but that all !-Ihould come to repentance; not doubting but his declared mind and his ecret 'Jwo idellce, although \\ e cannut thoroughly discern or explain their consistency, do Jet really and fully conspire." (Barrow, vol. iii. I). 411. Ed. IG92.) · " If you will take m)' advice, withdraw your minds from a curious search into this myster ., and turn thcm directly to the study of piety, and It due rev('}'ence to the awful majesty of God. Think and speak of God and his secrets with fear and trembling, but dis- llute very little ahout them: and, if you would not undo y()ur elves, beware of disputing' with Him. If .r(lU trans rcss in any thing, hlame yourselves; if JOu do an,}" good, or repent of evil, offer thanksgiving to God." (Leighton, Lect. x., Ufthe Decrees of God.) ARTICLE XVIII. 69 ''"'"hat is the subject of this ..Article 1 ....\gainst what error is it directed 1 "\Vhat does it say of persons who }lold this error 1 What is llleant by bcing "had accursed 1 1" "\Vhat appears to have been tIle ùcsio-n of this Articlc 2 1 "\Yhen ,vas this ;:) error first taught 3 ? On ".hat ground did the heathen orators of that period defend Paganism 4 ? Where else is this error lllaintained 5 1 'Vhat does the anathenla of this Article pre- suppose 6 1 How does it affect a heathen who has never heard of Christ 7 1 But is such a person under no la'y? By ,vhat law' ,vill he he judged? (Rolll. ii. 1 .) But suppose that person has had the religion of Christ proposed to his acceptance, llo,v is his condition altered 81 "\Vhat ,vas the character of Cornelius before his conversion 1 (Acts x. 2.) To ,,,,hat la,y was he suLject at that time? To what la,v did he becollle subject after- ,vards? 1Vas it a great gain to Cornelius to be adn1Îtted into the Christian covenant 9 1 Ho,v do 1 The word in the Latin version of the Article is c: anathemati- zandi," which means literall)' persons to be set apart, or excommuni- cated. 2 To show that it is not a matter of indifference whether men embrace the Gospel or not. 3 In the fourth centur.r, by the advocates of Paganism, aaainst the Christian Emperors. ð 4 On the ground that God was more honoure(l by beiuO' wor- shipped in many different wa)"s. 0 5 III the Alcoran, which declares that all re]iglUns are equalJy acceptable to God. 6 That tlte religion of Christ has been uffered, but rejected. 7 It does not apply to his case. II From that time he is amenable to the law of Christ. 9 Yes; ill whatever degree the Christian state surpasses that of the heathen. (See Rom. x. 14, 15.) 70 ARTICLE Xl''III. the circun1stances of his conversion attest the truth asserted in this .Article I? Repeat ::\Iark xvi. 16. 'Vhat do these ,vo1'ds pre-suppose 2 ? Sho,v this fronl St. Paul. (Ron1. x. 14.) I[ow. does IIoly Scripture set out to us the method of salvation 1 (John xiv. 6.) IIo,v is this .. truth attested by S1. Peter? (Acts iv. 12.) ",Vhat two things are inlplied in these ,vords 3 ? To all, then, to ,vhom the religion of Christ is ofFered, what alternative ren1ains'? '''hat practical en- quiry does this suggest to Christians 5 ? ",Vhat caution does St. Paul give on this point? (2 Tim. ii. 19.) Evidence from A ntiquity.- 'Vhat is the testi- 1110ny of St. Ignatius to the truth asserted in this Article 6 ? Of the Author of the Epistle to Diognctus 7 ? Of I1'enæus 8 ? Of St. Cyprian 9 ? 1 ,V e ma . infer that all religions are not equal, from the pains which were taken to bring about his conversion. 2 That the gospel has first been preached. (See tlte TfTse before.) 3 That there is salvation to be found in Christ, and in none but Christ. 4 There is no alternative but to embrace it. 5 'Vheth('r they sincerely believe and trust in Christ. 6 ST. IG:\'ATIl'S.-" Let no man be deceived; even the heavenly beings, and the glorious order of angels, and the invisible as well as ,ri ible powers, unless the)' believe in the efficacy (If the blood of Christ, are oblioxious to Judgment." (S. 1!Jllat. ad Smyrn. vi.) 7 "In whom is it possible for us sinful and ungodly persons to be ju tified, bu t only in the Son of God?" (Ep. ad Diognet.) 8 IRE Æus.-" The,}. who know not (i. e. acknuwledge not) Him who is of the Virgin, even Emmanuel, are bereft of his gift, which is life eternal." (L. iii. c. 19. I.) g ST. CYPRIAN.-" There is no coming to the Father, but by hi Son J t'sus Chri t. as appears from what He says in the Gospel according to St. John, , I am the way, and the truth, and the life; no man cometh unto the Father but by me.'" (Cyprian. Testim. ad Quirin. l. 3. c. 24.) 71 P .L\ R T I\T. DOCTRINES RELATIXG TO CHRISTIANS AS lEMBERS OF A SOCIETY. ARTICLE XIX. Of the Church. THE ,,'isible Church of Christ is a congregation of faithful men, in the which the pure 'Y ord of God is preached and the acraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same. As the Church of Jerusalem, Alexandria, and Antioch, have erred: so also the Church of Rome hath erred, not only in their living and manner of Cerenlonies, but also in matters of Faith. De Ecclesia. Ecclesia Christi visihilis est cætus fidelium, in quo verbum Dei purum prædicatur, et sacramenta, quoad ea quæ necessario exigantur, juxta Christi institutum recte administrantur. Sicut erravit Ecclesia Hierosoly- mitana, Alexandrina, et Antiochena; ita et erravit Ecclesia Romaua, non solum quoad agenda, et cære- moniarum ritus, verum in his etiam quæ credenda sunt. How is the visible Church defined in this Article? "\Vhy is it called t' sible I? "\Vbat are the tests by ,vhich the visible Church may be known? Against ,, hat clainl on the part of the 1 Because it is that which can be seen by man; and to distin- guish it frum the Invisible Church. 72 ARTICLE XIX. Church of ROBle is the latter part of this Article directed 1 ? The Church.-What is the literal meaning of the "rord Church 2 ? 'Vhat \vord is used to repre- sent the Church in Scripture 3 ? Is that the word used in thi. Article? To ,, hat \yas the \vord ecclesia originally applied 4 ? Is this "Tord used in different senses in Scripture 5? In \vhat sense is it used in Acts xix. 39? In \vhat sellse in Hebrc\\ s ii. 12? In \vhat sense in 1 Cor. xi. 18? In \vhat sense in 1 Cor. i. 2, and in ..Acts xv. 41 ? In \yhat scnse in Ephes. i. 2 , 23? In ,,,"hat sellse is it used in the first part of thi Article 6 ? In \vhat sensc in the second 7? Thc Church is called vis.ible to distinguish it fronl the invisible Churcll. "\Vhat do you lllcan by the invisible Church 8 ? The visible Church is 1 The claim of infallibility. 2 The Greek word is ICvpLalCrì, derived from ICVPLO!;, and it means the Lorù's House. 3 Ecclesia, from the Greek worùs f.1C and lCa"J\É.w. This word, therefore. pr,)perly lllf'ans an assembly or congre!lation; and ICvpLainj tlte place of assembly; but the two meanings are often intt'r('han ed. 4 It originall)' denoted the popular assemblies of the Grecian republics. 5 The word is used in many different Sf>nses in Scripture. For example; in Acts xix. 39, it means a secltlar assembl:lJ; in Heb. ii. 12, it means the Jev:ish Chlt1"ch; in 1 Cor. xi 18, it means an assembly of Christians; in 1 Cor. i. 2, it means tlte 'lc/tole body of Cllristians at Corintlt; in Ephes. i. 22, 23, it means tlte u:lwle body of Christians erer.lJlChere. 6 The whole Christian Society on earth. 1 The branches of that Society planted in an)" city or country. 8 The whole family of God in earth and heaven from the hegin- ning to the end of the world, known to God alone. The Visible Church is that of the called; the Invisible is that of the elect only. ARTICLE XIX. 73 described as "a congregation offaithful men." \Vhat is herc Incant by a Congregation I? Are all the melnbers of this Congregation or Society really fai thful? \Vhy then are they so called 2? \Vho are ever n1Ïngled 'with the good in the visible Church? \Vhat parables of our Saviour exelnp1ify this truth 3? \Vhat kind of fish 'were drawn up in the net? What is represented by the net? How did you become a member of the Church? \Vhat is required from those ,vho are baptized? 'Vhat are the two points which are taken as tests or standards of the true Church in this Article? \Yhat do you mean by the pure Word of God? Repeat Acts ii. 42. If o,v many characters of a Church are given in that passage? \Vhich of these characters are described in this Article? 'Vhy are not fellowship and prayers nlentioned 4 ? \Vhat is Ineant by preaching 1\ ? \Vhere is the Apostles' doctrine to be found 6? \Vhy is not the Sacralnent of Baptisnl mentioned in Acts ii. 42 7 ? Ho,v does St. Paul refer to both Sacranlents as instruments by which ,ve are united to Christ? (1 Cor. xii. 13.) 1 A Society. 2 They are at least" faithful men" by profession, just as the Church is called Iwly, because holiness is the profession of its members. 3 The parables of tlte tares and tlte u:heat, and the net cast into the sea. 4 Because they are no test, being common to all religions. 1\ Disseminating the Gospel bY'liivá 'Cooe teaching in the congre- gation. 6 In the Holy Scriptures. 7 Because these persons had already been baptized. (See verse 41.) E 74 ARTICLE XIX. What do you nlean by those things that of necessity are requisite to the Sacraments I? "\Vhat, for ex- filnplo, are the e::;sential parts of the Sacrament of Baptism? Of the Sacrament of the Lord's Supper? In ,vhat sense is the ,yord Church used in the second part of this Article 2 ? Can the Catholic truth ever be quite lost out of the Church? Why do you infcr t11is 3? l\Iay any particular Church err? \Vhat Churches are spoken of as having crred? Why are Jerusalem, Antioch, and Alex- andria mentioned 4 ? After the destruction of J erusalenl by Titus, ,vhich ,vere the three most celebrated Churches 5? In what respects does this Article affinn that the Church of Ronle hath erred? What do you mean by living and matters of faith o? Would the Church of Ronle object to being classed ,vith other Churches, as in this Article Ho,v is the unity of the Church Catholic declared ill the Nicone Creed? In ,vhat does this unitv v consist 71 In ,vhat respects does it differ froln the 1 Those things which are essential to their due administration. 2 See page 72, note 7. 3 Because our blessl.d Lord has promised to be with it to the end of the world, and because t]1e Church is "the piHar and ground of the truth." 1 rrim. iii. 15. 4 Because they were the most distinguished of the Churches founded by the Apostles. [) Antioch, Alexandria, and Rome. o The Latin is " agenda et credenda ;" i. e. " principles of faith and conduct." 7 Its members have one God and Father, one head, w}1Ïch is Christ; one faith, one baptism, one hope of their calling; and they endeavour to keep the unity of the Spirit in the bond of peace. ARTICLE XIX. 75 unity asserted by the Church of Ron1e 1 ? On what ground does the Church of Ron1e assert this suprcluacy 2 ? Is it quite clear that St. Peter ,vas Bishop of Ron1e 3? Repeat l\Iatt. xvi. 18, 19. 'Vhat was tIle inuuediate occasion of these ,yords heing addressed to St. Peter? 'Vhat is the ori- ginal nleaning of the w.ord Peter 4 ? In "hat sense n1Ïght the Church be said to have been built upon St. Peter:l? 'Vere the ,vords in verse 19 spoken on any other occasion? (l\Iatt. xviii. 18.) To "h01l1 were they then addressed? WhJT ,vere they addressed in the first instance to St. Peter only 6 ? Repeat John xxi. 15. Why was this charge repeated three tinles 7 ? 'Vas it intended J The Church of Rome asserts that the Catholic Church means an the faithful under one visible IlPad, the Bishop of Rome, who is the successor of St. Peter, and Christ's ,'icar upun earth. 2 On the ground that it was given by our Lord to St. Peter and to his successors. 3 It is more probable that he was BisllOP of Antioch. .. 4 A stone. 5 The promise made here was fulfilled, by Christ's using St. Peter's ministry in la)'ing the foundation of the Christian Church among both Jews and Gentiles; and in his being the first preacher to them of that faith, which he here confesses, and rnakin the first proselJtes to it; for St. Peter laid the first foundations of a Church among the Jews, by the conversion of 3000 souls, (Acts ii. 41,) who, when they gladly had embraced St. Peter's doctrine, were all baptized; and then (verse 47) we first find mention of a Christian Church. St. Peter also laid the first foundations of a Church among the Gentiles, by dle conver- sion of Cornelius and his friends. (Acts x.) :See Bp. Pearson on t!te Creed, Art. ix.) 6 To show the unity of the Church. " 'Vhereas all the rest of the Apostles had equal power and honour with St. Peter, Jet Christ did particularly give that power to St. Peter, to show the unity of the Church which he intended to build upon the founda- tion of the Apostles." (Pearson, p. 340. ed. 1(ì69.) 7 In reference, probably, to Peter's t!tree/old denial. E 2 76 ARTICLE XIX... for St. Peter only 1 ? 1Vas St. Peter present at the council held at Jerusalem about the question of circunlcisioll? (Acts xv. 7.) \Vho presided at that council? (verse 13.) \Vhat do you infer? Is any supremacy given to St Peter in Gat ii. 9 ? "\Vhat happeneð. afterw"ards? (yerse 11.) Supposing that St. Peter ,vas Bishop of Ronle, " as this supre- nlacy conceded to his succe:s ors? 'Vho opposed the supremacy of Victor 2 ? 'Vhen did Pope Stephen live 3 ? \Vho opposed his clainl to the suprenlacy" ? 'Vhat ,vas conceùed to him by Cyprian II? 'Vhen ,vas the clainl first regularly Inade to pre-eminence of po,ver 6 ? IIad the Church of B,0I11e erred at this tinle? Does this Article admit that the Church of l{ome is a part of the Church Catholic 7 ? Evidence from Antiquity.-Does the definition of the Church in this Article agree ,vith those of the early Fathers? Ho\v does Clenlent describe the 1 No; and it was not so understood by St. Peter. (See 1 Peter v. 12.) AUGUSTINE.-" \Vhen it was said to Peter, it was said to all." (De ago Christiallo, 30, 12.) 2 Irellæus, Bishop of Lyons. 3 In the 3rd century. 4 St. Cyprian, Bishop of Carthage. 5 Cyprian asserted the exclusive rig11t of the Church of Carthage to manage its own concerns; though he admitted that where different Churches were required to act in concert, he was willing to give precedence to Rome, on account of the importance of the city; just as in the Church of England, the Bishop of London takes precedence, after the Archbishops, for the same reason. 6 At the end of the Gth century, by Gregory the Great. ., Yes. But it is a corrupt and an erring portion of the Church Catholic, as the Greek Churches are. ARTICLE XX. 77 Church I? Ho\v is it described by Origen 2? What are the three notes or ll1arks of a true Church, according to the Honlily for Whitsunday 3 ? ARTICLE XX. Of the Authority of the Church. The Church hath power to decree Rites or Cere- monies, and authority in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing that is contrary to God's 'V ord written, neither may it so expound one place of Scripture, that it be repugnant to another. "Therefore, although the Church be a witness and a keeper of holy 'Vrit, 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. De Ecclesiæ Auctoritate. Habet Ecclesia ritus sive cæremonias statuendi jus, et in fidei controversiis auctoritatem; quamvis Ecclesiæ non licet quicquam instituere, quod verbo Dei scripto adversetur, nec unum Scripturæ locum sic exponere potest, ut alteri contradicat. Quare licet Ecclesia sit ùivinorum librorum testis et conservatrix, jlttamen ut adversus eos nihil decernere, ita præter illos nihil cre- dendum de necessitate salutis debet obtrudere. 1 CLE)IE T OF ÅLEXANDRIA.-He sa).s," I mean by the Church, not a place, but the congregation of the elect." 2 ORIGEx.-He describes the Church as the assembly of all the fa;t flll. 3 "The true Church is a universal congregation of God's faith- ful and elect people, built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner stone. And it always hath three notes or marks where ) it is known; l)ll1"e and sound doct1"ille, the Sacraments ministered ac-cording to Ch,'ist's holy institution, and tlte rigltt 1lse of ecclesiastical discipline. This description of the Church is agreeable both to the Scriptures of God, and also to the doctrine of the ancient Fathers, so that none may justly find fault therewith." (Horn. for TVltitsunday, 2nd part. [Oxford edition, p. 413.]) E 3 78 ARTICLE XX. '''11at is the sUQiect of this Article? 1Vhat is affirn1cd ,vith regard to the authority of the Church? What do you mean by power l? To ,yhat does the exprc8sion "controversies of faith" allude 2 ? By ",.hat rules 111USt the Church be guided in the exer- cise of this authority 3 ? What is meant by the Church in this Artic1e 4 ? Is the Church a S cicty, or an assembly5? 1\Iention one of the marks of a Society 6. What are the t,vo points to be proved in this Article 7 ? Rites and Oeremonies.-- IIad the J e,vish Church any rites and ceren10nies not enjoined by l\Ioses S? 'V ere these ceremonies condemned by our Saviour? 1 The Latin word is jus, which means rigltt. 2 Disputes which may arise in the Church from time to time on matters of faith. 3 The Church must ordain nothing contrary to the 'V ord of God; it must not so explain one place of Scripture, that it is repugnant to another; and it must neitl1er decree any thing against the Scriptures, nor enforce any thing as necessary to be believed beside the Scriptures. , The whole Christian Society on earth. 5 "The Church is alwaJs a visible Society of men; not an Assembl,y, but a Society. For although the name of the Church be given unto Christian assemblies, although an)" number of Christian men congregated may be termed by the name of a Church, yet assemblies properly are rather things that belong to a Church. ?\-len are assembled for performance of public actions; which actions being ended, the assembly di solveth itself, and is no longer in being; whereas the Church which was assembled doth no less continue afterwards, than hefore." (IIooker, lib. iii. l.) 6 It must have regularly appointed officers, and rules for its government. 7 That the Church has authority; (1) in ceremonies, (2) in matters of faith. SIt had several; such as certain forms in observing the Pass- over, the service of their S)'nagogues, the feast of Purim, the order of 11urial, of marriage, &c. ARTICLE XX. 79 'Vhat do you infer 1 What is implied in the ex- pression" the giving of the keys 1" Repeat I Cor. xiv. 40. What does this direction inlply 1 Controversies of faith.-Supposing disputes to arise in any hUlllan society, must that society have authority to settle thenl 1 'Vhen a dispute arose in the early Church about the question of circum- cision, ho,v ,vas it settled 1 1 What authority did St. Paul give to Timothy 1 (1 Tim. i. 3.) 1Vas a similar authority given to Titus? (Titus iii. 10.) How does our Lord assert the authority of the Church 1 ( Iatt. xviii. ] 7.) The rules by u'hich the Church m'll$t be guided.- In the case of a human society, by what must its officers be guided in their management of it 2 1 For example, by ,vhat law must the visitor of a College be guided 31 The Judges of the land'? By ,,"hat la,v must the Church be guided 5 1 'Vhat is the difference between the authority of the Church as to rites and ceremonies, and the same authority as to matters of faith tI? 'Vhy may not the Church ordain any thing ,vhich is contrary to the written ,vord of God 7 1 Repeat Gal. i. '8. Why nlay not tlle Church so expound one place of Scrip- 1 Bya decree of the Church. 2 BJ the laws of the Societ)'. 3 By its statutes. 4 By the laws of the land. :; By the Scriptures. 6 J[atters of .IíÛtll must necessarily be contained in the word of God; rites and ceremonies must not be inconsistent with the word of God. 7 See Article VI. E 4 80 ARTICLE XX. ture, that it be repugnant to another 1 ? The Church is a ,vitness and keeper of holy 1Vrit. In ,vhat respects is the Church a witness 2? In what respects a l'eeper S ? On 'what authority do ,ve re- ceive the Canon of Scripture? Does the saIne pow'er belong to a particular Church as to the universal, ,,'ith regard to the settlement of disputes? On ,vhat principle are all Articles and Creeds con- structed f? Is great respect due to such decisions of the Church as are in agreen1ent with the teach- ing of this Article 5 ? Evidence fro11' AntiqU'ity.-Has the Church ahvays possessed the authority given to it in this Article? What is the testimony of Clemens Ro- manus to this point 6? Of Clemens Alexandrinus 7 ? 1 Because all Scripture is given by inspiration of God, and there- fore there must be a perfect consistency and agreement in its several parts. 2 The Church is a witness to its age and authority. 3 The Church is a keeper or a guardian of Scripture, as a College is of its statutes. f The principle of Church authority. 5 "Unto laws thus made and received by a whole Church, they which live within the bosom of that Church must not think it a matter indifferent either to )'ield or not to Jield obedience. . Is it a small offence to despise the Church of God! Jly Son, keep thy Father's c.ommandment, saith Solomon, and for:qet not tlty }'Iother's instruction; bind them both always about thine heart. It doth Dot stand with the duty which we owe to our Heavenly Father, that to the ordinances of our :l\Iother the Church we should show our- selves disobedient." (Hooker, book iii. 9.) 6 CLEMENS ROl\IANUS.-" 'Ve must do all things in order, what- soever the Lord hath commanded us ; to wit, make our pra)"ers and oblations at the stated seasons, and not irregularly and bJ chance, but at the times and hours appointed." (Ep. 1. 40.) 7 CLE}IENS ALEXANDRJNUS.-" We must not by any means whatsoever, transgress the Canon of the Church." (Strom. vii. 15.) ARTICLE XXI. 81 Of St. CJ"prian I? 1Vhat rite or cere1nony was de- creed at the council of ïce 2? "\Vhat controversy oJ faith was settled at that council 3 ? 1Vhat is the testimony of St. Cyprian as to the rules by ,yhich the Church n1ust be guided 4? Of St. Augustine 5 ? Of St. Chrysostom 6 ? ARTICLE XXI. Of the Authority of General Councils. General Councils may not be gathered together without the commandment and will of Princes. And when they be gatbered together, (forasmuch as they be an assembly of l11en, whereof all be not governed with 1 ST. CYPRIAN.-" Our Lord, whose precepts we ought to fear and to observe, when arranging the honour of the Bishop, and the administration of the Church, speaks in the Gospel, and saJs to Peter, 'I say unto thee, that thou art Peter,' &c. Thence through the changes of times and of successions, the ordination of Bishops and the administration of the Church has come down, so that the Church is built upon the Bishops, and every act of the Church is directed by the same overseers." (Cypria,ll. de Lapsis, Ep. xxvii.) 2 The time for celebrating Easter. 3 The Ariall controversy. 4 ST. CYPRIA .-" \Ve must by no means depart from the pre- cepts of the Gospel. For we are not to follow the custom of men, but the truth of God." (Cyprian. Epist. 63.) 5 ST. .AUGrSTI E.-" 'Vhen the proper words do make the Scripture doubtful, we must first have a care that we do not dis- tinguish or pronounce wrongly. 'Yhell, therefore, diligence being used, it foresees it is uncertain how it should be distinguished or pronounced, let him consult the Rule of Faith, which he ma)" per. ceive from tlte plainer places of tlte Scriptm'eð, and tlte alttltority of tlte rhuTclt." (A71.Q. de doctrinâ Christianá, I. 2.) 6 ST. CHRYSOSTml.-" But all things that are in the Hol)" Scriptures are clear and right; all things necessary are manifest." (Chr!Jsost. in 2 Thess. Hom. 3.) E 5 82 ARTICLE XXI. the Spirit and 'Vord of God,) they may err, and some- times have erred, even in things pertaining unto God. 