4lb Cnni|itniiram Cjifnlagirum ; OR MANUAL FOR STUDENTS A CONCISE HISTORY OF THE PRIMITIVE AND MEDIEVAL CHURCH, — THE REFORMATION, — THE CHURCH OF ENGLAND,— THE ENGLISH LITURGY AND BIBLE, AND THE XXXIX ARTICLED, WITH SCRIPTURE PROOFS AND EXPLANATIONS. INTENDED FOK THOSE PREPARING FOB THEOLOGICAL EXAMINATIONS, Mitff TExmimtion papers. CAMBRIDGE : PRINTED BY AND FOR HALL & SOX; SOLD ALSO BY WHITTAKER & CO., AVE MARIA LANE; AND G. BELL, 186, FLEET STREET, LONDON. M.DCCC.LII. 4 PREFACE. This little Volume will be found to contain a great quantity of matter, embracing- all those general subjects, which form the chief feature in every Theological Exa- mination, whether at the Universities, or at Episcopal Ordi- nations. A thorough acquaintance with its contents wiU undoubtedly enable the Student to pass any Examination on the subjects treated of. But it is chiefly intended as a guide to the Student before engaging in more extensive reading ; so that, having once mastered it, he will feel himself at home in larger separate treatises on the respective sub- jects, and be enabled to derive greater advantage from their perusal. It may also sei've as a useful synopsis for reviewing the several subjects after having read them in larger works; which end will be further served by the very full Table of Contents prefixed to this volume, where all the subjects are presented at one view to the reader's eye. It is only necessary further to observe, that the Remarks on the Thirty-Nine Articles are given as much as possible in the words of Bishop Burnet. The Latin text of each Article has also been inserted before the English, and will be found useful in supplying terms and phrases for the Latin Essays on some Theological subject, required by most of the Bishops from Candidates for Ordination. Texts of Scripture are given, in proof of the doctrines propounded in each Article. ft2 ERRATA. page 2 line 7 for men a read men as. «... 29 . . 20 . . celeh'ated read administered. 80 , . 30 . . see § 228 read see ^ 237. 95 . . 30 . . see § 231 . . see ^ 240. 96 .. 26 .. see ^260 .. see § 265. 98 .. 23 .. see §229 .. see § 241. 104 . . 20 . . see § 233 . . see | 348. .... 114 . . 17 . . Romam . . Roman. ECCLESIASTICAL HISTORY. PACK First Century 1 Second 20 Third : 32 Fourth 37 Fifth 46 Sixth 50 Seventh 52 Mediaeval Church 53 The Reformation 66 History of the Church of England 79 The Reformation in Eng'land 87 On Common Prayer 115 The English Liturgy 117 On the Creeds 124 On the Lessons 126 On the Collects, Epistles, and Gospels, and on Festivals .... 127 Additional Remarks 130 History of the Eng-lish Bible 132 Vi INDEX. THE THIRTY-NINE ARTICLES. PAOE Introduction 136 Article 1 142 Remarks on ditto 143 Article II 146 Remarks on ditto 147 Article III 151 Remarks on ditto ib. Article lY 153 Remarks on ditto ..« ib. Article V 156 Remarks on ditto ib. Article VI 158 Remarks on ditto 160 Article VII 163 Remarks on ditto... 164 Article VIII 166 Remarks on ditto ib. Article IX 167 Remarks ou ditto 168 Article X 171 Remarks on ditto ib. Article XI 173 Remarks on ditto ib. Article XII 175 Remarks on ditto 176 Ai-ticle XIII 178 Remarks on ditto ib. Article XIV 180 Remarks on ditto ib. Article XV 183 Remarks on ditto 184 i>Di;x. vii PAGE Article XVI f;.... 185 Remarks on ditto 186 Article XVII 187 Remarks on ditto 191 Article XVIII 196 Remarks on ditto ib. Article XIX 198 Remarks on ditto ib. Article XX 204 Remai-ks on ditto ib. Article XXI 207 Remarks on ditto 208 Article *XXII 210 Remarks on ditto ib. Article XXIII 218 Remarks on ditto ib. Article XLX IV 221 Remarks on ditto ib. Article XXV 223 Remarks on ditto 224 Article XXVI 233 Remarks on ditto 234 Article XXVII 236 Remarks ou ditto 237 Article XXVIII 240 Remarks on ditto 241 Article XXIX 246 Remarks on ditto ib. Article XXX 248 Remarks on ditto ib. Article XXXI 250 Remarks on ditto 251 viii INDEX. PAGE Article XXXII 253 Eemarks on ditto ib. Article XXXJII. ........... ...... ; .... . . ..■.>..,. 256 Eemarks on ditto Article XXXIV 258 Remarks on ditto 259 Article XXXV 263 Remarks on ditto 264 Article XXXVI 265 Remarks on ditto ib. Article XXXVII 267 Remarks on ditto 269 Article XXXVIII 273 Remarks on ditto ib. Article XXXIX 275 Remarks on ditto ib. The Ratification 276 Examination Papers 277 TABLE OF CONTENTS. First Century. — § 1 — 3. First Christian Assembly of 120 dis- ciples. Election of Matthias. Pentecost. Miraculous gift of tongTies. Disciples increased to 3000. Soon after to 5000. Bar- nabas. Community of goods. Ananias. Gamaliel. Apostolical miracles. Many Priests converted. — § 4 — 7. Beacons appointed. Hellenists. Their seven Deacons. Martyrdom of Stephen. First persecution. Flight of Christians promotes spread of Chris- tianity. Philip preaches at Samaria. Simon Magus. Conver- sion of St Paul. His flight to Tarsus. The Churches have rest. — § 8 — 9. St Peter first preaches to the Gentiles. Conielius. St Paul the Apostle of the Gentiles Paul and Barnabas at An- tioch. Here the disciples first called Christians. The word Christian found three times in the New Testament. — § 10. St James beheaded by Agrippa. Dominions of Agrippa. He puts Peter in prison. Peter's miraculous escape. — §11 — 14. St Paul's second journey . John Mark. Paul and Barnabas consecrated at Antioch. James the Less first Bishop of Jerusalem. Paul and Barnabas in Cyprus. Sergius Paulus the Proconsul. Elymas struck bhnd by Paul. Meaning of the term deputy. Roman Pro- vinces, how governed. Paul and Barnabas at Pei-ga, Antioch^ Ico7iium, Derbe, Lystra. Paul stoned at Lystra. Dispute about Mosaic Law at Antioch. Paul and Barnabas sent to Jerusalem. First Christian Council. Its decision. — § 15 — 17. St Paul's third journey. His dispute with Barnabas. They separate. Silas. Timo- theus. Paul founds Churches in Asia Minor. Crosses from IVoas to Macedonia. Imprisoned at Pldlippi. Flies from Thessalonica to Bercea. Thence to J.?7ie??5. He preaches in the Diony- sius the Areopagite converted. Paul goes to Corinth. Aquila and Priscilla. Jews expelled from Rome by Claudius. Paul a year and a half at Corinth. Brought before Gallio. Departs for Ephesus. Thence to Jerusalem. His fourth journey. Passes through Asia Minor. — § 18 — 24. St Paul two years at Uphcsus. Apollos preaching at Ephesus. At Corinth. Party-spirit at Corinth. St Paul writes his first Epistle to Corinthia7is. Meets with opposition at Ephesus. His purpose to visit Rome. Tumults raised at Ephesus by Demetrius. Paul protected by the Asiarchs. Departs for Macedonia. Visits the Churches in Greece. Plot of X TABLE OF CONTENTS. Jews against him at Corinth. He returns by 3facedonia to Troas. Here preaches on Sunday till midnight, and restores Eutychus. Coasts along Asia Minor to 3Iiletus. Here summons elders of Ephesus. His last return to Jerusalem. Is cast out of temple by the Jews. Rescued by Claudius Lysias. Paul's right of Roman citizenship. Brought before the Jewish Council. Dissension of Pharisees and Sadducees. Conspiracy to kill him. Is sent to Cesaretty and brought before Felix. Is kept in prison for two years. Brought before Festus, the successor of Felix. He appeals to Csesar. He is brought before Agrippa tJie younger. Is sent to Rome. Is shipwrecked at Malta. Arrives at li-ome. Preaches here for two years. Is released A. D. 63. His supposed travels for two years in Greece, Asia Minor, Gaul, Spain, and Britain. Returus to Rome, a. d. 65. Beheaded, a. d. 66.— § 25. Death of James the Less. St Peter crucified at Some. — § 26—31. Rapid spread of Christianity. Universal expectation of a great change to proceed from Judea. Nero excites a persecuting spirit against Christians. Calumnies against them. Jerusalem taken by Titus. Apostolic Church removed to Pella. Persecution under Domitian. Flavins Clemens. St John at Patmos. Edicts of Nero repealed by the Roman Senate. Those of Domitian by the Emperor Nerva. Hostility of the populace and local magi- strates to the Christians. — § 32—37. Jewish Sects. Pharisees. Sadducees. Essenes. Therapeuta. Herodians. Samaritans. — § 38 — 41. Heretics. Dositheus. Simon Magus. Menander. Cerinthus. The Millenium. Gtiostics. Docetce. Nicolaitans. — § 42. Feelings of the heathens towards Christianity. The Acts of Pilate. — § 43—45. Church government and discipline. Apos- tles. Elders or Presbyters. Bishops. Aiigels. Evangelists. Ordination. Dioceses. Chorepiscopi or Suffragans. Bishop and Presbyter sometimes synonymous. — § 46. Canon of the New Testament. — § 47 — 49. Declaration required for Baptism. " Form of sound words'^ Catechumens. Assemblies and fixed places for worship. Fu'st day of the week. Forms of worship. Second Century. — § 50—53. Reign of Trajan. No penal laws in existence. Letter of Pliny, when governor of Pontus and Bithyyiia. Rescript of Trajan. Martyrdom of Ignatius. — § 54. Edict of Adrian in favour of Christians. Apology of Quadratus. of Aristides. Other Apologists. — § 55 — 59. Rebellion of the Jews in Judea under Barchochebas. Jerusalem razed by Adrian, and rebuilt under the name jElia Capitolina. The Church of Pella or of the Nazarenes return to Jerusalem. EHonites. Then* tenets. First Apology of Justin Martyr to Antoninus Pius. New edict in favor of Christians. Considered spurious. Marcus Aurelius a Stoic. Calumnies against Christians. Persecution. Apologies addressed to him. Polycarp. Churches of Lyons and Vierine persecuted. Persecution under Severus. Irenaeus. Victoi*, Bishop of Rome. Apology of TertuUian. — § 60 — 64, Continued spread of Christianity. Versions of the New Testament. Post -Apostolic Miracles. The Thundering Legion. Synods or Councils. Canons. Patriarchates. Christian schools and learned men. TABLE OP CONTENTS. xi Platonics. Eclectics. Ammonius Saccas. Origen. Source of innumerable heresies. — § 65 — 69. Superstitious rites inti'oduced. Festivals multiplied. Paschal Controversy. Administration of Baptism. Previous Examination. Immersion. Anointing". Milk and honey. Sponsors. The Lord's Supper. AgajpcE. — § 70 — 75. Sects and Heresies. Gnostics. Marcion. Valentine. Trini- tarians. Patropassians. Montanus. Learned heathens write against Christianity, Lucian. Crescens. Celsus. Third Ce^'TURY.— ^ 76 — 81. Emperors friendly to Christianity. Alexander Sererus. His mother Julia Mammtea. Persecution under Maximin. Philip the Arab said to have been a Christian. Persecution under Decius. The Lapsed. Sacrificati. Thuri- ficati. Libellatici. "Wars with the barbarians favorable to Christians. Persecutions under Gallus. Under Valerian. Cy- prian of Carthage. Stephen and Sixtus of Rome. Peace of the Church during- remainder of this century. — § 82 — 85. Building' of Churches. Increase cf rites and ceremonies. Sacred vessels. Images. Incense. Exorcism at Baptism. Fasting. Sign of the cross. Public prayers daily. Sermons. New ordeis of Clergy. Subdeacons. Acolythes. Eeaders. Exorcists. Osti- arii. Copiatce or Fossarii. Supremacy of chief Bishops. Ar- rogance of Roman Bishops. — § 86 — 88. Manichean heresy. Its tenets and subdivisions. Sabellius. Novatian. Fourth Century.— §. 89—91. Reign of Diocletian. His col- league Maxiniian. The Ccesars, Galerius and Constantius Chlorus. Chlorus favours Christianity. This alarms the pagan priests. They gain over Galerius. Persecurions. Traditors. Abdication of Diocletian and Maximian. Galerius and Chlorus emperors. — § 92 — 100. Constantine the Great, son of Chloi'us. Illness and death of Galerius. Constantine and Licinius favour Christianity. Licinius rebels, and is put to death. Constantine sole Emperor. ■ Arian Controversy. Council of Nice, Nicene Creed. Arian Council of Tyre condemns Athanasius. Death of Arius. Sons of Constantine, Constantine II., Constantius, Constans. Their divisions. Athanasius restored by Constantine II. Again ex- pelled by Constantius. He flies to Julius, Bishop of Rome. Council of Sardica. Supremacy claimed by the Popes. Constans procures restoration of Athanasius. Arian Councils again pro- scribe him. He is restored at death of Constantius. Council of Eimini. Scmi-Arianism. Julian the Apostate. His hostility towards Christianity, He closes the Christian Schools. Attempts to rebuild temple of Jerusalem. Expels Athanasius, who is re- stored by Jovian. Aria7iism favoured by Valens. Theodosius the Ch'cat. General Council of Constantinople. Heresy of Ma- cedonius. Addition to ISicene Creed, — § 101 — 102. Further spread of Christinnity, Ulphilas Apostle of the Goths. Martin of the Gauls. Learning among Christians. Sectaries fly to Persia. Are persecuted by Sapor. — § 103 — 104. Donatiat Schism in Africa. Apolliuaris. Photinus. Priscillians, — § 105 — 108. Power claimed by Bishops. Supremacy of the Emperors over the Church. High dignity of Roman Bishops. Jealousy of h zii TABLE OP C02fTE]STS. BiBhops of Constantinople. Ardh-preshyters. Arch-deacons, Beliques. Images. Purgatory. Festivals and Fasts. Lent. Salt, anointing', and white robes at Baptism. Baptismal Fonts. Lifting- up of bread and wine in Lord's Supper. Eucharist at tombs and funerals. Christian writers. Eusebius. Greg-ory Nazianzen. Gregory of JVyssa. Hilary. Lactantius. Ambrose. Jerome. Augustine. Rulinus. Fifth Century. § 109—112. Division of the Roman Empire. Fall of the "Western Empire. Goths, Franks, and other barbarous nations embrace Christianity. Theological dissensions disturb the Eastern Empire. Nestorius. Cyril of Alexandria. General Council of Ephesus. Doctrine of the Incarnation of Christ finally settled. Nestorians spread over Asia. Modern Maronites and Armefuans. Entyches. His heresy condemned in Council of Chalcedo7i. 3Iono2)hy sites. Jealousy between Bishops of Rome and Constantinople increased. Ilenoticon of the Emperor Zeno, — 113 — 115. Pelagius. His heresy confuted by Augustine. Semi- Pelagians. Agapcs discontinued. Penance dispensed with by Pope Leo the Great. Private Confession. Absolution. Sixth Century. § 116 — 120. Constantinople distracted for tea years about the Triiagium. Long" reign of Justinian. He con- demns Origen and liis works. The Three Chapters. Fifth General Council, at Constantinople. Schools of Athens closed. Extravagant titles g-iven to the Bishops of Rome. Benedictine Monks. St Patrick in Ireland. Columba in Scotland. — §121 — 122. Continued corruptions in rites and doctrines. Pecuniary penalties for sins. Pope Gregory the Great. His Cation of the Mass. Ignorance of the Clergy. Compilers of the Catena. Seventh Century.— § 123 — 124. Mahometanism. Monothelites. Edict of the Emperor Heraclius to admit them into the Church. Agreed to by the Bishops of Rome, Constantinople, Alexandria, and Antioch. But the Sixth General Council linally condemns the Monothelite doctrine. Medieval Church. § 125 — 129, Encroachments of the Bishops of Rome. Their pomp and artifice. Latin Services. Mimculous powers ascribed to relics. Invocntion of saints and angels. Purgatory. Worship of Images. Discountenanced by the Em- perors of Constantinople. Leo the Isaurian. Iconoclasts. Second Council of Nice sanctions image-worship. Controversy about the word ^filioqne' in the Creed. — § 130 — 131. Pepin, king" of France. Pope Stephen II. Patrimony of St Peter. Charle- magne. Pride and corruption of the Clergy. Traflic in relics. Pilgrimag-es and ecclesiastical endowments encouraged. — § 132 — - 133. Paschasius Radbert. 2'ra?isubstantiation, Rabanus Maurus. Johannes Scotus Erigena. Bertram or Ratram. Godeschalcus. Predestination. — § 134 — 139. Contests between Emperors and Popes. Photius, Patriarch of Constantinople. Pope Kiciiolas I. Paulicians. Series of profligate Po})es in the tenth century. Illiterate and licentious clergy. Simony. Concubinage. Celibacy. All Souls. Religious worship of Virgin Mary. Rosary and Crown. Gregory VII. Investitures. Colleg-e of CardinaU. TABLE OF C0OTEKT8. xiii Contests of Popes with Emperors of Germany. Cistertian and Carthusian Monks. — § 14U — 143. Rome and Constantinople. New dissensions. Great schism between Eastern and Western Chiu'ches. Crusades. Kniyhts of St John, the Templars., and Teutonic Knights. Religious Reformers. Aniold of Brescia. Peter Waldus. Waldenses. Jlendicant Friars. Flagellayits. 31 y sties. Scholastics. Biblicists. — § 144 — 147. Exorbitant power of the Popes. Innocent III. Kin^ John. Philip Aug-ustus of France. Edward I. Philip III. of France. Their resistance to the Popes. Boniface YIII. Great Western Schism. Two or more rival Popes. Council of Constance. John Huss. Jerome of Prague. The Cup withheld from laity. Council of Basle. Opposes the Popes. Abolishes Annates. Rival Council of Florence. Eugenius IV. Aeneas Sylvius becomes Pope Pius II. His recantation. Alexander VI. The Borgias. The Reformation.— § 148. Introduction. Review of preceding History. — § 149 — 150. Corruptions and abuses in the Church. Sale of Indulgences. Tetzel. Martin Luther. Frederick the Wise, of Saxony. Carlostadt and Melancthon. Papal Bull against Luther. He burns it with the Papal Decretals and Canons. .ffwZZ of Excommunication. — § 151 — 154. Pope Leo X. Charles V. Luther at Diet of Worms. Concealed in Warthurg. Translates the New Testament into German. Saxon Church separated from Rome. Example followed in other states. Diet of Spires. Religious liberty decreed, to be settled by a General Council. Cbarles at war with Francis I. and Pope Clement VII. New Diet of Spires revokes the decrees of its predecessor. Pro- test of the Reformers. Protestajits.—^ 155 — 159. Diet of Augs- burg. Confession of Augsburg. Its doctrines. Protestants ordered to submit. Resistance. League of Smalcald. Peace of Nuremburg. Religious hberty conceded. Spread of the Reforma- tion. Reconciliation attempted at Worms and Ratisbon. Council of Trent. Treachery of Maurice of Saxony. Battle of Miihlberg. The Interim. Maurice favours the Protestant cause. Forces Charles to conclude Pacification of Passau. Beligious Peace of Augsburg, 1555. — § (jO. Society of Jesus. Loyola. Jesuit missions. Their writings and intrigues. Frederik, the Elector Palatine, elected king by the Bohemians. Thirty years' war. Peace of Munster. Peace of Augsburg confirmed. — § 161 — 164. Zuingle in Zurich. His dootrine on Lord's Supper. Calvin at Geneva. His doctrines. His Institutes. Lutheran doctrines adopted in Sweden and Denmark. In France. Catharine de ]\Iedici. IIugue7iot wars. Massacreof St Bartholomew. Henry IV. JEdict of Nantes. Revoked by Louis XIV. Reformation in Hol- land. In Spain and Italy. The Inquisition. Church op England.— § 165—167. Earliest preachers of Chris- ^ tiunity in Britain. St Paul. Joseph of Arimathea. St Alban. xiv TABLE OF CONTENTS. British Bishops at Council of Aries. Pelagius. Gallican Liturgy introduced. Saxon invasion. Ancient British Church in Wales. — § 168 — 173. Augustin converts the Saxons. ConciUates them. Paschal Controversy. Council of Whithj. Theodore, sixth Arch- bishop. His Penitential. Establishes parishes. Two Arch- bishopricks, each with twelve sufFrag-ans. Wilfrid, Archbishop of York, converts Sussex. Papal authority in England. Council of Cloveshoo. Venerable Bede. Alcuin. Ethelwolf's subservience to the Pope. Alfred the Great. Odo. Dunstan. Ecclesiastical property under Edward the Confessor.— \ 174—178. William the ConqueVor's relations with the Pope. Investiture. Peter's pence. Lanfranc. Anselm. Thomas a Becket. Constitutions of Cla- rendon. Pope Innocent III. and king- John. Keign of Henry III. Grosseteste, Bishop of Lincoln, calls the Pope Antichrist. — 179 — 182. Edward I's. statutes ag-ainst papal encroachments. Statute of 3Iortmain. Pope Boniface VIII. Papal superstitions and abuses in England. Annates. Wicliif. Persecution of the Lollards. Sawtrey. Lord Cobham. Pecocke. The Reformation in England. — § 183—185. Immunities claimed by the Clergy. Cardinal Wolsey. Henry VIII. De- fender of the Faith. Charles V. Catherine of Aragon. Divorced. Fall of Wolsey. Anne Boleyne. Cranmer. Abrogation of Papal Supremacy by Parliament. King's Supremacy. Authority of Canon-law abolished in England. Sir Thomas More and Bishop Fisher executed for denying Royal Supremacy. Visitation of Monasteries. Cromwell, Vicar- General, and Lord Vice-gerent. — ■ § 186 — 194. Dissolution of small monasteries. AVrit of prcB' mimire. First reform passed by Convocation. English Bible set up in Churches. Certain services ordered to be in English. Rebelhon fomented by the monks. More monasteries dissolved. Lord's Darcy and Hussey executed. Bishops' Book. Gardiner, Bishop of "W^inchester. Papist party attempt to gain the king. Lambert's disputation Tv^th the king. The Duke of Norfolk. The *' Six Articles' carried by the Papists. Cranmer's efforts. All Monasteries suppressed. New Bishoprics founded. Bible promulgated. Henry's marriages. Cromwell executed. Tyn- dale's Bible printed. Referred to the Universities for correction. Homilies. Sermons first written. Tyndale's Bible prohibited. The King's Book. Litany in English. The King's Primer, Catherine Parr. Her influence. Protestant Bishops appointed. Bishops Latimer and Sliaxton resiarn. Earl of Surrey executed. Death of Henry VIII.— § 195^200. Reign of Edward VI. Somerset Protector. Removal of images. First Book of Homi- lies published. Erasmus' Paraphrase of Gospels and Acts, Prayers for the dead prohibited. Six Articles" repealed. Lord's Supper in both kinds. Bishops Bonner and Gardiner imprisoned. Bishops by letters-patent. Conge-d'elire. Com- munion Service published. Catechism. First Complete Liturgy TABLE OF C0XTE>-T3. XV of Edward VI. Martin Bucer and Peter Martyr. Second Prayer Book of Edward VI. Ordination Service. Disputes about Clerical Jiabits. Hooper Bishop of Gloucester. Ridley of London. Stone altars removed. Wooden tables. First body of Articles. Mar- riag-e of the Clerg-y le2r:ilized. Somerset executed. Duke of Xortbuniberlnnd Protector. Death of Edward.