'Vlwrefore things ordained by then1 as necessary to salvation have neither strength nor authority, unless it Inay be declared that they be taken out of holy Scripture. De auctoritate Conciliorum generalium. Generalia Concilia sine jussu et voluntate Principulll congregari non possunt; et ubi convenerint, quia ex }}ominibus constant, qui non omnes Spiritu et Verbo Dei reguntur, et errare possunt, et interdum errarunt etiam in his quæ ad Deum pertinent; ideoque quæ ab iBis constituuntur, ut ad salutem necessaria, neque robur habent, neque anctoritatem, nisi ostendi possint e sacris Ii teris esse desumpta. What is the subject of this Article? 1Yhat do you Inean by a Council 1 ? 1Vhy are the Councils here spoken of, called general 2 ? What do you nlean by "things pertaining to God 3?" 1Vhat is the earliest instance of a Council being asselnbled? (.L\.cts xv.) In ,yhat important particular did this Council dif- fer fron1 all subsequent ones' ? When do 'we first hear of national or provincial councils in Ecclesi- astical History 5 ? By 'what nanle ,vere they caned 6? What ,vas the first general Council 7 ? Why ,vere not general Councils held at an earlier period? By "hose authority ,vas the Council of 1 An assembly of ecclesiastical persons. 2 To distinguish them from national or prorincial Councils. 3 l\latters of faith. 4, I ts members were inspired persons. :; In the middle of the 2nd century. 6 Synods. 7 That of Nice, A.D. 325. ARTICLE XXI. 83 Nice called)? By whose authority were other general Councils conyened 2 ? What ,vas that Council called, ,vhich ,vas convened by the Church of Ronle in 1123 3 ? 'Yas the Council of Trent called by the authority of the Church of ROille alone? Had that Church power to can a general council? What inlpedinlen t is there llO'V to a general council being held? 'Vhat is the relation of Church and State in a Christian conlnlunity 4? Who is the snprelne goyemor in such a comnlunity 5? 'Vhat sanction then nUlst the persons conlposing general councils hay-e, before they can meet to deliberate 6? In the constitution of the J e,vish Polity, in wl10ln ,vas the supr nle power vested 1 ? To w honl ,vas the direction given in Numbers xi. 16? 'Vhat ,vas the nature of that direction? Who sunlnlonecl a council to consult about bringing Lack the ark? (1 Chron. xiii. 1, 2.) "\Vhy did not the Apostle 1 That of the Emperor Constantine. 2 The second general council, that of Constantinople, A. D. 381, by the authority of Theodosius; the third at Ephesus, A. D. 431, by Theodosius the younger; the fourth at Chalcedon, A.D. 451, b)" )larcianus. 3 The first Lateran Council, included by the Church of Rome in the number of genel'a} councils. 4 In a Christian communit)", Church and State are one and the same thing; every member of such a community being a part of Loth. Hooker says, "The Church aud Commuuwealth ;n.e names which import things reall)' different, but those things are accidents, and such accÎòents as may aud should a 1 waJ8 dwell lovingly to ether in one subject." (Hooker, b. viii. 5.) ;) The Soyereign power, whatever it ma)' be. 6 The sanction of the government of the countries to which they respective])' belong. 7 In Moses, as the representative of the civil power. E 6 84 ARTICLE XXI. obtain the sanction of the civil po,ver in the case recorded in Acts xv. 1 ? "\Vhat general precepts of the N e,v Testan1ent enforce oLedience to the civil power? (I{omans xiii. 1-5. Titus iii. 1.) \Vas the civil power Christian, ,,,,hen these precepts ,vere given? ",Vhat do you infer froll1 this 2 ? Gelleral COlfÞncils not infallible.- 'Vhat alone could secure a general council fronl error:S? 1Vas this the case ,vith the council held at J erusaleul ? Show that the 11lenlbers of that council ,vere guided by the Holy Ghost. (Acts xv. 28.) Can these ,vords be applied in the saIne sense to other councils'? On ,, hat grounds alone can we adn1Ït the infalli- bility of councils:5? Repeat J\fatt. xvi. 18, last clause. Does this prolllise relate to the infallibility of councils 6? Repeat John xiv. 26. To .whom ,vas this pronlÎse originally given 7? Repeat J\Iatt. xviii. 20. \Vas this promise limited to the Apostles only 8 ? In applying these and sin1Îlar passages J They were inspired persons, and the civil power under which they lived had not then embraced Christianity; moreover, this was not a general council. 2 If obedience to the civil power was enjoined upon Christians when that power was heathen, how much more when it became Clwist ian ? 3 Its members being all favoured with a special Divine SUpel"- intendence. 'No. The former had he grace of special and miraculous illumination, whereas other councils have oul)' had the favour of that ge1Ural assistance and presence which Christ promises to his Church. 5 rrhey must be proved to be so from Scripture. 6 No; it is a general promise of perpetuity of the faith to the Church Catholic, not of infallibility to a particular council. 7 To the Apostles, as the founders of the Christian Church. 8 No; it is a general promise of Christ's presence with his Church to the end of time. ARTICLE XXII. 85 to the case of general councils, ,vhat points 11lUSt first be cxan1Ïned I? ....<\pply these tests to the Council of :Nice. Supposing a general council to have been lawfully sUlllnloned, ,vhat n1ust be its ultilnate appeal, as to things necessary to salyation ? Evidence from A ntiq'uity.- Ho,v does Tertullian assert the suprelnacy of the civil power 2 ? 'Vhat is the testill10ny of St. J ero111e 3? Sho,y that general councils have erred, even in things pertain- ing to Gael '. ARTICLE XXII. Of Purgatory. The Romish doctrine concerning Purgatory, Pardons, ,r orshipping and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the '" ord of God. De Purgatorio. Doctrina Romanensium de Purgatorio, de Indulgen- tiis, de Veneratione, et Adoratione, turn Imaginum turn Reliquiarum, necnon de invocatione Sanctorum, res est futilis, inaniter conficta, et nullis Scripturarum tes- timoniis innititur; immo verbo Dei contradicit. 1 'Ve must inquire whether these councils have had good '/llotius, and whether they }mve been unanimous. 2 TERTULLIA .-" The Emperor is greater than all, and less than none but the true God." (Tat. ad Scap. c. 2.) a ST. JERO)IE.-" Answer, I pray thee, the sJnod bJ' which he was excommunicated, in what city was it Teach us "ho were consuls that Jear: 1Vhat Empero.r c01lluwndtd tMs council to Le gathered together " (See Bereridge, vol. ii. p. 144.) , The Council of H.imilli (summoned by Constantius, A. D. 3GO,) suLscribed an erroneous Creed, so that, as J ernme says, "the whole world groaned, and wondered to find itself Arian." The second Nicene Council, A. D. 7B7, decreed the worship of images. 86 ARTICLE XXII. 'Vhat is the subject of this Article? Ho'v does this .LL\.rticle differ fronl that published in 1:552 1 ? Ho,v is the Ron1Ïsh doctrine concerning these points described? 'Vhat do you nlcan hy a fond thing 2? 'Vhat is the Latin, translated" but rather repugnan t to the 'V ord of God 3 ?" These doctrines are condelnned for three causes: (1) They are not groundcd on reason; (2) K or on Scripture. (3) They are contrary to both. Purgator.y.- \Vhat is the Ron1Ísh doctrine con- cerning Purgatory'? Froln ,vhence does the idca of Purgatory appear to have originated 5? Is there any allusion to Purgatory in Scripture 6? Repeat 1 'Vhat is here called the" Romish doctrine" is there caned "the doctrine of the Schoolmen ;" because in 1552 the Church of Rome had not authoritatively recognized these doctrines; they were howe\rer so recognized by that Church in 15G3. 2 The Latin is" res est futilis, inaniter conficta," afoolis1l, tlting, falsely daised. 3 "Immo, verbo Dei contradicit," yea, rather, it contradicts tlu 'lC01'd of aod. , That every man is subject both to temporal and eternal puuishment, for his sins; that God does indeed l)ardon sin as to its eternal punishment, for the merits of Christ; but that the sinner is stilI liable to temporal punishment, which must be ex- piated by yoluntary acts of penance. here; and if the expiation does not full)" take place in this life, that there is an intermediate state in which departed souls suffer the remainder of their punish- ment, calJed PURGATORY, because it is supposed to purge them from the remaining effects of their sins. 5 It is of heathen origin. Virgil appears to allude to it in the following lines :- Ergo exercentur pænis, veterumque malorum Supplicia expendunt. Aliæ panùuntur inanes Suspensæ ad ventos; a1iis sub gurgite vasto Infectum eluitur scelus, aut exuritur igni. Æn. lib. vi. v. 739. 6 No. [\Ve read indeed of a place called Hades, the abode of departed spirits, until their reunion with theil' bodies on the daJ' ARTICLE XXII. 87 Rev. xxi. 27. lflzere Inust we be cleansed in order that we may enter heaven 1 (Eccles. ix. 10. 2 Cor. vi. 2.) Repeat 1 Cor. iii. 9-15. On ,yhat subject is St. Paul speaking in t11at passage? To ,yhat docs he compare the different teachers? "\Vhat do you understand by the gold, silver, pre- cious stones, &c. 1 ? "\Vhat is the day spoken of in verse 13 2 ? Ho,v váll that day be revealed? (2 Thess. i. 7, 8.) "\Yhat effect will the fire have upon the different teachers' works 3 ? "\Vhat will happen to the teacher hin1self? (verse 15, last clause.) "\Vhat do you mean by the expression " yet so as by fire 4 1" Repeat ::\Iatt. xii. 32, last clause. "\Vhat do you understand by the ,yords c'; neither in this ,vorld, neither in the ,yorld to of resurrection. And it would further appear that this place is divided into two completel)' separated parts: the abode of wicked spirits, where they fearfully anticipate their future doom; and the abode of holy spirits, called Paradise, and Abraham's bosom, (after the manner of the Jews,) where they joyfully anticipate their " perfect consummation and bliss, both in body and soul." Our Lord himself did not ascend into heaven until his human soul had been reunited to his body. But there are but two states or con- ditions of men after death, one of happiness, and the other of punishment, the state of each individual after death beinO' unalter- able. Compare Luke xvi. 22, 23. :Matt. xxv. 4G. L ke xxiii. 43. &c.] I Different characters con verted to Christianity; some of whom would be genuine converts, and others counterfeits (åVÓICLfloL). 2 The day of judgment. 3 The true converts will pass safely througl the rest will be destroJed. i He will escape, as a man escapes whose house is on fire ; i. e. he will save himself and nothing more. Compare Jude 23, and Livy xxii. 35, "Ex damnatione collegæ et suà prope ambustus evaserat." 88 AR rICLE XXII. COlne 1 1" What is the l)arallel passage In St. :\Iark 1 (iii. 29.) "\Vhat state did St. Paul expect after death 1 (2 Tinl. iv. 8. Phil. i. 23.) Into what state is Lazarus represented as passing ilnnIediatelyafter his death? (Luke xvi. 22.) 'Vhat ,vas our Lord's pron1Ïse to the'penitent thief on the cross? 110,'" is the condition of all those ,vho die in the Lord described by St. John? (Rev. xiv. 13.) Does it please God sOluetÌ1nes to visit his people ,vith temporal punishnlents for sin? Ho,v ,vas David punished for his Inoesunlptuous sin? (2 Sam. xii. 10. 14.) 1Vhat 'vas the sin of ::\loses 1 Ho,v ,vas he punished? (Deut. xxxii. 49.) Does it please God sOlnetinlcs to reconlpensc the ,,?icked ,vith a tenIporal re,vard? Ho,,,, "Tas Ahab re,varded for his feigncd hUlniliation? (1 l{ings xxi. 29.) 1Vhat \vas the re,vard of K ebuchadnezzar for his service against TJrus 1 (EzelL xxix. 18-20.) Have these instances any thing to do ,vith the doctrine condeillned in this Article 2 1 1Vas it an early cliston1 in the Church to pray for the dead 3 1 Had this custonl any conncxion ,yith Purgatory'? What was the origin of prayers 1 It merely signifies what would neur take place. 2 No. ]'hey are a part of God's moral government in this world, for the }mrpose of vindicating his attributes; but they have nothing to do with the state beyond the grave. 3 It had become ver)' general in the third century, but we read nothing of it in the first or second. No. These prayers were offered for those who were helieved to be in the intermediate state, and had originally no connexion with Purgatory; though they prepared the wa)' for that error. ARTICLE XXII. 89 for the dead I? Is there any authority in Scripture for the practice of praying for the dead? 'Vhen are \Vc taught to believe that the elect of God ,viII be adn1Ïtted to their con1plete happiness 2 ? Ho,v is this expressed in the Burial Service 3 ? Pardo 1l s.- What is the Latin ,vord translateù pardons 4? 'Vhat is the RonlÍsh doctrine con- cerning pardons 5? 'Vhat other doctrine of the Church of Ron1e is connected with it 6 ? Why do you conclude that the Romish doctrine \vith refer- ence to such !)ardons is a fond thing, vainly in.- 'L ented 7 ? In ,vhat respect is it repugnant to the Word of God 8? Haù the primitive Church the po\ver of inflict- ing temporal punishments 9 "? On ,, hat exan1ple of the New Testanlent does this appear to have been founded? (1 Cor. Y.) 'That ,vas the nature 1 It was the custom in the primitive Church to commemorate the departed saints annually upon the days of their deaths, which da 's were called natalitia, because they were the daJ"s on which they were born again to heaven; and these acts of commemoration, by an easy transition, passed into prayers for their happiness. 2 At the final reunion of soul and body at the last day. 3 "That we, with all those that are departed in the true faith of thy Holy Name, may have our perfect consummation and bliss, both in body and soul, in t11)' eternal and everlasting glory." 4 Indlllgelltiæ. .:i That the Church has power to remit a whole or part of thf> pains of Pm'gator)', on certain conditions. 6 Supererogation. See Article XIV. 7 It depends for its truth upon the doctrines of Purgatory and JVorks of Supererogation, which have been shown to be false. s It gives to man the power of remitting God's debts; whereas, " 'Vho can forgive sins but God alone 1" . 9 The primitive Church had the power of putting notorious smners to open penance in this world. (See tIle CommiJlati{)}i Serrice. ) 90 ARTICLE XXII. of these punishments 11 "\Vhen was the privilege granted of relaxing their severity 2 ? "\Vhat "Tere these favours called 31 Ho,v did they differ fronl the pardons condcl1lned in this Article 4 ? 1Vorshippi'ng and adoration, as well of Ilnages as of Reliques. I mages.- What are the Latin ,vords translated 'worshipping and adoration:5? Repeat the second CODl111andment. "\Vhat does this conl11landulent forbid 6? "\Vhat reason does God give for not having assuJued a visible shape, ,,,"hen lIe gave the la,v fronl 8inai? (Deut. iv. 16.) Did the Israelites, 110t,vithstanding this comnlandnlent, fan into idolatry? "\Vere they punished for so doing? "\Vhat ,vas the argulllent used by St. Paul to dis- suade the Athenians fronl idolatry? (Acts xvii. 24-29.) Repeat 1 John v. 2l. How has it been attempted to defend the use of inlages 7? Why was the Gentile world condenlned by St. Paul? (Ronl. i. 21-23.) 'Vhat is the Greek ,yord translated an image in that passage 8? 1 The offender was excluded from the Sacrament of the Lord's Supper, until he had performed certain acts of penance. 2 A t the Council of Nice. 3 Indulgences. 4 They were a remission of temporal punishments, which a the Church had inflicted, so it had a right to relax. 5 Veneratio et adoratio. 6 It forbids us to worship the true God by an imag-e. 7 By making a distinction between an image (E(ICWV) and an idol (Eiòw ov); the fùrmer being a true representation of a thing, the latter representing that which is not. It is then asserted, that images (EitcÓVE{;) may be used, because the mind wants a fulcrum on which to rest the thoughts in prayer. 8 Ei,.wv. ARTICLE XXII. 91 "\Vhat' appears to have been the object of the Israelites in setting up the golden calf)? IIo,v is this cOl1llllented upon by the Psahnist? (Psahn cvi. ] 9, 20.) By whose conlllland ,yere the cherubims made for the service of the tabernacle? Where w"ere they placed? (IIeb. ix. 3-5.) "\Vhy do you conclude that they ,yere never intended to be an object of worship 2 ? IIad the early Christians any inlages in their ,,-orship 3 ? By ,vhat argulnents did they con1bat the Gentile practice of in1age worship 4 ? About ,\-hat period ,yere in1a.ges -first introduced 5? \Vhat appears to have been their design 6 ? Reliq'ues.- 'Vhat are Ineant by rel'iq1les 7? Does Scripture give any sanction to the adoration of reliques? \Vhat is recorded \vith regard to the burial of roses? (Deut. xxxiv. 6.) "\Vhat appears to have been the reason for this care ,vith reference to his sepulchre 8? Repeat 2 l{ings xviii. 4. 'Yhat 1 It does not appear that they intended to make it as a god, or as the representative of a god, but merely as something sensible by which to worship Jehovah. 2 Because they were placed in the" holiest of all," where the high priest went onl)" once a ,year, and the people never. 3 K 0 ; and they were reproached by the heathen for not using them. 4 The plain statements of Scripture, and the spiritual nature of God. 5 In the fifth century. 6 To honour the memory of departed saints; bnd perhaps also to accommodate the Christian religion to the prejudices of the heathE:'n. 7 The remains of departed saints, such as their bodies, and even their bones, their hair, or their garments, &c. 8 The proneness of the Jews to idolatry, which might have led them to pay Divine honour to his Lody. 92 ARTICLE XXII. abuse had the Israelites nlade of the brazen serpent? "\Vas Hezekiah cOl1lnlended for destroying it? 1Vhy "yere Aaron's rod and the lllanna preserved I? Is there any evidence that they were ,vorshipped? 'Vhat Iniracle "ras wrought by the bones of Elisha after his death? (2 J{ings xiii. 21.) 'V ere they ,yorshipped in conscquence? Repcat Acts xix. I], 12. Do these n1Ïracles giye any countenance to the vencration of reliques 2? If reliques had been intended to be the objects of adoration, ,vhen Inight ,ye suppose they,vould have Leen lllost carefully preserved 3? "\Vhat did" devout men" do with the body of Stephen after his Inartyrdom? (Acts viii. 2.) Invocation of Sæints.- What is the Romish doc- trine concerning the invocation of saints i? Ho,v does it appear that this is a fond thing, vainly invented 5? In ,vhat respect is it repugnant to the 'V ord of God? (I Tinl. ii. 5.) Do ,ve read of any invocation of saints in the Old Testanlcnt? 1Vas Abrahanl invocated? Or J\Ioses? Or Elijah 6 ? 'Vhat does St. Paul forbid in Co!. ii. 18? If we 1 That they might be records of God's power. 2 I\ 0 ; the handkerchi"fs and aprons were onl)' the instruments of Christ's power, just a the borda of his garment was ill the case of the woman with the issue of blood. 3 In the earliest period of Christianity, when the most precious reliques, those of our Saviour and his Apostles, were to be obtained. 4 That the saints reigning with Christ offer up their prayers for men, and that it is good and useful to invocate or pray unto them. 5 Because it assumes that the saints are omniscient and omni- present. (j No; although the miraculous manner of his translation might bave been thought a good reason for such invocation. ARTICLE XXII. 93 are forbidden to ,,,orship angels, what may we infer with regard to Inen 11 When 8t. John feU down to ,yorship the angel, ,vhat was the answer 1 (Rev. xix. 10.) Repeat the exhortation in Heb. xiii. 7. 'Vhat are Christians here directed to do with regard to those ,,,ho had departed 21 "\Vhy do you infer that this exhortation refers to those who "ere dead 31 Upon what grounds has it been attempted to justify the invocation of saints 41 Is there anJT authority for this distinction in Scripture 1 'Vhat appears to have been the origin of the invocation of saints 5 1 About what time does the custom appear to have been confirn1ed 61 Evidencewfrom A ntiq1.dty.- 'Vhat is the testin10ny of St. Clen1ent against the doctrine of Purrgato1 y 7 ? 1 That they must not be worshipped, being (Otter tItan tile angels. 2 To remember, to reverence, and to imitate them. 3 The original is in the past tense, 1\1 VfJPOVfVfTE TWV f]}'OVflf.VWV vp.wv, O'íTIVU;; fÀå'X1](jav &c. 4: By making a distinction between the homage and the addresses made to God, and those made to saints. 1'hey say that 'AaTpfía is given to God, lov'AEia to saints, and V7rE.pòov'XE.ia to the Virgin MarJ. They say that the)" address God, in the words niiscrne nobis, and the saints in the words ora P'1'O noh.s. 5 It appeal'S to have originated in the 7latalitia or commemora- tion days referred to before; but it was by almost imperceptible steps that the practice of praJing to the saints was confirmed. 6 1\ot till the end of the fourth century. 7 [ST. CLE:'IE T"-" \Vhi]st therefore we are upon earth, let us repent. For we are as cia)" in the hand of the artificer. For as the potter, if he makes a vessel, and finds it crooked or Lro];:en in his hands, may again fashion it anew; but if beforehand he hath thrown it into the fif'ry furnace, there is no more help for it, he cannot make it better; so also we, as long as we are in this world, may repent fl'om the whole heart, of the evils we have done in the flesh, that we may be sayed of the Lord, whilst we have oppOl'tunity of repentance. For after we have left this world, we can nu longer confess or repent." (Clem. Rom. Lp. ii. c. ,"iii.)] 94 ARTICLE XXII. Of St. Cyprian t? Of St. Chrysost0111 2 ? IIo,y does Justin )Iartyr speak of the condition of righteous and ,,;cked souls respectively in the intermediate state 3 ? Give a testilnony froll1 St. Chrysoston1 on the doctrine of Pardons f. From St. An1brose 5 . "\Yhat is the evidence of Origen on the subject of Image worship 6? Of Gregory the Great? 1Vhat ,vas the decree of the Elibertine Council on this point 7 ? Ho,v does St. ..I..\.ugustine Rpeak of the practice of ,yorshipping Reliques 8 ? t ST. CVPRTA:\'.-" There is no confession in the invisible \yorld, nor any discipline of repentance there." (Ep. 55. Oxf. ed.) 2 ST. CHRVSOSTml.-" For those that truly follow ,'irtue, aftel o they are chan ed from this life, they be truly freed from their fightings, and loosed from their bonds. For death to such as live honestly is a change from worse to better, from this transitory to an immortal and eternal life that hath no end." (Gllr!Jsost. in Gen. IIOl1t. 36.) . 3 [J l:'STIN :l\IARTVR.-" The souls of the wicked, subsisting even after death, feel punishment; but the souls of good men live happily, free from punishments." (Just. JJart. Apol. ii.)] .. ST. CnRYSOSTml.-" None can pardon sins but only God." (CI17 o ys. in 2 Gor. Hom. 6.) 5 ST. A}IBROSE.-" 'fhis cannot be common to any man with Christ to forgive sins. This is his gift only who took away the sins of the world." (BeTeridge, vol. ii. p. 164.) 6 ORIGEN.-" 'Ve do not honour images, that as much as in us lies, we might not fall into the su!;picion that these images were other gods." (Orig. COl1t. Gels. l. 7.) GREGORY.-" To worship images, by all means avoid." (Greg. .11Iag. epist. 1. 1.) 7 That pictures or images ou ht not to be in the Church, lest that which is worshipped and adored should be painted upon the walls. (Conctl. Elibert. cap. 36.) 8 He condemns them, and says, speaking of the practice of the irlle monks, " Alii martyrum, si vere martyrum, membra vendi- tant." (Aug. de Ope },[Qnac]torUln, cap. 28.) ARTICLE XXIII. 95 At ,,-hose suggestion ,vas the bod T of Polycarp burnt after his nlartyrdolll 1 1 'Thy 1 I-Iow did the Christians defend then1se!yeS fronl this accusation 2? 1Vbat is the testitnony of .A.ugustine ,vith regard to the Invocation of Saints 3 ? ARTICLE XXIII. Of J/inistering in the Congregation. It is not lawful for any man to take upon him the office of pnblick preaching, or ministering the Sacra- ments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully caned and s nt, which be chosen and called to this work by In n who have publick authority gi ven unto them in the Congregation, to can and send l\Iinisters into the Lord's vineyard. De Jlinistrando in Ecclesia. Non licet cuiquam sumere sibi munns publice prædi- candi, aut administrandi Sacramenta in Ecc1esia, nisi prius fuerit ad hæc obeunda legitime vocatus et missus. Atque illos legitime vocatos et missos existimare debe- 1 At dIe suggestion of the Jews, for fear it should be taken by the Christians and slllined. 