— § 201—203. Reign of Mary. Gardiner at the head of the government. Crannier sent to the Tower. All Acts of Edward's reign on reli- gious matters repealed. Mary's marriage with Philip of Spain. Discontent. Rebellion in Kent. Executions. Married Clergy ejected. Craumer and other Bishops brought to the stake. Gardiner dies. Cardinal Pole. Mary dies. ^204 — 215. Eliza- beth restores Common Prayer. Royal Supremacy restored. Court of' Commission. Bishops and Clergy depiived for refusing oatli of supremacy. Matthew Parker, Archbishop of Canterbui-y. His consecration. Popish spirit in Universities and in Convocation. Bishop Jewel's Apolocjij for the Cliurch of Eng- land. English Reforaiers in exile contract puritanical ideas. Puritanism introduced in England. Articles revised. Xew dis- putes about clerical vestments. Puritan objections to the Prayer- Ijook. Prophesy ings. Causes of objections to Episcopacy. Dis- senters. Brownists. Thomas Cartwright. The Thirty-nine Articles finally settled. Elizabeth excommunicated. Penal laws against Papists. Grindal Primate. Oifends the Queen. Sus- pended. Restoi-ed before his death. "Whitgift Archbishop. Sub- scription to the '■Three Articles' in the Thirty-siarth Canon. Law against Jesuits. Hooker's Ecclesiastical Polity. Babbing- ton's Conspiracy. Queen of Scots executed. Spanish Armada. Inveteracy of the Puritan party. Jfartin JJarprelate. Laws against Papists and Puritans. Lambeth Articles on Predestination and Reprobation. — § 216 — 224. James I. succeeds Elizabeth. Re- formation in Scotland. Buraing of George Wishart. Cardinal Beaton assassinated. John Knox. Confession of Faith approved by the General Assembly. James and the different religious parties in England. His wise and prudent conduct. Hampton Court Coiilerences. A body of Canons published. Disappoint- ment of Papists. Gunpowder-plot. Severe penal laws. Last burning for religion. Arminians. Synod of Dort. Tlie Five jwints decided there. The Thirty years' War in Gennany. James's altered policy. — ^ 225 — 233. Charles I. succeeds his father. His antipathy to the Catholics. Archbishop Laud favours Arminianism, The Declaration prefixed to the Articles. Laud's impolitic attempt ro establish the Church of England in Scotland and Ireland. Opposition of Parliament. Civil war. The Restoration. Savoy Conferences with the Non-Couformists. Final secession of the latter. Convocation. Pass the last subsidy from the Clergy. Act of Unformity. Xon-resistance. Corpora- tion Act. Conventicle Acts. Five-mile Act. Charles under French influence. Returns to Romanism. His Declaration of Toleration. Alarm of Parliament and people. Titus Gates. Habeas Coi'jnis Act. — ^ 234 — 235. James II. attempts to restore b2 xvi TABLE OF CONTEJfTS. Popery. The Revolution. William III. Non-Jurors. Tolera- tion Act. Neglect of opportunity to reconcile Non-Conformists. Common Prayer.— § 236. Antiquity of set forms. In the Pen- tateuch. Book of Psalms. Our Lord's Prayer a form, not a model. The Doxolog-y. Set hymns used in early Church. Early writers mention set forms of prayers. Ancient Liturg-ies. The English Liturgy.— § 237—240. Earliest forms unknown. Gallican Liturgy introduced in Fifth Century. Salisbury Missal. Earliest Primers at the Reformation. The JBisJiops' Book. Its contents. The King's Primer. Its contents. First Communion Service in English. First full Liturg-y in English. Its contents. Morning and Evening Service. The Litany. The Introif. The Ten commandments not yet introduced. The Virgin still named. Prayer for the sanctification of the bread and wine. Presentation sentences. Exorcism used in Baptism. Chrism. Chrisom. The Catechism incomplete. No promise at Confirmation. Citation from the Apocrypha in Matrimony. Clerical vestments. The Surjjlice. The Pocket. The Albe. The Cope. The Collobium. Bishop's pastoral staff. Kneeling and crossing. Sources whence compiled. The Formularies of Cologne. Ordination Service. Alterations in the Prayer-Book made in 1552. Strasburg Liturgy. Superstitions excluded. Some vest- ments discontinued. — § 241 — 240. Act of uniformity of Elizabeth. All vestments resumed. Slight alterations in the Book. Hampton Court Conferences. Catechism completed. Alteration in Private Baptism. Laud's Edition of Prayer-Book. His unauthorized changes. The Liturgy in Scotland. The Restoration of Charles II, The King's Letter promises review of Prayer Book. Services for May 29 and January 30 added. Baptism for persons of riper years. Form of Prayer to be used at Sea. Authorized Version instead of Tyndale's. The latter retained in some places. Ad- ditions made. Absolution of the Sick conditional. Other slight changes. William Ill's, vain attempt to reconcile the Church and the Dissenters. Alterations proposed, carried out iu American Liturgy. These alterations specified. Desirableness of these changes in our own Liturgy. On the Creeds.— § 247—248. Earliest Creeds. Antiquity of Apostles' Creed. Nearly complete in Fourth Century. Additions in the Fifth Century. Legend of its origin. Public use of it begun in Sixth Century. Athanasius' Creed, By whom com- posed. Objections to it. Explanation. The Nicene Creed. On the Lessons— § 249—250. Moses and the Prophets read in the Synagogues. This custom followed by early Christians. Writings of the New Testament added. .Justin Martyr's assertion to this effect. Decree of Council of Laodicea. Ancient Lection- arics. Arrangement of our lessons. Old Tcstajnent Lessons. TABLE OF C0NTE:NT». xvii What parts omitted. The Apocryphal Books. New Testament Lessons. Book of Revehition omitted. Sunday Lessons. Special Lessons for Festivals. Apocrypha never read on Sunday. Collects, Epistles, and Gospels. &c.— § 251 — 253. Collects^ why so called. "Why so short. Their antiquity. Epistles and Gospels selected by Jerome. Their arraug-ement. Some new Collects substituted at Reformation. Festivals. Advent. Christmas. Epiphany. Quinquagesbna, Scxagesima, Stytua- fiesiina Sundays. Ash- Wednesday. Palm-Sunday. Mauuday- Thursday. Good-Friday. Eog-ation days. Whit-Sunday. Pu- ritication of Virgin Mary. Additional Remarks. Meaning' of the word Litany. Litanies found in the Bible. Litany of Ambrose. Stven-fold JAtAnj of Gregory the Great. Litanies chanted in processions. AVhy used on Wednesday and Friday. Te-Dcum, composed by Ambrose. The Benedicite, whence taken. Bmhcr-days, vi\\y s^o c-dWed. The word J. we?/. Its use derived from Scripture. The only portions from the Apoci-j^ha used in our Church- Services. The English Bible.— § 254— 260.— Wicliffs translation the first published. Previous translation. AViclitfs Bible not printed. Tyndal's translation printed abroad. Miles Coverdale's transla- tion. Matthew's Bible. To whom attributed. Why so called. The Great Bible. Cranmer's preface. Taverner's translation. Gardiner demands the suppression of the Great Bible for certain alleged errors in it. Committed to the Universities for revision. Act of Parliament prohibits free use of Bible, butleaving- the king* power to permit it. It continues in hands of the people. Geneva Bible. The first divided into verses. Various divisions of the Bible into sections and chapters. First Concordance. Arch- bishop Parker procures a revision of the Bible by the Bishops and other divines. New translation in reig-n of James I, by Forty- seven divines. How divided between them. Merits of this our present authorized version. The XXXIX Articles. Introduction- § 261—271. The Christian doctrines at first under brief heads. A form kept as a deposituni in every Church, Heresies cause enlargement of such Creeds. Additional decrees made by the third General Council. Declara- tion of Council of Carthage. Decrees multiplied by dif- ferent Councils. Oath added by the Pope. Declarations of Belief necessaiy at Reformation. Confession of Augsburg. Forty- T/vo Ay'iicles of EdAvard VI, 1552, issued by Royal authority. This authority vindicated. Articles of Faith and Articles of doctrine. Subscription to Articles. Subjects of the last three of the above Articles. By whom drawn up. Their sources traced. Their original found in Burnett's History of Reformation. Archbishop Parker, in 1562, submits a new body of Articles. Their ditferenees from the former. Thirty Eight only passed and subscribed by Convocation. Thirty JS'ine Arti- cles of 1571. The Bat if cation. Disputes concerning the 20th Article. Subscription to the Articles required. Arrangement of the Thirty-Kinc Articles. Article I.— 272— 278.— Scripture Proofs. To prove the exist- xviii TABLE OF CONTENTS. ence, unity, and attributes of the Deity. The Trinity. Orig-in of the word. Proved from Scripture. Object of the Article. Socinians. Their History. Article II.— § 279—288. Scripture Proofs. To prove Christ's Divinity. Arian doctrine. Socinian doctrine. Humanity or Incarnation of Christ. The union of the two natures. The Atonement. Article III.— §289— 291. Scripture Proofs. Origin of the doctrine of the Descent of Christ to Hell. Not mentioned till Fifth Cen- tury. Meaning' of the woi'd Hell. Omission from the Article of Edward VI. Object of the Article. Article IV.— § 292—295. Scripture Proofs. Tlie Resurrection never disputed. Non-production of the. body. Martyrs for the truth. The Ascension. Article V.— § 296—300. Scripture Proofs. Ordinary and extra- ordinaiy operation of the Spirit ; suggestive or suijerinterding'. Doctrine of the Jews and Socinians. Personality of the Holy Ghost. His Procession. Article VI.— § 301— 306. Scripture Proofs. Fundamental doc- trine of the Reformation. Papist doctrine. Infallibility. Tra- ditions. Canon of the Old Testament established. Apocryphal Books. Their origin. Declared Canonical at Council of Trent. Never quoted in the New Testament. Canon of the New Testa- ment established. Last books acknowledged as canonical. When collected. Titles given it. Declared canonical at Council of Laodicea. Sufficiency of the Scriptures to Salvation. Article VII. — § 307—309. Scripture Proofs. Antinomians. Salvation through the Messiah taught in the Old Testament. Numerous passages applicable only to Christ. Manichean doc- trines. The Moral Law. Article VIII.— § 310—312. Remarks. Article IX.— § 3l;3 — 320. Scripture Proofs. Original sin. Origin of the term. Pelagian doctrine. Socinian doctrine. Doctrine of Rome. Doctrine of Augustine. Supra-lapsarians. Sub-lapsarians. Moderation of the Article. Foundation of the doctrine. Article X. — § 321—324. Scripture Proofs. Object of the Article. Preventing and co-operating Grace. Pelagians and Semi-Pelagians. Calvinist doctrine of irresistible grace. The Spirit speaking in the Scriptures. Article XL — § 325—328. Scripture Proofs. Justification and Sanctilication distinguished. Full sense of Faith. Faith and works. Error of Rome. Homily of Justification. Article XII. — § 329 — 332. Scripture Proofs. Antinomians, Solifidians, Gospellers, Ascetics. The doctrine of the Article explained. Council of Trent declares good woi'ks meritorious. Romish doctrine of impeccability of holy men. The intention accepted Article XITL— § 333—336. Scripture Proofs. Refutation of Pelagian doctrine of impeccability. The School-authoi-s. Merits ex coil f/ruo and ex condu/no. Tlie Homily of Good Works. Article XIV.— § 337—339. Scripture Proofs. Counsels of TABLE OF CONTEJ^TS. xix perfection. Supererogation. Indulg-ences. These doctrines opposed in the Article. Article XV.— § 340.— 342. Scripture Proofs. Pelag-ian and Socinian doctrines refuted. Men in Scripture styled righteous. In what sense. Article XA^I.— § 343—348. Scripture Proofs. Deadly sin. 3Iortal axidi venial sin. A sin not unto death." Its character. Sin against Holy Ghost." Its character. Anabaptists. Addi- tions proposed by'Puritans at Hampton Conferences. Article XVII.— § 349—358. Scripture Proofs. Predestination- Decrees of God. Supralapsarians. Sublapsariafis. Arminians or Bemonstrants. Socinians. Their several doctrines explained. Origin of the doctrine of Predestination. Preventing or preve- nient grace. Final perseverance. History of the doctrine of Predestination. Moderation of the Article. Reprobation not mentioned in it. True doctrine of the Church of England. Where set forth. Article XVIII.— § 359—361. Scripture Proofs. Apologists for heathenism. The Koran of Mahomet. Christian sects not aimed at. The unconverted heathens. Their condition with regard to Salvation. Sense of the word accursed in the Article. Article XIX.— § 862—371. Scripture Proofs. The word Eccle- sia. Its sense and derivation. Standard laid down by the Article. Private judgment. When condemned by the Church of England. Infallibility of the Church. Its alleged marks. How to be estabhshed. Their fallacy. The Church of Rome. The Scriptures the only infallible authority. Rome acknow- ledges the fahibility of other pi-imitive Churches. Popes acknowledged to have been fallible. First assumption of infalli- bility by the Popes. How maintained. The chief proof from Scripture adduced for it. Its proper explanation. No primitive Churches claimed infallibility. The visible Church. Sense of this term. Article XX.— § 372— 377. Scripture Proofs. Disputes about the first clause of the Article. Its authenticity. Object of the Arti- cle. The proper importance to be attached to rites and ceremo- nies. Apostolical practices discontinued in later times. Hence new ones may be adopted. How far binding on men. Authority in matters of faith. How limited. Article X3^I.— § 378—381. Scripture Proofs. A General Council defined. Summoned in early times by the Emperors. First Council assembled by papjil authority. Great Western Schism. Councils assume authority over Popes. Council of Trent. Au- thority of princes. Character of First Council of Jerusalem. Claim of Councils to infallibility. Examined and refuted. Fal- lacies of Councils. Article XXI I.— § 382— 394. First Form of this Article. History of the doctrine of Purgatory. Present doctrine of Rome. How refuted. Passages from the New Testament adduced in proof. Their proper explanations. The teaching of the Apostles. Par- dons or Indulgences. Images introduced by the Gnostics. Paint- XX TABLE OF CONTEXTS. in^8 in Churches condemned by Council of Elliberis. Process of ima^e- worship. Texts ag-ainst it. Origin of relique-worship. No trace of it in first five centuries. Early adversaries of Chris- tianity do not mention it till Julian the Apostate. Instances against it in Scripture. Invocation of Saints forbidden in Scrip- ture, and condemned by Augustine. Ordered by Council of Trent. Article XXIII.— ^ 395—398. Scripture Proofs. Mosaic priest- hood. Practice of the A^wstles. Epistles of Clemens and Igna- tius. Bishop Burnet on Church Government. Apostolical Con- stitution of our Church. Article XXIV.— § 399—401. Scriptui-e Proofs. Origin of the use of the Latin tongue in the Western Churches. Absurd reason alleged for it. ]N'ot practised by Romanists in this country. Article XXV. — ^ 402 — 410. Scripture Proofs. The word Sacrament. Origin of its use. Its true sense. Character of a Sacrament. How estabhshed. Socinian and Romish opinions. Confirmation. Its true character and intention. Founded on the practice of the Apostles. Has not the characteristics of a sacrament. Romish corruption of the rite. Penance. Its ori- ginal character. Romish corruption of it in eleventh Century. Attrition. Ministerial authority' to remit sins. Its limitation. History of penance in the Church. The Peyiitential of Theodore of Canterbuiy. Ordination in early ages. X'ew form introduced in tenth or eleventh Century. Matrimony. How considered by St Paul. Extreme unction. X^ot mentioned in the Lives of the Saints till ninth Century. Object of anointing the sick in early ages. Cause of its discontinuance. Elevation and adoration of the host carried in processions. Article XXVI.— § 411—414. Scripture Proofs. Object of the Article. Authority of the Fathers. We agree with Rome on this point. Romish doctrine as to intention of ofiiciating priest in a sacrament. Instances in Scripture of punishment of priests. Practice in early Church. Articlk XXVII. — §415 — 418. Scripture Proofs. True character of Baptism. How' practised among the Jews. John's Baptism. Its difft-rence from that instituted by Christ. Regeneration. How to be understood. The Opus operatum. Origin of the doc- trine of regeneration. Doctrine of our Article. Infant Baptism. Moderation here and in all our Articles. Rise of the Antipaedo- baptist doctrine in France. Peter Bonis. Excesses conmiitted at the Reformation by his followers. Article XXVIII, — § 419 — 425. Scripture Proofs. Addition in the original form of this Article. Why omitted since. Doctrine of Transubstantiation. Appeal to our senses in Scripture and wiitings of early Fathers. Evidence of our senses cannot be vio- lated by revelation. Romish doctrine. They are convicted of idolatry by their own assertions. Functions of our reason. Subtleties of the Schoolmen. Ancients never defend themselves by this doctrine against the calumnies against Christiana of TABLE OF COIS'TE>'TS. xxi eating- human flesh. Consuhstantiation of the Lutherans. Ubi- quitaiians. A mere opinion, not influencing" purity of worship. Doctrine of our Church. Romish abuses of the Sacraments. The Quakers dispense with the Lord's Supper. Article XXIX.— §. 426— 4-28. Scripture Proofs. Object of the Article. Romish doctrine. Doctrine of our Church conform- able to Scripture and the Fathers. Article XXX. — 429 — 432. Scripture Proofs. Origin of the refusal of the cup to the laity. Pope Innocent IV. Ancient Liturg:it>s. Council of Constance. Our doctrine conformable to Scripture. Article XXXI.— 433—435. Scripture Proofs. The Lord's Supper not an expiatory sacrifice. Sohtary masses. Ancient Liturgies. Early Avriters. Adversaries of Christianity censure the absence of all Sacrifices. Origin of the Romish doctrine. Christ our only priest. Clear arg-ument of St Paul. Article XXXII. — § 436—438. Scripture Proofs. Marriage of Mosaic priesthood obligatory. Apostles were married. St Paul's directions concerning- it. Practice in early ages. In Greek Church. EpUcopcB and Preshyter(e. Saxon times in England. Dunstau enjoins celibacy. Gregory YII. Archbishop Laufrauc limits the obligation to Cathedral Clerg-y. Change at the Refor- mation. Original foi-m of the Aiticle." Article XXXIII.— §. 439—441. Scripture Proofs. Severity of discipline in early times. Regular forms of diseiphne and penance Excommunication. Its impi oper exercise in corrupt times. WTiy not inflicted now. Article XXXIV. — § 442 — 445. Scripture Proofs. Meaning of traditions here. Power of national legislatures in Church mat- ters acknowledged in the Prayer for Parliament. Legislative power resides Avith the Cbui-ch in every age for itself. And in every nation for itself. Unity of the Church. Difierence be- tween Jewish and Christian Church as regards unity. Early Councils were but national synods of Roman Empire. They as- sumed no authority over Christians elsewhere. Few Canons niiide by them. Canon Law of Rome. Diversity of forms in difterent countries. Article XXXV.— § 446 — 448. The word JlomUy. Its meaning-. The two Books of Homilies. Design of the Article. How to be understood. Article XXXVI.— § 449 — 451. Frequent changes of forms of Ordination. Chief objection to ours. How to meet it. Church acting in name and person of Christ, as in Baptism. Article XXXVII,— § 452—458. Scripture Proofs. Original form of the Article. Cause of the alteration. Citation fi om the Injunctions of Elizabeth. Supremacy over the Chun-li in Saul. He calls the High-Priest to account. David exercises supreme power in the Church. Supremacy of Solomon. He deposes the High-Priest. Other kings. The X'ew Testament. Supremacy of the Roman Emperors. Of Charlemagne. Of Saxon and Danish kings in England. Constitutions of Clarendon. Tlieir character. Frequent resistance to Popes in England. The taAle of contents. - term ^a^Z explained. Capital punishments. How justified. So wars become lawful. Article XXXy III.— § 459—461. Scripture .Proofs. Refutation of the principle Qf community of goods, drawn from the New Testament. Article XXXIX.— § 462 — 464. Scripture Proofs. Instances of oaths in Old Testament. Form ofladjuration, among" the Jews. Prohibition of Christ and St James explained. Instances of solemn oaths in New Testament. The Ratification. Examination Papers. PROPE,' ECCLESIASTICAL HISTORY. FIRST CENTURY. 1. The earliest account of the Christian Church, acting* as a regularly constituted society after the death of its divine Founder, is that given in the first chapter of the Acts of the Apostles ; where we are told that, after Christ's Ascension, the disciples, numbering about 120, assembled together, and upon the advice of Peter, nominated two from among" themselves, Matthias, and Joseph, who was also called Barsabas, and surnamed Justus, as men who had attended upon Jesus from the baptism of John till the Ascension, and who were probably among the seventy disciples ordained by Christ. {Luke x. 1). Of these Matthias was chosen by lot, to fill the vacancy left amon^ the twelve Apostles by Judas Iscariot. 2. On the feast of Pentecost, ten days after the Ascen- sion, the miraculous gift of tongnes had the effect of adding- 3000 declared disciples to the Church. The earnest and open preaching of the Apostles soon raised the number of the faithful to 5000 {Acts iv. 4). These Hved tog-ether in the greatest harmony and charity ; rich men, like Joses, surnamed Barnabas, a Levite from Cyprus, even devoting* the whole, or great portions of their substance, to minister A 2 FIRST PERSECUTION. [Cent. I. to the wants of their poorer brethren. That this surrender of property, however, was not compulsory, is manifest from the words addressed by Peter to Ananias (Acts v. 4.) 