2 They said, " These men know not that we can neither forsake Christ, who suffered for the salvation of all that are saved, the inno('ent for the guilty, nor worship any other; Him truly, being the Son of God, we adore ; but the martyrs, and disciples, and fullowers of the Lord, we justly love for that extraordinary good mind which they bave expressed toward their King aml1\laster ; of who e happiness God grant that we partake, and that we ma} learn by their examples." (Eccles. SlIlyr. Ep. de S. Poly. JJlartyr. xvii.) 3 AUGUSTI E.-" Let us not make it any part of religion to worship men that arc dead; for if they lived well, they are now in that state, that they need not, neither do they require an)' honour at our hands; but they would have us to worship Gud," &c. "They are then to be honoured for imitation; not to be adored for religion:' (Aug. de -rerá religione, cap. 55.) 96 ARTICLE XXIII. mus, qui per homines, qui bus potestas vocandi mmlS- tros, atque mittendi in vineam Domini, publice concessa est in Ecclesia, cooptati fuerint, et adsciti in hoc opus. . 1Yhat is the subject of this ....\rticle 1 \Vhat is nleant by the Congregation 1 1 IIow is n1Ïnistering in the Congregation described in this Article 1 1Vhy are these t,vo points lnentioned 2 1 1Vhat is the Latin version of the ,yords " chosen and called 31" 1Vhat arc the two propositions to be proved in this Article f 1 Are these propositions agreeable to right reason, and to our sense of the natural fitness of things 1 Is the san1e principle recognized in the things of the ""'0 rI d, and in the administration of human affairs 5 1 What inference do you dra,y fron1 hence 6 ? Does it appear from Scripture that it is the ,,,ill of Christ that his Church should be ordered and 1 The word in the Latin is ecclesia, which is elsewhere translated ClLurch. 2 See the answer in Article XIX. 3 "Cooptati et adsciti ;" the former of which was the word useù to represent admission into the College of Augurs at Rome; and both words impl)' that ministers must be admitted to their office by those who are ministers. f Pirst: that ministers must not be self-appointed; and secondly, that they must be appointed by those who have authority for this purpose. 5 In human governments, no man is accounted to have a lawful can to any office, nor can he be permitted to execute it, except he be appointed to it, either by those who have the chief autllOrity, or by persons delegated by them. 6 How much less is it seemly or lawful, that any should take upon them to act in such sacred and high ministries as those which relate to God'l:j holy 'V ord and Sacraments, except they have first been commissioned by the great Head of the Church, or by those to whom He has delegated authority. ARTICLE XXIII. 97 goyerned in any particular ,yay I '? Does the Scrip- ture contain any express direction as to the regula- tion and government of Christ's Church 2 '? But ,vould not Christ, if He had intended that there should be at all tinles a certain constitution and order in his Church, ha\"e taken care to tell us this so explicitly and distinctly, that there sllould be no roon1 for error or dispute 3 '? lias Christ been pleased to deal with us in this manner in any other cases of inlportance relative to duty 4 ? For example; on ,vhat principle do we condemn Polygalny'? On ,yhat principle do ,ve observe the first day of the ,veek, instead of the seventh, as the Christian Sabbath'? On \vhat principle do I 'Ve know that He is infinitely wise and good, a God of order and not of confusion; and He intended his Church to continue for ever; and this it could not do without such provision, for no society can hold together without rule and subordination. 2 'Ve do not say that there is a direction in Scripture so plain as that contentious pf'rsons may not say it is not sufficient to con- vince them; but there is evidence enough on the subject to satisfy the humble and sincere inquirer, who is 110t unwilling to be convinced by just reason. 3 This cannot be concluded on any reasonable analogy. If He has given us intimations of his will, though not in express terms, )"et discernible to us by the general tenor of Scripture; his will so made known to us is as much binding upon us, as if it had been expressly revealed. 4 There are several instances in proof of this; as for example, the cases of PO(lf!la'lny, tlte obserrance of tlie first day of tlte 'lreek as tlu Cltristian Sa.bbatlt, and the Baptism of b "ants; in all of which, though we cannot allege all)'e.rpress warrant of God's word, ).et we know for certain that all Christian ChuTC'hes in all nations are a reetl, and in all ages have been agreed, upon these points, from the first beginning of Christianity tmtil now; and this only upon the ground of the general tenor of Scripture, and the practice of the Primitive Church, which is justly held to be the safest inter- preter of the sense in which those of the Apostolic age received the Holy Scriptures. F D8 ARTICLE XXIII. ,ve justify the Baptisnl of Infants? What parts of the IIoly Scripture appear to contain intimations as to Christ's ,, in concerning the order and con- stitution of his Church 1 ? F'rorn the Old Testarnent.- What arO'unlellt b ,, ould you derive fronl the Old Testament 2? 'Vhat })a:ssages of thè Old Testanlent s110w' this 3? 'Vhat further proof nlay lJC derived from the Old Testa- nlent'? But are the rules w'hich ,vere laid down for those ,vho ,yere under the La,v, necessarily binding upon us, ,, ho live under the greater light and greater freedonl of the Gospe1 5 ? Can any analogy be traced betw'cell the constitution of the Jewish Church and that of the Christian 6 ? I Both the Old and the New Testaments. 2 The Old Testament shows that it was the will of God under the Je\\ish Covenant, that none should taJ e upon them to minister in holy things, without appointment from Himself, or from tho:se to whom He delegated authority. 3 All those which F.peak of the manner of the appointment, first, of Aaron aud of his sons, and afterwards of the Priests and Levites; and the strict rules which were enjoined in these matters, for the purpose of excluding all others from ministering. (See Exod. xxviii. 41. xxix. 1-4. Numbers viii. (i-B. 14, &c.) , rrhe cases of Korah, Dathan, and Abiram (Numbers xvi.); of Saul (1 Sam. xiii.); and of Uzziah (2 Chron. xxvi.); all of whom committed a reat tre pass in presuming to minister in holy things without being lawfully called. 5 rrhe argument does n t go to that extent; but this we do main- tain, that a part of that li ht which we possess under the Gospel, is derived to us from the Law rightly interpreted; and, indeed, none are so unreasonable as to conclude that God did not intend that we should derive any guidance in such matters from the Old Testa- ment, nor any insight into his wiH at all times and under all cir- cumstances; for upon such a supposition the Old Testament would become a dead letter to us. fi In the Jewish Church there was a threefold ministry, that of High Priest, Priests, and Levites; corresponding to the three orders of Bishops, Priests, and Dea;,cons. ARTICLE XXIII. 99 Fr01n the j'.rew Testalnent.- What information ùo we derive fronl the New Testalnent as to the order of the ministry ,yllÏch subsisted in the Christian Church in the tinles of the Apostles 11 "\Vhat ,,,ere those orders 2? 'Vho filled the superior orders in the tinIcs of th Apostles 31 Does it appear fronl Scripture that the Apostles had power expressly given them to constitute other persons to carryon after their tinle the preaching of the Gospel, and the adnlÏnistration of the Sacraments 4? Repeat the promise in l\Iatt. xxviii. 20. "\Vhy do you infer that this pronlise was not linlited to the Apostles only 51 1Vhat were those persona called, ,vho filled the ministry next in rank to the A posHes 6 ? "\Vho " ere the first Presbyters 7 ? Is there any express 1 "Te learn from the Kew Testament that there were three o'rders of ministers actually existing at that time. 2 'l'here were t\\ 0 gradations of inferior orders, one higher than the other; aud there was a third order, superior to them both, with !)ower to ordain the two inferior orders, and to take the general oversight of them and of the Church. 3 The Apostles themselves, to whom our Lord committed both the first establishment and the government of his Church. 4 In John xx. 21, Christ said to them, " As my Father hath sent me, even so send I :you." ow it is evident that God the Father ent Christ to ordain them; therefore it follows that they also recehoed power from Him to ordain others. And we know that in fact they d'úl ordain others, which cuuld only have been done bJ virtue of that commission with which they were invested by Christ. 5 Because they were only to live for a few years; whereas this promisp reaches to the end of time. 6 Presbyters or Elders, from the Greek '1rPEG'ßVTE{JOÇ, which signifies a superior, properl)" in age, and thence also in 'lJ:ortli. and grar:ity. From hence we derive our English word Priest. 7 It is very probable that they were the seventy disciples men- tioned in Luke xi. whom Christ sent forth to preach and to heal . the sick. (See [looker, b. v. 78.) F 2 100 ARTICLE XXIII. lllention orthe appointment of the seventy, or ofanJ other per ons to be Presb.}'ters 11 Are they always called by the name of Presbyters or Elders 2? For ,,,,hol11 did St. Paul senù to nlcet hinl at l\Iiletus? (Acts xx. 17.) "\Vhat arc these Elders or Presbyters called in verse 28? Do ,ve find Elders or Pres- byters so de;:,igllated else,vhere:5? What ,yas the designation of the third or inferior order in the n1illistry t ? \Vhere do ,ve read of their fir t appointnlellt? (Acts vi. 1-6.) \Vhat ,vas the occasion of it ? \Vhat ,vcre the duties of these Deacons 5? Does it appear that they ,vere also authorized to preach and baptize 6 ? \Vhat other property of this order may be collected from Scri pture 7 ? It appears that at this time the Apostles ,yere the chief order of the Christian Ininistry. \Vhat passage 1 'fhere is no express mention of the appointment of the sevpnt,y; but there is a distinct reference to the ordaining of Elders by the Apostles Paul and Barnabas, in every Church which they had founded (Acts xiv. 23); and in the Epistles to 'rimothy and Titus, and in other places, they are spoken of as an order then existing. 2 They are sometimes called Bislwps, from the Greek word f.1rít1IC01rO!:, which signifies literally an 01JfTSeer, and which, when applied to Elders, has a reference to their o.ffice, as having the over- sight of the laity. 3 They are so called in the Epistles to Timothy and Titus; the name being at that time "sed to describe the nature of their duties, as superintendents of the laity, and being not then restricted to the higher order of the ministry, as it aftprwards was. t They were called Deacons, from the Greek word ,ótåICOVO!:, a serrallt or minister; which name was used at first as expressing the nature of their duties. 5 To take care of the funds for the 1)001'. 6 Yes; as is evident from the instances of Stephen and Philip, who were Deacons. See Acts vi. and viii. 7 It appears from I Tim. iii. 13, that the order was probationm"y, and that it led to that of the priesthood. ARTICLE XXIII. 101 .shows that they ordained Deacons? (Acts vi. 1-6.) That they ordained Elders or Priests? (Acts xiv. 23.) "\Vho succeeded to the chief oyersight of the Church after the death of the Apostles 1 ? Do we read of any in the New Testament, ,vho, though not llaving the name of Bishop expressly given to them, had the office of chief overseer delegated to thenl by Apostolic authority 2 ? What evidence have we that their n1inistry ,vas the same as that ,vith which Bishops a.re no'v invested:5 ? Is there mention in the N e,v Testanlellt of any others be- sides Tinlothy and Titus ,vho had Episcopal authority t ? Are these persons called Bishops"? Why do you conclude that they could not have been Presbyters or Deacons only 6 ? Is 1 Those who in the course of time came to be caned exclusively Bi hops, which, as has IJeen shown, signified overseers; and who appear at first to have been invested with the office, without having the name distinctively applied to them. 2 Timothy at Ephesus (I Tim. i. 3, 4); and Titus at Crete (Titus i. 5). 3 St. Paul's Epistles to Timothy and Titus show that they had authority to confer ordination on Priests and Deacons (Titus i. 5. 1 Tim. iii.); to superintend their doctrine and conduct (I Tim. i. 3. 1 Tim. v. 19), and to rf'gulate such matters in the Church as were not settled hy express Divine command. And these are the acts and dutips which Bishops are now authorized to perform. 4 In Revelations ii. and iii., written about 30 ye3rs later, there are passages which show that there were Bishol)S presiding at that time over the Churches of Ephesus, Sm)Tna, P rgamos, Th)"atira, Sardis, Philadelphia, and Laodicea. 5 :Ko; the T are caned in the prophetic language, angels, which means messengers; but it is evident that they were 'I1l.en presiding Over these Churches. 6 Because, in the case of Ephesus at least, we know that tl1ere were many Pre byters (.Acts xx.),.ret the message spnt b)' Christ through J hhn to the angel at Ephesus, is addressed toone individual, who had authorit). over other ministers (Rev. ii. 2). The angel of the Church at Thyatira is also represented as responsible for the F 3 102 ARTICLE XXIII. there any instance to be found in the N e"y Tcs- taDlcnt of ordination to the Dlinistry ,yithout an Apostle, or one to ,vhom the Apostles had de- legated Episcopal authority? Does the Prilnitive Church furnish any such instance I? 'Ve hayc seen that the constitution of the Church in the Apostles' time, and as regulated by thenl, ,yas under Bishops, Priests, and Deacons. Ho\y are 've to explain those other names and desig- nations, w'hich occur in the N cw Testanlcnt, of Evangelists, Pastors, and Teachers 2? \Vhat are we to understand by thc helps, governrnents, diversities of tongues, &c., in 1 Cor. xii. 28-30:5? Evidence fr01n Antiq tity.-Does the ancient history of the Church confirm the conclusion dra\vn from the N C\v Testament; namely, that the three- fold ministry of Bishops, Priests, and Deacons, is the same which existed in the tinle of the Apostles, and therefore is to be regarded as instituted by doctrine taught in that Church, being reproved for suffering a false prophetess to teach (Rev. ü. 20). 1 " No man is able to show either Deacon or Presb)'ter ordained by Presb)'ters only, and his ordination accounted lawful in any ancient part of the Church." (Hooker, b. vii. 6.) 2 See Ephes. iv. H. 'l'hese were designations of Offioes, and not of Orders; and they were offices which may have been executed by those who were in holy orders; as in fact the T are now; there being nothing inconsistent in a Bishop, Priest, or Deacon, being calleù by any of these names, when he fulfils the duties belonging to them. 3 These, too, were names of Offices, and not of Orders; and it appears that they were temporary, applying exclusively to the then state of the Church, which was miraculous, a state which was not always to continue, and which in fact ceased soon after the Apos- tolic times. , ARTICLE XXIII. 103 thelll under the guidance of the Spirit of Christ 1 ? 1Vhat is the testimony of IIooker to the sallIe pur- pose 2? To WhOlTI does he say this 3 ? 'Vhat further confirlllation do we derive frolll Hooker ? 'Vhat is the evidence of Bishop Sanderson on this point 5 ? Of Bishop Taylor 6 ? Ho,v are these statements 1 "It is evident unto aU men diligently reading holy Scripture and aneient .Authors, that from the Apostles' time there have been these orders of Ministers in Christ's Church; Bishops, Priests, and Deacons. \Vhich offices were evermore had in such reverend esti- mation, that no man might presume to execute any of them, except he were first called, tried, examined, and known to have such qualities as are requisite for the same; and also by }mblic Prayer, with Imposition of Hands, were approved and admitted thereunto by lawful Authority." (Prefaa to the Ordinal in. tlte Book of Com- 'Jnon Prrt.yer.) 2 "\V e require you to find out but one Church upon the face of the whole earth, that hath been ordered by Jour discipline, or hath not been ordered by ours, that is to say, by Episcopal Regiment, sitlJence the time that the blessed Apostles were here cOllversant." (Hooker, Preface, 4.) 3 To the Pm-itang, who objected to the government of tbe Church by Bishops, Priests, and Deacons, and proposed other plans of their own invention. , "A thousand five hundred years and upward, the Church of Christ hath now continued under the sacred regiment of Bishops. Xeither for so lon hath Christianity been ever planted in any kingdom throughout the world, but with this kind of government alone; which to have been ordained of God, I am, for mine own part, even as resolutely persuaded as that any other kiud of govern- ment in the world whatsoever is of God." (Hooker, b. vii. I.) " \Vherefore let us not fear to be herein bold and peremptory, that if any thing in the Church's government, surely the first Institution of Bishops was from Heaven, was even of God; the Holy Ghost was the Author of it." (B. vii. 6.) 5 "The Bishops (are) the lawful Successors of the Apostles, and inheritors of their power." (Sanderson on Episcopacy, part iii. II.) ð "Episcopacy relies, not upon the authority of Fathers and Councils, but upon Scripture, upon the institution of Christ, or the institutit In of the A postles, upon a universal tradition and a universal practice; not upon the words and opinions of the doctors; it hath as great a testimony as Scripture itself hath." (Bis/wp Taylor, vol. vii. Dedication, p. 17, ed. Heber.) F 4 104 ARTICLE XXIII. confirmed by Ignatius 1 ? "\Vhat IS the testinlony of Irenæus 2? Of Tcrtullian 3? 110,," is the same thing sho,vn hy the decrees of the Council of Nice 4 ? 'Vhat are the three different kinds of proof by ,,,,hich it has been sho,yn that the Epi:::;copal fornlof governnlcllt is the true govenul1cnt of the Church 5? But may ,ve not conceive it pOðsible that 1)e1'SOn8 nlay be called of God by the exprcss 111otion of the 1 ImuTIus.-He says, (writing to Polycarp, who was a disciple of St. John,) " I would give my life for those who are obeùient to the Bishops, Priests, and Deacons; and let it be mine to have my portion in God with them." ( 'p. ad Pol.lJcarp. G.) He saJs also in another place, "without these (i. e. Bishops, Presbyters, and DeacoI1H,) there can be no Church properly so called." (Bp. ad Trall. 3.) 2 IRE Æus.-He gh.es a catalogue of the twelve Bishopsof Rome who governed successively in that see; sa)"ing of Linus, whom he calls the first of them, that" he was ordained Bishop immediately by the Apostles upon the first foundation of the Church, and that Eleutherius was the 12th Bishop from the Apostles." Irenæusalso says that in his early life he saw Polycarp, who, he says, was appointed Bishop of Smyrna by the Apostles. (Lib. iii. c. 3.) 3 TERTULLJ AN.-" When Jour CalJtaills, that is to !'ay, the Deacons, Presbyters, and Bishops fly, who shall teach the laity that they must be constant " (De persec.) In another passage, Tertullian, in speaking of some who boasted that the things which they held, t1 ey received of such as lived with the Apustles themselves, has tliese words: "Let them therefore show the beginning of their Churches ; let them recite their Bishops one by one, each in such sort succeeding other, that the first Bishop of them have had for his author and predecessor some Apostle, or at least some Apost0li- cal person who persevered with the Apostles. For thus it is that the Apostolical Churches 1race their pedigree (census suos de- Jerunt). The Church of SID)'rna counts up to Polycarp ordained by St. John; the Church of Rome to Clement, ordained by St. Peter; and so the other Churches in li1 e manner exhibit those who were ordained Bishops by the Apostles, by whom the A postoJi- cal succession was propagated and continped." (De Præsrrip. c.33.) , "Let the Deacons keep within their proper bounds, knowing dlat they are the ministers of tlte Bishops, and inferior to tlLP Pres/'Nters." (Cone. Nic. can. xviii.) 5 Those derived (1) from reason and the fitness of tlÛngs; (2) from the IIuly Scriptures j and (3) from the records of the ancient Church. ARTICLE XXIII. ]05 HoJJ' Spirit to take upon thenl the n1Ïnistry of the 'YOI'd of God and of his sacranlents I? 1V ould JOU then exclulle fron1 the Ininistry those persons .who have this call, because the.Y have not been lawfully, that ið, Episcopal1y ordained 2? 1Vhat course should such persons take 1 \Vhat conclusion do you draw frol1l the ,vhole subject 3 1 1 Ln questionably we may; and moreover,in the Ordination 8er- yice of the Church, this Divine call and motion is presupposed, and held to be necessary; the tirst question proposed to those who are to be ordered being, " Do you trust that JOu are inwardl)' moved by the Holy Ghost to take upon you this Office and Minis- tration, to serve God for the promoting of his glory, anù the edifying of his people " 2 By no means would I exclude those who have a real call; but it is both reasullable and necessary that they should not judge of their own call themselves, but should submit their reasons for judging thentselves so called, as well as their qualifications, to the trial and judgment of such persons as have authority given them in the Church for this purpose. 3 That there was a form of Church government subsisting in the times of the A postles, and instituted by them under the immediate teaching of Christ, the Divine Head of the Church, and by the guidance of his infallible Spirit; that it consisted of the threefold ministry, viz. of Bishops, Priests, and Deacons; that such form and constitution was exactly followed by the Christian Church universally in the times immediately succeeding the Apostles; that it was transmitted downwards in an unbrolwn succession from age to age; and that in this form and by this transmi!:;sion it has Leell delivered down to us, and through God's great goodness is still preserved to us ; and further, that in this form, as far as all essential things are concE:'rned, it is the will of Christ that it should remain to the end of time. Therefore" it is not lawful for any man to take upon him the office of pubJic preaching. or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to exeeute the same. And those we ought to judge law- fully called and sent, which be chosen and called to this work b - men who have public authority iven unto them in the Congrega- tion, to call and send labourers into the Lord':) vineyard," that is, the BI::5IIOPS. F :; 106 ARTICLE XXIV. Of speaking in the Congregation in such a tongue as the lJeople ullderstandeth. It is a thing plainly repugn mt to the \Y ord of God, and the custom of the Primitive Church, to have pub- lick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people. .. De loquendo in Ecclesia lingua quam populus intelligit. Lingua populo non intellecta, publicas in Ecclesia preces peragere, aut Sacramenta administrare, verbo Dei, et prinlitivæ EccJesiæ consuetudini plane repugnat. \Vhat is the subject of this Article? \Vhat is meant bJ" a tongue? Ho\v does this Article differ from that published in 1552 1 1- \Vhy are prayer and the adn1inistration of the Sacraments only Inentioned in this Article 2 ? For ",.hat two reasons does this Article conden1n the use of any unkllo,vn language in the conduct- ing of Divine Service? 'Vhat do you understand by the custon1 of the Primitive Church 3 ? Fron1,vhat general consideration \yould you con- clude that the public service of the Church ought to be conducted in a language understood by the people t ? In ,vhat language ,vere the J e,vish 1 The Article published in 1552 ran thus: "It is most fit and most agreeable to the 'V ord of God, that nothing be read or rehearsed in the Congrebation in a tongue not known unto the people; which St. Paul hath forbidden to be done, unless some be present to interpret." 