3. The prosperity and increase of the Church continu- ed, in spite of the vindictive jealousy of the Jewish priests and dignitaries, checked as it was by the cautious consider- ations of such men a Gamaliel, a learned doctor ; who, in- fluenced probably in some degree by the numerous miracles which Jesus had performed before their eyes, suspended their judg-ment, and waited to see whether the Apostles would still be able to support their teaching by miraculous powers. Consequently, when they saw this to be actually the case, we find that even " a great company of the priests were obedient to the faith.^^ (Acts vi. 7). 4. This increase of numbers, and especially the mode of association in which the early Christians lived, made it necessary to appoint men, whose pecuhar care it should be to attend to the temporalities and inferior matters of the So- ciety, and who were called Deacons. Some think, they were at first appointed by the Apostles from the brethren resident at Jerusalem. But upon complaints of neglect being" made by the Hellenists, (i. e. Jews or proselytes from other parts of Asia, where since the conquests of Alex- ander THE Great the Greek language was universally spoken), the Apostles specially ordained seven other Deacons nominated by these Hellenists from among themselves, as appears from their Greek names, which were : Stephen, Philip, Prochorus, Nicanor, Timox, Parmenas and Nicolas. 5. The continued spread of the new doctrines at length stirred up in the Jewish rulers an inveterate spirit of perse- cution, and their first victim was Stephen, the Deacon, who was stoned a. d. 36. This persecution was now carri- ed on with such virulence, that great numbers of Christi- A. D. 40.] Saul's MISSION TO DAMASCUS. 3 ans fled from Jerusalem, and spread themselves over JuDEA and the adjacent countries, preaching* the Gospel wherever they came. The Apostles themselves, however, appear to have remained still in Jerusalem. 6. At Samaria, Philip the Deacon preached with great success, and baptised many, notwithstanding- the great influence exercised in this place by Simon Magus, an impostor, styling himself the " Great Power of God who when Peter and John came from Jerusalem to confirm the new converts, seeing *^ that through the laying on of the Apostles' hands the Holy Ghost was given, " in vain sought to obtain for money the same power. 7. The most active persecutor of the Christians at this time was Saul, later named Paul ; who, armed with cre- dentials from the High Priest, went in pursuit of the fugi- tives as far as Damascus, a city beyond the northern limits of Palestine, between the mountains Ltbanus and Anti- ltbanus. His miraculous conversion, however, on his way thither, made him henceforth the most zealous and active of the preachers of the Gospel. We learn from his own words, {Gal. i. 18) that he remained at Damascus, with some short interval, for three years, preaching Christ; whence he was at length forced to fly to Jerusalem, thence again to Cesarea, and finally to his native city Tarsus in CiLiciA, a province in the South of Asia Minor, to escape from the machinations of the Jews, bitterly exasperated at his desertion of their cause. His departure, however, coupled probably with the consternation of the Jews at the unexpected turn of afiairs, had the effect of abating the persecution; and we read {Acts ix. 31) that *'Then had " the Churches rest throughout all Judea, and Galilee " and Samaria.'* a. d. 40. 8. Hitherto the Gospel had been preached only to the Jews. But " as Peter passed throughout all quarters, " he 4 JAMES BEHEADED BY HEROD. [Cent. I. was induced by a vision, by the earnest desire for in- struction, evinced by Cornelius, a Roman Centurion, stationed at Cesarea, and by the descent of the Holy Ghost on him and other Gentiles, listening to his preaching*, to allow them to be baptised. And thus the principle of preaching- the Gospel to the Gentiles having* been once admitted, was carried out to the fullest extent, particularly by St Paul, who declares himself {Gal. i. 15, 16.) specially called to preach Christ among the Heathen. 9. From Tarsus, Paul accompanied Barnabas, who was sent on that mission by the Church at Jerusalem, to Antioch, the wealthy capital of Syria, where it was heard that some of those, who had fled from Jerusalem after the death of Stephen, had made known the word of God ; whilst others of those fugitives preached in Ph(enicia and in Cyprus. At Antioch, Paul and Barnabas during a whole year " taught much people," and here the disciples were first called Christians ; {Acts xi. 26.) a term occur- ring only twice more in the New Testament, at Acts xxvi. 28, and 1 Pet. iv. 16. 10. In a. d. 42, James, the son of Zebedee, and bro- ther of John the Evangelist, was beheaded by Herod Agrippa, grandson of that Herod, surnamed the Great, who had ordered the massacre of the Innocents, and had died two years after the birth of Christ. Agrippa had been made king of Batanea, ( a district on the East of the sea of Tiberias, ) and of Trachonitis, lying North of the former, by the emperor Caligula ; and in addition he had received from the emperor Claudius, the territory of Judea, Samaria, and the district of Abilene, North of Trachonitis. He now also cast Peter into prison, and would no doubt have put him to death, had he not been miraculously led forth out of the prison by an angel during the night. A.D. 42.] PAUL IN CYPRUS. 5 11. Paul and Barnabas, after having carried contri- butions, raised at Antioch, to Jerusalem, as a relief to the poor brethren there during- a famine, returned to the for- mer place with John, who was surnamed Mark, and is called "sister's son to Barnabas" at Col. iv. 10, and who later wrote the Gospel known by his name. At Antioch Paul and Barnabas were now, by the special injunction of the Holy Ghost, formally consecrated to their Apostleship ; {Acts xiii. 2.) as some suppose, to fill up the vacancies among" the Twelve Apostles, made by the death of James, beheaded by Herod, (see § 10) and by the appointment to the Bishopric of Jerusalem of the other James, son of Alpheus or Cleophas, called Jajvies the Less, also the Just, and, on account of his great authority in the Church, 6 deffTTOffvvos. 12. The two new Apostles first went on a mission to the island of Cyprus, where they preached first at Sa- LAMis, a considerable town : and then at Paphos, the capital of the island, on its Western extremity, the chief seat of the worship of Venus. Here the Proconsul Ser- Gius Paulus was converted by the miracle, performed by Paul, in smiting the J ew, Barjesus, called Elymas or the Sorcerer, with blindness, " for seeking to turn away the " deputy from the faith." And here it may be remarked, that Cyprus was governed, not by a deputy, but by a Pro- consul, (dvOvTrarog) as being in the appointment of the Roman Senate ; whereas a province in the appointment of the Emperors, (as Cyprus had previously been) was admi- nistered by an officer, called Procurator, Presses or Legatus : all the Roman provinces being thus divided between the Senate and the Emperor, who sometimes exchanged any particular province. 13. From Cyprus the Apostles went to Perga, in Pamphyua, on the southern coast of Asia Minor, and A3 6 PAUL A^B BARNABAS SEPARATE. [Cent. I. thence into the adjoining province, Pisidia, to a city, also called AwTiocH. They found here at first many willing hear- ers. But when the Jews at length expelled them, they went to the neighbouring cities, Iconium, Derbe, and. Lystra, converting multitudes, both Jews and Greeks. On healing a cripple at the latter place, they were taken respectively for Jupiter and Mercury, and with difficulty prevented the people from offering sacrifice to them. Nevertheless, some Jews, arriving from Antioch and Iconium, excited the people to stone Paul, ^' and drew him out of the city, sup- " posing he had been dead." {Acts xiv. 19.) However, he recovered, and departed with his companions to Antioch in Syria ; where now arose a dispute, raised by the judaizing Christians, who maintained that circumcision and the observance of the Law of Moses was yet necessary to salvation. The dispute was referred to the Church at Jerusalem, whither Paul and Barnabas proceeded, to have the matter decided. 14. The assembled Apostles, Elders, and Brethren, having deliberated in Council, sent back Paul and Barna- bas, together with Silas or Silvanus and Barsabas, with letters " to the brethren, which are of the Gentiles, in Antioch, Syria, and Cilicia," enjoining only, as " neces- sary things," to abstain from meats offered to idols, and " from blood, and from things strangled, and from fornica- "tion." A. D. 49. 15. After their return to Antioch, Paul and Barnabas separated from each other in consequence of a dispute concerning Mark, whom Paul would not allow to continue in their company, because he had left them in Pamphyha on their return from Cyprus, (see § 13.) and had returned to Jerusalem. Barnabas then went with Mark to Cyprus, leaving Paul and Silas to go " through Syria and Cilicia, confirming the Churches." A. D. 52.] PAUL BROUGHT BEFORE GALLIC. 7 16. Paul, taking- with him Timotheus, whom he had met at Lystra, and who was the son of a Greek hy a beheving" Jewess, now passed throug-h Phrygia and Gala- TiA to Troas, founding- Churches in many places. {Acts xvi. 5.). He next crossed over to Macedonia, and at Philippi was cast into prison with Silas, having- drawn upon himself the enmity of the Masters of a maiden, from whom he had cast out a Python, or. Spirit of divination. An earthquake during- the night caused the conversion of the keeper of the prison and all his house, and their own liberation from custody. Thereupon they departed by Amphipolis and Apollo'ia to Thessalo>'ica, where the Jews attacked the house of Jason, with whom Paul was staying-. The latter then fled to Ber-EA, and there he left Timotheus and Silas, and departed for Athens. After preaching- here in the Areopagus, and converting- Diony- sius, one of the Judg-es of that celebrated Court, he left to go to Corinth, a. d. 52, where he was joined by Silas and TiiioTHEus, and where he found Aquila, and his wife Priscilla, who had lately been expelled tog-ether with all the Jews from Rome, by a decree of the Emperor Clau- dius. He remained here a year and a half, during which period he resided with one Justus, " whose house joined " hard to the sjTiagogue." He supported himself during that time by working with Aquila at their common trade of tent-making. He was then in a tumult dragged by the Jews before the tribunal of Gallic, the Proconsul of AcHAiA, (as the Romans called their province comprising all southern Greece), who indignantly dismissed the case. 17. Seme time after he sailed from Cenchrea, the port of Corinth on the Sarcnic gulf, for Ephesus in Asia Minor, accompanied by Aquila and Priscilla, whom he left there ; but he refused to remain himself, being desirous to keep the approaching Passover at Jerusalem, probably 8 PAUL AT EPHE9US. [Cent. I. with a view to conciliate the Jews by the strict observance of their customs. He landed at Cesarea, on the coast of Palestine, and when he had "gone up and saluted the " Church, he went down to Ain-tioch {Acts xviii. 22.) and thence he " went over all Galatia and Phrygia in " order, strengthening- all the disciples." 18. In the year 55 he arrived at EpHEsrs, where he found many, who had been baptised " unto Johiv's bap- ''tism" by one Apollos, a Jew af Alexa]S"dria, "mig-hty ''in the Scriptures.'* This man, having- since been instructed in the doctrines of the Gospel by Aquila and Priscilla, had g-one to Cori]n^th, where his eloquence was eminently successful in continuing- the work beg-un by Paul ; thoug-h later a party-spirit arose there, some profes- sing themselves to be followers of Paul, others of Apollos. This induced Paul to write his First Epistle to the Cor- inthians, reminding them, that they were disciples of Christ, and not of this man or that. 19. Paul rebaptised many at Ephesus " in the name of the Lord Jesus and after preaching three mouths in the synagogue amidst much opposition, he at length with- drew to the school of one Tyrannus, where he preached suc- cessfully for two years, and performed many miracles. 20. He now purposed once more to visit Macedonia, Greece, and Jerusalem, and then to go to Rome, where he had probably heard from Aquila and Priscilla, and from others arrived since, that there was scope for his active zeal. 21. When he had already sent Timotheus and Erastus on before to Macedo^'ia, there arose against him at Ephe- sus a serious tumult, excited by "Demetrius, a silversmith, " who made silver shrines for Diana, " whose most cele- brated temple was at Ephesus. He was protected, how- ever, by one of the Asiarchs, (Magistrates, elected A. D. 59.] PAULS LAST RETUHN TO JERUSALEM. 9 annually to superintend religious matters, and public games, &c., and were in other provinces called Bithyniarchs, LyciarchSf &c.) and soon after he departed for Macedonia, in A. D. 57. 22. After visiting the Churches he had founded there and in Greece, he was on the point of saihng from Corinth for Syria, when the discovery of a plot of the Jews to assassinate him determined him to return by Macedonia, whence he crossed over to Troas ; and after preaching there on the Sunday till midnight, and restoring Eutychus, a young man, who, overcome by sleep, had fallen dow^n from a high window, he set forward next day, and coasted along Asia Mi^or, till he came to Miletus, a town of Ionia, South of Ephesus. Here he landed, and summoned the Elders of the church of Ephesus, and delivered to them a charge, in which he intimated to them "that they should see his face no more." On his way thence he received many warnings of the fate that awaited him at Jerusalem. Nevertheless, he persisted in his journey thither, and arrived there a. d. 59. 23. A few days after his arrival, though he was careful to show his regard for the customs and observances of the Jews, they notwithstanding attacked him in the very tem- ple, where he was performing certain rites and devotions, dragged him out, and would in all probability have put him to death on the spot, had he not been rescued by Clau- dius Lysias, the commander of the Roman garrison in the neighbouring fort Antonia, w^hose soldiers carried Paul into the fort ; on the steps leading up to which, Paul in vain sought to appease them by addressing them in the He- brew tongue; i. e. the Syro-Chaldee, a dialect prevalent among the Jews since the Babylonish Captivity. On being brought into the fort, he escaped being examined by scourging, by asserting his privilege as a Roman Citizen ; 10 PAUL BEFORE FELIX. [Cent. I. either as being a native of Tarsus, which had been consti- tuted an Urhs libera (i. e. electing its own magistrates) by Augustus, to reward its inhabitants for their adherence to the cause of Julius C^sar; or if they had not thereby also ob- tained the jus civitatis, which is doubtful, Paul might have inherited this from some ancestor, who may possibly have been presented with it by Cjesar for some service, since Paul declares himself to be free bom. {Acts xxii. 28). Next day he was brought before the Jewish Council, where his decla- ration of his belief in the resurrection of the dead, caused a dissension between the Pharisees and Sadducees, the latter of whom disbelieved a future state, (see § 34.). IS'o decision was consequently come to, and Paul remained in the custody of Lystas ; who on hearing of a conspiracy among the Jews to slay Paul, sent him to Cesarea, to Fe- lix, who on the death of Herod Agrippa {Acts xii. 23.) had been appointed Procurator (see § 12.) by Nero, and was married to Drusilla, daughter of Herod Agrippa. Felix procrastinated his decision, often sending for Paul, to hear him preach ; and as Paul " reasoned of righteous- *'ness, temperance, and judgment to come, Felix trem- bled." {Acts xxiv. 25.). But it is intimated, that he expected some bribe for his release ; a consideration, which probably induced him to bear with the preaching of Paul, however grating to his corrupt heart. 24. At length, upon the accusations brought against him by the Jews before Nero, Felix was superseded in his office, A. D. 60, leaving Paul in prison, being " willing *'to show the Jews a pleasure." Porcius Festus, his suc- cessor, offered to send Paul to be tried at Jerusalem; but Paul having appealed to Caesar, Festus consulted the young Agrippa, (son of the late king Herod Agrippa) who with his sister Bernice, later married to Titus, hap- pened to come to Cesarea. They agreed that Paul's A. D. 66.] DEATH OF PAUL, JAilES, AXD PETER. 11 appeal should be allowed, and he was sent to Rome accord- ing"ly. After having* suffered shipwreck off the island of Melita (Malta), he arrived at Rome, about the commence- ment of A. D. 61. Here ''he was suffered to dwell by him- self in his own hired house " for two years, with a soldier that kept him ; i. e. in libera custodid. From a tradition in the early Church, borne out by passages in the Second EjDistle to Timothy, his last writing-, (especially iv. 20.) it appears that Paul was liberated a. d. 63, visited Corinth and Miletus, and perhaps Gaul, Spain, and Britain, and returned a. d. 65. \o Rome, where he was beheaded A. D. 66. 25. The Apostle St James, who was the first Bishop of Jerusalem, (see § 11.) had been slain in a tumult there, A. D. 62 ; and St Peter was crucified at Rome with his head downwards, a. d. 65. Of the fate of the other Apostles nothing certain is known. 26. We have thus seen Christianity established in less than thirty years after the death of Christ, throughout JuDEA, Samaria, and Galilee; at Damascus, and An- tioch in Syria, and at Antioch in Pisidia j at Iconium, Lystra, and Derbe; at Philippi, Thessalonica, and Ber.^:a, in Macedonia ; at Athens and Corinth in Greece; at Ephesus, and Troas ; in the island of Cyprus ; at Rome itself. St Paul moreover wrote Epistles to the Christians in Galatia, Colossi, and Laodicea, in the central dis- tricts of Asia Minor. St Peter in his First Epistle addresses the "strangers scattered throughout Pontus, " Galatia, Cappadocia, Asia, and Bithynia. " And St John also mentions the Seven Churches of Asia : Ephe- sus, Smyrna, Pergamus, Thyatira, Sardes, Philadel- phia, and Laodicea [Rev. ii. and iii.). It would seem therefore, that notwithstanding the opposition of the Jews and interested Pagans like Demetrius of Ephesus, the 12 KERO S PERSECUTIO>-. [Cent. I. heathens' generally, as well as myriads of Jews, {Acts xxi. 20.) were willing enough to receive the new doctrines, which were in themselves sufficiently convincing and attractive ; and, compared with the abstruse and bewildering reasonings of the philosophers of that time, must rather have gained, than lost, by the simple and unadorned method, in which they were set forth by the first preachers of Christianity. 27. Moreover, men's minds were directed to look for some great change to that very spot, where Christianity arose. For the expectation that a race of conquerors were to proceed from Judea, had obtained such general preva- lence, that it is given in almost the same formula of words by the two historians, Tacitx's and Suetonius : Pluribus persuasio ineratj antiquis sacerdotum Uteris contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judea rerum, potirentur. Tac. Hist. v. 13. Percrehuerat Oriente ioto vetus et constans opinio, esse in fatis, ut eo tempore J ud^a profecti rerum potirentur. Suet. Yespas. 4. 28. It is probable therefore, that the progress of Chris- tianity would have been uninterrupted, and its adoption universal, had not Nero set the first example of legahzed persecution, by charging the Christians, as a body, with the crime of setting fire to RoiiE in November a. d. 64. Upon this first signal, all that were interested in the maintenance of ancient abuses and superstitions, set to work to dehver up the adherents of the new Sect to de- struction. They were called haters of mankind,* because they presumed to disparage the religious systems of all other men ; they were proclaimed as Atheists, because they had neither temples nor idols ; their mysteries and sacraments were described as inhuman orgies, and their religion as a baneful superstition.-f The laws, now enacted against them by Nero, made the last four years of his * Odio homani generiF convict L Tae. t ExitiabQu lupentitio. id. Superstitio malefica. Suet. « A. D. 98.] DOMITIAN's PERSECUTIO^^ 13 reig-n, ending a. d. 68, a period of uninterrupted danger and calamity to all Christians in every part of the Eoman Empire. The accounts of their sufferings are g-iven in the Second Chapter of Part I. of Faley's Evidences of Christianity, from the evidence of Roman writers. 29. In A. D. 70. Jerusalem was taken and destroyed by Titus, and the Apostolic Church removed to Pella, a small town beyond Jordajj, where it continued for about sixty years. 30. Comparative peace was enjoyed by the Christians under the Emperors Vespasian and Titus, (a. d. 70 — 81). But towards the end of the reign of Domitian (a. d. 93 — 96.), a violent persecution, was again set on foot, in conse- quence of a prediction that he should be deprived of his Empire by a descendant of Jesus. The chief victims, Flayius Cleiiens, a Roman Senator of Consular dignity, and his wife or niece, Flavia Domitilla, show that Chris- tianity was not confined to the lower classes. The Apostle St J OHN also was banished to the isle of Patmos, opposite Miletus after having been cast into a cauldron of boiling oil without sustaining any injury, according to an assertion of Tertulliax, who, however, did not write till about one hundred years later. 31. The Senate having repealed the edicts, issued by IS'ero against the Christians, and the Emperor IN'erya (a. D. 96 — 98) having abrogated those of his predecessor DoMiTiAN, the Christians were so far relieved from persecu- tions sanctioned by the laws. Nevertheless, they were exposed to frequent attacks by tumultuous mobs, whose fury the local Magistrates were not always willing or able to repress. 32. The various sects, with which the first teachers of Christianity had to contend, were chiefly the Pharisees, the Sadducees, the Herodians, the Essenes, the Samaritans, and finally the heathen Polytheists. b PHARISEES, SADDUCEES, ESSE>'ES. [Cent. I. 33. The Pharisees strictly observed the Mosaic law in its widest sense ; that is, in a literal as well as in an ex- tended sense, which latter they considered to be carried out and developed in the Rabbinical traditions. They gene- rally believed in a Resurrection, and a future state, but with sensual enjoyments and pains, somewhat hke the heathens. Many of them even believed in two Resurrections, one of the Just, at the coming of the Messiah, and a general one at the day of final retribution. They courted the favour and applause of the multitude by the external show of sanctity, and the strict and minute observance of rites and ceremonies. 34. The Sadducees kept the Mosaic Law in its purely literal sense, and rejected all traditions, as well as the doctrine of a ResuiTection and a future state. {Matt. xxii. 23. ) They also denied the existence of angels and spirits, (Acts xxiii. 8.), and derived their notions from the heathen philosoiDhers, with whom the Jews became acquainted after their return from Babylon, when they began to seek aid from the Greeks and Romans against the neighbouring kings of Syria, Persia and Eayrr. The Sadducees especi- ally adopted many of the opinions of the Epicureans, and consequently found their chief adherents among the upper and wealthier classes. 35. The Essenes considered the words of the Mosaic Law as being only mystical images of holy things, to be understood and realized only by silent contemplation, and by keeping under the body by mortification. Those living in Syria did not abstain from religious services and sacrifices, nor from worldly pursuits and marriage; but those who lived in Egypt continued in a state of celibacy, and made it their chief object, to attain to a serene contemplative state of mind, by means of the severest self-mortifications. The Therapeutce are, from their teneta Cent. I.] HERODIA^'s, samarita>'S, simon magus. 15 and practices, considered by some to belong- to the Eg-yptian Essenes. 36. The Herodians were rather a political party than a religious sect, being* only time-servers, consenting to adopt many heathen practices, when it suited their worldly pur- poses. The courtiers and adherents of Herod came under this denomination. 37. The Samaritans were Jews, and were not, as the Jews maintained, descendants of heathens planted in the cities of Samaria by Shalmaiveser, king- of Syria, after he had led away the ten tribes as captives. (2 Kings xvii. 23, &c.). They had a temple on Mount Gerizim, where, they said, Abraham and Jacob had oflPered sacrifices, and where God had commanded blessings to be pronounced. {Deut. xxvii. 12.). Their religious observances were by the Jews considered as idolatrous, and hence their aversion and contempt for them. 38. The first heretic we read of, was a Samaritan, named Dositheus, who came forward in the time of our Saviour, and pretended to be the true Messiah expected by the Jews. This impostor, however, seems to have found but few followers. 39. Simon Magus, also a Samaritan, born at Gitton or GiTTHoi^, and said to have been instructed at Alexan- dria in the Gnostic philosophy, (see § 41.) which then be- gan to prevail, violently opposed Christianity everywhere, after the rebuke he had received from Peter at Samaria (see § 6.)- He is said to have laid violent hands on himself at EoME, after failing in an attempt to move through the air in a chariot he had constructed. The tradition that a statue was erected to him at Rome on the island in the Tiber, with the inscription " Simoni Sancto Deo" is suffi- ciently explained by the base of a statue found in that island a.d. 1574, inscribed to Semo Sancus, a Sabine Deity, whose office it was to sanction (sancire) treaties. 16 GNOSTICS, DOCET^, NICOLA ITANS. Cent. I. Menandee, another Samaritan, followed the encourag*- ing- example of Simon Magus, whose disciples he is said to have been. 40. Cerinthus, by birth a Jew, had, like Simon Magus, studied philosophy at Alexandria. He mixed the Gnostic notions he had imbibed there, with the doctrines of the Jews and Christians ; but he held that Jesus Christ was not the begotten Son of God, but only called the Son of God for his eminent virtues, as other good men might be so called. To refute this heresy, as is supposed, St John calls Christ the only begotten Son of God. (1 John iv. 9.). Cerinthus promised a millennium of delights after the Resurrection. 41. The Gnostics were so called from their pretending to have arrived at the true knowledge [yvioaiQ) of the Su- preme Being. They held the doctrine of Zoroaster, the Persian Prophet or Lawgiver, of two Principles, Good and Evil J though they also believed in an Everlasting Father, who dwelt in the Pleroma, and from whom emanated Aeons, one of whom, Demiurgus, made this world, and degenerat- ing* from his divine origin, tyrannized over mankind. On adopting Christianity, they considered Jesus Christ as the last of these Aeons, sent to deliver mankind from the evil Demiurgus. They denied the reality of Christ's body and sufferings, considering him only as a phantasm. Those who particularly insisted on this last view, were called Docetce (from ^ofce'w, to seem.). They also taught the eternity of matter, in which they thought all evil resided ; wherefore they neglected the body and its wants. The Nicolaitans {Rev. ii, 6) were perhaps a branch of the Gnof'. 21 ipso tractatu, ut fieri solet, difFundente se crimine, plures species inciderunt. Propositus est libellus sine auctore mul- torum nomina continens, qui negarent se esse Christianos, aut fuisse, quum, prseeunte me, deos appellarent, et ima- gini tui3e, quam propter hoc jusseram cum simulacris numi- num afFerri, thure ac vino supplicarent, prseterea maledi- cerent Christo ; quorum nihil cogi posse dicuntur, qui sunt revera Christiani. Erg-o dimittendos putavi. AHi, ab indice nominati, esse se Christianos dixerunt, et mox neg-a- verunt ; fuisse quidem, sed desiisse, quidam ante triennium, quidam ante plures annos, non nemo etiam ante viginti quo- que. Omnes et imaginem tuam deorumque simulacra vene- ratisunt ; ii et Christo maledixerunt. Affirmabant autem hanc fuisse summam vel culpae suae, vel erroris, quod essent soliti stato die ante lucem convenire, carmenque Christo, quasi Deo, dicere secum invicem, seque sacramento non ad scelus aliquod obstring-ere, sed ne furta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depositum appellati abnegarent. Quibus peractis, morera sibi discedendi fuisse, rursusque coeundi ad capiendum cibum, promiscuum tamen et innoxium ; quod ipsum facere desiisse post edictum meum, quo secundum mandata tua heteerias esse vetueram. Quo magis necessarium credidi, ex duabus ancillis, quae ministrse dicebantur, quid esset veri et per tormenta quserere. Sed nihil aliud inveni, quam superstitionem pravam et immodicam ; ideoque, dilnta cognitione, ad consulendum te decurri. Visa est enim mihi res digna con- sultatione, maxime propter periclitantium numerum. Multi enim omnis aetatis, omnis ordinis, utriusque sexus etiam, vocantur in periculum, et vocabuntur. IS'eque enim civitates tantum, sed vicos etiam atque agros superstitionis istius contagio pervagata est, quae videtur sisti et corrigi posse. Certe satis constat, prope jam desolata templa coepisse celebrari, et sacra solemnia diu intermissa repeti, 2-3 EDICTS OP TRAJAN AND ADRIAN, [Cent. II. passimque venire victimas, quarum adhuc rams emptor inveniebatur. (Lib. x. Ep. 9?.) 52. Actum, quem debuisti, mi Secunde, in excutien- dis causis eorum, qui Christiani ad te delati fuerant, secutus es. Neque enim in universum aliquid, quod quasi certam formam habeat, constitui potest. Conquirendi non sunt. Si deferantur et arg-uantur, puniendi sunt ; ita tamen, lit qui neg-averit se esse Christianum, idque re ipsa mani- festum fecerit, id est, supplicando diis nostris, quamvis suspectus in prseteritum fuerit, veniam ex pcenitentia impetret. Sine auctore vero propositi libelli nullo crimine locum habere debent. Nam et pessimi exempli, nec nostri seculi est. {Ibid. 98.) 53. Yet this same Trajan, who here boasts of the exemplary justice of his age, summoned the ag-ed Ignatius, who had been elected Bishop of Antioch about a. d. 70, to EoME, and ordered him to be thrown to the wild beasts in the Amphitheatre. 54. The tumults excited by the adversaries of Chris- tianity, in order to compass with impunity the destruction of their victims, who were sheltered by the law of Trajan, made it necessary for his successor Adrian, who reigned till A. D. 138, to issue an Edict, absolutely prohibiting- the punishment of Christians, unless they were convicted of crimes against existing laws, and solemnly renewing the law of Trajan. This decree is supposed to have been the result of the influence, exercised upon the mind of Adrian by the Apology for the Christians, addressed to him by Quadratus, a. d. 126 ; a species of literature, of which we find numerous examples in this and the succeeding reigns, Aristides being the author of another Apology presented to Adrian. 54. In these Apologies or Defences^ the arguments of which are not always the most judicious, the writers gener- A. D. 132.] ArOLOGISTS, >'AZARENES. 23 ally claim the rig-ht of acting- upon their own convictions, both as reg-ards the truth of their own tenets, and the falsehood of heathenism, and court the fullest inquiry. Melito, Milti.4J)es, Justin Martyr, Athexagoras, Ta- TiA^-, Tertulltax, Mixucius Felix, Arxobius, and Lacta>'tius, were the chief Apologists, till the beg-inning" of the fourth century. 55. In the reig-n of Adria>' the Jews of Judea rose in rebellion ag-ainst the Romans, under an impostor, Bar- CHOCHEBAS, who gavc himself out for the Messiah. They w^ere reduced with g-reat slaug-hter, and expelled from Jerusalem, which was razed, and then rebuilt, by Adrian", under the name of Aelia Capitoli>'a. 56. The Church of Jerusaleji, still settled at Pella,. (see § 29) had been hitherto governed by a series of fifteen Bishops, all of Jewish birth, and had strictly observed the Mosaic Law, together with the Christian Dispensation. Its members made frequent pilgTimag-es to Jerusalem!. Is ow, however, the greater number of these Nazarenes, as they were called, determined to follow the example of all other Christians, and abandon the Mosaic rites and observances, in order not to be confounded with the Jews, and deprived of the privilege of visiting the Holy City. They therefore elected as their Bishop a Gentile convert, named Marcus, through whose influence they obtained from Adriazs* per- mission to return, and establish themselves again at jERUSALEii. A few dissentients continued for some time at Pella, under the exclusive name of Nazarenes, and from them sprung soon after a new sect, called Ehionites, from a Hebrew word signifying poor, or, as some have supposed, from one of their leading men. This sect had a Gospel of their own, corrupted so as to suit their peculiar tenets, and held the Mosaic Law as necessary to the Salva- tion of all Christians, and certain other heretical notions. 24 PERSECUTION' UNDER AURELIUS. [Cent. II. (see ^ 70.) Those still called Nazarenes did not consider the Law as binding- on Gentile converts to Christianity. 57. The just and amiable Aivtoniis^us Pius, who reig-ned after Adrian till a. d. 161, was not likely to relax the laws, enacted by his predecessors in favour of their Christian subjects. And when their adversaries broug-ht against them the new charge of Atheism, grounded upon their scornful rejection of the heathen deities and every description of images, the Emperor was induced by the ear- nest, yet often weak and inaccurate First Apology of Justin Martyr, which is still extant, to issue a new Edict, forbidding the punishment of Christians merely as such, and decreeing-, on the other hand, the severe punishment of their accusers. This document, however, is by many considered as spurious. But it is certain that the protective laws were strictly enforced during this reign. 68. Under the next Emperor, Marcus Aurelius Antoninus, who died a. d. 180, the enemies of Christianity, adopted a new charge against its adherents. The Emperor was a learned votary of the Stoic philosophy, the rigorous doctrines of which rejected all sensual pleasures and indulgences. To induce him therefore to persecute the Christians, they were falsel}^ represented to him as practising" in their assembhes, which the dangers that threatened them compelled them to hold in secret, the most revolting- enormities. Though he did not repeal the just laws of his predecessors, he issued Edicts, which had the effect of raising the most fearful persecutions. Christians were put to the most exquisite tortures, and executed with the most barbarous cruelties, upon the accusations of slaves and men of the worst characters. The numerous Apologies ad- dressed to him, (three of which, the Second of Justin, and those of Athenagoras and Tatian, are still extant) were wholly without effect. The writer of the first of these was A. D. 211.] PERSECUTIO:^ U]:fDER SEVERUS. 25 himself beheaded a. d. 165. Polycarp, the venerable Bishop of Smyrna, and the disciple of St John, suffered martyrdom in the Amphitheatre at Smyrna a. d. 167. And a violent persecution, set on foot a. d. 177, almost destroyed whole Churches, and fell with special fury upon the populous Churches founded at Lyons and Vienne, in the South of Gaul, by Iren^us and Pothinus, who had been sent thither from the East by Polycarp. 59. The constancy and resignation with which the Christians suffered, was by Aurelius construed into hardened obstinacy ; but had the effect of promoting- the spread of Christianity under his successors, Commodus, Pertinax, and Sulpicius Severus. At length the latter, who reigned from a. d. 194 till 211, alarmed at the increa- sing number of Converts, prohibited in an Edict, issued A. D. 203, all further change of religion among his subjects. A new persecution immediately began ; and among the numerous Martyrs of this time is to be noticed especially Iren^us, mentioned above, and Victor, Bishop of Rome. These calamities produced the Apology of Tertullian, a native of Carthage, and a Presbyter of the Church. 60. The progress of Christianity during this century was very rapid and extensive, in spite of, or rather in con- sequence of the severest persecutions. For the firm reliance on the promise of future happiness, which animated the sufferers under the most cruel martyrdoms, did not fail to excite the reflexion of the thoughtful, and the admiration of the vulgar ; whilst sympathy must have bent the minds of many, inaccessible to other feelings, to think more favoura- bly of the creed of the martyrs. The Gospel was embraced by numbers of the Celts in Southern Gaul, converted by Pothinus, their first Bishop; (see § 58.), it found numerous beUevers among the Spaniards, Britons, and Germans. — In some of the Roman Provinces, as we learn from Pliny's c 26 SPREAD OF CHRTSTIA>-m'. [Cent. II. letter, (see § 51. ), it had almost gained the whole popula- tion, or at least the great majority. It had been carried into Ar-Ajbia by Bartholomew, or by some Jews, who from him had received the Gospel of St. Matthew ; into I^'dia by St Thomas, or later by PA>T^yus, the Alexandrian philosopher. The Italic or Latin, the Syriac, the Egyptian^ the Ethiopic versions of the Xew Testament, made about this time, were both a means, and the indications of its spread. It is difficult to decide, whether any, or what influence is to be ascribed to the miracles, said to have been wrought by many Christians of this time ; for few, if any, have even those physical and circumstantial proofs, that support those recorded in the Scriptures ; and the accounts of aU are des- titute of that divine authority, which stamps the truth of the latter. 61. The most remarkable of the miracles of this century, is that of the legion of Christians, called the Thundering Legion, because they are said to have ob- tained from heaven a storm of thunder and hghtening, which destroyed the enemies, (the Marcomanni or Bohemi- ans)y and refreshed the exhausted army of M. A>-to>-i- 62. The promulgation of Christianity was greatly ad- vanced in this century, by the unity of action, that was gradually introduced, especially by the Greeks, among all Christian Churches, and which manifested itself in meetings of deputies from all quarters, called Synods or CouncilSy consulting upon the common interests of the Universal Church, and issuing their decisions under the names of Canons, or rules. The necessity of having a President in these assemblies, who was generally the Bishop of some great City, led to the assumption by such of a rank above the other Bishops, with the introduction of the supreme Cent. II.] CHRISTIA>' SCHOOLS. 27 title of Patriarch. Thns in course of time arose the Fatri- archates of jERUSALEii, A>'tioch, Alexa^'DRIAj RoiiE, Co^'- STA>'TI>'OPLE. 63. The teachers of Christianity were now no long-er unlearned fishermen, qualified for their task by immediate inspiration from Heaven. But the injunction of St Paul to TiiroTHY (2 Tim. ii. 2) had been carried out most eflFectuallj. Schools had been established, to educate the young* Christians in all the learning and philosophy of the age, at Ephesus by St. JoH>' ; at SiiYRXA by Polycarp ; at Alexa^'dria by St Mark.*. The founder of the last had a series of illustrious successors, PAXT^>'rs, CLEME?rs ALE5_i>-DRi^-rs, Origex, and others, who made it the chief seat of Christian learning. 64. The system of philosophy adopted by these, was that of Plato, as coming nearest to the doctrines of the Gospel ; but some of these Platonics, as they called them- selves, professed to adopt whatever was good and true in all other systems, and were hence also styled Eclectics. To this school belonged A^iMoxirs Saccas, whose desire of amalgamating the views of all sects, led him to form a very abstruse system of doctrines, the adoption of which, to a greater or less extent, by Origex and others, was the source of all the bewildering tenets of iimumerable heresies, which disturbed the Chm'ch for many centuries, and led to divisions and animosities, which ultimately delivered up the most flourishing Churches of Asia and Africa, as a prey to MAHOiiETAX barbarism. 65. To avert the charges of Atheism, brought against them by the Heathens, for having no visible objects of devo- • There -srere also celebrated schools at Edessa, Xisibis, and Seleucia. 28 8UPERSTITI0?fS I^"TRODUCED. [Ceilt. II. tion, nor priests, nor sacrifices, and to silence the calumnies of the Jews on account of the simplicity of their worship, the Christians in this century began to multiply their rites and ceremonies, and to use symbolical representations. Thus in Baptism milk and honey were administered to the baptized, being" then the customary food for infants ; mean- ing thereby to signify a new birth to righteousness and innocence. Manumission also was used, as in the case of slaves presented with their liberty by their Master, to signify that the baptized was freed from sin. The Sacraments also began to be called Mysteries, and Sacrifices, and were performed with mystic solemnity. The appellations of Bishops, and Presbyter, (whence the shortened Saxon forms Priester and Priest) were changed for the Sacerdotal titles of the Jews and Heathens ; and this new priesthood imitated the gorgeous apparel of those, whose names as well as ceremonials they had adopted. 66. The Festivals of the Church were likewise mul- tiplied. Instead of assembling the aggregate members of each Church only on the first day of the week, assemblies began to be held also on the fourth day, on which Christ was betrayed; and on the sixth day, on which he was crucified. The Anniversaries also of the Crucifixion and Resurrection of Christ, and the effusion of the Holy Ghost on the Apostles at Pentecost, began to be celebrated. 67. Hence arose the first of those violent dissensions, which afterwards rent asunder the links of union and brotherhood, that had till now bound together all the members of the Christian Church. The Christians of Asia Minor, alledging the authority of St J ohn, celebrated the anniversary of the Eesurrection of Christ, on the first day of the Jewish feast of the Passover ; that is, on the fourteenth day of their first month, (Nisan), which began at the first new moon succeeding the Vernal Equinox. Cent. II.] PASCHAL CO^'TROTERSY. 