2 Because the performing of mass in Latin was particularly insisted upon by the Church of Rome, and because preaching was always in the vernacular tongue. 3 'fhat delivered by tradition. f It is obvious to common sense that it should be so conducted, in order that the people may be edified. ARTICLES XXIV. XXV. 107 services conducted? 'Vhat general direction does St. Paul give ,vith regard to puLlic " orship? (1 Cor. xiv. 26.) \Vhat is the general argunlcnt of St. Paul in that chapter? ALout "That tinle did the use of Latin, as the yulgar tongue, gradually cea e in Europe 1 ? By ,vhom 'vas the use of the Latin Liturgy subse- quently inlposed 2? 'Vhat apI)ears to have Leen his reason? 'Vhere ,vas this Ï1nposition resisted 3 ? Evidence front ..Llntiqnity.-Did the PrÏ1nitiye Church always use a language understood by the people 4 ? In ,vhat word::; does J listin l\Iartyr describe the l1lode of conducting Divine Service 5 ? In ,vhat language did St. Chrysostom conlpose his Liturgy 6? St. Basil? 'Vhat is the testiInony of Origen as to the practice in the 3rd century 7 ? ARTICLE XXV. Of the Sacraments. Sacraments ordained of Christ be not only badges or token of Christian men's profession, but rather they be I During the course of the ninth century, in consequence of the irruption of the Goths, and the subversion of the Roman Empire. 2 By Gregory the V II th, (Hildebrand,) in the eleventh centur)", in order to sUl-'port the papal pretensions. 3 In Spain, where the Gothic missal had already sUI)planteù the Roman. 4 Invariablv so. s Jt:STI:-; l\1"'ARTYR.-" After this we all rise unanimously, n(l send up our prayers; and as we said before, our prayers being finished, the bread is offered, and the wine and water; and the President pours out praJers and thanksgivings with all his might (w(Hì UnJaIlL!: avn{i); and thcn the peo}Jle cr) ,",ut, saJing, 'Amen.'" (Justin ],[art!/1.. Apol. 1. 61.) (j In GreeI . 7 ÛRIGEN.-" The Grecians pray to God in the Greek, the Romans in the Roman, and everyone in his own t('ngue." (Ori!f. cont. Cels. 1. B.) F 6 108 ARTICLE XXV. certain sure witnesses, 3nd effectual signs of grace, 3nd God's good will towards us, by the which lIe doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in Ilim. There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord. Those five commonly caned Sacran1f'nts, that is to say, Confirmation, Penance, Orders, l\latrimonv, and E trenle Unction, are not to be counted for Sacr;ments of the Gospel, being snch as have grown partly of the corrupt following of the A postIes, partly are states of life al10wed in the Scriptures; but yet have not like nature of Sacraments with Baptis111 and the Lord's Supper, for that they have not any visible sign or cere- lllony ordained of God. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. .And in such only as worthily receive the same they have a wholeson1e effect or operation: bl1t they that receive them unworthily purchase to them- selves damnation, as Saint Paul saith. De Sacramentis. Sacranlenta a Christo instituta, non tantum sunt notæ professionis Christianorum, sed certa quædam potius testimonia, et efficacia signa gratiæ atque bonæ in nos voluntatis Dei, per quæ invisibiliter ipse in nos operatur, nostramque fidem in se non solmB excitat, verum etiam confirmat. Duo a Christo Domino n08tro in Evangelio instituta sunt Sacramenta: scili< et, Baptismus, et Cæna DOlllini. Quinque ilIa vulgo nominata Sacramenta, scilicet, Cuntlrmatio, Pænitentia, Ordo, l\Iatrimonimn, et Ex- trema U nctio, pro Sacran1entis Evangelicis habenda non sunt, ut quæ partin1 a prava Apostolorunl imitatione profluxerunt, partim vitæ status sunt in Scripturis quidem probati; sed Sacramentorum eandelll cum Baptismo et Cæna Domini rationem non habentes, ut quæ signum ARTICLE XXV. 109 aliquod visibile, seu cæremoniam, a Deo institutam, non habeant. Sacramenta non in hoc instituta sunt a Christo ut spec- tarentur, ant circumferrentur, sed ut rite illis uteremur; et in his duntaxat qui digne percipiunt salutaren1 habent effectHm; qui vera indigne percipiunt, damnationem (ut inquit Paulus) sibi ipsis acquirunt. IIow does this Article differ fronl that published in the reign of E(hyard ' I. I? ",Vhat part " as adùed in 1562 2 ? \Vhat are the different points asserted in this Article as it is no,y settled 3 ? ",Vhat is the original nleaning of the ,yord Sacra- rnent 4 ? How. is a sacranlent defined in this Article? What is the corresponding definition in the Church Catechislll? Show that these hvo definitions agree. By ,vhat docs God ,york invisi1Iy in us:l? \Vhat is the Latin version of the clause" doth not only quickcn, but also strengthen and confirm our faith 1 The old Article began with the words, "Our Lord Jesus Christ gathered hi people into a Society by Sacraments, Yer)' few in number, most easily to ùe kept, and of most excellent signification, that is to say, Baptism nnd the Supper of the Lord." Then followed the paragraph which in this .Article is the last, excepting that after the word" operation" this sentence was added, "1\ ot as some say, ex opere o}Jf'ratu, which terms, as the ' are strange and utterly un- knowll to the Holy Scripture, so do they yield a sense which sa\"oureth of littJe piety, but of muc.h superstition," Lastl)', that seutence fullowed with which this Article now begins. 2 The J.aragraph relating to the five pretended Sacraments. 3 (I) The definition of a Sacr;mlent; (2) Those two ordinances are specified which answer to this dt:finition; (3) The fi\'e pre- tended Sacraments are condemned; (4) The proper use of the Sacraments is declar d. 4 The word Sacràment (Sacramentum) origmal1y signified an oatIl, especially the oath taken b,y soldiers, the military oath of allegiance. This si,gnification, after the estaùlishment of Chrh;ti- anity, led to the application of the word to the rites of Baptism and the Supper of the Lord. as those by which the Christian especially pledges himself to the service of Christ. ð The Latin version is per quæ, i. e. by the which Sacraments. 110 ARTICLE XXY. in IIilu 1 1" To ,, hich SaCran1( llt docs the word qzdcken seenl to refer? To ,vhich does strengthen and confirniJ refer? ''''"hat are the four requisites in a Sacran1ont, as defined Ly the Church of Eng- land 2 ? how that the Sacran1ent of Baptism an nvers these tests 3. Shö,v tho sallIe thing ,vith regard to the ,Sacranlellt of tho Lord's Supper. 'Vhat ar tho five conlnlonly caned Sacranlents conden1ned in this ..Article? 'Vhy are the T denied to be aCral11ents accorùing to the definition of the Church of England? Oonfinnation.-Repeat Acts viii. 12-17. 'Vho preached Christ to the Sanlaritans? 'Vhat ,vas Philip? Did he baptize the Sanlaritans upon their profession of faith? 'Vhat ,vas then done by the Church? (yerse 14.) Who '\ ere Peter and John? 'Vhat ordinance did they then adnlÍnister? Does it appear fronl the narrative thai this ,vas a usual thin at that time'? 'Vhat question ,vas put by St. Paul to certain disciples at Ep])esus? (Acts xix. 2.) 'Vhat rite did St. Paul after,vards a(bninister? (yerse G.) Repeat Hebre,vs yi. 1, 2. 'Vhat prin- ciple or elen1ent of the doctrine of Christ does the Apostle 111ention after Baptislll 5 ? "\Vhy do you infer that the" laying on of hands," here alluded 1 Nostramque fidem in se non solum excitat, verum etiam confirm at. 2 J[atter, FO'1"m, IJlstitutior.., and Effect. . 3 )Iatter, IJ'"afer. Form," in the name of the Fatlter, and o.ftlte Sún, and of tlte Iloly Ghust." Institution, the cúmmand of Christ (:Matt. xxviii. 19). Effect, a deatlt 7.lntú sin, and a new bil.th unto 1"igltteozmless. (Rom. \ i. 4. Col. ii. 12, &..c.) · It is recorùed as a matter of course, without any previous deliberation as to its proI)riety. . 5 LaJing on of hands, or Confil'mation. ARTICLE XXV. III to mu::;t nlcan the rite of Confirn1ation I? "\Vhat , is the COlnment of Calvin upon this passage 2 ? Did the use of Confirmation continue after the nliraculous gifts had ceased in the Church 3 ? What is the testinlony of Tertullian to tbis })oint ? Of Cyprian? 'Vhat, according to Scripture and Antiquity, appears to be the proper vie,v to take of the rite of Confirmation 4? 'Vho is the proper Church officer to adnlÏnister it? On 'vbat authority is the adnlinistration of the rite so restricted 5? "\Vhat reason has been assigned for this restriction 6 ? 1 Because it is mentioned as one of the unirersal elements or principles. It cannot therefore be understood to mean ordination, or healiug tlte sick, or indeed any thing but Confirmation. 2 "This one place abundantly testifies that the original of this rite or ceremony (of Confirmation, i. e.) was from the Apostles." (Calrin in loc.; quoted by Bp. Jeremy Taylor, vol. xi. p. 251, ed. Heber.) 3 It was universally practised. TERTULLIA says: "After this, (i.e. Baptism), the hand is laid upon us, with invocation and invi- tation of the Holy Spirit." * * *" Then that most Holy Spirit cometh down willingly from the Father upon the bodies which have been sanctified and blessed." (De Baptism. 8.) CYPRIA also sa ps, speaking of the converts in Samaria, that having ob- tained the legitimate BalJtism of the Church, then, " what was wanting was done by Peter and John, namely, that prayer heing made for them, with laying on of hands, the Holy Spirit should be invoked and poured upon them; which now also is done among us; those baptized in the Church, being brought to the Bishops of the Church, and by our praycr and laying on of hands they recei,-e the Holy Ghost, and are perfected with the seal of the Lord." (Ep. 73, 8.) , It is an Apostolic ordinance, the completion of the Sacrament of Baptism. That of Scripture and the Primiti\'e Church. (j The reason why Bishops alone have authority to confirm is not because the benefit or grace of Confirmation is greater than that of Baptism; but rather inasmuch as by the Sacrament of Baptism, men are admitted into Christ's Church, if he baptizes them not to WhOIll the chief authority of their souls belongs, yet for honour's sake, and in token of his spiritual authority oyer them, the performance of this annexed ceremony should be sought for at his hands. (See IIcoker, book y. g 66.) 112 ARTICLE XXY. ''''hat is thc flns".cr of St. J erOlne to thc inquiry ".hy Bishops alonc have authority to adn1Ïllister this rite I? "11Y is Continuation severcd froBl Bap- ti nl 2? 'Yhy do you l"onclude that Confinnation i8 not to Le counted for a Sacranlcnt of the Gospcl 3 ? Penance.- 'Yhat i the derivation of the ,,"ord penance 4? \Vhat is the teaching of the Church of Ronle ,,-ith r gard to penancp 5 ? On ,, hat grounds do you conclude that it is no bacranlcnt 6 ? ''''hat is t he fir t p ut of penance, according to the Church of R01l1e? Does the Church of England ackno,v- ledge the nece sity of contr'ition? Ho,, docs she differ from the Church of ROlne on this hcad 7 ? 1 ST. J ERO)IE.-" If )"ou ask where it is written; it is answered, it is writteIl in the Acts of the Apostles. But if there were no authority of Scripture for it, the consent of the \\ hole Christian world in this article ought to prevail as a commandment." (Jerome, Dial. adr. LllC{f'er.) 2 It arose in the tirst instance from the circumstance of ministers of inferior de ree not bein permitted to confirm, and now from the circumstance of persons bein baptized when infants, at which age they may be admitted into God's family, though they cannot in their own person perform the conditions of membership. 3 Because it does not answer the test, being not ordained by Christ himself. 4 It is derived from pænitentia, the Latin translation of the word IlETávow, which means a change of mind. 5 That it is a Sacrament of remitting sins after Baptism, and that it consists of the following parts-( I) Contrition, which in- cludes heart r sorrow for sin, and firm purpose of amendment. There is, ho\\'e\"er, an imperfect contrition devised by them, called attrition, which means sorrow for sin, without a re olution to sin no more, and this the " ronsider sufficient to make the Sacrament effectual. (2) COllfe si( 11, which is to accuse ourselves of all our sin" to the priest. (3) .Absolution, which is pronounced by the priest Judicial!.l/ upon confession made to him. (4) Satisfaction. After the guilt of sin is remitted, therp remains some penance to be undergone, decided upon by the priest, according to the nature of the offence. This, however, may be commuted by alms, or by fasting, or by the pa.llment of money. If the party dies before the penance is completed, he goes into purgatory. 6 I t has no outward visible sign ordained by Christ. 7 She denies the efficacy of attrition. ARTICLE XXV. 113 "What is the :;;.econd pan of penance? \\hat is the doctrine of the Church of England with regard to confe ion to a prie::.t 1 1 'That, according to the Church of Rome, i the third pan of penance? "\That i5 the doctrine of the Church of England "ith re ard to absobdion 2 . What is the fourth part of the Romish Sacrament of penance? Ho,\- does the Church of En_land differ from that of Rome with regard to satisfartion 3? How wa..; this word employed bv t1' e ancient Church? What was the origin of penance.? "1'hy was private confe:::,ion adopted: .....-\t what period wa<.. penance it elf made secret? 'Then was it com- muted? Ord s.- What is the doctrine of the Church of Rome with re ard to Orders 5? IT pon w.hat round::. 1 "A for private coníe<òsion, ab1l5e5 and errore; set apart, we condemn it not, but leave it at libert ." (J 1. .Apd.156, quoted b)" Hooker.) .5ee al"O the E;rlrortati 11 t.J tlr Holy C, "n, in th B ofCcrJlmo Pray , and the Úr for th rise &oR oft! SicK. 2 GOO" bas ziven power and commandment to hb linisters to declare and pronounce to his people, bein penitent, the absolu- tion and remi:-:,ion of their sins;" but the absolution _l'Ïven is mi L. mal and prtC ory, and not . d. w. 3 The Church of England rejects ..ati...faction in the <oen<õe in \\ hich it i<z intended by the Church of Rome; and though the earl)- Fathers uæd this word, their own writinðs show that the) merel - intended b)- it \\ hate, er a penitent :-.hould do in humbliDc himself to God, and te,tif)in!! his repentance b) his deeds. · In i-or in, penance was public, and it e from the C3Ee<ò of apo..ta )- in the timec: of the persecutioDE. Afterwards, a5 the Church increased, it \\as applied a remedy 10 tile di'Ordersand corrnptionc;: \\hich -?rang up ;thin its pale. This led to the maling confes.:,ion a private matter. in order to a ,'oid scandal gainst the Church; soon aftel"\\ard.;z, in the 5thcentu -,pena.nce It lf \\as pri\ ate, and to ard.s the end of the 8th centur\ it first be to be commuted. . Tha, the ordination of ministers is a acrament, founded upon the institution of Christ and his Apostl . In the earliest <1ge , minbters were set apa.n to their office b - pm) er and the ÎIn- 114 ARTICLE XXV. has it becn attclnpted to sho,v that this is a Sacra- nlent I? Sho,v that it is not a Sacrament according to the definition of the Church of England 2. In ,vhat other respects does the Church of England differ frolll the Church of ROIne ,vith regard to Orders 3 ? By whonl ,,-as Tinlothy ordained? (2 Tinl. i. 6.) 'Vho assisted at 11Ïs ordination? (1 Tiln. iv. 14.) Is this prin1Ïtive eustonl observed hy the Church of England 1 .11latrirnony.-Ilo"r is the rite of nlatrimony described in a subsequent part of this Article? 'Vhat is the teaching of the Church of ROllle with regard to :\Iatrimony 4 ? Upon ,vhat authority has it been attenlpted to sho,\"" that lnatrinlony is a Sacrament? (Ephes. v. 32.) What is the word translated 'Jnystery in the Greek I\? 'Vhat is the postion of hands; but after" :trds, other rites were added; and in the 10th centur ', the practice arose of delivering the sacred vessels to the priests, and at the same time words were used, which assigned to them the power of offering up sacrifices to God. After this, five other orders were addeù to the primitive orders of Bishops, Priests, and Deacons-naInel)', Subdeacons, Acolyths, Exorcists, Readers, and Doorkeepers. [It should he observed, however, that in the Church of Rome the three primary orders are those of Priest, Deacon, and Subdeacon; Bishop and Presbyter being held by them to be of the same order; so that they make the number of their orllers to be seven.] 1 That it was in!5tituted bv Christ. 2 Though Christ ordaine(l his Apostles, and gave them autho- rity to ordain others, .et we read of no outward and visible sign appointed by Him for this purpose, nor ùid Christ and his Apos- tles make use of the same ceremony. Christ breathed on his Apostles; the Apostles laid tlwi}" ltaJ ds 011 those whom the,r or- dained. 3 The Church of England rejects tl1e inferior orders, which cannot be traced up to the primitive times; nor does she recognize the sacrificial character of the Priest. · Th t it is a Sacrament instituted by God, and not devised b). man. 5 l\IvO'TÍ]fHOV. ARTICLE XXV. 115 yerSiOll of this passage in the Vulgate l ? Is the ",'ord nlystery applied in Scripture to other things besides Sacranlents? (1 Tinl. iii. 16. Rcy. xvii. 5.) How' do JOU understand the ,vords "this is a great nlystery" in Ephes. v. 322? When 'vas nlatrinlony instituted 3 ? Upon ,yhat gcneral ground do rou conclude that it is no Sacrament' ? 'Vhat consequence has been dra,,"u fronl nlaking nlatrinlon.)'" a Sacranlent 5 ? Docs Scripture sanc- tion a divorce under certain rircunlstances? (:Jlatt. v. 32.) 'That is the teaching of the Church of England ,vith regard to nlatrinlony 6 ? By ,,,,110m ought it to be adnlÏnistered 'I ? Extreme unction.- What do J'OU mean by ex- tren e 'unction 8 ? Upon ,vhat grounds has it been attelnpted to maintain that this is a Sacranlent? (James v. 14, 15.) "\Vhat symbolical action ,,"as sometimes l)erformed 1)y the Apostles in healing the sick? ( Iark vi. 13.) 'Vas this oil the synlbol of a benefit wrought on the soul, or of one wrought on the body 9? 1Vhy do you conclude that extrcnle 1 Hoc est magnum sacramentum. 2 \Vhell St. Paul said, "this is a great mJstery," he was speak- ing concerning Christ and the Church; the words ruust therefore Le applied to that mJstical union of Christ and his Church, of which the marriage bond was a figure. 3 "In the time of man's innocency." 4 It does not answer the test. 5 That the marriage bond is indissoluble. 6 That it is an honourable estate, instituted of l;od, but not an outward sign of an inward grace. 7 Being a holy estate, instituted by God, it should be adminis- tered bJ none but his authorized ministers. 8 The anointin of the sick, with pra .er for the forgiveness of their sins, administered to tlU'ID shortly before their death, and therefore called extreme unction. 9 One wrought upon the bod .. 116 ARTICLE XXV. unction is no Sacranlent 1 ? "\Vhat renlarkable difference is there bet,veen the results of this rite as perfonned in the Apostolic tinles, and as no,v practised by the Church of ROlne 2 ? 'Vhen do ,ve find the first nlention of this rite as 'ltnconnected with miraculous gifts 3 ? 'Vhen do ,ye find it alluded to again f? For what purpose does it appear to have been then used 5? 'Vhat are the t,yO assertions in the last paragraph of this Article? To ,yhich Sacralllent does the first assertion refer? Is there any authority in Scripture, or in the Prin1Ítive Church, for carrying about the Sacralllent of the Lord's Supper? In ,vhat persons only, have the Sacranlents a ,vholesonl effect and operation? 'Vhat do ' {e 1nean by worthily receiving CI? Against what error is this assertion directed 'I ? Evidence from ...1 ntiquity.- 'Vhat appears to have been the nunlher ofSacranlents acknowledged in the Prin1Ítive Church 8 ? Ho,v do you account 1 Beca.use it was not im;tituted by Christ. and it appears to have been merely an outward sign which accompanied the exercise of the miraculous gifts, and which therefore ceased when these gifts ceased. 2 In the former case, the sick wpre restored to health; in the latter, it immediately precedes their death. 3 In the 5th century, by Pope Innocent I. f Not till the 7th or mil century. 5 'fhe prayers which then accompanied it show that at that time its object was the recovery of the sick. G \Vith repentance anI} faith. 'I Against the enol' that the Sacraments have a mechanical effect, ex opere operato, i. e. that the mere receiving of them con- veys race, without reference to the faith of the recipient. II The two Sacraments of Baptism and the LQrd's Supper. ARTICLE XXVI. 117 for their not being distinctly detern1Ïned 1 ? Sacraments does Justin )Iartyr speak Of2? does Tertullian? "\Vhat is the testirnony Augustine 3 ? When .was it first announced that there were seven Sacranlents i? By ,vhat Council ,vas this assertion subsequently confirmed 5 ? 1Vhat 1Vhat of St. ARTICLE XXVI. Of the unworthiness of the Jfinisters, which hinders not the effect of the Sacrament. Although in the visible Church the evil be ever min- gled with the good, and sometimes the evil have chief authority in the l\linistration of the 'V ord and Sacra- l11ents; yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their )linistry, both in hearing the 'V ord of God, and in receiving of the Sacraments. N either is the effect of Christ's ordi- nance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and 1 Because at that time there was no contr(Jversy on the subject. 2 J t:STI MARTYR.-He speaks only of two sacraments, Baptism and the Eucharist. (Apol. 1. 61.) Tertullian joins these two together, and saJs nothing of any more. (De Corona ..Lllilitis, c. 3.) 3 ST. AUGUSTINE.-" But the Lord Himself, and the Apostolical doctrine delivered instead of man)", but some fen- things, and those most easy to be performed, most noble to be understood, and most chaste in their observation, such as are the Sacrament of Bap- tism, and the celebration of the body and blood of the Lord." (De doctr. C!irist. 1. 3.) i In the 12th century, by Peter Lombard. 5 The Council of Trent. 118 ARTICLE XXYI. rightly do receive the Sacrmnents ministered unto them; which be effectual, because of Christ's institu- tion and promise, although they be Ininistered by evil Inen. Nevertheless, it appcrtaineth to the discip1ine of the Church, that inquiry be nlade of evil 1\Iinisters, and that they be accused by those that have knowledge of their offences; and finally, being found gui1ty, by just judgment be deposed. De vi institutionum divinarum, quod eam non toUat malitia .J[inistroTum. Qualnvis in Ecclesia visibili, bonis mali semper sunt adnlixti, atq ue interdum ministerio verbi et Sacramen- torum administrationi præsint; tamen cunl non suo sed Christi nomine agant, ejusque Inandato et aucto- ritate ministrent, illorum ministerio uti licet, cunl in verbo Dei audiendo, turn in Sacramentis percipiendis. N" eque per illormn malitiam effectus institutorum Christi tollitur, aut gratia donorum Dei minuitur, quoad eos qui fide et rite sibi oblata percipiunt, quæ propter institutionem Christi et promissionem efficacia sunt, licet per malos administrentur. \d Ecclesiæ tamen discip1inam pertinet, ut in maIos ministros inquiratur, accusenturque ab his, qui corum flagitia noverint, atque tandem justo convicti judicio deponantur. .L<\gainst ,vhat error is this Article directed 1 ? 1Vhat do you meah by the Visible Church in this Article 2 ? "\Vhat para1les of our Lord exenlplify the truth that the evil are ever n1Ïngled ,yith the good in the Visible Church? "\Vhat is the Latin 1 That of supposing that the unworthiness of a )linister hinders the effect of the ordinances <Lòministered by him. 2 Th Holy Catholic Church here on earth. .ARTICLE XXVI. 119 vcrsion of the expression" have chief authority 1 ?" )Vhat is the reason assigned in this Article why we Inay use the 111inistry of evil men 2 ? The 'llnwo1'thiness of ]Iinisters hinders not the effect of the Sacrarnents adlninistered by therJ . '''hat direction did our Lord give to his disciples ".ith regard to the teaching of the Scribes and Pharisees? (l\Iatt. xxiii. 