29 This was called the Paschal day. The European or Western Church, upon the authority of St Peter, and St Paul, celebrated the Paschal feast on the Sunday after that Paschal day. The Bishops of Rome, forgetful of the quarter where Christianity itself was first promulgated, already assumed to themselves that pre-eminence, which the imperial city took to itself in all things, and presumed to dictate to other Churches in this matter. About the middle of this century, the venerable Poltcaup paid a visit to EoJTE, with a view to make some arrangement with the Bishop Axicetus, but in vain. In a. d. 198., Pope Victor, in an imperious letter, presumed to command the Eastern Christians to conform to his views; and when PoLYCRATES, the Bishop of Ephesus, in their name, de- clared their refusal, Victor hurled the sentence of excom- munication against them all, as unworthy to be called brethren, or to hold communion with him. Irex^l's, then Bishop of Lyoxs, interposed to restore peace, but could effect no agreement. 68. At this time Baptism was celebrated only at Easter, and Pentecost or Whitsuntide, either by the bishop, or by Presbyters acting as his deputies. The candidates first repeated the Creed or Formula of doctrine, adopted by the Church they were about to enter; (see § 47.) con- fessed and renounced their sins, and the devil and his works; and were then immersed, in the name of the Father, Son, and Holy Ghost. They were then signed with the cross, and anointed, received the imposition of hands with prayer, and partook of milk and honey, as mentioned above, (see § 65.). Sponsors were required both for adults and infants. 69. The Lord's Supper was administered every Sunday. The Bishop consecrated with prayer some bread and wine, furnished as oblations by his flock, mixing water with the c2 30 EBIONITES, MARCION, VALENTITfE. [Cent. II. wine ; and then distributed the same to the Communicants, and sent some to the absent and the sick. The Lord's Supper was, from the earhest times, followed by Agapce or love-feasts, to which all broug-ht what their means enabled them to procure, and all partook equally of what was thus collected. Sects and Heresies. 70. The Nazarenes and Ebionites have been already mentioned : the latter considered Christ as born in the ordinary course of nature, though acknowledging" his divine mission, and his partaking of the divine nature. They observed, besides the Mosaic Law, also the ceremonies and traditions of the Jews, and showed especially great con- tempt for St Paul, because he dispensed with the Law and the traditions. 71. The Gnostic heresy propagated itself in this cen- tury under a multiplicity of forms. Saturninus appears as the first Gnostic Heresiarch at Antioch in Syria, and by his ostentatious pretence to preeminent virtue obtained numerous followers. Marcion, son of a Bishop of Pootus, insisted on the severest austerity of manners; forbade marriage, wine, flesh, and all external gratifications. Besides a modification of the Gnostic views, he denied the doctrines of a Resurrection and the freedom of the will. 72. The Egyptian Gnostics, of whom Basilides was the earliest chief, differed from the Asiatics in denying the existence of the Evil Principle, and in considering J Esus as a mere man, till the divine nature entered into him at John's Baptism, and again departed from him at th ' crucifixion. Their principles were lax, and their morals very licentious. Valentine, an Egyptian, and the most distinguished of the Gnostic chiefs, founded at Cent. II.] PRAXEAS, MONTANUS. 31 Rome a sect named after him, and later transferred to Cyprus, where it grew in numbers and in fame, and rapidly spread through all Christendom. This sect was subsequently split into very many branches, differing in various minute points. 73. A new controversy arose in this Century, which in after time produced the fiercest animosities in the Church. Theophilus, Bishop of Antioch, had intro- duced the word Trinity, to express the Three persons in the Godhead, the Father, Son, and Holy Ghost. This was taken up especially by the Greek Philosophers, who formed various theories, to decide difficulties on this point, which suggested themselves to their morbid imaginations. Prax- EAS, one of the most learned of these disputants, denied all distinction between the persons of the Trinity, whence his followers were called Monarchians and Patropassians, since, by their doctrine, the Eternal Father must have suffered on the cross. 74. Lastly, an obscure and unlearned man of Phrygia, named Montagus, came forward, pretending that he was the Paraclete or Comforter, promised by Jesus Christ, sent to perfect the moral teachings of Christ and his Apostles, who, in compassion for our infirmities, had allowed many indulgences, which were now to cease. He therefore insisted on frequent fasting ; prohibited absolu- tion for enormous sins ; proscribed all refinements both of mind and manners ; and preached the necessity of courting martyrdom, and the sinfulness of avoiding it by any means whatever. Among the many able and holy men, who adopted these austere views of Christianity, is to be men- tioned especially the celebrated Tertullian, who in] his previous writings had so greatly promoted the cause of Gospel truth. 75. In the course of this Century, several distinguished 32 EMPEROBS FAVOUR CHRISTIANITY. [Cent. III. writers attacked in their works the doctrines and characters of the Christians ; among* whom the chief were, the witty LuciAN, the fierce and acrimonious Crescens, the invet- erate enemy of Justin Martyr, and the learned Celsus, whose writing's were in the next Century triumphantly answered by Origen. THIRD CENTURY. 76. In the third Century, Christianity made a marked prog-reas both in the rank and number of the converts. This was especially owing" to the favour with which several of the Roman Emperors reg-arded its doctrines and principal teachers. Alexander Severus, a prince of many g"ood qualities, and his mother, Julia Mamm^a, an able and politic princess, who acted during his minority as regent of the Roman Empire, secured not only peace, but also distinction and honour to the Christians during the whole of this reign, a. d. 222 — 235. 77. Maximin, who caused Alexander Severus to be assassinated, turned his fury against those distinguished Christians, who had more immediately surrounded that Emperor ; and though he appears not to have ordered any general persecution, yet his countenance again stirred up the fanatacism of the priests, and others attached to the Pagan superstition, to harass the Christians in various parts of the empire. 78. The Emperor Philip, an Arabian by birth, (a. d. 244 — 249) was even supposed to have secretly em- braced the doctrines of the Gospel, though policy made him afraid openly to avow it. The reign of his successor, Decius, however, (a. d. 249 — 251) was signalized by cruel persecutions. His zeal for the restoration of the ancient A. D. 259.] PEBSECrTIO>' UNDER DECIUS. 33 Eoman manners made him hostile to the innovation in re- ligion, which had been so extensively adopted in the Empire. He issued edicts, commanding* the extirpation of Christianity from all the Roman provinces, either by death, or by exile, or by compulsory return to paganism. These sweeping measures so terrified the most pious Christians, and even many among- the Clerg-y and their Bishops, that they preferred outward acts of conformity, so as to reserve themselves for more prosperous times, to the alternative of cmel tortures, or of seeing" the Church utterly extingnished by the violent persecution now raging* ; a course unwar- ranted by the issues of former persecutions, and which afterwards caused the most lamentable divisions and schisms in the Church, regarding* the propriety of the readmission of the lapsed, as they were called, into the bosom of the Church. Those guilty of this outward Apostacy, whatever might have been their secret convictions, were marked by the approbious epithets of Sacrificati, or those who had assisted at heathen Sacrifices ; Tkurificati, or those who had burnt incense on the altars of heathen deities ; Lihellatici or holders of Certificates (libelli) of the Roman Magistrates, declaring that they had made open profession of paganism ; or sometimes obtained from the priests and magistrates for large sums of money, and granting immunity from such outward profession. 79. Decixjs fell in his war against the Goths, who together with the Franks, Allemanni, and Persians, conti- nued to harass the Roman Empire during the reigns of his successors Gallus and VALEIlIA^', who died respectively A. D. 253 and 259. These wars were rather favourable, than otherwise, to the cause of the Gospel, since they not only in some degree diverted the attention of the persecutors from the Christians, but also opened places of refuge to the persecuted among those nations, who thus gradually became acquainted with the Word of Truth. 34: PERSECUTIONS UNDER VALERIAN. [Cent. III. 80. Nevertheless Gallus, following* the example of Decius, issued severe edicts against the professors of Christianity ; and the flame of persecution thus fanned was employed by the priests, who attributed a pestilence, that broke out at this time, to the ang-er of the Gods on account of the tolerance extended to the Christian worship. In the reign of Valerian the Christians enjoyed comparative peace, until his chief minister Macrianus, obtained a, d. 257. a decree, by which they were deprived of the right of holding assemblies for worship, and many Bishops and teachers were banished. In a. d. 258 a severer edict was published, under which great numbers suffered martyrdom ; among whom are to be noted Cyprian, Bishop of Car- thage, and Stephen and Sixtus I, of Rome. 81. The remainder of this Century passed without the renewal of these cruel scenes ; a respite owing no doubt to the wars carried on with the numerous barbarians, who now invaded the Empire on all sides, and required all the resources of the state, and the union of all classes to with- stand them; and partly also to the continual increase of the number of the faithful among all ranks and degi*ees of men. 82. This increase of numbers made it necessary, and the protection of some of the Emperors in this Century made it practicable, to build or set apart houses for the express purpose of holding the assemblies of Christians for public worship, instead of assembling as heretofore, in rooms of houses belonging to private individuals. These new places of worship came to be called oTkos KvpiaKos or oUia KvpiaKjj, (house of the Lord), and later only t6 KvptaKov, whence the Scotch word Kirk, the German Kirclie, and our Church. 83. It was but natural, that in these Churches public wor- ship should be celebrated in a more formal and regular manner. But the custom which had sprung up, as we have seen, (§65) Cent. III.] PUBLIC WORSHIP. 35 of adopting both Jewish and heathen rites and ceremonies, led now to a wide divergence from the original simplicity of Christian worship. Thus gold and silver vessels began to be used at the Lord's supper ; incense was used in many Churches ; and some suppose that even images were introduced as early as this Century. Specific efficacies were also ascribed to religious rites and ceremonies. Thus at Baptism, a special kind of ministers, called exorcists, pretended by prayers and loud threatening shoutings, to expel from Candidates for that holy rite the evil demons, that were supposed to possess the unconverted. So also frequent fasting, and abstaining from marriage, were supposed to be means of averting the same dreaded beings ; and hence also persons under the excommunication of the Church, as well as the unbaptized, were carefully avoided, as being under the in- fluence of such malignant demons. The sign of the cross was especially considered to be a powerful aid against evil Spirits. 84. Public prayers were offered up three times a day, after the custom of the Jews, at the third, the sixth, and ninth hours, and the Lord's Supper administered at one or other of these services, varying in different places, and more frequently in some jDlaces than in others. The unbaptized, and persons under the censure of the Church, were not admitted to that Sacrament, though it was often administered even to infants. Baptism was still performed only twice in the year, (see § 68) The philosophical spirit of the time led to the lengthening of the Sermons J andOniGEN introduced the custom of making them consist of expositions of the Scriptures. 85. The higher Clergy began to arrogate to themselves undue superiority over the laity, and to delegate the more laborious and less dignified duties of their office to men of inferior degi'ee, specially appointed to their discharge 36 MA^^ICHEANS. [Cent. III. under a variety of denominations, unsanctioned by Holy Writ. Thus arose subdeaconSj acolythesj (followers or attendants), readers^ (i. e. of the Scriptures to Catechumens), exorcists, (see§ 83) ostiarii (doorkeepers) copiatcB ot fossariif (superintendants of funerals). The Bishops, especially those of the larg-er cities, assumed princely state and authority, and supremacy over all other Bishops in their Province. Those of EoME, Aotioch, and Alexa^^dria, assumed even the supremacy over the Universal Church of Christ, especially the first-named, as we have seen already in the case of Victor in the Pa^cAaZ controversy (§67). In this Century especially Pope Stephen I, acted with the utmost violence of temper towards the Asiatic and African Bishops, for decreeing" in their councils, under the guidance of the learned and pious Cyprian, Bishop of Carthage, that heretics, to be admitted into the communion with the orthodox Churches, must be rebaptized. The imperious Roman Pontiff, having* arrived at the contrary decision, ex- communicated all who differed from him. 86, The old heresies of the preceding Century con- tinued and multiplied in this. Manes, one of the Persian Magi, having become acquainted with Christianity, sought to reconcile and combine it with the religion of Zoroaster, and thus became the founder of the Manichean heresy. Like MoNTANus, (see § 74) he pretended to be the comfor- ter, identified Jesus Christ with the Persian god Mithras, and considered his human body as only a shadowy form. He also held the two Principles of Light and Darkness, as the creations respectively of a good and an evil being, who existed from all eternity ; and he taught that human souls after death pass through water and fire to the Sun, with many other absurdities. The rule of life he instituted was extravagantly severe. The later Manicheans were governed by a general assembly, the President of which A. D. 303.] SABELLIUS, NOVATIA>^, DI0CLETIA5. 37 presumed to be the representative of Christ, and had under him twelve MasterSy seventy-two BishopSy with Pres- byters and Deacons. The persecutions to which they were exposed, induced them in the next Century to assume various names as disg-uises, such as Encratites, Apotac- tics, Solitaries kc. This heresy continued till the fifteenth Century under the names of Paulicians, Cathari, Fatarini and Albigenses (see § 135). 87. About the middle of the third Century, Sabellius, an African beg-an to oppose the Trinitarian doctrine (see § 73) by denying- the distinct personality of Christ and the Holj* Ghost, considering" the former to consist of a portion or emanation of the Deity, united to the man Jesus, and the latter such an emanation purely. 88. There arose also violent disputes and divisions with reg-ard to the lapsed, (see § 78) whom Xoyatia^', a Roman presbyter, desired to be pemanently excluded from the Church ; and when he could not succeed in establishing this rule, he seceded from the Church, a. d. 250, and be- came the Bishop of a nimaerous party, who adhered to all the strictly Cathohc doctrines, and were distinguished only b}' the severity of their hves and discipline. This party continued till the fifth Century. FOURTH CENTURY. 89. The reigm of Diocletia:!^ (a. d, 284 — 305) passed without any authorized persecutions against the Christians till A. D. 303, when a series of violent persecutions were set on foot, wliich proved the death-struggle of paganism, and ended in the complete triumph and permanent establishment and supremacy of Christianity throughout the Roman World. D 38 PERSECDTIO>'S OP DIOCLETIAN. [Cent. IT. 90. The extent of the Roman Empire, and the neces- sity of defending it on all sides ag-ainst the barbarians, in- duced Diocletian to associate with himself in the govern- ment under the supreme title of Augustus, a hardy soldier, named Maximian, and two other able generals, Maximinl's Galehius and Constaxtius Chlorus, with the inferior title of Casars. Chlorus was averse to the absurdities of polytheism, and consequently favoured Christianity. This, combined with the general spread of Christianity, notwithstanding, or rather in consequence of the continued persecutions, and the impressions mLde by the fortitude of the sufferers on the pubhc mind, began to alarm the pagan priests, who applied to Diocletian for measures of repression against the Christians. And when they failed to draw this prince from his politic course, they had recourse to Galerius, a rude and illiterate soldier, over whom they easily prevailed. He obtained from his father-in-law Diocletian, a. d. 303, an edict, to pull down all Christian Churches, to burn their books and writings, and deprive them of all honours and appointments in the state. Though the moderation of Diocletian had prevented bloodshed, yet the refusal to sur- render the sacred books was attended with great peril ; whilst those who did deliver them up, among whom were several Bishops, were stigmatised among Christians as traditors, on whose account later great disturbances ensued, especially the Donatist schism in Africa, (see § 103). An accidental fire in Domitian's palace at Nicomedia on the Propontis or Sea of Marmora, as well as certain seditions in Syria and Armenia, being attributed to the Christians, induced Diocletian to sanction more cruel edicts, ordering the Bishops and ministers to be cast into prison, and all Christians without distinction of age or sect, to be forced, A.D. 337.] CONSTA^•TI^'E THE GREAT. 39 even by the most cruel torments, to abjure their religion, and sacrifice to the g-ods. 91. The ambition of Galerius led him in a. d. 305 to compel DIOCLETIA^' and Maximian to abdicate ; and assu- mmg the title of Augustus, he g-ave the same title to Con- 6TAXTIUS Chlorus, together with the government of the Western provinces of the Empire, where the Christians consequently enjoyed peace and protection. 92. On the death of Chlorus in a. d. 306, his son Co^■STANTIXE, afterwards surnamed " the great" was saluted Emperor by the legions in Britai>'^, where he then hap- pened to be. Thereupon Maxkxtius, son of the deposed Maximian, rebels, and assuming the purple, takes his father for his colleague. Amidst the disturbances that now ensued, CoxsTAXTixE found means to assume the lead in the affairs of government. At the death of Galerius, who in his illness, a. d. 311. had revoked all his cruel decrees, and given peace to the Christians, his power fell into the hands of Licixius ; and when Coxstaxtixe had defeated Maxex- Tiusnear Eome, a. d. 312, he with Licixius granted to the Christians perfect liberty in the exercise of their religion, which was further confirmed by the Edict of Milax a. d. 313. 93. Coxstaxtixe is supposed to have about this time embraced Christianity, though he continued a Catechumen till shortly before his death, when he received baptism at the hands of Eusebius, Bishop of NicoiiEDiA, where he died, A. D. 337. He had been sole ruler of the Eoman empire since a. d. 325, when Licixius, who had rebelled against him, and with the adherents of the old religion, whom he had gathered under his banners, exercised great cruelties against the Christians, was strangled by order of Cox- staxtixe. 94. The reign of Coxstaxtixe was marked by the rise of the Arian Controversy, begun by Arius, a presbyter 40 COU>XIL OF KICE. [Cent. IV. of Alexandhia, who maintained that Jestjs Christ was cref^ed by God, and was liable to fall into vice and sin \\k& other men ; and that there was a time when he was not. To decide this point, Co>'Sta>tine called an (Ecu- menical {oiKov/xevt] 8C. yrj the inhabited world) or Universal Council of Bishops from all parts of Christendom, which assembled a. d. 325, at Xice, in BITHy^^IA, a Province in the jN'orth of Asia Minor. This council asserted the Divine Personahty of Christ, and the principle of the homoousion ; that is, that Christ's Divinity is of the same substance with the Father, combined with the human body, " so that two whole and perfect natures, that is to say, the God- "head and Manhood, are joined tog-ether never to be divided." (See our second Church Article.) The doctrines laid down at Nice are embodied in that part of the Nicene Creed, ending" with the words whose kingdom shall have *'no end." (see § 100.) 95. The Arians some time after prevailed upon Coy- STA>'Ti]srE to call another Council to investigate the cause of Arius anew ; and in this assembly, which met at Tyre, A. D. 334, their party had the preponderance in numbers, and condemned Athanasius, Patriarch of Alexaj^dria, who, when yet a presbyter, had taken the lead against Arius at Nice, The latter, who had been banished, being now recalled, died suddenly ; but his party retained their ^dvantag-e for some time. 96. Co^TTA^-TI^'E II, the eldest of the three sons to whom Co^sTAOTiJfE the Great left the Empire, restored Athanasius. But this prince having fallen in a civil war against his youngest brother Coxstaxs, Co>"Sta^-tius, the second of the brothers, again expelled that Patriarch from his see, upon the request of an Arian Council, assem- bled at Antioch a. d. 341. Athanasius thereupon fled to Rome to Julius, then Pope, who called a Council at Rome, A.D. 361.] JULIAZT THE APOSTATE. 41 which acknowledged the Patriarch, as did also a more general Council, which met under the influence of Julius at Sardica in Thrace a. d. 347. This appeal to the Pope by Athanasius was later made a precedent to establish the supreme jurisdiction of the Popes over the universal Chris- tian Church, (see § 125) 97. Co^'STA^s, who ruled the Western provinces of the Empire, then compelled his brother Co>'Sta]N'tius to restore ATHA]!fASirs, and other orthodox Bishops. But Co^'stans having been assassinated a. d. 350, Athai^asius, was again proscribed by the Arian Councils of Arles and Milan, a. d. 353 and 355, and he remained in concealment till the death of CoiVSTArsTIUS. A. D. 361. 98. In A. D. 359 the Council of Rimini imprudently- sought to reconcile parties, by omitting the word homoousion from the Nicene Creed, and substituting other ambiguous terms, artfully devised by the Semi-Arians, who held what they called the homoiousion, or the doctrine that the sub- stance of the Son is equal to, but not the same as that of the Father. 99. Julian, the only surviving member of the family of Constantine, which had been almost exterminated by his three sons, succeeded Constantius as Emperor. This prince, having withdrawn himself from pubhc life to avert the suspicions of his cousins, and in his retirement pursued the study of Greek literature with great zeal and avidity, had conceived a desire of restoring the ancient superstitions of polytheism, and abolishing Christianity, whence he acquired the surname of Apostate. With this view he proclaimed a general toleration of all religious opinions, but wrote himself books against Christianity, encouraged the worst of the Sectarians to bring dishonour on the Gospel, shut up the Christian Schools, and sought by every means to bring Christianity into discredit. Thus he D 2 42 SECOND GENERAL COUNCIL. [Cent. IV. endeavoured to restore the Jews to Jebusalem, and to rebuild the temple ; but the works are said to have been constantly interrupted by earthquakes, and flames and balls of fire rising- out of the earth. His reign, however, was but short ; for having- failed in an expedition against the Per- sians, who harassed the frontiers, he died of vexation a. d. 363. He was succeeded by Jovian, who restored Athana- sius to his see, from which he had been again driven by Julian the Apostate. 100. Of the succeeding- Emperors, Valens (a. d. 364 — 378) favoured Arianism, which had also spread among some of the barbarous nations who had been converted to Christianity; but its prevalence soon after died away. Gratian, who succeeded Valens, associated with himself Theodosius, later surnamed the Great, who ruled fram a. d. 379 — 395, and distinguished himself by his efforts to extirpate paganism by severe enactments. He also sum- moned the Second (Ecumenical Council at Constantinople A. D. 381. to decide upon the heresy of Macedonius, the Semi-Arian Patriarch of Constantinople, who had been deposed a. d. 360, and after that began to deny the person- ality of the Holy Ghost. This Council added the conclusion to the Nicene Creed, (see § 94) as it now stands, except the words and the Son," (filioque), added without authority by the Churches in Spain, in the fifth or sixth Century, and thence adopted in the Galilean Church. This last addition gave rise to the schism between the Greek and Latin Churches, which began in the eighth, and finally led to their permanent separation in the eleventh Century. 101. In the fourth Century the Armenians were con- verted by their first Bishop Gregory ; the Ethiopians by Erumbntius, an Egyptian, who was consecrated as their Bishop by Athanasius. The Gospel was also preached in Iberia, (the present Georgia) and among the Goths in A. D. S70.] DONATIST SCHISM. 43 Thrace, Mcesia, (part of Turkey in Europe), and Dacia (Hung-ary &c). Ulphilas, the celebrated Bishop of the Goths, translated the Scriptures into their lang-uag-e. Martin, Bishop of Tours, acquired the title of Apostle of the Gauls, by his exertions in converting those idolaters. The progress of Christianity was g-reatly advanced by the zealous pursuit of every branch of knowledg-e by the most eminent Christian doctors, which was encourag-ed by the Christian Emperors of this Century, and enabled them to cope with the accomplished advocates of Pag-anism. 102. On the other hand, the Christian Sectaries, who had fled from their Catholic brethren into Persia, sufiered there for forty years (a. d. 330 — 370) the most fearful perse- cutions from the king Sapor II. who thought they would communicate intelligence to the Emperors, with whom he was at war. 103. A violent schism arose a. d 311 in Africa, when, C-f:ciLiA]N'us having been elected Bishop of Carthage during the absence of the Numidian Bishops, the latter, led by Do:s'atus, one of their number, refused to recognise him, alleging as their reason that one of the Bishops, who had consecrated him, was a traditor (see ^ 90). Hence the term of Donatisi Schism was applied to these dissen- sions, which continued throughout this Century, and were the causes of the most dreadful atrocities, exercised by a band of ruflSans, termed Circumcelliones, who attached them- selves to the Donatist party. At length internal divisions and the energy of Augusti^'e, Bishop of Hippo, caused the decHne of this faction, in the beginning of the fifth Century. But the conquest of Africa by the Vandals^ who under Gexseric crossed over from Spain a. d. 427, revived the spirit of the Donatists, who were not suppressed till the re-conquest of Africa by Belisarius, the celebrat- ed g-eneral of the Emperor Justinian, a. d. 534. 44 BISHOPS OF KOME. [Cent. IV. 104:. Besides the Arian Controversy, various other controversies arose concerning" the Incarnation of Christ ; as that raised by Apqi.li^^aiiis, Bishop of Laodicea, who denied his humanity ; by PnoTixrs, Bishop of Sirmium, who denied the personality of the Holy Ghost, and con- sidered the Word an emanation from the Deity which descended upon the man Jesl'S ; by the Priscillians in SPAjy, who denied both the birth and incarnation of Jesus, and held many Manichean and Gnostic notions. 105. The Bishops now began to deprive the presbyters and laity of their share in the g-overnment of the Church, and were themselves forced to submit to the supreme control of Co>'sta^'ti^'e and his successors. The Emperor claimed the external g-overnment of the Church, pretending" to leave all doctrinal and internal matters to the Bishops and Councils; but he frequently took upon himself to determine such matters also, whilst the Bishops often decided upon external affairs. 106. When Co>'sta]n-tixe the Great transferred the seat of government to his newly built city of Co>'sta^"ti]S'o- PLE, the Bishop of Rome, as the chief personage now left in the Old Capital, arrogated to himself almost regal power and splendour, and the first place among the Bishops of the Church. However, very few of these, except those imme- diately dependent upon the Pope, as yet acknowledged such supremacy. The Council of Coxstantiivople (§ 100) had raised Nectarius, Bishop of this new Metropolis of the Empire, to the second place after the Bishop of Rome, and above those of Alexandria and A^'TI0CH ; and his succes- sor John surnamed Chrysostom for his eloquence, extended his authority over Thrace, Pontus, and Asia. Hence arose constant jealousies, especially between the Bishops of the Old and JN^ew capitals, who constantly encroached upon the Hmits of each other's jurisdiction. The chief among Cent. IV.] RELICS, images, purgatory. 45 the lower orders of the ministry hkewise assumed greater consequence, and beg-an to adopt the titles of Arclipresbyters and Archdeacons. 107. The superstitious doctrines, which we have seen introduced in the former century, were now carried to still greater extravagance. Such were the veneration of the relics and images of departed saints, and the doctrine of purgatory. The public jDrocessions and supplications to appease the gods, and the lustrations of the heathens, were now also imitated by Christians. The festivals in honour of saints and martyrs were multiplied without limit, and fastSf hitherto left to the free will of individuals, were now fixed b}' laws, especially the Leiit fast or Quadragesimal. At baptism', salt, as an emblem of purity, was put into the mouth of the Candidate, who was anointed before and after the ceremony, and obliged to wear white garments for seven days after. Baptismal fonts were now also intro- duced, and placed in the porches of the Churches, which began to be built and adorned with all the pomp of heathen temples. At the Lord's Supper the bread and wine were held up before distribution, to be gazed on by the people with awe ; whence the adoration of the elements, now customary in the Roman Church, was originally derived. This Sacra- ment was also often celebrated at the tombs of martyrs, and at funerals; which gave rise to the masses, afterwards performed in honour of the saints and for the benefit of the dead. 108. The principal Christian writers of this Century are : Eusebius, Bishop of Cesarea, author of a valuable Ecclesiastical History, and " an Apology for Orige>'," whose allegorical method of expounding Scripture gave rise to great extravagance, and drew on him many attacks; Gregory ]S^aziaxze>- and Gregory of Nyssa, who rank among the most powerful theological and polemical writers 46 DIVISION OF THE EMPIRE. [Cent. V. of their age ; Hilary, Bishop of Poictiers, known for his Twelve Books ag-ainst the Arians ; Lactaivtius, a most eloquent writer of pure and eleg-ant Latin, author of a work against paganism, called the Divine Institutions j Ambrose, Prefect of Milan, who was against his will elected Bishop hj his fellow-citizens ; Jerome, a monk of Palestine, a man of very bitter and choleric temper, known chiefly for his Translation of the Scriptures into Latin, later called the Vulgate, and declared authentic by the Council of Trent, (see § 54.), though full of errors and obscurities ; Augus- tine, bishop of Hippo in Africa, whose energy, piety, wit, and earnest, untiring pursuit after truth, gave him great authority and influence in the Christian world ; RuFiNus, of Aquileia, the violent opponent of Jerome, who translated the works of Origen into Latin. FIFTH CENTURY. 109. Theodosius the Great at his death a. d. 395, divided his dominions among his sons, Honorius and Arcadius, the former of whom had the Western Empire, and resided in Italy ; the latter had the Eastern Empire, and resided at Constantinople. The West was now overrun by innumerable hosts of barbarians, among whom the Goths under Alaric, who had served under Theo- dosius the Great, and the Huns under Attila, caused the greatest calamities; till, after a rapid succession of Em- perors, the last of them, named Romulus Augustulus, was ignominiously deposed by Odoacer, chief of the Heruli, who proclaimed himself king of Italy a. d. 476. He was in his turn conquered by Theodoric, king of the- A. D. 431.] THIRD GENERAL COUNCIL. 47 Ostrogoths, a. d. 493, who was supported by the Emperor of the East, to whom he and his successors yielded a formal submission. Many of these barbarous nations had been converted by Arian missionaries, and others embraced Christianity, as each chief settled with his comparatively small body of followers, among the population he had subdued. Thus Clovis or Llovis, the chief of the Salian Franks, who issued from Germany, and made himself master of Gaul, embraced Christianity a. d. 476 ; as did also the Burgundians, another German tribe, who settled in Gaul. 110. In the East, the reign of Arcadius was but short, and he was succeeded by Theodosius II., a. d. 408, who reigned till a. d. 450. This part of the Empire being less harassed by invasions and wars, was the scene of violent religious controversies and contentions. That which was excited by Is'estorius, Patriarch of Constantinople, caused very great disturbances, which continued for several centuries under various forms. He had given great offence to the jealous and ambitious Cyril, Patriarch of Alex- andria, by opposing the title of ©eoroKos, or Mother of God, under which great honours began to be lavished on the Virgin Mary, and maintaining that she should be called xp'^^T'OT'oKos, or Mother of Christ. This led his bitter enemy to accuse him of denying the Unity of the two natures, the Godhead and Manhood, in the person of Jesus Christ ; and having prevailed upon the Emperor to call a Third (Ecumenical Council at Ephesus, a. d. 431, Cyril proceeded in all haste to condemn and degrade Nestorius from his Bishopric, before the arrival of John, Patriarch of Antioch, and many other Bishops, who had been sum- moned to the Council ; whence new and bitter dissensions arose. The doctrine established by this council, and which has since been held by nearly all Christendom, is : that 48 FOURTH GENERAL COUNCIL. [Cent. V. Christ is one divine Person, in whom two natures were united, without being* mixed or confounded, (see our Second Church Article, and the Athanasian Creed). The so called Nestorian doctrine was since spread by his active and zealous followers, through Chald^a, Persia, Syria, Arabia, India, Tartary, and China, and still prevails among" the Maronites of Syria, the Armenians^ and other eastern tribes. 111. The opposition to Nestorius led his adversaries to the opposite extreme, and one Eutyches openly declared the unity of the nature of Christ, whom he called the Incarnate Word j for which he was excommunicated by his diocesan Flavianus, of Constantinople, and a council assembled by him. The Eutychian party appealed to a g-eneral council, which the Emperor Theodosius II. called at Ephesus a. d. 449, under the presidency of Dioscorus, the worthy successor of Cyril in the see of Alexandria, and still more arrogant and furious. Through his influence the Eutychian cause triumphed, and Flavianus, being* deposed, publicly scourged, and exiled, took refugee with Leo the Great, bishop of Rome, who in vain sought to induce Theodosius to call a new Council. But his suc- cessor, the Emperor Marcian, summoned the Fourth (Ecu- menical Council, a. d. 451, to meet at Chalcedon, (on the BosPHORus, opposite Constantinople), where Dioscorus and Eutyches were condemned. Their party afterwards were known by the name of Monophysites. The Acts of the Second Council of Ephesus were annulled by that of Chalcedon, which also raised the Patriarchs of Constan- tinople to perfect equality with the Popes of Eome, and confirmed them in the jurisdiction they had assumed over several provinces beyond the original limits of their see, especially Illyricum, which was claimed by Rome ; and hence the jealousy existing" between these two sees, was A. D. 482.] PELAOIUS. 49 further heightened, till finally the two Churches were entirely separated from communion with each other. 112. The Emperor Zexo the Isaurian (a. d. 474 — 491.)? to appease the still rag-ing contentions, required the sub- scription of all parties to a declaration called the Heno- ticon, A. D. 482, confirming the doctrines approved by the four (Ecumenical Councils, without emploj^ng any terms olFensive to either party. This was accepted by the wise and moderate ; but the violent continued as irreconcilable as ever. 113. A new heresy sprung up in this century, ori- ginated by a native of Wales, named Morga:n', which in the Welsh tongue signifying by the sea, was rendered by the classical word Pelagius, and his doctrine was called Pelagianism. He denied the original corruption of human nature in consequence of the Fall of our first parents in Paradise, and the necessity of Grace to enable men " to do good works pleasant and acceptable to God," which, he maintained, men could perform of their own free willy and so arrive at a state of impeccability. These doctrines were at first sanctioned by the Pope Zosimus ; but upon their condemnation, a. d. 417, by the Council of Carthage imder Augusti^^e, and the earnest expostulation of the latter, the Pope yielded up his infallibility, and joined in condemning Pelagius. A sect called Semi- Pelagians, held the modified opinion that men can " by their own natural strength" lay the first beginning of repentance and faith in Christ in their hearts, but need the aid of divine grace to persevere therein. These subtle doctrines continued long to distract the Church, (see our Church Articles IX., X., and XV.). 114. In this Century the Agapoe or love-feasts (see § 69.), that used to be held after the celebration of the Lord's Supper, were discontinued, on account of the abuses and irregularities to which they had led. e 50 FIFTH GENERAL COr>'CIL. [Cent. VI. 115. Pope Leo the Great also began to dispense with public penance, and substituted private Confession and Absolution by priests appointed for that purpose. SIXTH CENTURY. 116. The reign of Axastasius (a. d. 491—518.) was marked by a furious civil war, which raged for ten years in the midst of Co>-sta>'ti>'ople on account of the introduc- tion into the Trisagium, or hymn beginning "Holy, holy, holy, Lord God of hosts," the words " who was cruci- " fied for us," intended only to apply to Jesus Christ, but applied to the whole Trinity by the objectors, who would not rest till it was withdrawn. 117. The long and able reign of J^STI^-IA^" (a. d. 527 — 665.), tended to restrain the open violence of the Sectaries ; for this Emperor, relying upon the power he acquired over the whole Western as well as Eastern Empire, through the valour of his generals Belisarius and Narses, assumed the functions of both temporal and ecclesiastical legislator. He passed a condemnation on the writings of OriCxEN, the source of so many heresies ; as also on the Three Chapters, or some books written by certain divines, who had been declared orthodox in the Acts of the Council of Chalcedon (see § 111.); but in which the jN'estorian doctrines were favoured, and had consequently excited a strong contro- versy. To satisfy all parties, the Emperor at last sum- moned a Fifth (Ecumenical Council at CoxsTAyii^'OPLE, A. D. 553, which formally condemned Origex and the Three Chapters as heretical. Justinian also closed the Schools of Athens, which had flourished tiU this time ; but the abstruse metaphysical questions there discussed A. D. 596.] POPE GREGORY THE GREAT. 51 were carried by ecclesiastical "writers aud disputants into their discussions upon the doctrines of Christianity, and so gave rise to the innumerable divisions and sects that dis- tracted the Christian world. 118. In a dispute which arose a. d. 588, between the Pope, and the Patriarch of Co>"sta>'ti^-ople, who had sum- moned a Council by his own authority, and styled himself (Ecumenical or Universal Bishop, a certain Eu^■ODIUS, in maintaining- the supremacy of the Poman Pontiff, first g-ave the latter the titles of Judge in the place of God, and Vicegerent of the Most High. But the Popes were as yet content to Hve in dependence upon the Gothic Kings of Italy, or the Emperors of the East. 119. In A. D. o'29, was instituted the Benedictine order of Monks, originating with one Be^'edict of IN'ursia, which soon spread itself through all the countries of Europe. 120. Irela>-d, which had been Christianised by St Patric, a Scot, whose real name was Succath, and who had been sent thither by Pope Celesti>*e a. d. 432, now in its turn sent forth CoLriiBA to convert the Picts and Scots. In A. D. 596, Pope Gregory the Great also sent AuGusTiXE and other ecclesiastics to convert the Angles and Saxons, settled in Britain. 121. The corruptions of the Gospel doctrines, and of the rites of pubhc worship continued to increase and multiply. The private Confession, introduced in the pre- ceding century by Pope Leo the Great, was abused by the priests, who imposed pecuniary penalties for the sins con- fessed to them, and exhorted men to purchase remission of their sins by hbei-alities to ecclesiastical institutions. Gre- gory the Great with an astounding fertility of imagination, invented innumerable superstitious rites and ceremonies ; among these he prescribed a pompous ceremonial for the 52 MAHOMET. [Cent. VI. celebration of the Lord's Supper, which he called the Canon of the Mass. 122. In this Century, the darkest ignorance began to spread over the whole clerical body, and few, if any, original writers could be named. The chief writings of this age consist of what are called Chains, (Catense), that is, collections of opinions and interpretations of Scripture drawn from the works of the ancient Fathers. SEVENTH CENTURY. 123. This Century is chiefly remarkable for the calamities which fell on Christendom, in consequence of the rise of the Mahometan imposture. The followers of the reli- gion, founded by Mahomet among the Arabs a. d. 622 (the Hegira, i. e. his flight from his native city Mecca, whence he was expelled by his idolatrous fellow citizens, who at first rejected him,) rushed like a torrent over Asia and Africa ; and within eighty years after his death, which occurred a. d. 632, the numerous and lately flourishing Churches of those regions, but now sunk in superstitious ignorance, almost totally disappeared before the more fero- cious ignorance of these barbarous sons of the desert. 