2, 3.) In what sense did they sit in !\Ioses seat 3? Ho\v does it appear that they \vere un,vorthy? But ,vas it neverthe- less the duty of the people to attend upon their n1Ïnistry? Repeat John vi. 70. To \vhom did Christ refer? Did our Lord kno,v the charac- ter of Judas before He chose hin1? Did the ,, ickedness of Judas ill validate his acts as an Apostle? "\Vhat do you infer from these ex- an1ples ? The R0111ish Church has taught that the inten- tion of the n1inister is necessary ill order to lllake the Sacr:'l.lllents yalid. "\Vhat is Ineant by this 4 ? Is this a question \\yithin the lin1its of hunutn investigation? 'Vhat evils result frolll the 111ain- tenallce of this opinion S ? What is asserted in the last paragraph of this 1 The Latin word is præsillt, which would be more properly translated, h01:e tT,e charge of, or, ate intrusted 'l.rith. 2 Because they exercise the ministry, not in their own name, but in Christ's. 3 They were his successors in the office of tf'achers of religion. 4 That the Sacraments are not valid, unless the person admi- nistering them intends that they should be so. SIt tends to throw doubt and suspicion upon the whole system of Christianity, because no one can discern the heart; and there- fore, if this opinion be true, no one can certainly ten whether he has really been baptized. 120 ARTICLE XXVI. Article? Is it agreeaùle to reason that evil minis- ters, \vhen proyed to be such, should be deposed? "\Vha t was the character of Eli's sons? (1 Sam. ii. l .) Did Eli take the proper steps to restrain thenl? "\Vhat ,,-as threatened to Eli in conse- quence? (1 Sanl. iii. 11.) 'Vhat was tIle sin of Nadab and Abihu? (Levit. x. 1.) Ho,v \yas that sin punished? 'Vhat reason 'vas assigned for this severe visitation 1 (Levit. x. 3.) 'Vho was Timo- thy? 'Vhat directions 'vere given to hinl ,vith re- gard to the discipline of the Church? (1 Tim. v. 1. 19, 20. vi. 3-5.) 'Vhat consideration especially aggravates the sins COllllllitted by evil n1Ïnisters 1 ? Evidence fro'J] Antiquity.-By ,vhom ,vas the opinion condeluned in this Article first nlain- taincd 2? "\Vho opposed that opinion 3? Quote a testilllony fronl 81. Augustine to this point 4. "\Vhat is the eyidence of St. Chrysostoll1 5 ? "\Vhat parti- cular circlullstances appear to have revived this opinion in the 16th century G ? Has it always appertained to the discipline of 1 That they are committed by those whose special office and work it is to destroy sin. 2 By the Donatists, in the early part of the fifth century. 3 Au ustine, Bishop of Hippo. 4 AUGUSTINE.-" Remember that the manners of evil men do not hinder the sa.craments of God, so as to make them either not to be at all, or less holy." (Aug. cont.literas Petiliani, 1. 2. [110. yol. ix. J) 5 ST. CHRYSOSTü:\I.-" God is wont to work, even by such as arp unworthy; and the grace of Baptism is not at all hindered by the life of the priest." (Cltrysost. i1 1 Cor. Hom. B.) ð The gross vices practised by the clergy at that time. AUTICLE XXVII. 121 the Church to 111ake inquiry of evil n1inisters I? Sho,v this fronl St. Cyprian 2. ARTICLE XXVII. Of Baptism. Baptisn1 is not on1 y a sign of profession, and mark of difference, \V hereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an in- strument, they that receive Baptislll rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ. De Baptismo. Baptismus non est té1ntulll professionis signum, ac discriminis nota, qua Christi ani a non Christianis dis- cernantur, sed etiam est signum regeneration is, per quod, tanqUalll per instrumentum, recte baptismum suscipientes, Ecclesiæ inseruntur, promissiones de re- missione peccatorum, atque adoptione nostra in fi1ios Dei per Spiritum Sanctum visibiliter obsignantur, fides confirmatur, et vi divinæ invocationis gratia augetur. Baptismus parvulorum om nino in Ecclesia retinen- dus est, ut qui cun1 Christi institutione optime con- gruat. I Alwa)"s ; as may be f;een from the decrees of the Councils. 2 ST. CYPRJAN.-" As to Felicissimus the deacon, let him know that he is cast out from among us ; inasmuch as besides his frauds nd robberies, of which we are very certain that be is guilt)., he 18 also charged with adultery." (CYlw. E})ist. 38. Ep. 41. Oxf. Ed.) G ]22 ARTICLE XXVII. What is the subject of this Article? What is the origin of the ,vord Baptism, I? Ho,v is Bap- tisnI defined in this Article? 'Vhat is the Latin version of the ,vords ",,,hereby Christian men are discerned froll1 others that be not christened 2 ?" What do you mean by a sign 3? In "That sense is Baptisnl a sign'? "\Vhat is the Ineanillg of the ,vord "regeneration 5 ?" 'Vhat is the nIeaning of the expression, "they that receive baptism rightly G ?" Distinguish between rightly and 'worth'l.ly 7. 'Vhat l)assage of Scripture illustrates the expression, "are grafted into the Church?" (Ronl. xi. 24, &c.) How. is the saIne thing expressed in other ,vords in the Church CatechisnI 8? "\Vhat particular bene- pts are declared to be pron1Ïsed in Baptism? \Vhat do you understand by grace 9? What then are the three benefits conferred in Baptisnl 10 ? 1Vhat is the Latin version of the wOlds, "as 1110st agreeable ,vith the institution of Christ Il ?" 1 I tis delived from the Greek word ßa7rT; W, to immerse; though in the sacred writers the word is used to denote any washing, whe. the I' by dipping 01' sprinklin . (Vide 1\lark vii. 4. Luke xi. 38.) 2 Qua Christiani a non Christianis discernantur. 3 A sign may denote either a mark of something that has taken place, or a mark of somet/tin,</ to be conferred. .s Of something to be conferred. 5 New Birth. 6 In the way appointed by Christ. 7 Riglttl!/ refers to the manner of administering; 'lC01ilLily to the diSjJo:;it lon of tlte recipient. 8 "'Vhereill I was a member of Christ." 9 The holy principles and desires given to us by the Holy Spirit. 10 Forgiveness of sins; adoption into the family of God; and the sanctifying influences of the Holy Spirit. 11 "U t qui cum institutione Christi optime congruat ;" as is 'Ce1"Y accordant with tlte institution of Christ. ARTICLE XXVII. 1 1") _ð The Sacrament of Baptisrn.-Define a Sacra- luent. 1Vhat is the 1natter, or outward sign, in Baptisn1 1 ? \Vhat is the for1n 2? 'Vhat is the institution 3? '\Vhat is the effect ? Ho'v is the effect, or the inward grace, of BaptisIl1 expressed in the Church Catechism? Repeat our Lord's ,vords in John iii. 3. How does He further explain his lnealling in the 5th yerse? Ho,v does 8t. Paul describe Baptisnl? (Titus iii. 5.) How is God said to purify and cleanse his Church? (Ephe- sians v. 26.) Hho,v the analogy between the na- tural and the spiritual birth 5. Show froBl Scrip- ture that the forgiveness of sins is connected ,vith Baptisnl. (Acts ii. 38.) Ho,v is the saIne thing Í111plied by .i..\.nanias? (Acts xxii. 16.) Ho"' does it appear that by 111eans of Baptisnl w.e are adn1Ítted into the family of God? (Gal. iii. 26.) Ho'v are these ",.ords further eXplained in the following verse? 'Vhat is the origin of the expression "have put on Christ 6 ?" What is the third benefit 1 'Vater. 2 In the name of the Father, and of the Son, and of the HoI)' Ghost. 3 The command of Christ (l\latt. xxviii. }9). 4 Regeneration, including the three benefits stated above. S "As we are not naturally men without birth, so neither are we Christian men in the eJe of the Church of God, but b)' new birth ; nor according to the manifest ordinary course of Divine dispensation new born, but by that ßaptism which both declareth and maketh us Christians." (lIooker, book v. 60.) 6 The expression" have put on" is a technical term; the per. SOIl about to be baptized went duwn into the water with his ordi- nar.y clothes, and, upon coming up again from the water, received n. new robe, called the chrJsom. G 2 1 4 ARTICLE XXVII. conferred in Baptisll1? Sho,v that the gift of the Holy Spirit is connected ,vith Baptisnl in Scrip- ture. (Acts ii. 38, last clause.) 'Vhat does St. Paul connect ,vith the ,vashing of regeneration? (Titus iii. 5, last clause.) HO"T is our Lord's bap- ti:Slll distinguished from that of John? (l\Iatt. iii. 11.) .\.re the benefits conferred in Baptism absolute or conditional? "\Vhat is covenanted OIl the part of those to ,,'hOIl1 they are pron1Ïsed 1 ? What do these conditions require from every baptized per- son, in order that he nlay receive the full privi- leges of Daptism 2? "\Vhat is promised to hilll in orùer that he n1ay perform thelll 3? IIo\y is this work of the Spirit distinguished from regenera- tion? (Titus iii. 5.) IIo,v is the sallle distinction drawn in the Collect for ChristInas Day' ? Inf(tnt Baptism.- 'Vhat reason is given in this Article ,vhy Infant Baptism is to be retained in the Church? Sho\v ho,v it agrees with that institu- tion 5. "\Vhat 'vas the rite of adnlission into the J e,vish church? At ,vhat age 'vas that rite ap- pointed to be administered? 'Vhat conclusion do you dra,v fronl hCl'ce w.ith regard to the Baptism of 1 Repentance, faith, and obedience. 2 A hearty forsaking of sin, a stedfast belief in the promises of God, and a sincere obedience to his will. 3 The gift of the Holy Spirit. 4 "Grant that we, being regenerate, and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit." 5 Nations consist of persons of all ages, and therefore infants as well a adults must have been included in the command. ARTICLE XXVII. 1 ')"" ....û InL'tnts I? "\Vhat is the passage of Scripture ,vhich is selected as the Gospel in tlle service for tIle Bap- tism of Infants? C Iark x. 13-16.) 'Vhat infer- ence does the Church dra,v from these ,yords in the exhortation \vhich foUo\ys? Repeat] Cor. vii. 14. "\Vith regard to what case does St. Paul give directions in that passage? What benefit does he mention incidentally as arising to the chil- dren of such parents, supposing them to ren1ain together? "\Vhat is the inference? Ho\v are we to account for there being no direct cOlllllland in Scripture for baptizing Infants 2 ? Was circunlcision of the nature of a covenant? Did this circulll- stance prevent the Je,vish child from being admit- ted into that covenant before he was able to per- form the conditions? 'Vhat provision is made in the Christian Church to nleet this difficulty 3? Are children bound to pelform the pronlÌse so made for them, \vhen they come to age? 'Vhy 4? 'Vllat is the nature of the promise nlade by godfatllers and godmothers in baptism 5 ? 1 If infants were admitted into the family of God under the rigorous covenant of the Law, à fo.rti01.i may we expect to find that they are ('apable of admission into that famil)' under the covenant of grace. Partly because it was a thing to which the Jews were already accustomed in the case of circumcision, and partly because for obvious reasons those first admitted into the Church must han' been adults. 3 Godfathers and godmothers are appointed, who promise in behalf of the child. 4- Because all men are bound to do the will of God as soon as ever it is made ImOWIl to them; and because none ('an partake of the benefits, who do not stand to the conditions of the covenant. S They promise that the child shall be instructed ill his duties, as soon ab he shall be able to learn. G 3 126 ARTICLE XXVII. Evidence fi'om Antiq'llity.-Did the Priulitive Christians consider that Regeneration ,vas the effect of Baptisul I? 1Vhat is the language of Justin J\Iartyr on this point 2 1 Of St. Chr.rsostom S 1 Of St. Athanasius 4 ? Does it appear from the early Fathers that Infant Baptisnl,vas general1y practised 5 1 [What is the testimony of Justin )lartyr to this point 61] Of Irenmus 7 1 Of Origen 8 ? Of St. Cyprian 9? L'Vhat question ,vas raised in the African council 1 They all speak of Baptism as the sign and seal of regeneration. 2 J USTl :MARTYR.-" It is unlawful for :any to partake of the Eucharist, save him who believes in the truth of our doctrines, and who has been washed in the bath for the 'rem.ission of sins, and for regeneration." (.lust. .J.1Iart. Apol. i. 6G.) :I CHRYSOSTml.-" B.r means of water we are regenerated." (Chrysost. in Jult. Hom. 85.) f ATHANASIUS.-" He that is baptized puts off the old man, and is renewed, as being regenerated (åVWOfV j'fVV1]OfÌ!;) by the grace of the Spirit." (Atltan. in illud, " Quicunque dixerit," ð:C.) 5 [\Ve find it alludcd to as the common usage of the Church, derived from the institution or practice of the Apostles.] 6 [JUSTI IARTYR.-He 8peaks of baptism being to Christians in the stead of circumcision.] 7 IRENÆus.-" Christ came to save all men b)' Himself; all, I mean, who by Him are born again to God ; i.1 (allts, children, boys, )"ouths, and older mcn; therefore He passeù through every age." (b.e71æus, ii. c. 22.) 8 ORIGEN.-" Young children are baptized into the remission of sins." (Ot'igen in Luc. Hom. 14.) 9 CYPRIAN.-" :Moreov( r, if to the greatest sinners, and to thos6 who have offended God a long time since, )'et afterwards believe in Him, remission of sins is granted, and no one is debarrf'd from receiving baptism and grace; how much more ought not these benefits to be denied to an infant, who being but newly honl hath as )'et no way sinned, except that, being horn in the flesh according to Adam, lie hath contracted the contagion of the old death from his vel.Y hirth, who is the more ea il)" admitted to receive remission of sins upon this very account, because he hath no sins of his own to be remitted, but only those of others." (Cyp'I'ían, Ep. 59.) ARTICLE XXVIII. 127 held under Cyprian A. u. 253]? Ho,v ,vas it de- cided? 'Vhat inference ùo you draw'1] 'Vhat direction IS gIven ill the Apostolical Constitu- tions'? ARTICLE XXVIII. Of the Lord's Supper. The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of out" Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Breaù which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ. Transubstantiation (or the change of the substance of Bread and 'Vine) in the Supper of the Lord, cannot be proved by holy \V rit; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacra- n1ent, and hath given occasion to many superstitions. 1 [A Council was held A.D. 253 in Africa under Cyprian, at which 66 bishops were present. Amongst the subjects pro- pounded for decision at this CuunciJ, one was whether the analogy of circumcision was to be so stricti)' adhered to, that baptism should not be administered to infants till the eighth day. Cyprian :md the bishups with him decided that children Illight be baptized under eight da)'s old; and they held that to suffer a child to die unbaptized was to endanger its salvation. It appears therefore from hence that there wa::; then no doubt or uncertainty as to the duty of baptizing infants; the only question being, whether it was right to baptize them before the ei hth day from their birth.] 2 "He who says, when I die, I will be L'l"ptized, in order that I ma)' nnt sin and defile ill)' baptism; that man is ignorant to- warùs God, and forgetful of his nature. 'farry not to turn to the Lord, but baptize even 'our children, and bring them up in the nurture and admonition of the Lord; for He says, 'Suffer littlechil- dren to come Ullto me, and forbid themllot.'" (Const.A}Jost.1.vi.c.15.) G 4 128 ARTICLE XXVIII. The Body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped. De Cæna Domini. Cæna Domini non est tantum signum mutuæ bene- volentiæ Christianorum inter sese, verum potius est Saera1nentull1 nostræ per nlortem Christi redemptionis. Atque adeo, rite, digne, et cum fide sumentibus, panis quel11 frangimus est eommunieatio corporis Christi; similiter POCUhU11 benedietionis est eommunieatio san- guinis Christi. Panis et vini transubstantiatio in Eueharistia, ex saeris literis probari non potest. Sed apertis Scripturæ ver- bis adversatur, aeramenti naturam evertit, et multa- rum superstitionum dedit oceasionem. Corpus Christi datnr, aeeipitur, et mandueatur in Cæna, tantum cælesti et spirituali ratione. l\Iedium autem quo corpus Christi accipitur et manducatur in Crena, fiùes est. Sacramentum Eucharistiæ ex institutione Christi non servabatur, circumferebatur, elevabatur, nee adorabatur. What are rue t,vo Sacralncnts ordained by Christ? By ".hat other name is the Lord's Supper some- times called 1 ? What authority have we for call- ing this bacralllent the Lord's Supper? (1 Cor. xi. 20.) 'Vhat lo,v vie\v have SOllle persons held ,vith regard to the Sacranlent of Baptisnl 2? 1Vhat 1 Tlte EllcTtarz.I1t, or giving of t}lauks; so called because our Lord introduced the ordinance with a form of thanksgiving. It is also called the Huly COllt'lJl,lmion, from the expressions in I Cor. x. 16. 2 That it is merely a sign of profcssion, and mark of differcnce. See page 121, .Art. 27. ARTICLE XXVIII. 129 with rcgard to the Supper of the LordI? "nat is it the desio'n of this .Article to 8ho".2? How is o this expressed in the Article? In ,vhat sense do JOU understand the ,,,"ord Sacraulcllt in that pas- sage 3 ? To 'VhOlll are the bread and ,vine in the Lorù's Supper a partaking of the body and blood of Christ? Distinguish between r'l'ghtly and 'wortkily 4. 'Vhat is meant hy the expression, "a partaking of the body of Christ:\ ?" What is the .J[ atte') in the Lord's Supper? Thp D. l Tl I . . 2 (1 C . f. - ) l' 01 In . Ie nst t1,lt'lOn . or. Xl. _":r, -v. The Effect 6? Ilow ,vould you distinguish between the effects of the hvo Sacraments upon the worthy recipient 7 ? For exanlple: there is a difference bebveen granting and ')1enewing a lease. 'Vhich ,vould be represented by Baptism? 1V11Ïch by the Lorù's Supper? Repeat Luke xxii. 19, last clause. 1Vhat do you infer fronl this expression ,vith regard to the Lord's Supper 8? 1Vhy is not this 11len- tioned in the ...i\.rticle 9 ? Repeat l\Iatt. xxvi. 28. Ho". does St. Paul express the benefits of the Lord's Supper to the faithful? (I Cor. x. 16.) 1Yhat ancient cuStOlll is referred to in that pas- 1 That it is merel)' a sign of remembrance, and an act of love. 2 That it is both a sign and a means of grace. 3 In the sense in which it is defined in the Church Cat<,chism. 4 See I'a e 122, note 7. _ S A partaking of that redemption which the body of Christ ha.s obtained. 6 The same benefits enumerated in Baptism. 7 BJ the Sacrament of Baptism he is admitted into the covenant, which in the Lord's Supper he rat fies and confirms. 8 That it is an act of commemoration. 9 Probab]y because it was never disputed. G 5 130 ARTICLE XXVIII. sage 1 ? 110,,," is the sanle allusion made else- ,vhere? (1 Cor. v. 7.) How ùoes our Lord sho"T the necessity of thus spiritually partaking of IIinl? (John vi. 53-56.) Transubstantiation.- 'Vhat is 11lcant by tran- s1.tbsta1ltiatio/ 2? IIo"T has it bccn attenlpted to reconcile this doctrine ,vith reason S? For ,vhat cause is this doctrine condenlllcd in this Article? Upon ,,-hat Scripture authority do the Ronlanists rest their bclief in this doctrine? ( Iatt. xxvi. 26, last clause, and John vi. 53, &c.) Repeat latt. xxvi. 26, last clause. IIad Christ's body been literally broken at that tÎnle ? Or his blood shed? 1Vhat ordinance ,vas lIe celebrating at the tinle that He instituted this Sacrament? IIo,v ,vas the lanlb in that ordinance described? Supposing the ,yords of the institution ,vere to be understood in tlleir literal sense, ,vhat ,vould the cup becolne? \Vhat does our Lord can the ,vine after it has been cOllsecrated? (1\Iatt. xxvi. 29.) And St. Paul? (1 Cor. xi. 26.) Repeat I Cor. xi. 29. 1Vhat is mcant by the expression "not discerning the 1 That of feasting upon the victim in order to partake of the benefit of the sacrifice. 2 The doctrine that in the Sacrament of the Lord's Supper the bread and wine are actually converted into the flesh and blood of Christ. 3 I t is assulPpd that all material substances consist of two parts, stlbstance and accidents; the substance heing F.omething invisible :md impalpabJe, the accidents both visible and t:mgiLle. It is then asserted that this substance not coming under the cognizance of our senses, may undergo a transformation, the accidents still remaining the same. ARTICLE XXVIII. 131 Lord's body 1 1" In \vhat sense do we understand the ,yords "This is 111Y body 2 1" Repeat J ohn vi. 53. Is it quite clear that these \vords refer to the Holy Conlnlunion? Show from our Lord's o\vn ,vords, in the same chapter, that it could not be in a literal sense that he spake of giving his flesh to eat. (verse 63.) IIo\v docs this doctrine overthrow the nature of a Sacral11ellt 3? To \yhat superstitions has it given rise 4 ? H'istory of Transubstantiation.- When did dis- cussion first arise as to the manner of Christ's pre- sence in this Sacralllent 5? \Vhat was the occasion of it ? 'Vhat progress did the doctrine nlake in the 9th century 6? IIo\v long a period may be said to have elapsed from the institution of the Lord's Supper before disputation arose as to the nlanner of Christ's presence in that Sacrament 7 1 'Vhen did the controversy again revive 8 1 'Vhcn ,vas the 1 Not distinguishing that consecrated bread and wine, which represents Christ's body, from urdinary food. 2 This represents my body, and spiritually becomes such to the faithful recipi nt. 3 It destroys the outward and visible sign. 4 See the last paragraph of this Article. S In the eighth century controversy arose about image-worship, in which it was decJared that the consecrated elements were the image of Christ. This opinion was, however, condemned by the Council of Nice. 6 In the ninth century the doctrine of the bodily presence was openly asserted by Paschase Radbert, a :French abbot; but he was refuted by several eminent writers of that timt>, such as Raban laur, B rtram, and John Scot. The ohject of Bertram.s book was to explain the difference between figurative and literal expres- siulls; and his doctrine with regard to the Lord's Suþper was the same with that of the Church of England. 7 Eight hundred ,years. 8 About the middle of the eleventh century. The doctrine G 6 l o tJ.-.I ARTICLE XXYIII. doctrine of the real corporeal presence first puLlicly decreed to be a doctrine of Scripture I? 1Vhen ,vas the ternl Transubstantiation first known 2 ? IIo,,," is the Body of Christ said in this Article to be given, taken, and eaten? Against ,yhat doc- trine docs this assertion appear to be directed 3 ? 'Vhat is the difference Lehyeen transubstantiation and consubstantiation 4? 1Vhat is the nlean by ,vhich the Body of Christ is receiyed 5 ? IIo\v is this expressed in other ,vords in the Church Cate- chislll? To illustrate this by Scripture; Christ is said to be our life. 1Vhy is He so called 6? 'Vhat is the 111ean by ,yhich lIe becolnes our life? The bread and the ,vine in the Lord's SUI)per are said to be Iris Body and Blood. "\Vhy are they so called 7 ? Ho,v do they become so to us ? "\Vhat is nleant b " reserving the Sacranlent 8 ? 'Vhy is this practice condenlned 9 ? 'Vas it an ancient practice? "\Vhat appears to haye been appears to ha\'emarleway during the ign()ranceofthe tenth century; and in the eJeventh, Bruno, Bishop of Angiers, and Berengarius, his archdeacon, maintainell the doctrine of Bertram; Berengar, however, recanted two or three times. , t In the year 1215, by a decree of the third Lateran council. 2 In the 13th century, having been invented by Stephen, Bishop of Autun. 3 That of consubstantiation. , The doctrine of transubstantiation is that t11e body and blood of Christ are the bread and wine; of consubstalltiatiou, that they are 1ritlt tbe bread and wine. s Faith. 6 Because through Him we obtain life. 7 Because they become so to us. 8 Keeping back a portion of the consecrated elements, for the 11Ul'pose of giving them to the Bick, or to other absent persons at some future time. !I Because it is not a part of Christ's ordinance. ARTICLE XXYIII. ]33 the reason 1 ? What is tho ceren1011Y of carrying about tho Sacranlcnt 2 ? From what error do this and the following practices spring? Evidence from Antiquity.