124. These calamities, however, could not yet check the hair-splitting distinctions, which were still made by the ecclesiastics of this time in points of doctrine. Some of the Monophysites (see § 111) had now so far modified their opinions, as to agree, that there were two natures in the person of Christ, but insisted that these two natures had but one will, and so came to be called Monothelites, and as such were fiercely opposed as dangerous heretics. The Emperor Heraclius having by Edict declared that these A. D. 680.] SIXTH GENERAL COUIfCIL. 53 sectaries should now be re-admitted into the Church, the dispute was only increased by this act, thoug-h the four chief Bishops of Rome, Con^stan'tiis^ople, Alexa-n^dria, and AxTiocH, coincided with the desire of the Emperor ; and peace was with difficulty restored by the Sixth (Ecu- menical Council, called a. d. 680 by Coxstantixe iy, who was surnamed Pogoxatus. This Council met at Cox- STAXTixoPLE, and condemned the Monothelite doctrine and its supporters. MEDIJIVAL CHURCH. 125. The main feature in the history of the Church during the middle ag-es consists in the encroachments of the Bishops of Rome on the jurisdiction of the other chief Bishops of Christendom ; and when in the Seventh Ce*ntury the power of the latter was greatly weakened, and in some cases destroyed, through the extinction of so many chur- ches in Asia and Africa by the progress of Mahometanism, the See of Rome was left without a rival, able to cope effectually with its aggrandizing spirit. As in other, matters, so on the subject of Religion, men had naturally looked to the ancient Capital of the Roman world as a court of ultimate appeal on all disjDuted points ; and being at various times called in as arbiters, the Bishops of Rome began to assume to themselves the authority of judges in the last resort, and as such to pronounce decisions and claim obedience to them, even though their arbitration was not requested. That which gave the greatest impetus to this assumption in early times, was perhaps the appeal of AthIxasius to Pope Julius, and the authority the latter was allowed to assume at the Council of Sardica. (see § 96). E 2 64 PAPAL AGGRANDIZEMENT. [Cent. VIII. From that time the Popes began to g-ive the title of " Vicar of the Apostolic See of Eome" to various Bishops, as those of Thessalonica, Arles, Seville, and Britain, whereby those prelates became actually their dependents. 126. The regal pomp in which the Popes lived at Home, imposed upon the barbarians, that now rushed 'in from all sides upon the Western Provinces of the Empire ; and who, but lately converted to Christianity and ignorant of the other chief Bishops of the Christian world, looked upon the Pope with superstitious awe, as the High Priest of their new religion. To rivet this hold upon the minds of the barbarians, the crafty pontiflPs wrought upon their ignorance and superstition. Hence the rapid multiplication of rites and doctrines, unknown to the Apostolic Church, and not even hinted at in the writings of the early Fathers. Hence also the use of the Latin tongue in the religious Services among all these nations, who were unacquainted with it; especially in the hymns, the litanies, and the Canon of the Mass of Gregory the Great. This pontiff also was a zealous advocate of the miraculous powers of the relics of saints and martyrs j and these, as well as angels, were invoked in his litanies. This last custom was derived from the practice of the early Fathers of emphatically apos- trophizing saints and martyrs. 127. Gregory also was the first who mentioned as a doctrine the idea of a purgatory before the day of judgment, which had been previously only advanced, as a mere opinion, by Origen and Augustine, and then only as to take effect at the day of judgment. The idea itself was probably first suggested by the extravagant assertion of Manes, mentioned above, (§ 86) that souls after death should pass through water and fire to the Sun.* Gregory, * The doctrine of Purgatory was declared an ai'ticle of faith by A. D. 741. J ICONOCLASTS. 55 however, disapproved of the worship of images, which had been very early set up in Churches, (see § 83) to honour the memory of holy men ; but they were afterwards sup- posed to become the abodes of the souls of the departed, drawn down from heaven by the adoration offered to them. 128. This impious superstition caused the jealousy, already existing between the Popes and the Court of Con- stantinople, to break out into open war, in the beginning* of* the Eighth Century. The Emperor Philippicus, desirous to put a stop to image- worship, caused certain pictures to be removed from the Church of St Sophia in Constantinople, and ordered the Pope to do the same at Rome, a. d. 712. The latter, however, immediately caused new pictures to be put up, and condemned the Emperor as an Apostate. In the reign of a succeeding Emperor, Leo III., surnamed the Isaurian, (a. d. 716—741) the flame broke out with renewed fury, and the schism between the Eastern and Western Churches continued with little interruption till their linal separation in the eleventh Century. 129. The two factions were called Iconoclasts or image- breakers, headed by Leo ; and Iconolaters or image-worship- pers, led successively by the Popes Gregory II. and III. who excommunicated Leo, and excited his subjects to rebel- lion ; and most of the Emperor's deputies were expelled or massacred, whilst he in return withdrew Sicily and other provinces from the jurisdiction of the Popes. The Empress Irene, who ruled the Empire during the minority of her son Constantine VI., surnamed Porphyrogenitus, called the Second Council of Nice a. d. 778., were under the auspices of Pope Adrian I., the worship of images was solemnly sanctioned. The controversy about the the Council of Florence, a. d. U38, thoug-h always rejected by the Eastern Church. 56 PATRIMO:S'Y OF ST PETER. [Cent. IX. word "Jilioque" which had been introduced into the Isicene Creed, (see § 100) was also raised now, and added fuel to the war between the two parties, the Latin or Western Church having adopted, and the Greek or Eastern Church rejected that word. 130. The confusion caused by these disputes, enabled the Lombards, a barbarous tribe settled for nearly two centuries in the North of Italy, to encroach upon the ter- ritories around Rome. The alarmed Pontiff Stephen II. applied for aid to Pepix, whose usurpation of the throne of France he had lately sanctioned by a formal Coronation. Pepi]n- defeated the Lombards, and gave the central parts of Italy, which he took from them, to the Pope and his successors. This was the origin of the temporal sovereignty of the Pope over the Patrimony of St Peter, as it was called, which was soon after confirmed and extended by Charle- MAGTfE, the son of Pepix. 131. This increase of the Pope's dignity and power tended in a proportionate degree to increase the authority and pride of the other Clergy, whose ignorance led them in consequence to the greatest extravagance. Regardless of the true spirit of the Christian religion, they fostered the grossest superstitions, and pretended to mystic powers, whereby they might impose upon the minds of their flocks, still more ignorant than themselves. They promised re- mission of punishment after death for any crimes, in return for liberal donations to the Church and Clergy ; thus ac- cumulating vast wealth, which tended to increase their power over the impoverished peojDle. Hence also sprung up a traffic in the relics of pretended saints and martyrs, to which every magic virtue was ascribed ; offerings to the images and shrines of saints were enjoined ; bodily mortifications, pilgrimages, the building and endowing of Churches, Chapels, and Monasteries, were encouraged ; and innume- A. D. 831.] TRAirSUBSTA NTIATION . 57 rable festivals and superstitious rites were devised with a most fertile ingenuity. The popular veneration, thus at- tached to the clerical character, caused the institution of many- new monastic orders, which sent forth swarms of men, who, from want of education and employment, fell into the most disgustinp;' vices and immoralities ; so that they corrupted that society, they professed to guide into the way everlasting. 132. A new controversy was raised a. d. 831 by Pas- CHASius Eadbert, a French monk, concerning the manner in which the body and blood of Christ are present in the Eucharist ; which led to the doctrine of Transuhsiantia- tion, whereby it is asserted, that after consecration nothing but the outward figure of the bread and wine remains, and that the same body, which was born of the Virgin, crucified, buried, and raised from the dead, takes the j^lace of those elements. This doctrine was opposed by Raba^'US Maurus Archbishop of Mentz, the leading writer of the age ; by JoHAXXEs ScoTus, an Irishman, (therefore called Erige>'a) celebrated for his theological and philosophical erudition ; and by Bertram or RATRAii, a learned French monk whose treatise is still extant. The term Transubstantiation was first introduced by Pope Ixxocexi III, at the Fourth Coun- cil of the Lateran, a. d. 1215, where all further disputes upon the subject were forbidden by the adoption of the doctrine of Eadbert by the Church of Rome, then at the height of its power. The Eastern Church never held this doctrine in the Romish sense, if at all, (which is doubtful) till induced by the Jesuits in the seventeenth Century to declare its adhesion to it. 133. About the middle of the ninth Century, a Saxon monk, named Godeschalcus, revived also the doctrines of Predestination and Divine Grace, which in the early part of the ffth Century had been already deduced from certain 58 PREDESTINATIOIf. [Cent. IX. expressions used by Augusti]\^e in his refutation of Pelagianism ; (see § 113) though that prelate himself dis- avowed it. It was now opposed by Rabais'us Matjrus, and by Hiis-cmae,, Archbishop of Eheims, who cast GoDESCHALCus into prison, where he died a. d, 868. Ratram, and many others of the French Clerg-y defended the doctrine, ''that God desires only the salvation of the ''elect, and Christ only died for those thus predestined *'to salvation; whilst all others were predestined to damnation." This controversy was again revived at the Reformation. 134. The contest between the Emperor and the Pope concerning the jurisdiction of the latter was carried on with increased animosity in the ninth Century. The Emperor Michael III., (a. d. 842 — 867.), having deposed Igi^atius, Patriarch of Constaktinople, and appointed the learned Phctius in his stead a. d. 858, the former had recourse to Pope Nicholas I ; who, having first in vain demanded the restoration to the See of Rome of the Provinces of Illyricum, Macedonia, Epirus, Thessaly, Achaia, and Sicily, withdrawn from it by Leo the Isaurian (see § 129), as also Bulgaria, lately christianized, sought to revenge his defeated ambition by excommu- nicating Photius. But he was in his turn treated in the same manner by that prelate. And though Ig^natius was soon after restored by the Emperor Basilius, yet neither of them was disposed to gratify the Pope's ambition. 135. About this time one Paul revived in Armenia the sect of the Manicheans, under the appellation of Paulicians, who suffered the severest persecution without being extirpated ; till this heresy was extinguished in the thirteenth Century in the Crusade against the Alhi- gensesj a people in the south of France, descended from Cent. X.] THE VIRGIIN' MARY. 59 some Paulicians who had taken refuge there, or from converts to their opinions. 136. The tenth Century was marked by a very nu- merous succession of Popes of the most abandoned and profligate characters ; and it is therefore not to be won- dered at, that the illiterate Clergy of those times should have indulged in unrestrained licence of every descrip- tion. Ecclesiastical benefices were openly bought and sold; worldly titles were sought by the chief Ecclesias- tics, as feudatory vassals, who as such often appeared at the head of the troops they had to furnish to the sovereign. Attempts made as early as the end of the seventh Century by an Eastern Synod, to enforce the celibacy of the Clergy, had given rise in these corrupt times to general concubinage, which was at length put down in the next Century by the energy of Pope Gregory VII ; who even commanded such of the Clergy as were lawfully married, (which was the case with many) to put away their wives. The licentiousness of the Monastic orders was also restrained for a time by the strict rule of discipline introduced by Odd, Abbot of Clug>*y, in BuRGU^^DY, which was soon adopted in most monastic establishments. 137. This Century saw also the establisment of a festival to pray for All Souls labouring in the fires of purgatory J of a fast every Saturday in honour of the Virgin Mary; of a distinct Service, called the Minor Office, in which she was directly worshipped ; and of the Rosary and Crown of the Virgin, the former consisting in the repetition of fifty Pater-Nosters, and one hundred and fifty Ave-Maria'Sj and the Crown of six or seven Pater-Nosters and as many times ten Ave-Maria's. 138. The scandalous conduct of the Clergy had now grown to such a pitch, that several Popes in the first 60 POPE GREGORY VII. [Cent. XI. half of the eleventh Century were compelled to attempt some reform. But it was not till the Pontificate of Gregory VII. (a. d. 1073 — 1086) that any real amelioration was effected. This Pontiff not only exercised an arbitrary authority over all the Clergy of the "Western Church, but also sought to make that body entirely independent of the sovereigns of the different countries of Europe, and subject only to the Pope. To effect this, he presumed to deprive all princes of the right of investiture, which amounted in fact to the appointment of Bishops to the sees within their territories ; and by the great influence of his energetic character when yet only Cardinal Hildebra>"d, he had succeeded, at the election of his predecessors ^N'icolas II. and Alexa^'der II, in depriving the people and Clergy of Eo^ie of their voice in the election of the Popes, and so limiting that privilege to the College of Cardinals, who were originally only the incumbents of the eight and twenty Parishes of Pome. Having once effected this, he set about depriving the Em- peror of GERiiAxr, or of the Western Empire, of his right of investiture or Confirmation of the Popes thus elected; which led to those devastating wars carried on for several Centuries, between the partisans of the Popes and Empe- rors, who in the thirteenth Century were distinguished as the parties of the Guelphs and Ghibellines. 139. During these disturbances it may easily be ima- gined that the severe disciphne, which Gregory VIL at first introduced by enjoining strictly the celibacy of the Clergy, and prohibiting concubinage and Simomj, must have been greatly relaxed. To counteract this, rarious well-meaning men estabhshed new Monastic Orders under exceedingly severe rules of discipline ; such were the Cistertian and Car- thusian Monks. But the popularity which these orders at first gained by their austerity and apparent hohness of life caused donations and bequests to flow in upon them in such A. D. lOo-i.] SCHISM OF THE GREEK CHURCH. 61 abundance, that the possession of wealth soon corrupted them, as well as former fraternities. 140. In A. D. 1054 an attempt was apparently made to effect a reconciliation between the Churches of Rome and Co>'STA>-TiNOPLE, thoug-h in reality the Roman Pontiff sought only to impose his supremacy over the Greek Church, which was as strenuously resisted. The consequence was, that the dispute became more violent ; new charges, besides those of idolatry and the adoption of the word fiUoque in the Creed, were brought against the Latin Church, such as using unleavened bread in the Lord's Supper, the wearing of rings and the shaving of their beards by the Clergy, and single immersion in baptism ; and the conferences held ended in mutual excommunication, and total separation between the two Churches, which no attempts that have been made since, have been able to heal. 141. The enmity of the Greeks against the Latins was further increased by the devastation of the Eastern Pro- vinces of Europe by the hosts of Crusaders, who from A. D. 1096 rushed in successive torrents towards the Holy Land, and even for a time expelled the Greek Emperors from Co^'STA^'TixoPLE, in whose place they elected princes from among themselves, a. d. 1204. But the intruders were expelled in their turn by the lawful Emperor a. d. 1261. The great object of these expeditions, the conquest of the Holy Land from the hands of the Saracens, who had taken possession of it, was effected in the first ardour of the Christian hosts, though at an enormous sacrifice of life and treasure. But the difficulty of maintaining and reinforcing the necessary bodies of troops at so great a distance caused all the advantages at first gained to be gradually lost again. And though the influence of the Popes and their Clergy caused repeated expeditions to leave Europe at intervals for nearly two centuries, the Christian troops lost finally JF 63 WALDENSES. [Cent. XIII. their last possession in the land, Ptolemais or Acre, a. d. 1291. The great calamities caused by these wars were but partially counterbalanced by the sense of Christian union which was excited by them among the nations of Europe, though it did not exist among* the Crusaders themselves, and had not existed previously among the incongruous elements of European society, formed, as it was, out of a multitude of barbarous tribes, who had torn up and divided among them the fairest provinces of the Roman Empire. 142. Besides an acquaintance with such features of the ancient civilization, as still were left among the Greeks, those who returned from Palestine had also imbibed from the Saracens ideas of chivalry, which tended to soften their manners. These chivalrous ideas were embodied in the three military Orders of the Knights of St John, the Tem- plars, and the Teutonic Knights, whose foundation was originally religious and charitable, but they soon corrupted themselves after their return. 143. The cessation of the Crusades soon induced men to consider the abuses that had crept into the Church, chiefly in consequence of the corrupt means employed by the Popes to extend their own power by means of the enthusiasm, that had pervaded the whole population of Europe. Already in the middle of the twelfth Century, when that enthusiasm had begun to abate, the learned Arnold of Brescia, and the zealous Peter Waldus of Lyons, the founder of the Waldenses, began to call ear- nestly for a reform of the Church. But the power the Popes had acquired, especially by the granting of indulgen- ces, which brought immense wealth to the Clergy and Monastic Orders, as yet crushed the efforts of these pious men. Their doctrines, however, spread rapidly, and showed itself in various ways. To counteract the corruption of the Monks, there arose the orders of the Mendicant or Cent. XIII.] DECLI>E OF PiPAL POWER. 63 begg^ng• Friars, who totally rejected every kind of property, and devoted themselves wholly to preaching ; thoug-h they promulgated little else but the grossest superstitions, and perhaps on that account were taken into favour by the Popes themselves, of whose authority they became the most devoted champions. ^Xext, to reform the sensual profligacy of the time, there appeared crowds of enthusiasts, who practised the most revolting self-mortifications, moving in processions through towns and villages, lacera- ting themselves with scourges ; whence they were called Flagellants. Those who were opposed to the endless and unmeaning rites and ceremonies, that were perpetually added to the offices of public worship, declared that all outward worship is needless, and that true religion consists in inward devotion ; who therefore obtained the name of Mystics. Others, disgusted with the absurd legends of saints and martyrs, put forth for the people instead of lessons from Scripture and expositions thereon, and feeling that they derived no benefit nor instruction from the unedifying disputations of the Scholastic doctors, whose minds were bewildered among the logical subtleties they applied to theological subjects, proclaimed their deter- mination to seek instruction and edification from the Bible alone, and were thence called Bihlicists. 144. The exorbitant assumption of power by the Popes, at length produced its own remedy. Their power had attained its highest pitch in the hands of I>->'o- CE>'T III., who presumed to dispose of the kingdoms of the earth at his pleasure. He had excommunicated John of England, and Philip Augustus of France, and de- prived the former of his crown, as he had done other sovereigns. Our Edward I. despised the Bull of Pope jN'icholas IV., forbidding him to tax the Clergy, a. d. 1292 ; and Philip III. of France resisted, and actually 64 COUrfCIL OF COi^STA:N'CE. [Cent. XIV. seized the person of the violent Boniface VIII., who died of rage and vexation soon after a. d. 1303. The same monarch compelled the Popes to reside at Avigkox in Fra^ijcb a. d. 1305, where they continued till a. d. 1376. 