-Did the Primitiye Christians belicve that the Body and Blood of Christ w'ore received by the faithful, in the Lord's Supper 3 ? "\Vhat is the testin10ny of Cyril of J erusaleul on this point ( ? 'Vhen did cOlltrOyersy first arise ".ith regard to transubstantiation? IIo,, does it appear indirectly that the early Christians did not hold this doc- trine 5? "\Vhat is the testinlony of Tertulliall on this point 6? Of St. Augustine 7? Ho,v does Ter- ] Because in the early period of the Church, priests were not numerous, and it was not an easy thing to procure the Lord's Supper. 2 Amongst the Romanists, the host is carried in procession to the sick. I t is also lifted 'Up by the priest in the service of the mass, in order that it may be 'lcorslâpped. These errors arise from the doctrine of transubstantiation. 3 They speak of that Sacrament as a vehicle of Christ's spiritual body. 4 CYRIL.-" 'Vith all persuasion let us partake of it as of the Body aud Blood of Christ; for under the type of bread his Body is given to thee, and under the type of wine his Blood is given to thee; that partaking of the Body and Blood of Christ, thou ma)'- est be of one Bod)" and Blood with Him." (Cyril. Hier. Catech. J,[ !}st. 4, 3.) â Onc of the charges brought against the early Christians by their heathen persecutors, was that tlley were cannibals; the par- ties who made it, hearing that Christians met together to partake of the Body and Bloorl of Christ, supposed that it wasofthe earthl)', whereas it was of the hea\"enlJ" bod)" that they partook. The mistake is so explained by lrenæus, and the answ.er by which the Christians met this calumny was, that so far from devourinO' human flesh, they did not count it lawful to eat the blood of mer aIJimals. (See Blunt's Sketch of the Chw'ch, p. J 65.) 6 TERTt:LLIAX.-" The bread which our Saviour touk and dis- tributed to his disciples, he made his own Body, sa 'illg, This is my bod)", that is, the figure of 'my body." (1èrtuU. ad Jllarcion. J. iv. c. 40.) 7 ST. AUGCSTI E.-" The Lord did not hesitate to say, , This is 13 ARTICLE XXIX. tullian comment upon the ,yords in John vi. 53, &c. 1 ? Can all the staternents of the early Fathers be depended upon with refercnce to the manner of Christ's prescnce in the Lord's Supper 2 ? ARTICLE XXIX. Of the TVicked which eat not the Body of Christ in the use of the Lord's Supper. The 'Vickeù, and such as be void of a lively faith, although they do carnally anù visibly press with their teeth (as St. Augustine saith) the Sacrament of the Body and Blood of Christ; yet in no wise are they partakers of Çhrist; but rather, to their conùemnation, do eat and drink the sign or Sacrament of so great a thing. De manducatione Corporis Christi, et impios illud non manducare. Impii, et fide viva destituti, licet carnal iter et visi- biliter (ut .A ugustinus loquitur) corporis et sanguinis Christi Sacranlenttlnl dentibus prernant, nullo tmnen modo Christi participes efficiuntur. Sed potius tantæ rei Sacranlentum, seu Symbolurn, ad judicium sibi manducant et bibunt. my Body,' when He was giving tlte sign of his BodJ." (Aug. cont. Adeilltantum. Ed. Bell. turn. viii. p. 124.) 1 TERTULLIAN.-" They thought his saying hard and intolerable; as though He was literally aLout to give his flesh to be eaten Ly them." (Tertullian, De refJUr. earn. c. 37.) 2 It must be remembered that their sentiments were written before any such gross error as transubstantiation had arisen, or was anticipated; therefore they often expre!'s themselves in unguarded term , and do not always convey that preciseness of meaning which is now necessary. It is very JJrobable too, that some exaggerated expressions, which have fallen from them in reference to this subject, have prepared the way for the ductrine -of transubstantiation. ARTICLE XXIX. 135 ..A.gainst ,vhat opinion is this Article directed 1 ? IT pOll ,vhat error docs that opinion depend 2? 'Vho are meant by the wickcd 3? "\Vhat is to be under- stood by bcing "partakers of Christ. ?" IIo,v does it appear that the ,vicked do not partake of Christ in that Sacranlcnt 5 ? Repeat] Cor. xi. 29. 'Vhat is llleant by the,vord "dalunation" in thatpassage 6 1 IIo,y nlay persons be said to receive the SaCralllCnt unworthily 7? Is then a !)crson ,vho declines to receive it at all, free from sin 8 ? Evidence fro1n ....1 ntiquity.- Ho,v does Origen attest the truth declared in this Article 9 ? How is the sanle thing expressed by J eron1e 10? 'Vhat Father is qùoted in the Article? What are his ,vords 11 ? 1 The opinion that the Sacrament has a mechanical effect, (ex opere opera to,) with little or no reference to the dispositiun of the receiver. 2 That of transubstantiation. 3 Persons quite ahandoned, as distinguished from persons of better moral character, but without lively faith. 4 Pm-takers of the redemption which Christ has obtained. S Because the mean by which Christ is received is faith, which the)' have not. 6 Condemnation, and cOnse(luently punishment. The Greek word is ICpi/l,fl. 7 There are many degrees of unworthiness, such as going with- out any intention of amending, without serious thought before- hand, with irreverence, &..c. II Certainly not; because he is commanded to receive it, and the covenant. into which he entered at Baptism must be renewed. 9 ORIGE .-" Christ is the true food; whosoever eats Him shall live for ever; of whom no wicked person can eat; for if it were possi\)le that any who continues wicked sho ld eat the Word that W.18 made fh'sh, it had never been written, "Vhoso eats this bread shall live for ever.'" (Orl.r;en. Comment. in )Jatt. c. 15.) 10 J ERO IE.-" They that are not holy in body and pÏ1-it, do nei- ther eat tIle flesh of Jesus, nor drink his blood; of which He said, , He that eats my flesh and drinks my blood, hath eternal life.'" (Jerome in cap. 66. Isaiæ.) 11 AUGUSTINE.-" He that does not abide in Christ, and in whom ]36 .A.RTIOLE XXX. Of both kinds. The cup of the Lord is not to be denied to the Lay- people: for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be tninistered to all Christian 111en alike. De utraque specie. Calix D0111ini laicis non est denegandus; utraque enim pars Donlinici Sacramenti, ex Christi institutione et præcepto, omnibus Christianis ex æq no adnlinistrari debet. What is the as:':crtion of this Article? 1Vhat reason is giyen for this assertion? Sho,, that by the ordinance and cOllllnandment of Christ, the Cup of the Lord ought to be n1inis- tered to all Christian l)cople alike. (:\Iatt. xxvi. 27.) Does it appcar from Scripture that our Saviour's cOllunand 'vas so undcrstood? (1 001'. xi. 26-28, &c.) By ,,-hat ürgument has it been attel11pted to sho,v that the Cup ought not to be n1Ïnistered to the laity t? ''"'"hat is the fallacy of this argument 2 ? ',hat erroncous doctrine appcars to have given risc to this practice 3 ? Christ does not abide, certainly does not spiritually eat his flesh, nor drink his blood, though he m y visibly and carnally press with his teeth the Sacrament of the Body and Blood of Christ; but he rather eats and drinks the Sacrament of so great a matter to his condemnation." (.August. Tract. 26 in Joan.) 1 It has been asserted that the commandment, "Drink ye aU of this," was delivered to the Apostles, and is not therefore binding on the lai tJ. 2 If our Lord's words were to be 80 understood, they would limit the Lord's Supper altogether to the priests. 3 That of transubstantiation. Believing that the bread and wine were actually changed into the body and blood of Christ, they believed also that Christ was received whole and entire in either kind. ARTICLES XXX. XXXI. ]37 'Vhen ""as the error conden1ncd in this Article, established I? In ,vhat words did the Council of Constance justify this departure fronl !u'inÚtivc practice 2? IIad this error been heard of at an earlier l)eriod in the Church 3? Ho,y ,vas it COll- dcnuled by St. Cyprian 4 ? .A.RTICLE XXXI. Of the one oblation of Christ finished upon the Cross. The offering of Christ once lllade is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. 'Vherefore the sacrifices of Iasses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits. De unica Christi oblatione in cruce perfecta. Oblatio Christi semel facta, perfecta est redemptio, propitiatio, et satisfactio pro omnibus peccatis totins mundi, tan1 originalibus, quam actualibus; neque præ- 1 In the year 1414, by the Council of Constance. 2 "Christ did institute this Sacrament in both ldnds, and the faithful in the primitive Church did receive in both kinds; yet a practice being reasonably brought in to avoid some dangers and scandals, they appoint the custom to continue, of consecra ting in both kinds, and of giving to the laity only in one kind; since Christ was entire and truly under each kind." (Cone. Const. Sess. II.) 3 III St. Cyprian's time there were some who thought it un- necessary to use 'lCine in the Sacrament; the). therefore used water only, anù hence were caned Aquarii. . 4 CYPRIA .-" If it be not lawful to loose anyone of the least commands of Christ, how much more is it unlawful to break so great and so weighty a one, that does so very nearly relate to the Sacrament of our Lord's passion, and of our redemption, or by all). human institution to change it into that which is quite differ- ent from the Divine institution." (Cypr. Ep. 63.) IS8 ARTICLE XXXI. ter illam unicam est una alia pro peccatis expiatio; unde Inissarum sacrificia, quibus vulgo dicebatur, sacer- dotelTI oflcrre Christum in remissionem pænæ aut cul- pæ, pro vivis et defunctis, blasphema figmenta sunt, et perniciosæ in1posturæ. What does this Al:ticle assert \vith regard to the offering of Christ once nlade 1 Is there any other satisfaction for sin but this? 1Vhat doctrine of t})e Romish Church is opposed to this truth? IIow are such sacrifices denounced in this Article? 'Vhat is the Ron1Îsh doctrine of the sacrifice of mass I? 1Vhat is the origin of the " ord nlass 2 ? 1Vhat is the Latin \yord translated pain in this Articlc 3 ? 'Vhy is the latter clause of this Article put in the past tense 4? In \vhat respect are such sacrifices blasphen o1ls fables 5? In ,, hat respect 1 It is maintained that because the bread and wine are changed hy consecration into the real Body and Iood of Christ, therefore Christ is offered up to God by the priest at each celebration of the Eucharist, so that he presents to God a propitiatory sacrifice, which is available both for the living and the dead. Hence the wealthy are induced to give money, in model' that masses may be said for them, and these are called solitary masses. 2 It is derived from the Latin missa. The ancient service of the Church was divided into two parts, at the conclusion. of the first part of which all but the faithful were dismissed with the words, " I te, missa est "'cclesia," whence the service commencing at that point obtained the name of missio, missa, or mass. 3 Pælla, puni:shment. " This Article was drawn up in the time of Edward VI., and before the decrees of the council of Trent were published; it was therefore probably put by the Reformers in the past tense, in the hope that the Romauists might be induced to alh.r this monstrous doctrine. S Because they derogate from the sufficiency of the one sacrifice of Christ. ARTICLE XXXI. 139 are they dangerous deceits I? 'Vhat IS the Latin version of the ,yords, " dangerous deceits 2 1" "\Yhat pa sa6es of Scripture are opposed to the doctrine of the nlass 3 1 Sho,y that Christ was offered once for all. (He1. ix. 26. Heb. x. ] 0.) Sho\v that this offering ' as a pelfect satisfaction for sin. (If eb. ix. 2:5. Heb. x. 6.) By what rea- soning has it been attel11ptecl to reconcile the doctrine of the mass with these l)asSc'1,ges of Scrip- ture'? "\Vhat is the fallacy of this reasoning 5 1 "\Vhat is a sacrifice 6 1 Is this word used in dif- ferent senses in Scripture 1 "\Vhat, for exanlple, is said to be a sacrifice in Psalnl cxli. 2 7 ? In Psalnl Ii. 17 8 1 In Hebrews xiii. 15 9 1 In Phil. iv. 18 10 1 What kind of sacrifice is illlplied in the ,yord Eu- charist 11? In what other respects llla)" the Eucha- rist be calleel a sacrifice 12 ? How do these vie,vs of 1 Because they encourage wickedness, b)' holding out an ea y method of pardon. 2 Perniciosæ imposturæ. 3 All those which speak of the full, perfect, and sufficient sacri- fice of Christ. 4 It has been asserted that the offering of the priest in the mass is a cOllti1tuatim of the same sacrifice. 5 It assumes that Christ is still suffering. In the sacrifice of mass, either Christ suffers, or he does not suffer; if He suffers, He is not itting at the right hand of God; if He does not suffer, it is no sacrifice. 6 An offering made to God. [ST. AUGUSTI:NE says: "A true sacrifice is any work done, to keep us joined in holy union with G( d, referred to Him as our sovereign good, in whom we may enJoy true felicit .." (Aug. de Cirit. Dei, lib. x. Co 6.)] 7 Prayt>r. 8 Repentance. 9 Praise. 10 Acts of charitv. 11 ThanksfTi"inO'. . ð 12 [There is an offering made in it of our alms and oblatio1ls. :\'"ot however that the mato.ial offering is a sacrifice to God, for it 1-10 ARTICLE XXXI. a f'acrifice differ from that of the Romani ;;ts, with regard to the sacrifice of the maS:-5 1 ? Ecidellce from Antiquity.-By \vhat argument does it appear indirectly that the Primitive Chris- tians did not consider the Eucharist a:: a propiti. atury sacrifice 2 ? 'Vhat is the te:-5timony of Justin lIart 7 on this point 3? [Of Tertullian 4?] Of St. Augustine I? Ìn ,,-hat sense did they consider the Eucharist as a acrifice e ? goes entirely to the use of man; but that our act of charit)., "ben religiow,l)' int nded and ûffered through Chri'-t, is a fpiritual rriu, acceptable to God. There is alc;o in the Hol). Communion the sacrifice ûf 'Pray r, of praÏle and tlwllbgiring, of p_nitew:e, of faitlt, of humili.ty; and that \\ hich is called in this service the TetJ.lfjnaUe,lldy, aT 1[;7: [1/ .rifice CJf (jurså ., CJur BfJUú and lxxlia, t) GOO.] · The Romallists teach that it is an ezpiat .Jry sacrifice. 2 They were reproached by the heathens, because th ir religion had no allan or IaCrißceI; and they never defended themselves by "',i ing that they had a sacrifice in the propitiatory sen e in the Euchari')t. 3 .J I:STI IARn R.-" Christians have no other sacrifice but pra .ers and prai ." (Ju i" J[artyr, Ap<1. 2.) 4 [Tl.RTI:LLlA .-" That we ou,!ht n(lt to offer unto God earthly, but spiritual sacrifices, we ma ' learn from what ib \\rittkn: 1'1t.e .u;rifir (jf G( I ÍI an llUml.k and ro trile 'Pirit; and el"ewh re, Off r unt(J r;od the rifice .J.f tltanksgiring, an1 lay tl y 't.JZt:, unto tI J[ ú J J igh 0 So then, the spiritual Sdcrifices of prai e are here pointed to, and a troubled Rpirit is declared to be the accept- able hacrifice Ullto G"d." (T riull. ad7:. Jwl. c. vo)] 5 A UGI:Sn E.-" ChriHtiano; do Htill celebrate the '1ì m(Jry of the bacrifice then madp, in the holy offering and participation of the B ,d) and .Bloud of Chribt." (Au9. Cúnt. Faustum, 1. 20, co lB.) G [It appears evident that \\ h n they call the Eucharint a sacrifice, the) have re ard only to the .piritual Jerrir offered in it, and not to any tlt/lt r..ll ohlationo It i!o, called a 1 ure all I un- Uf.Jf.Jdy sacrifice (raBapåv rai åvuíparTov BVC7íuv) in the A.po51o- }i(.al Con"tituti')ß<4.] 141 ...\RTICLE XXXII. Of the Jlarriage of Priests. Bishops, Priests, and l)eacons are not commanded by God's Law, either to YOW the estate of single life, 01 to abstain from marriaQ"e : therefore it is lawful for them. as for all other Chri;tian nlen, to n1arn at their ow discretion as they shall judge the same w to sen.e better to godlineç:s. De Conjllgio Sacerdofll11l. Episcopis, presbyteris, et diaconis nuUo mandato divino pra'ceptum est, ut ant ccdibattll11 ,-o\-eant aut a Inatrimonio abstineant. Licet igitur etian1 illis, tIt cæteri Olnnibus Christianis ubi ho'ë ad pÍetatL>u1 11lagi hlcere jl1dicayerint, pro suo arbitratu matrimoniulTI con- trahere. What is thl"\ histor . of this ...\.rticlo 11 \rhat arc the t,yO ab;:;ertions in the first c}au e? ''"""hat is the difference between these as:::-ertion 2 ? To ,vhich of then} does the la5t claus(' of the ...\rticle refer. What orders of the Christian luini tryare n}cntioned in this ...\niclü S? I there any pa5 agc in 3crip- turc which forbid the luarriap:e of the Priesthood? To "hol11 "as the Priesthood confÌn0d undl"\r the Jewish dispcllsation 4? '\11at followed frolH hellcc$? 1 The firs.t paragraph only was published in the rf'ign of Edward YI.; tIll... condlldil1 p:\r:1gr:lph "as adltt.>d in tlll'rt'ign of EliLabNh. 2 The TiNt nH.':ms that the der \" are not bound at the time uf their ordinntinl1 to enter into a 501(.;1111 cn :l ('mellt ll')t to marry; the fCQlld. that they fire not hound to nbst:1in frullllllarriage with- out such '0". 3 Bi hop . Pri(' ts, find Ðe3l'l)llS; in \\ hidl there is a tacit re- jectiou of the minur orùcr::- of the Homish Church. 4 '1'0 the desct.>udnnt... of one particular fnmil .. $ The Iligh priest \\ a obliged to lUarr .. 142 ARTICLE XXXII. 1Vas Simon Pcter a Inarried IHan? llow does this appear? ( Iatt. viii. ] 4.) 'Vho ,vas Philip? \Vas he a luarrieù luan? (Acts xxi. 8, 9.) Repeat 1 Cor. ix. 5. \Vhat is Incant by a ister in that passage 1 ? What dircction does St. Paul giye in this respect, with rcfercnce to the choice of a bishop? (1 Tin1. iii. 2.) Is the sallIC direction given ,vith rcgard to elders or priests? (Titus i. 6.) 'Vith regard to deacons? (1 'rim. iii. 12.) 'Vho ,vas Aquila? "\V a he l1utrried? (L\.ctS xyiii. 2.) "\Vhat is nIcntiol1ed by St. Paul as one of the cha- ractcr of the aposta y of the latter tillles? (1 TÏ1n. iv-. 3.) \Vhat is the scope of the advice given by St. Paul in 1 Cor. vii. 2 ? lIas any Church the power of laying do\yn regu- lations on such a subject as this 3? Is it expedient to exercise this po\ver 4 ? E'ì'idence fro1n Antiquity.-Did the practice of the Prin1Ìtivc Church correspond \vith the state- 111ent of this Article 5 ? What causc appcars to have given progress to the principle of celibacy ð? What did the Council of Nice (A. D. 32.5) detern1Îne 1 A Christian woman, f s opposed to a heathen. 2 Its tendency is to show that unùer the existing circumstances of the Church at that time, marriage was 110t desirable; but there is no prohibition. 3 There can be no question that the Church, as a Society, has a right to demand such things from her ministers. 4 Certainl)' not; if regarù be had to the spread of religion and morality. ,} The early Fathers ad vocated the lawfulness of marriage against the Encratites, the l\Iontanists, and the Novatialls. 6 The spread of .Jloìlacltism, and the popular veneration for excessive austc..rities. ARTICLE XXXIII. 143 on this question 11 "\Vhen ,vas the principle fairly established 1 ARTICLE XXXIII. Of excommunicate Persons, how they are to be avoided. That person \"hich by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Pub1ican, until he be openly reconciled by penances and received into the Church by a Judge that hath authority there- unto. De excommllnicatis vitandis. Qui per pubJicam EccJesiæ denunciationeln rite ab unitate Ecc1esiæ præcisus est et excommunicatus, is ab universa fidelium multitudine (donec per pænitentiam publice reconciliatus fuerit arbitrio judicis competentis) habendus est tanquam ethnicus et publicanus. "\Vhat is the subject of this Article 21 \Vhat is nleant by excomnlunication 3 ? "\Vhat does this ..A..rticle assunle 41 \Vhat is nleant by the expres- sion "rightly" cut oft'S? "\Vho are meant by the 1 It was proposed at that Council to forbid the marriage of the clergy altogether; this, however, was opposed by Paphnutius, and it was finally enacted that all who had been married before they took orders should retain their wives, but that they should not marry a second time. Celibacy, however, still Jained ground, being encouraged by the Popes, and was at last established by Gregory VI I., A.D. 1085. 2 The trEatment of excommunicate persons. 3 Separation from outward communion with the Visible Church. · That the Church has the right to excommuuicate her members. According to due order of the Church. 14-1 ARTICLE XXXIII. ,vhole lnultitude of the faithful I ? I-Io,v are they to regard the exconullunicate person? 1Vhat is to be understood by this 2 ? Is the excon1n1unication to be final? What is llleant b.y. penance 3 ? By "yhat general reasoning ,vould you conclude that the Church has the right. of exconllnunica- ting 4? Ha this principle been generallyackno,v- ledged in the ,yorld:;? Does it appear that the Jewish Church had this po,ver 6 ? Rel)cat l\Iatt. xyiii. L5-17. 'Vas this a private or a public "Tong? 'Vhat then ,vould you infer fron1 hence ,vith regard to public ,vrongs? Repeat l\Ia t. xyiii. ] 8. \Vhat does this passage in1ply 7? Does it appear fron1 Scripture that the right of CXC0111n1U- nicating ,vas adluitted after the Church was firn1ly cstablished? Repeat 1 Cor. Y. 1-5. IIo,v ,yas the incestuous person to he punished 8? By ,vhose 1 The whole Christian society; all the members of Christ's Holy Catholic Church. 2 He is not to be regarded as a brother Christian. 'rhe brother- hood of nature would stiH remain; the brotherhood of grace is dissolved. 3 Repentance and contrition, together with the punishment assigned by the Church. · The nature of the Church as a societJr. It is necessary to the well-béing of a society that it should have the power of expelling its mcmbers. :; Exclusion from sacred rites was practised even amongst the heathen, and was con idered as a severe punishment. 6 'J.1he Jewish Church appears always to have ltad this power both in the time of Moses, and in that of our Saviour. (See Exodus xii. 19. Lev. vii. 20. John ix. 34, &c.) 7 Thc words relate primaril.1J to the directions given in the preceding verses; and they imply tbat whateyer the Apostles might determine and appoint respecting such an offender, whether as to his e.rpulsion or re-admission, would be ratified in heaven. 8 He was to be deli ered orcr to Satan, or cxcolltlllUlÛcated. ARTICLE XXXIII. 145 authority was this punishnlent inflicted? 1Vhat ,vas its object? (1 Cor. v 5, last claltse.) Is there any account of the restoration of this offender? (2 Cor. ii. 6, 7.) Call ,ye infer any thing fronl this exalnple ,vith regard to the t'ì'eatlnent of the offender 1 ? 'Vhat other exalllples are there of ex- conlll1unication in the New Testanlent 2 ? Does it appear that excomlnunication was gene- rally practised in the times succeeding the Apostles 3 ? "\Vhat ,yas its nature' ? What ,vas the rule of the early Church ,yith regard to the treatment of such persons:; ? How. ,vas the po,ver of exconllllunica- tion gradually extended 6? What ,vas the result 7? 1Vas the right of excommunicating according to the practice of the prinlitivc Church, generally ad- mitted at the Refonnation 8? "\Vhat other declara- tions besides that of this Article show that it is 1 He was not to be consirlered past redemption; but during the time of his excommunication all familiar intercourse with him was to be suspended. 2 1 Cor. xvi. 22. ) Tim. i. H1,20. 2 John 10, 11, &c. 3 The early ecclesiastical writers speak constantly of the rules and customs of the Church with regard to excommunication and penance. 4 There were two kinds of excommunication, the minor and the 'm or. By the former the offenùer was expelled from the Eucha- rist; b}' the latter he was expelled frum all communion. S All familiar intercourse was suspended for the time, but the person was not deprived of hiE natural or civil rights. 6 The civil power was hrought in to enforce it. and it was used by the Popes as an engine to advance their temporal purposes. 7 It became weal..ened by its very extension, and indirectlJ helped fur ward the Reformation, by confirming Henr}' VIII. and Elizabeth in their alienation from the Pal)al See. 8 :Most of the reformed Churches asserted this power. H 146 ARTICLE XXXIV. an ackno,vledged principle of the Church of Eng- land 1 ? 'Vhat '",as the fornl of excomnlunication, as set forth in the Convocation of 1571 2 ? "\Vhat ap- pears to have been one l1lain cause of the neglect into w.hich excommunication has fallen 3 ? What ,,"ould be the renledy f? ARTICLE XXXI\T. Of the Traditions of the Church. It is not necessary that Traditions and Ceremonies be in an places one, and utterly like; for at all times they have been divers, and may be changed according to the diversities of countries, tinles, and men's man- ners, so that nothing be ordained against God's 'V ord. 'Vhosoever through his private judgment, willingly and purposely, doth openly break the traditions and 1 The 85th Canon directs that the Churchwardens are to see that excolllmunicated persons be kept out of the Church. The 65th directs that such persons shall be declared excommunicate every six months ensuing, (until their restoration,) in the parish church as well as in the cathedral, where they remain. See also the rubric at the beginning of the office for the burial of the dead, &c. 2 After stating the nature of the offence, it proceeds-" I would that JOu should lmow that our Bishop, in the name and by the authority of ...\lmighty God, has cut him wholly off from commu- nion with the Church of God. and separated him as a dead mem- ber from Christ's body. This is his present state; this is his soul's great danger. St. Paul, admonished by the Holy Ghost, orders us to a void such men's company and intercourse, lest we be partakers of their Rin. Yet, as Christian charity warns us, since he will not pray for himself, nor understand his danger, let us all pray God in his name, that he ma}' at length discover the miserJ" and defúrmity of his life, may do penitence, and be converted to God; our God is merciful, and can recall the fallen even from death." (JVilkillS'S Conctlia, voJ. iv. p. 268.) 3 The circumstance of its having been employed as a temporal punishment. · The ell tire removal of its civil penalties. ARTICLE XXXIV. 1.t7 ceremonies of the Churcll, which be not repugnant to the ,y ord of God, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that oflèndeth against the common order of the Church, and hurteth the autho- rity of the l\Iagistrate, and woundeth the consciences of the weak brethren. Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by l11an's authority, so that all things be done to edifying. De traditionibus Ecclesiasticis. Traditiones atque cæremonias easdem, non omnino necessariuIll est esse ubi que, aut prorsus consimiles. NaIll ut variæ senlper fuerunt, et mutari possunt pro regionum, temporum, et morum diversitate, modo nihil contra verbum Dei instituatur. Traditiones, et cæremonias ecclesiasticas, quæ cum verbo Dei non pugnant, et sunt auctoritate publica in- stitntæ atque probatæ, quisquis privato consilio volens, et data opera, publice violaverit, is ut qui peccat in publicum ordinem Ecclesiæ, quique lædit auctoritaten1 l\lagistratus, et qui infirnlorUlu fratrnm conscientias vulllerat, publice, ut cæteri timeant, arguendus est. Quælibet Ecclesia particularis, sive national is, auc- toritatem habet instituendi, mutandi, aut abrogandi cæ- remonias, aut ritus ecc1esiasticos, humana tantum auc- toritate institutos, modo omnia ad ædificationem fiant. 'Vhat is the subject of this Article? 'Vhat is the original meaning of the ,vord Tradition I? 1Vhat are the traditions here spoken of2? "\Vhat is the essential difference between traditions of doctrines, and traditions of cerenlonies 3 ? "\Vh.1t is asserted 1 See Article V I. page 24, note 7. 2 Traditions of Ceremonies, Order, and Church Government. 3 Tratlitions of doctrine must be expressly containeJ in the "r ord of God, or else manifestl . collected out of it; traditions of cere- H 2 148 ARTICLE XXXIY. \vith regard to such traditions as are spoken of in this Article? 'Vhat is the limitation \vith reo'ard o to the ordaining of such traditions? "\Vhat are the three assertion of this Article I? IIo\v does the necessity of traditions and ccrelnollies appear 2 ? For exanlple: "\Vhat is the substance or essential part of the 8acranlent of Baptisnl? "\Vhat of the Eucharist? "\V ould the nlere URe of these essentials be sufficient to the decent adn1Ïnistration of these Sacr unents? IIaye the e::;sentials ahvays been the saIne? IIave the attendant cereIllonies varied 3 ? To illustrate this point. Speech is necessary amongst all nlen. Does it therefore follo,,- that all nlen nlust speak the S Llne language? Traditions and cerelllonies are necessary. Docs it therefore follo\y that the Sâme certain fornl nlust prevail eyery where? IIave such traditions and cerenlonies always been divers? "\Vhat circunlstances have caused traditions to vary? For cxanlple. Ho\v have the diversitie of countries affected the mode of baptizing 4? IIo,v monies nut so; the former must not bé recei\?ed unless there is something in cripture for them; the latter are free, if nothing can be alleged against them from Scripture. 1 ]. rrhat traditiuns and ceremonies need not be in all places the same.-2. That those who wilfull)" break such traditions as are lawfull.v ordained should he rebuked openly.-3. That ever)" parti- cular Church has authlJrity to ordain, change, or abolish such ceremonies. 2 Man)" circumstances are required for the performance of those things which God has required in his \V 01'<.1, which are not detailed in Scripture, and without which such things could not be per- formed, such as the time and the place, &c. 3 They have always varied, as is evident from the ancient liturgies. i In a cold climate sprinkling would be resorted to rather than dippillg. ARTICLE XXXIV. 149 have the diversities of times affected the 1/lode of celebrating public worship I? HO"T have the diver- sities of 1nën's ma.nners affected the 'iJ ode of cele- brating tlte Eucharist 2 ? What is the second assertion of this Article? Supposing every individual ,vas left to the free exercise of his private judgment, in opposition to the decisions of the Church, what must fol1ow 3? On what three grounds ought those who break HIe traditions of the Church to be rebuked 4 ? 'Yhy is a person who breaks the Ia'ys of a civil society to be punished 5 ? 'Vhat directions has an ills!)ired Apost1e given with regard to the ext.ernal regin1en of the Church? (1 Cor. xiv. 40.) "\Vhose la,\T then does a person break, ,vho offends against the COID- n10n order of the Church 1 IIo,v does such a person hurt the authority of the magistrate 6 ? How does he ,vound the consciences of weak bre- thren 7? Is such an action a sin against God? (1 Cor. viii. 12.) "\Vhat is the third assertion of this Article? What 1 It is no longer necessary to assemble the people to serve God in close and secret meetings. 2 The kiss of peace is no longer given, being unsuited to the manners of the time and countrv. 3 All uniformity of worship ,.ould at once be destroyed, and the vcr.y existence of the Church, as a visible society, would be endangered. 4 See the Article. S Because he offends against the common order of that society, and weakens the ties by which it is held together. 6 By disobedience; for the magistrate, as is his duty, protects the Church in the maintenance of its order and discipline. 7 He shocks them; or he lessens their regard for religious mat- ters altogether, or he encourages them to a similar disobedience. H 3 150 ARTICLE XXXIV. is to be understood by this assertion I? IIo,v does it appear t11at each particular Church has this po,vcr 2 ? Evidence frorn Antiq1tity.-Does it appear tJlat in the early ages of Christianity the traditions and ceremonies in differcnt Churches were divers 3 ? Sho,v this from the ,vritings of Irenæus 4. Of St. Augustine 5. 1 That traditions and ceremonies need not be changed by the whule body of Christian men, but that each particular ociety has this puwer. 2 The Church Catholic is made up of many Churc les, indepen- dent of each other, though buund together by the same faith. Therefore it is evident that with respect to matters of discipline, which Christ has neither commanded DOl' forbidden, each parti- culm" Church may use its own liberty. 3 In the early ages each particular Church ordajned and varied at its pleasure its own rites and ceremonies. The rituals of differ- ent Churches were different in the times immeJiately succeeding the Apostles. t IRENÆus gives an account of the dispute between Polycarp and Anicetus concerning the observation of BasteI', in the following words :-" St. Polycarp being at Rome with Anicetus, and they baving had some little controversy with each other about other things, presently composed the difference, and showed themselves also to be no lovers of strife on that particular head; for neither coulcl Anicetus persuade Polycarp to desist from observing Easter according as he had alwaJs observed it with St. John, the disciple of our Lord, and with the rest of the Apostles with whom he had been conversant; nor could Polycarp persuade Anicetus to observe it otherwise than as he said it was his duty to do, according to the custom of the elders who were before him. rfhis being the case between thcm, they, notwithstanding, communicated with each other." (lrellæus, Fragm. Epist. ad Vict01'. p. 340. Ben. Ed.) 6 AUGUSTIXE.-Bllt otlwr things which are chHllged, according to the several places and regions of the earth; as fer example, that some fast on the Sabbath-day, others do not, some partake daily of the Body and Blood of the Lord, others 011 certain days, &c., and the like kind of things, has a free observation; neither is there aI1Y better discipline in these things to a grave and prudent Chris- tian, than to do as he sef'S the Chllrcll to do, unto v:hiclt he shall cltance to come; for whatsoever is enjoined, neither contrary to faith nor good manners, is indifferently to be accounted of, and to be observed and kept for their Society amongst whom he lives. (Aug. Ep. ad .Tan. I, cap. 2.) 151 ARTICLE XXXV. Of the Homilies. The second Book of Homilies, the several titles whereof we have joined under this Article, doth con- tain a godly and wholesome Doctrine, and necessary for these times, as doth the former book of HOlnilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Iinisters, diligently and distinctly, that they may be under8tanded of the people. Of the Names of the Homilies. 1. Of the right Use of the Church. 2. Against peril of Idolatry. 3. Of repairin,9 and keeping clean of Churches. 4. Of Good TVorks: first of Fasting. 5. Against Gluttony and Drunkenness. 6. Against Excess of Apparel. 7. Of P'rayer. 8. Of the Place and Time of Prayer. 9. That Common Prayers and Sacraments ought to be ministered in a known tongu.e. 10. Of the reverend estimation of God's Word. 11. Of Alms-doing. 12. Of the lVativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost. 17. For the Rogation-days. 18. Of the State of lJfatrimony. 19. Of Repentance. 20. Against Idleness. 21. Against Rebellion. De Homiliis. Tomus secundus Homiliarum, quarun1 singulos titulos huic Articulo subj un},.imus, continet piam et salutarem doctrinam, et his temporibus necessariam, non minus H 4 152 ARTICLE XXXV. qUaITI prior totTIUS Homiliartnn, quæ editæ sunt tCln- pore Edvardi Sexti. Itaque eas in Ecclesiis per nlinistros diligenter et dare, ut a populo intelligi possint, reci- tandas esse judicavimus. 'Vhat is the Ineaning of the ,vord Homily 1 ? When ,vas the first book of Homilies puLlished 2 ? What are thè IIon1Ïlies included in this Book 3 ? 'Vhen ,vas the second. Book published 4? By,vholn are these IIoluilies supposed to -have been pre- pared:;? "\Vhat is affirnled in this Article with reference to the doctrine contained in the IIonlÌ- lies? "\Vhat is to be understood by doctrine in this passage 6? IIo'v far nlay persons ,vha sub- scribe to the Articles be expected to give their 1 It is derived from the Greek word óJLI.>"'ía, "familiar inter- course," and means, therefore, "a plain familiar discourse or sermon." J In 1547. 3 The Article only enumerates the Homilies in the second Book ; the following are those in the first :- (I). A fruitful Exhortation to the Reading of Holy Scrip- ture. (2.) Of the Misery of all IVlankind. (3.) Of the Sah ation of all Mankind. (4.) Of the true and lively Faith. (5.) Of Good 'V orks. (6.) Of Christian Loye and CharitJ. (7.) A ainst Swearing and PerjurJ. (8.) Of the Declining from God. (9.) An Exhortatiun against the fear of Death. (10.) An Exhortation to Obedience. (J 1.) Against \Vhoredom and Adultery. (12.) Against Strife and Contention. 4 In lfiGO. :; Some of those in the first bool , bJ' Cranmer, and those in the second, by Jewell. 6 Teaclâng, different from doctrine in the theological sense. ARTICLE XXXV. 153 asscnt to the HOlnilies 1 1 "\Vhat is the authority referred to in the words, ",ve judge theln 2 f' "\Vhere are they appointed to be read? 'Vhat ap- pears to hn,ye given cause for the preparation of these HOll1ilies 3? SonlO persons haye held that nothing ought to be publicly read ill Churches, ex- cept the IIoIy Scriptures; by ,vhat reasoning has it been attcnlptcd to defend this opinion .? How does the weakness of this argunlent appear 5 ? Evidence j 'om Ant-iq'uity.-Does it. appear that in the Primitive Church any writings were read besides Canonical Scripture 6 ? 'Vhat is the testi- nlony of J eronle 7 ? Of Eusebius 8 ? 1 They may assent to the general nature and tendencJ of the teaching contained in them, without being committed to an appro- val of every sentence. 2 The CUh'tocatton, by whose authoritJ,the Articles were passed. 3 The riolence of some preachers, and the ignormlce of others were one cause, and tlte preTailing arol'S and abuses were another. <I On the ground that under the Law nothing was pt.rmitted to be brought into the temple but what had been sanctified. 5 If this argument were admitted, it would follow that every thing in the Church is unholy which is not precisely instituted by Christ; moreover, the objection would apply still more strongl,)' to e.1])ositton and }JloeacTtlJlg; and :yet we know that exposition of Scrip- ture was usual in the s 'nagogues. 6 It has been shown that the ApocrJphal Books were read, and it also appears that the Shepherd of Hennas, and the Epistles of Clement and Polycarp were so read. 7 JERO}IE.-" Hennas, of whom the Apostle Paul, writing to the Romans, makes mentioll, saying, Salute As 'ncritus, Phlegon, Hermas, &c. ; they sa ', he (Hermas) was the author of the Look which is caned the Pa tor, and in SüIne Churches of Greece it is read publicly." (Jerome, yo1. ii. p. 831.) Jerome also says that " PolJcarp wrote to the Philippians a very useful epistle, which to this day is read in the Asian assemblies." (p. 843.) 8 ECSEBII:'S says of the Epistle of Clemens Romanus-" It is a great and admirable one. which he wrote from the Church of the Romans to that of the Corinthians, there heing a sedition then at Corinth; and this Epistle we know to l)e read publicly in most of the Churches, both long ago, and also in our time." (Euseb. Hist. lib. iii. c. 16.) H 5. ] 5-t ARTICLE XXXVI. Of Consecration of Bislwps and ftfinisters. The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things n<'cessary to such Consecration and Ordering: neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenanled King Edward unto this time, or hereafter shall be consecrated or ordered according to the same Hites; we decree all such to be rightIy, orderly, and lawfully consecrated and ordered. De Episcoporunl ef .Jfinisfrorum Consecratione. Libel1us de consecratione Archiepiscoporum, et Epi- scoporum, et de ordinatione Presbyterorum et Diaco- norum, editus nuper temporibus Edvardi V'I., et auctoritate Parliamenti illis ipsis temporibus confirma- tus, omnia ad ejusmodi consecrationem et ordinationem necessaria continet, et nihil habet, quod ex se sit, aut superstitiosum aut impiulll; itaque quicunque juxta ritus illius libri consecrati aut ordinati sunt, ab anno secundo prædicti regis Edvardi, usque ad hoc tempus, aut in posterum juxta eosdem ritus consecrabuntur, aut ordinabuntur, rite atque ordine, atque legitime statui- Inus esse et fore consecratos et ordinatos. What does thi \xticle state ,vith regard to the Book of Consecration of l\Iinistcrs, set forth in the tinle of Ed ward 'TI.l? 1Vhat is the Latin vcrsion of the ,vord "ungodly?" 1Vhat 'were the circunl- 1 First, that it contains all things necessary to such consecration; and secondly, that it contains nothing superstitious and ungodly. ARTICLE XXXVI. 155 stances ,vhich occasioned the 2nd paragraph of this ..... rticle I? 'Vhat is the nleaning of the expression " set forth," as di:-:tinguished frolll " confinned ?" 'Vhat is the first assertion of this Article ,vith reo'ard to the Book of Consecration? Ho,v docs o the truth of this assertion appear 2? 'Vhat is the second assertion of this Article? 'Vhat objection has been urged against the f01"111 of Consecration used in the Church of England 3? In what el1se are the ,\yords, " Receive the Holy Ghost," used 4 ? When our Lord appointed his Apostles to go into the world and teach all nations, ,yhat did He add? (John xx. 22.) Does it appear that the gifts of the Holy Ghost which the Apostles then received ,vere n1Ïraculous 5? "\Vhen did they receive the 1 There was a new form of ordinations agreed upon bJ the Bishops in the third year of King Edward ; and when the Book of Common Prayer was confirmed by Act of Parliament two years after, this form of ordination was included. In Queenl\Ial',y's reign this Act was repealed; and the Book of Common Pra 'er and the Book of Ordination were by name condemned. \Vhen Queen Eli, zabeth came to the throne, King Edward's Prayer Book was again authorized, but the Book of Ordination was not then expressl)" named. It was then contended by Bishop Bonner, that since this book had been by name cltnd.enmed in Queen Mary's Act, but had not been b)" name received in Queen EJizabeth's, it was therefore still condemned. in law, and hence that an ordiliatiolls according to that form were illegal and invalid. It was to meet that objec- tion that this paragraph was inserted in the Article. 2 \Ye have no particular account of the 10rms b)p which Bishops, Priests, and Deacons were admitted to their several Orders in the Xew Testament, except that it was done bJ Imposition of Hands and Prayer, both ",hid} our forms contain. 3 The words of the Bi hop to the person about to be ordered, " Receive the Holy Ghost." -1 Rec ive tlte gift of the Holy Ghost-i. e. such power as the Spirit of Christ has endowed his Church with. 5 No; because they Were the subject of a promise to be fulfilled afterwards; namely, on the da ' of Pentecost. H 6 156 ARTICLE XXXVI. n1Ïraculous gifts? (Luke xxiv. 49.) "\Vhat then appears to have been the nature of the gift ,yhich they rccciycd when the Lord breathed upon thelll 1 ? Is the same authority still given to Christ's :\Iinis- ters 2 ? Should then the ,vords ,, hich convey that authority be ohjected to ? 'Yhat question is asked of the candidate before his ordination åb to his inward calling 3 ? Ho,v docs it appear that the secret and sensible testinlony of God's Spirit in tIlc oul is not 'necessarily required to this in,vard calling 4 1 By ,, hat ordinary means may a candidate satisfy hinl elf upon this point 5 ? Evidence fro'J1 Antiquity. - Consecration of Bishops.-\Vhat .was the decree of the Council of Nîce ,vith regard to the consecration of Bishops 6? "\Vhen w'as the fourth Council of Carthage con- 1 Authority relating to the administration of their office, as is evident from the words which follow in J Ohll xx. 23. 2 Yes; because of his promise that He will be with them always, e"en to the end of the world. 3 See Article XXIII. 4 Because, were this necessar)', an tnsallctified man could not be rightly called, which would be a false conclusion, as we know by the case of Judas. (See Article XXVI.) 5 If in a sober moment he htis reaSOll to trust that he has com- petent knowledge and abilities, and a real purpose in his heart with God's grace, "to serve God for the promoting of his glory, and the edIfying of his people ;" he may by this mealls satisfy himself that he is properly called to the ministl,),. 6 "J t is most proper that a Bishop should be constituted by all the Bishops of the Province; but if this be difficult on account of some urgent neces:;ity, or the length of the way, that at aU events three hould meet together at the same place; those who are absent also giving their suffrages, and their consent in writing, and then the ordination be performed. The confirming, however, of what is done in each Province belongs to the letropolitan of it." (Canon iv.) ARTICLE XXXVI. ]57 vened I? \Vhat was the decree of that Council on this subject 2? Show. the agreement of these regu- lations with the Ordinal of the Church of England. Ordering of Priests.- What is the date of the Apostolical Canons 3 ? What directions do they contain with reference to the Ordering of Priests ? "\Vhat is the decree of the 4th Council of Carthage on this su1jcct 5 ? Do these ancient practices accord with the regulations of the Church of Eng- land ? Ordering of Deacons.- "\Vhat reason is given in the Canons of the 4th Council of Carthage why the Bishop only should lay his hands on the head of the Deacon 6 ? 1 A. D. 399. 2 "'Vhen a Bishop is ordained, let two Bishops hold the Book of the Gospels over his head, and one pouring forth the Lle sing upon him, let the other Bishops that are present touch his head "ith their hands, or put their hands on his head." (Concil. Car- tltag. 4. can. 2.) 3 It is probable that they were collected in their present form about the middle of the third century, though many of the Canons themselves were enacted at a much earlier period. 4, "Let a Presb;yter, Deacon, and the rest of the Clergy be ordained by one Bishop." (Canon II.) S "'Yhen a Priest is ordained, the Bishop blessing him, and holding his hand upon his head, let aU the Priests also, which are prescnt, hold their hands by the hand of the Bishop upon his head." (Concil. rartlw!l' 4. can. 3.) 6 ., 'Vhen a Deacon is ordained, let the Bishop only that blesseth l)Îm put his hand upon his head, because he is not ordained to the Priesthood, but only to the ministry." (Concil. Cart/wg. 4. can. 4.) 158 ARTICLE XXXVII. Of thp Civil JJ[agistrates. The Queen's ]\Iajesty h3th the chief power in this Realm of England, and other her Dominions, unto whom the chief Government of all Estates of this Realm, whetIIer they be Ecclesiastical or Civil, in all causes doth apRertain, and is not, nor ought to be, subject to any foreign Jurisdiction. ,V here we attribute to the Queen's lajesty the chief govenllnent, hy which Titles we understand the 111inds of some slanderous folks to be offended; we give nôt to our Princes the ministering either of God's " ord, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do nlost plainly testify; but that only prerogative, which we see to have been given always to all godly Princes in holy Scriptures by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Tem- poral, and restrain with the civil sword the stubborn and evil-doers. The Bishop of Rome hath no jurisdiction in this Reahn of England. The laws of the Reahn Inay pnnish Christian men with death for heinous and grievous offences. It is lawful for Christian men, at the command111ent of the Iagistrate, to wear weapons, and serve in the wars. De civilibus JJI agistratibus. Regia l\Iajestas in hoc Angliæ regno, ac cæteris ejus dominiis, SUm111am habet potestatem, ad quam omnium statuum hujus regni, sive illi Ecclesiastici sint, sive Civi- les, in omnibus causis, suprema gubernatio pertinet, et nulli externæ jurisdictioni est subjecta, nec esse debet. Cunl Regiæ l\Iajestati sunlmam gubernationenl tri- buÌ1nus, quibus titulis intelligimus animos quorunda111 calumniatorurn offendi, non danlus Regibus nostris, aut verbi Dei aut SacramentorU111 administrationem, quod etiml1 Injunctiones ab Elizabetha Regina nostra, nuper editæ, apertissime testantur; sed earn tan turn præ- ARTICLE XXXVII. ]59 rogativanl, quam in Sacris Scripturis a Deo ipso, omni- bus piis Principibus, videmus semper fuisse attributam ; hoc est, ut omnes status at que ordines fidei sure a Deo conunissos, sive illi Ecclesiastici sint, sive Civiles, in officio contineant, et contumaces ac delinquentes gladio civili coerceant. Romanus pontifex nuBam habet jurisdictionem in hoc regno Ang]iæ. Leges regni possunt Christianos, propter capitalia et gravia crimina, morte punire. Christianis licet, ex mandato l\Iagistratus, arma por- tare, et justa bell a administrare. Ho\v does this Article differ from that published in 1552 I? What appears to have been t.he reason for the alterations made in ] 562 2 ? \Vhat differ- ence is there between the present circumstances of this country, and those of the time when these Ar- ticles ,yere originally passed 3? 1Vho are Ineant bJ the "slanderous folks" spoken of in the second para- graph 4 ? "\Vhat are the Injunctions here referred to 5 ? 1 The Article published in 1552 was much shorter. Instead of the first paragraph were the words, "The King of England is Supreme Head in (,3rtl1, next under Christ, of the Church of Eng- land and Ireland." 1'hen followed the paragraph against the Pope's jurisdiction, as it now stands, with the addition of the words, "The Civil Magistrate is ordained and allowed of God; wherefore we must obey him, not only for fear of punishment, but also for conscience sake." 2 .A prejudice had arisen in the minds of many of the people against the term lJead, as applied to the kingl)! power, and this prejudice wa!:) encuuraged Loth by the Puritans and the Papists. It was therefore thought expedient to define more particularl)" the l1ature and limits of the civil authority. 3 At that time there was a power in this country not subject to the supreme government of the realm. . 4 The Puritans, who denied the right of the Civil1\Iagistrate to interfere in any ecclesiastical matters. 5 Those published in IJ59, soon after Queen Elizabeth came to the throne. They state that the Queen had no intention to challenge any other authority, than to have under God the sove- reignty and rule over all persons and causes ecclesiastical, so as 160 ARTICLE XXXVII. There are t1n'ce propositions in this Article- (1.) That the Queen's [ajesty has the chief power and goyennnent in this country. (2.) That the Bishop of Rome has no jurisdic- tion in this country. (3.) The nature and nlcasures of thc Civil po,yer and gOYCrlllllent are stated. The SlljJre1nacy of the Civil P01i'er.- Is the suprenlacy of the civil po\ver recognized in the Old Testanlcnt 1 ? \Vhat prccept of our Saviour shows that the sanle supren1acy is ackno,vleùged in the K ew' Te hullent? (Luke xx. 23.) 1Vhat directions does Bt. Paul give in this lnatter? (Rolnans xiii. 1.) St. Peter? (1 Peter ii. ] 3-14.) 1Vas the Civil po,ver Christian or heathen at that tinle? 1Vhat do you infer 2 ? 1Vhat ib the second proposition of this .A.rticle? On w.hat ground has the Church of ROlHe attenlptcd to assert a jurisdiction over this reahn 3 ? Is the Church of Ronle really the n10t11cr of all the Churches 1 It has been said that England ,vas converted to the faith by the Church of ROllle. Is no other foreign power should, or ought to have, any superiority over them. 1 Yes, throughout; although we might llave supposed it other- wise, from the circl1m tance of the Jewish polity having heen a theocracy. 'V. e find in Exodus xxxii. 22, that Aaron is in subjec- tion to Moses; and after tbe kingly power wa" established, David, Asa, J ehoshaphat, J osias, and others, are represented as making la \\'s for matters of religion, the affairs of the temple, and the ser- vice of God, and issuing orders and directions to the linisters of the Church for the better performance of their duties. 2 See page 84, note 2. 3 On the ground that she is the mother of all the Churches, and that the Bishop of Rome is the Universal Bishop. Certainly not; if any Church might Jay claim to such a title, it would rather be Jerusalem. ARTICLE XXXVII 161 this })roposition strictly true 1 ? "\Vhen did the Bishop of ROlne nrst acquir à jurisdiction in this countrv 2? "\Vhat causes contributed to advance oJ the papal supren1acy fron1 this tin1e 3? On what grounds ,vas Henry VIII. justine.d in withdrawing hinlself fronl that jurisdiction 4 ? "\Vhat are the nature and n1easures of the royal supren1acy, as defined in this Article 5 ? Suppose a State .where the Civil power is heathen; ,vhat is the relation of Church and State in such a COln- 1 There can be no question that this C'ountry was under great obligations to the Church of Rome for the mission of Augustine, at the end of the sixth century; but it is equaJIy cel'tain that Christianity had been introduced amongst the Britons at a much earlier period; perhaps by St. Paul himself; for Clement of Rome SRJS that he preached righteousness to the whole world. coming even to the utmost bounds of the west (f7t"ì rò rÉpp.a rijr; ÒV(1'EWr;); and Tertullian speaks of" Britannorum inaccessa Romanis loca, Christo vel'O subdita;" but, at all events, there was a flourishing Church in the island at the end of the third century. Upon the Saxon invasion, however, A. D. 450, Christianity was driven into corners, though not entirely swept away; for upon the arrival of Augustine, we read of a conference taking place between him and the British Bishops whom he found in the island, as to the time of observing Easter, &c. [The nort.hern and western portions of the island were greatly indebted to the preaching of holy men from Scotland and Ireland, amongst whom may be particularly mentioned the eminent and exemplary AIDAN.] 2 From the time of the mission of Augustine, the foundation of this supremacy began to be laid; but it could not he said to be acquired till the eleventh century, upon the accession of 'Villiam the Conqueror, who gained the throne by the sword, and was glad to avail himself of the power of the Pope to establish him in his possession. 3 The vices or weaknesses, or deficiency of title of the English Monarchs. 4 On the ground that it was an usurpation. 5 '1'hat the Queen has an authority or power to command, even in matters of Christian Religion, and that there is no higher or greater above her in those things in which she is appointed to rule. But this supremacy by no means implies the power of performing any sacred function in the Church. 162 ARTICLE XXXVII. n1unity 1 ? 'Vhat is the nature of the relation ,vhere the Bishop of Rome is supreme 2? IIo,v docs the cOlnmonwealth of England differ froln the forn1er of tlles("\ bvo States 3 1 II ow' fron1 tIle latter' With what ancient polity doe this con- stitution agreeS? 'Vhat po,ver had Uzziah? "\Vhat power did he llsurp? (2 Chron. xxvi. 16.) IIo,v ,vas he l)unished for so doing? (verse 19-21.) What powcr ,ya,s 'giyen to St. Peter 6 ? Show' that the po,ycr of the s,vorù was forbidden hinl. ()Iatt. xxvi. fi2.) IIo,, hag the lneasure of the Royal supremacy been cXl1ressed by King James 7? Punishrnent of Death.- What does this Article affifln with regard to the punishment of death? (Repeat Genesis ix. 6.) Wha.t reason is given for this injunction 1 (verse 6, last clause.) Does this 1 They are two independC'nt Societies. 2 The Church and the State are then onp Society; but the Bishop of Rome divides that Society boY not suffering the Church to depend upun the Civil .Magistrate; and he debars the subjects from giving an undivided allegiance to their lawful sovereign. J The Church and the State with us are one Society. 4 The Church is in subjection tu the Civil power, which it is not where the Bishop of Rome is supreme. 5 That of the Jews. 6 The power of the ke)'s, which means the POWCl" of e ercising Chnrch discipline. r King James says that the I\:ing.s supremacy implies a power " to command obedience to be given to the 'V ord of God, by re- formin religion according to His prescribed will, by assistin the spiritual power with his temporal sword, by reformation of corrup- tion, by procuring due obedience to the Church, hy judging and cuttin oft' all frivolous que tions and 8chisms, as CUllstantine did; amI finally. by making decorum to be ubserved in all indifferent things for that purpose, which is the unly intent of the oath of supremacy." (I 'illg James's Apology.) ARTICLE XXXVII. 163 reason ahvays ren1ain 1 What do you infer ? Was the punishnlent of death extended to other offences besides lllurder, under the l\Iosaic dispensation 1 ? Do \VO find any prohibition of this sanction in the N e,v Testanlent? "\Vhat dops St. Paul declare with regard to the power of the civil magistrate? (Ro- mans xiii. 4.) 'Vhat is Dleant by the sword 2 ? Ho,v does St. Paul adn1it the sanle principle in Acts xxv. l].? For what objects does the ciyil po\ver punish 3 ? 'Vhich of these is sacrificed in the punishDlent of death? Lawfulness of "fVar.- What is the assertion in the last paragraph of this Article? By \vhom \vere this and the former assertion denied at the tinle of the Reformation 4 ? Was ,val' sanctioned in the Old Testanlent 5 ? Do we find any prohibition of it in the New? 'Vhat advice did John the Baptist give to the sol- diers who came to hin1 for Baptism? (Luke iii. 14.) Ho,v did the centurion, who besought Christ to heal his servant, describe himself? ( [att. viii. 9.) Does it appear that he renounced his profession of a soldier, when he embraced Christianity? 'Vhat ,vas the character of Cornelius? (Acts x. 2.) Did 1 See Dent. xvii. 5. Exod. xxi. 15-17, &.c. 2 The sword is always considered as the instrument of death, and "bearing the sword" is an expression equivalent with " having the power of life and death." 3 The civil power does not punish with the design of giving an offender his deserts; but,first, for his reformation, and, secondly, for the protection of society. 4 By the Anabaptists. 5 The Jews were frequently engaged in war, and that by the command of God himself. (Kum. xxxi. 2,3. Josh. yiii. 21, &c.) 164 ARTICLE XXXVII. St. Peter nrge hinl to forsake his calling upon his conversion? n '" what exalnple did St. Paul ex- hort Till10thy to diligence in his calling? (2 Tin1. ii. 4.) But thoug'h it tInts appears that "'"ar is justifiable, is it not to be deprecated? "\Vhat ,, ould Le the re ult, if the principlcs of Christianity gained thcir pròper influence in the ,vorld] ? Evidence frorn .A ntiquity.- What is the testi- 1l101lY of Socrates, the Ecclesiastical historian, as to the royal suprclllacy in prill1Îtive tinlcs 2? What is the conlnlent of St. Chrysostonl on Romans xiii. 1. 3? 'Vho ùoes t. Basil say are llleant by the higher pow"ers ' ? 1Vhat is the testinlony of Cyprian against the supreillacy of the Bi::;hop of Ronle 5? IIow is t11e I There would then be no more war. 2 "\\? e often comprehend kin s in our history, because that from the time they began to be Christians, the business of the Church, or ecclesiastical causes, depended on them." (Soc1"at. prúæ1n. ad 1. 5. Rist. Eccles.) 3 "The Apostle showinfl' how he commands this to all, both Priests and Monks, and ] ot only to secular persons, he makes it clear from the first worù:5, saying, , Let every soul,' &c., though he be an Apostle, though he be an Evangelist, though he be a Prophet, or whosoever he be." (Clu..lJsost. in Rom. Horn. 23.) 4 BASIL.-" Paul the Apostle writing to the Roman:5, commands that they he suhject to all powers that have the pre-eminence, to secular not spiritual powors, anù this he manifests by what he adds, spcakinl! of tribute and custom." (Basil. Ct.Jnstit. monast. c. 22. init.) ii CYPR[AN.-" .Nor hath any of us set himself up fill' a Bishop of Bishops, or by an)" tyrallni al terror hath driven his colleagues into a necessity oÍ suhmitting themselves to him; since every Bishop is at liberty to use his power ac('orùil1 to his discretion, and is neither to judge nor to be jurlW.d h . another. But let us all look fur the jud ment of our Lord Jesus Christ, who alone hath the power both of Î.d \'ancing us to the government of his Church, and of judging us for what we do in the exercise of our office." (C!Jp1.ian ill Coucil. Cartlwg.) ARTICLE XXXVIII. 165 lawfulness of inflicting the IHlnishn1ent of death for heinous offences attested by St. Augustine 1 ? Did the prilnitive Christians serve in ,val' under heathen en1perors 2 ? How does Augustine de- scriLe oldiers3 ? ARTICLE XXXVIII. Of Christian men's Goods, which are not common. The Riches and Goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. N ot- withstanding, every nlan ought of such things as he possesseth, liberally to give alms to the poor, according to his ability. De illicita Bonorum communicatione. Facultates et bona Christianorum non sunt com- 111unia, quoaù jus et possessionem, ut quidam Anabap- tistæ jactant; debet tamen quisque de his quæ possidet, pro facultatum ratione, pauperibus eleemosynas benigne distribuere. Against what error is the first paragraph of this Article directed? By whom was this error I ACGUSTIXE.-" He is no murderer who oweth his service to him who commandeth, as a sword is a help to him that useth it ; and therefore they do not at all transgress against this command whereby it is said, , Thou shalt do no murder,' who, God being the author, serve in war, or representing the per<;;Oll of the public power, do according to his laws, that is, according to the command ùf the most just reason, punish the wicked with death." (Aug. de Cirit. Dei, 1. i. c. 22.) 2 TERTL'LLBN expressly intimates that they did so. (Apol. c. 22.) 3 AL'GUSTINE.-He calls them" non homicidas, sed ministros legis-salutis publicæ defensores." (Aug. cont. Faust. 22. 74.) 166 ARTICLE XXXVIII. n1aintained 1 1 \Vhat is the assertion of tIle last paragra ph 2 ? 1Vhat precepts of the Old Testament are at yariancc' "with the opinion condenlned in this Arti- cle 3? llepeat )[att. Y. 42. What does this precept ilnply' ? When our Saviour conllnended his mother, the V lrgin :\I a ry, to the care of John, ,\ here did that disciple take her 1 (John xix. 27, last clause.) \Vhat are ".e to infer fronl hence? 1Vhat other precepts of the :N e\\T TestalHent sho\v tllat Christian 111en's goods are not C0l11nl0n 1 (ROlli. xii. 13. 11eb. xiii. 16, &.Jc.) Itepeat 1 TinI. Y. 8. Could thi::; as:sertion consist with the notion of a cOllllllunity of goods? R,cpcat ::\Iark x. il. 'Vhy do you infer that this precept is not of universal obligation 5.? Repeat Acts ii. 44-45. \Vhy do you conclude that this practice ,yas not intendeù to be of universal obli- gation 6 ? Ho\v far does this interconllnunit r of goods appear to have prevailed 7? \Vhat circum- stances renùered it expedient at that tilHe ? 1 By the Anahaptists. :! The first paragraph condemns the notion of a community of goods, the second asserts the duty of charity. 3 The eighth and the tenth commandments. 4 1 t implies jJoss{'ssion in the person to whom it is addressed. 5 Because it was addressed to a particular individual, who, it appears, was covetous, and to whom therefore it became a test of faith. 6 We must not separate one part of the text from the other; if the whole practice of the early Christians is to be followed out in this particular, it would make it llecessar)" for" all to be together." 7 It was'roluntary, (Acts v. 4.) limited in operation, (Acts i . 36. Acts xi. 29, &c.) and caused by the peculiar circulllstances of the Church in Jerusalem. ARTICLE XXXVIII. 167 The (llity of almsgiving.- What is the meaning of the \vords righteo'Us and 'righteousness, as fre- quently used in the Old Testament I? By w.hat argunlellt fronl the Old Testanlent does St. Paul exhort the Corinthians to liberality? (2 Cor. ix. 9.) For \vhat reasons is alnlsgiving a necessary duty 2 ? What w"as it that reconlmended COlilelius to the Divine favour? (Acts x. 4.) What apostolical pre- cept recognizes a constant perfonnance of this duty (1 Cor. xvi. 2.) Ho\v is the san\e thing recognized by our own Church 3 ? Evidence front A ntiquity.- \Vhat precept of Clenlent of Ronle shows that the idea of a general comnlunity of goods \vas not entertained in his time 4 ? 'Vhat is the testinlony of Justin )IartJr on this point 5 ? 1 The word 'righteous often means bount flll; and 1"i:]ltteousness means liberality or almsgiring. It is used in this sense ill Psalm cxii. 6, as is evident by a comparison of that verse with verses 5 and 9. (See .Jlede, Disc. xxii.) 2 It is thanksgiving in the act, acknowledging God to be the Lord and Gi,"er of all ; it reminds us of our l\1aker (Luke xii. 33-34) ; and it gi\"es us a claim, through Christ, to mercy at the last day. ()Iatt. xxv. 34, &c.) . 3 The Church does not consider her service as complete without the offering up of alms to God, as is evident from the Offertory. 4 CLE)IE T.-" Let him that is strong not despise him that is weak, and let him that is weak reverence him that is strong; let the rich contribute to the poor, and the poor give thanks to God." (Clem. Rom. Ep. ad Corinth.) 5 J USTIX MARTYR.-" Those of us that have much, and are willing, according to every man's pleasure, giv and contribute as much as themselves will ; and that which is gathered is given to the President (Tcjj 'iT'pOfO'TWTL), and he helps orphans and widows with it, and those that are in want by reason of sickness, or any other cause, and those that are in bonds, and strangers that come a great.way ; and, in brief, he takes care of all that are in necessit.y." (Justin .J.1Iartyr, Apol. 1. 67.) ]68 ARrrICLE XXXIX Of a Christian man's Oath. As we confess that vain and rash Swearing is for- hidden Christian Hlen by our Lord J esns Christ, and James his Apostle; so we judge, that Christian Religion doth not prohibit: but that a man may swear when the l\Iagistrate requireth, in a cause of faith and charity, so it be done according to the Prophet's teaching, in justice, judgment, and truth. De Jurejurando. Quemadmodum juramentuln vanunl et temerarium a Domino nostro Jesu Christo, et Apostolo ejus Jacobo, Christianis hominibus interdictum esse fatenlur; ita Chris- tianOrLll11 religioneln Ininime prohibere censemus, quin jubente l\Iagistratu in causa fidei et charitatis jurare liceat, lTIodo id fiat juxta prophetæ doctrinmn, in justitia, in judicio, et veri tate. "\Vhat kindof s,vcaring does this.A.rticle condenul? "\Vhat docs it allo,y? "\Vhat are here n1eant by ":Glith and charity 1 ?" "\Vhat is the Prophet's teaching here referred to? (J ere iv. 2.) "\Vhat sects 1)ayc held that all oaths are unla,vfu1 2 ? "\Vhat is an oath 3? "\Vhat precepts of Scripture forbid yain and rash swearing? (Exod. xx. 7; :Jlatt. v. :34, &c.; ,Tall1eS Y. 1 .) 1 Faith here means simpl)' the business of estaht:shing the credit of any thing; and charity includes any good and Christian motive. 2 The .Anabaptists at the time when the Articles were drawn up, and the Quakers now. 3 An appeal to God to be witness to what you are saying. ARTICLE XXXIX. 169 Does it appear from the Old Testament that oaths ,vere allowed in causes of faith and charity I? Is the same thing sanctioned in the New 1 Repeat l\Iark viii. 12. 'Vhat is the Greek version of the ,vords "there shall be no sign, &c. 2 ?,' Did our Lord objeet to take the oath when it was administered to HiIn in the palace of the high priest 3? 1Vhat instances do the Epistles furnish us with, of solemn appeals nlade to God? (Ronl. i. 9; 2 Cor. xi. 31 ; Gal. i. 20, &c.) "\Vhat kind of s,vearing does our Lord condenln in Matt. v. 344? Repeat J alnes v. 12. 1Vhat is lnean t by the ex pression "any other oath 5 ?" What three directions does the Prophet give with regard to the taking of an oath G? In ,vhat fonn of ,vords is the oath adnlinistered in our Courts of Justice 7 1 Evidence from A ntiquity.-Sho" fronl St. Cyril of Alexandria, that a Christian nlan's oath 1 See Genesis xxi. 23; xxvi. 28; Lev. v. 1, &c. 2 Ei ÒOe tjETat ufJJ1.fiov, &c., which was the regular form of an oath. See l\Iatthew xxvi. 63, 64. 3 The words Thou hast said were the Eastel'n mode of affirma- tion. 4 Vam and rash swearing in common conversation, as is e'\'ident from the context. 5 Any other oath of that kind, such as those just enumerated. 6 It must be taken in truth, so as not to swear falsely; in judg- rn..ent, so as not to swear ignorantly; and in righteousness, so as not to swear unjustly. f The witness pledges himself to speak the truth, the v:hole truth, and nothing but the truth. I ] 70 ARTICLE XXXIX. is pern1Ìtted 1. St. Augustine 2. Sho,y the same thing frolll 1 CYRIL.-" Let JeR and nay, amongst those that have chosen to lead the best life, have the use and force of an oath, and let things be so confirmed; but if yea and nay be despised by any, let the use of oaths be at last tutned or directed to that which is greater than us, yea and every creature, viz. the Deity." (Cyril. Alex. de AdoT(lt. 1. 6.) :I AUGUSTINE.-" Though it be said we shall not swear, 'et I do not remember it is any where read that we should not receive or take an oath from one another." (Aug. Ep. ad Pub. 47.2.) TI-IE RATIFICATION. This Book of Articles before rehearsed, 1S again approved, and allowed to be holden and executed within the Rea 1m, by the assent a nd consent of uur Svrereign Lady ELIZABETH, by the grace of God, of England, France, and Ireland, Queen, Defender of the Faith, cS'c. 1Vhiclt Articles ?/'ere deliberately rpad, and confirmed again by the sllbscript"on of the hands of the Archbishops and Bishops of the (Tpper.house, and by the Subscription of the whole Clergy of the Nether-house in their COIl1.'O- cativn, in the Yea). of our Lord 15il. . A CHRONOLOGICAL LIST OF FATHER QUOTED IN THIS WORK. CLEMENT, BISHOP of ROME IGNATIUS, BISHOP of ANTIOCH. POLYCARP, BISHOP of S IYRNA . JUSTIN IARTYR IRENÆUS, BISHOP of LYONS THEOPHILUS, BISHOP of ANTIOCH CLEMENT OF ALEXANDRIA, HEAD of the } CATECHETICAL SCHOOL in that city TERTULLIAN, a PRESBYTER of the } about CHURCH at CARTHAGE . ORIGEN, HEAD of the CATECHETI- } about CAL SCHOOL at ALEXANDRIA CYPRIAN, BISHOP of CARTHAGE . about about about about ATHANASIUS, present as a DEACON at the } Council of Nice, A. D. 325, BISHOP of ALEXANDRIA. . . . CYRIL, BISHOP of JERUSALEM . BASIL the GREAT, BISHOP of CÆSAREA } in C APP ADOCIA . AMBROSE, ARCHBISHOP of l\IILAN EPIPHANIUS, BISHOP of SALAMIS . CHRYSOSTOl\f, BISHOP of CONSTANTINOPLE JEROl\IE, PRESBYTER of ROME AUGUSTINE, BISHOP of HIPPO CYRIL, BISHOP of ALEXAKDRIA THEODORET, BISHOP of CYRUS in SYRIA GREGORY the GREAT, BISHOP of ROME. I 2 A. D. 93. A. D. 100. A. D. 160. A. D. 150. A.D. 177. A. D. 180. A. D. 190. A. D. 200. A. D. 202. A. D. 248. A. D. 326. A. D. 350. A. D. 370. A.D. 374. A. D. 390. A. D. 398. A. D. 100. A.D. 410. A. D. 415. A. D. 423. A. D. 490. INDEX OF THE ARTICLES. ARTICLE 1. Of Faith in the Holy Trinity 2. Of Christ the Son of God . 3. Of His going down into Hell 4. Of His Resurrection . 5. Of the Holy Ghost 6. Of the Sufficiency of the Scriptures 7. Of the Old Testament. 8. Of the Three Creeds . 9. Of Original Sin . 10. Of Free-'Vill 11. Of Justification . 12. Of Good ,V orks . 13. Of 'Yorks before Justification 14. Of 'V orks of Supererogation 15. Of Christ alone without Sin 16. Of Sin after Baptism . 1 7. Of Predestination and Election 18. Of obtaining Salvation by Christ . 19. Of the Church . 20. Of the Authority of the Church . 21. Of the Authority of General Councils . 22. Of Purgatory 23. Of l\finistering in the Congregation 24. Of Speaking in the Congregation . 25. Of the Sacraments PAGE 1 8 14 15 19 22 28 . 32 . 35 39 41 44 46 49 . 51 . 55 61 68 71 77 . 81 85 95 . 106 . 107 172 ARTICLE 26. Of the Unworthiness of )Iinisters 27. Of Baptism 28. Of the Lord's Supper. 29. Of the 'Vicked which eat not the Body Christ 30. Of both kinds 31. Of Christ's one Oblatioll 32. Of the :\Iarriage of Priests . 33. Of Excommunicate Persons. :J4. Of the Traditions of the Church 35. Of the IIomilies 36. Of Consecration of Iinisters :37. 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