145. In A. D. 1378, began the great schism in the Western Church by the election of two Popes simul- taneously, one residing- at Rome, the other at AviGT*fOK. The repeated elections of successors to each by their re- spective parties kept up this schism till a. d. 1417, when the Council of CoNSTATfcs removed three co-existing Popes, and elected Martiin V. This Council, however, was so far from effecting" any reform in the Church, that it obtained by treachery possession of John Huss, a Bohemian, who had loudly exclaimed against the corruptions of the clergy, and had him burnt alive a. d. 1415 ; and his friend Jerome of Prague, who had come to defend him before the Council, underwent the same fate the year after. — It was also at this Council, that the cup was ordered to be with- held from the laity in the Lord's Supper, which was to be administered in one kind only. 146. The Council of Constance was dissolved a. d. 141&, without having effected any of the desired reforms in the Church, which were deferred to another council to be summoned five years after. But this new council was not summoned till a.d. 1431, and after sitting at Pavia and Sienna, was finally removed to Basle, where it set to work in real earnest, so as to alarm the Pope, Eugenius IV., who in vain endeavoured to dissolve it. For the resolute men composing it, appealed to special decrees of the Council of Constance, in which the Popes had been declared in- ferior and subject to a universal council. The council thereupon abolished the Annates or first-fruits^ and other exactions made by the Popes from the clergy and laity ; reduced the number of Cardinals to 24 ; and drew up a Cent. XY.] cou^'CILS op basle asd flore>'ce. G5 Confession of Faith to be subscribed by every Bishop at his election. Upon the subject of the Greek Church being" taken up, the Pope insisted on removing the Council to Italy, which was as violently opposed by the assembled Fathers, who went so far as to summon the Pope to appear before them, to give an account of his conduct. The Pope then issued a decree a. d. 1437, dissolving the Council, and calling another to meet at Ferrara, whence in the year 1439, it was removed to Florence. The Council of Basle now formally deposed the Pope, who had excommunicated them all, and declared all their acts null and void ; and Felix V. was elected in his stead. After having induced Bessarton, and the other legates from the Greek Church, to agree to the chief points disputed for ages, and to acknowledge the Pope's supremacy, for which they were disowned by the whole Greek Church, Eugexius dissolved his Council, without having removed any of the abuses universally complained of, a. d. 1442 ; and the Council of Basle dispersed the following year without dissolving itself. EuGEXius died a. d. 1447 ; and his successor jS'icho- LAS V. having, on the resignation of Felix, become the sole Pope, ratified the acts of the Council of Basle. But ^Eneas Sylvius, who had strenuously upheld the au- thority of the Council of Basle against the Pope, on becoming Pope himself by the title of Pirs II. boldly asserted the Pope's supremacy over Councils, and ac- knowledged his former heresy. 147. The eifect of such conduct upon the excited spirit of the time may easily be conceived ; and as if Christendom was not sufficiently revolted by all that had passed, the profligate and criminal enormities of Alexander VI., and his illegitimate offspring, the Borgias, at the conclusion of the fifteenth Century, hastened on that EEFORiiATioN, now loudly demanded by all Christians. THE REPOMATION. 148. If we review the past history of the world since the foundation of Christianity, and observe the progress of the Church of Christ through the chang-ing phases of society, we cannot fail to recognise a series of events, wholly unlooked for at the periods when they occurred, but tending to the continual spreading, strengthening, and consoHdating of Christian knowledge among men. The unity of the colossal Eoman Empire, and the established intercourse between its different parts, tended to promote the rapid spread of a knowledge of the Gos^pel among the nations. The utterly corrupt state of moral feeling, how- ever, made the state of society at that time a bad soil for such a plant. We see then the whole frame-work of that corrupt society shattered, and a new soil, as it were, over- laid upon the old. Innumerable swarms of nations, as if reserved to this very moment in regions till then unex- plored, are suddenly set in motion by no conceivable cause, and come like a moral deluge, sweeping away insti- tutions that had seemed inwoven into the very essence of civilized society. When the unity, that had existed, had been thus rudely shattered, and the fragments formed themselves into separate and hostile communities, as numerous as the barbarous tribes that had snatched each what it could grasp and hold, there is all at once, in a A.D. 1453.] co^■STA^■TI^•oPLE take>'. 67 manner least expected, excited a unity of action among all Christians, that again welded together the broken masses thrown about by the previous social volcano. The unani- mous spirit excited in Europe by a fanatic monk, which led to those extraordinary expeditions, the Crusades, sug- gests the idea, that it was for this very end, the reunion of Christendom by a sense of its common interests and com- mon hopes, that the equally unaccountable rise and progress of the Mahometan imposture was allowed to work its way. The intercourse thus opened with the East, brought what little knowledge still lingered among an enervated race westward, where its novelty stirred the virgin intellects of a hardier generation. Scarcely had Europe had time to digest these elements of knowledge, when an apparent accident gave birth to the Printing-press, (about a. d. 1430.), which soon like a giant opened its wide mouth, and sent forth a voice of instruction, which failed not to find a willing and docile audience. Moreover, a plentiful supply of food for the young giant was at hand, when at that very moment the taking of Co>"sta3'ti>ople by the Mahometans, a. d. 1453, sent forth over Western Europe the pent up stream of all the learning of the old world, which had so long stood stagnant in that seat of ancient splendour. Lastly, that the myrmidons of corruption might not with wanton power crush the strong spirit, that had begun to heave the young bosoms and beat in the noblest hearts of the age, a new startling event burst upon a wonder-stricken world. Wandering from shore to shore, seeking a bark to waft him over the pathless ocean, in chase of a vision uncredited by all in an age when creduHty had become a raging fever, ridiculed and rejected by all that could have lent him aid, CoLriiBus at length prevailed upon the queen of Castile to enable him, as it was thought by all, to discover — his own delusion. The >'ew World, 68 MARTIN LUTHER. [Cent. XVI. which he did discover, withdrew from Europe all the fiercest and most unscrupulous spirits, who on the side of power leagued with corruption might have stifled every breath of freedom, crushed every attempt at improvement. When the stage of human action was thus cleared, when the arena, where the human mind was to exercise its now manly strength, was thus prepared, then, and not till then, came the Reformation. 149. We have seen the strong spirit, excited by the enormous corruptions and abuses in the Church in the fifteenth Century, silenced for a while by the severe measures of the papal party, and by. the fatuous resist- ance of the Popes themselves to all demands for reform. The rising generation, early imbued with the spirit of their fathers, was first to arrive at maturity, before the struggle could be renewed. Meanwhile the Popes and their benighted adherents enjoyed their fancied triumph amidst the indul- gence of a false security, revelling amidst their cherished corruptions, which perpetually grew upon them. That which caused the final eruption sprung from the vital source of their whole system — the sale of Indulgences. At the time of the Crusades, plenary indulgence had been granted to all, even the worst cnminals, who v/ould join in those holy wars. When the crusades ceased, indulgences were made a source of revenue for supplying the Papal treasury. The prodigality and luxury of Leo X. forced him to carry this traffic to such a length, that it became intolerable and revolt- ing to the improved intelligence and consequently purer religious feeling of the age. In Germany the sale of in- dulgences was committed to a shameless monk, named John Tetzel, of the Dominican order, who publicly vaunted his wares in the extravagant language of a mountebank, and in the most blasphemous terms. Martin Luther, an Augustine monk, at that time Professor of Divinity in the A. D. 1521.] LUTHER EXCOMMU^'ICATED. 69 University of Wittemberg, in Saxony, boldly raised his voice against these proceeding's a. d. 1517, and inveighed against the Pope for sanctioning them. At first he only denied that the Pope had power to remit divine punishments for sin, allowing him the right to absolve from such inflictions as the Church had been accustomed to impose by way of pe- nance. Several disputants rose up against him, among them the learned Eckius, against whom Luther had to defend his position single handed ; till he was summoned to Rome by the Pope, whither Frederik the Wise, Elector of Saxoxy, refused to let him go. The Pope then contented himself with referring him to Cardinal Cajetax his legate at Augs- burg, whose dictatorial command to submit did not con- quer Luther. The Pope thereupon publicly called upon all men to acknowledge in him the right to remit all punish- ments, temporal and eternal. Kow Luther appealed to a general Council. 150. The hostility against the Italian Pontiffs, engen- dered by inveterate wars carried on during many ge- nerations, soon procured popularity for the Saxon Reformer in GERiiA^ry. Carlostadt and MELA]ycTHON, two other Pro- fessors at Wittemberg, became his friends and advisers ; and when at length in a. d. 1520 his enemies, the Domini- cans, obtained from the Pope a Bull, ordering his writings to be burnt, and his errors to be retracted within sixty days on pain of excommunication, Luther replied in December of that year, by publicly, in the presence of an immense concourse, without the walls of Wittemberg, burning the Pope's Bull, together with the Decretals and Canons^ or the collected decrees and laws, passed, or pretended to have been passed, by successive Popes, on which the Papal authority was founded. This act drew down upon him the threatened sentence of excommunication, in a hull published January the sixth 1521. 151. Leo X. demanded of Charles V. the young 70 ^ LrTHER AT DIET OF V.'OR^IS. [Cent. XTI. Emperor of Germam', the severe punishment of Luther as a rebel against the Church. But the influence of his patron Frederik the Wise, who had been mainly instrumental in procuring the election of Charles to the Empire in 1519, prevented a summary proceeding. The Emperor summoned Ll'Ther to appear before the Diet of AVorms, consisting of the princes and chief prelates of the Empire, which was about to assemble. Having received a safe conduct from the Emperor, he appeared on the 17th of April, and after defending his conduct and principles for two days, and firmly refusing to submit till convicted of error from the Scriptures and by right reason, he was unanimously con- demned in the severest terms as an enemy of the holy Roman Empire. Frederik, foreseeing the danger, sent four trusty men to seize Mm, as he was leaving Worms, and conduct him to the fortress of Wartburg, where he lay concealed for ten months, composing meanwhile some of those works, which afterwards helped to promote the cause of truth. He left his retreat early in 1522, to appease some tumults which the imprudent enthusiasm of Carlostadt had excited among the people at Wittemberg, where the images in the Churches had been broken. He then with the aid of his learned friends completed his translation of the IS'ew Testament into German, begun at Wartburg ; and then proceeded with the other portions of the Scriptures, which were published as they were completed, and pro- duced an extraordinary effect among the people. 152. Thus the foundations of the great approaching changes were being gradually laid, when in 1525, (a year marked by great commotions excited by the oppressed peasantry, who were soon joined by rehgious enthusiasts unconnected with, and opposed by, Luther and his party) the cautious and prudent elector Frederik died, and was succeeded by his brother Joii:^. This A. D. 1530.] DIETS OF SPIRES AXD AUGSBURG. 71 prince at once determined to separate the Church in his dominions from Eomb ; and having- caused a system of laws to be drawn up by Luther and Melain^cthon reg'ulating" all Church matters, he had the same promul g-ated A. D. 1527. This example was soon followed by several other princes, and an open rupture between the rulers and states of GermaisiY was the consequence, the eflPects of which soon made themselves manifest. 153. In 152G an imperial diet had been held at Spires, presided over, in the Emperor's absence, by his brother Ferdinand. Here it was unanimously decided, that all German Princes should be at liberty to reg-ulate ecclesiastical affairs in their own dominions, till a general system should be laid down by a general Council, which they solemnly petitioned the Emperor to call as soon as possible. 154. Whilst Charles was engaged in war against Fraijjcis I. of France, with whom was leagued the Pope Clement VII. the successor of Adrian VI. the Refor- mers promoted the great work they had undertaken both by their writings and activity. But having concluded a treaty with the Pope, the Emperor summoned another Diet at Spires in 1529, which by a majority revoked the Resolutions unanimously passed by the former Diet ; and the princes, who had acted upon those Resolutions, therefore presented a formal Protest against this new decree (whence the term Protestants) on the 19th of April, and again appealed to a general Council. 155 Ch4rles, being about to undertake a war against the Turks, was anxious to have the co-operation of all the German princes. He therefore summoned a new Diet at Augsburg in 1530, and called upon the Pro- testant members to give in an explicit statement of their tenets. This produced the famous Confession of LEAGUE OF SMALCALD. [Cent. XYi. Augsburg, which was founded upon the seventeen Articles of Torgau, drawn up the preceding year by Ltjther at the request of the Elector of Saxoxy, and now enlarged upon by the eloquent pen of the learned and amiable Melancthox. The doctrines maintained in this confes- sion are nearly the same as those of the Church of E:!fGLAND, with the addition of the real presence in the Eucharist, private absolution, and that saints should be honoured, not invoked. A pretended refutation of that document was made by John Faber and Eckitts, which was fully answered by Melancthon. When it was found that the Protestants could not be induced to submit unconditionally to the Pope, a decree was issued by the Diet, in the absence of the principal Protestant Princes, ordering- immediate submission, and promising shortly to call a general Council. The opposing Princes, seeing now that there was not any inclination on the papal side to grant any of the Eeforms demanded, entered into a solemn league at Smalcald, to defend their religion and liberties. Charles, however, bent on his political enter- prises, found it necessary to enter into a treaty of peace vith the Protestants at Nuremburg a. d. 1532, in which he revoked the adverse edicts of Worms and Augsburg, Rnd allowed them free exercise of their religion till a general Council should decide the matters in dispute ; whilst they promised him their aid against the Turks, and acknowledged his brother Ferdixand as his successor, by the title of King of the Romans. This encouraged many princes, who had hitherto held back, to declare their adhesion to Luther's doctrines ; but the Pope, after delaying to call a Council as long as possible, offered in 1533 to call one at some town in Italy, to which the Protestants strenuously objected, desiring the affairs of Germany to be decided by a German Council. A. D. 1545.] COUNCIL OF TRENT. 73 156. Paul III, who became Pope in 1534, consented the year after to call a Council to meet at Mantua in 1537. The opposition of the Protestants and other obsta- cles prevented this Council from ever assembUng", and several schemes of reconciliation proposed afterwards led to no results. A conference between Melancthon and EcKius appointed by the Emperor in 1541 at Worms, and afterwards removed to Eatisbon, where the Diet met, only led to an agreement to defer the dispute to the first general Council, or, failing that, to the next German Diet. It was not till 1545 that a Council as- sembled at Trent ; and though the Protestants objected to a Council called by papal authority alone, as well as to the place of meeting", the Emperor joined with the Pope in the determination to enforce submission to its decisions by arms. Consequently, the decrees of the Council of Trent having" been promulgated, the Protestant princes who protested against them were outlawed by ' the Emperor, and armies were raised on both sides. The Emperor's camp in Bavaria was invested by his adversaries, but he feared to meet them in the open field ; till having seduced Maurice, Duke of Saxony, to invade the Electoral dominions of his uncle John Frederik, who had succeeded Frederik the Wise in 15'25, the latter was obliged to march home. Charles immediately marched in pursuit, and having overtaken him at Muhl- BERG on the Elbe, when divided from his allies, he defeated and took him prisoner, April the 24th, a. d. 1547. 157. In the same year the Council at Trent? was prorogued, on account of the plague being reported to have broken out there ; and to maintain the peace meanwhile, the Emperor issued a declaration, which, being intended only as a temporary measure, is known as the Interim. By this document the Protestants were permitted the use of the G 74 RELIGIOUS PEACE. [Cent. XA'T. cup in the Lord's Supper, and their Clerg-y allowed to marry; which concessions however were insidiously said to be granted, till a general Council should terminate all religious differences. The Interim caused serious divisions among- the Protestants, some thinking tit for the present to submit to it, while others obstinately refused and were compelled by force of arms, which caused much bloodshed. 158. Julius III, who succeeded to the Papacy in 1549, was persuaded by the Emperor to reassemble the Council of Trent in 1551. Charles indeed hoped to humble the Pope, as well as the German Protestants, by means of the influence he could exercise over the Bishops of his Spanish and German dominions. But Maurice of Saxo^'y, though he had obtained the dominions of his uncle by treachery, was nevertheless in favour of the Protestant cause ; and perceiving the desig-ns of Charles, who in the fulness of his power and authority indulged in the most imprudent con- fidence, entered into a secret league with the chief German princes, as well as with Fraxce, always jealous of the house of Austria ; and thus strengthened, he suddenly marched an army against Charles, whom he surprised with an inferior force at Ixspruck, and compelled him to agree to the Pacification of Passau in 1552, which has ever since been the great charter of religious liberty in Germa>'y. By this compact it was provided that all should enjoy religious liberty till disputes could be finally settled ; and if they were not, that liberty should continue for ever. All persons were likewise to be restored to their possessions and privileges in the Empire. 159. It was not till the Diet was assembled at Augs- burg in 1555, that the final Religious Peace, as it was called, was concluded, which secured to every sovereigTi, as well as to every individual in Germany, the liberty to profess his own religious opinions; and to all Protestants A. D. lG-18.] THIRTY YEARs' WAR. 75 entire exemption from the jurisdiction of the Papal autho- rities, and the free regulation of their own ecclesiastical discipline and public worship. 160. Thus was the Eeformation triumphantly esta- blished in GEE,:vrAXY, and the Popes were for the present content to establish their dominion in other quarters of the g'lobe, by means of missionaries sent out to convert the heathens in the countries lately discovered. In this they were g'reatly aided by the Society of Jesuits, a religious order, diflfering- from all former religious orders, which soon became the most powerful instrument in the hands of the Roman Pontiffs. It was founded by Igjtatius Loyola, a rude Spanish soldier, who on recovering from an illness be- came an enterprising fanatic, and after much opposition obtained the consent of the Pope to form this Fraternity a. d. lo-lO. At^first they conlined their exertions to the missions be fore mentioned. But in the beginning of the following century they began by their writings and their intrigues, for which they have been ever notorious, to excite the bigoted govern- ments of Spain and Austria to persecute the Protestants in their dominions. This soon drove the Bohemians to rebellion ; and to escape from the oppression of the House of Austria, the}^ proceeded, at the death of the Emperor Matthias, in 1619, to elect, as their king, instead of his suc- cessor Ferdinand II, the Elector Palatine Frederick, who was a Protestant, and married to the Princess Eliza- beth, daughter of James I of England. Hence arose the Thirty years'^ War, which desolated Germany till the Peace of Westphalia, or of Munster, a town in that country where the negotiations were carried on, a. d. 1648. This treaty confirmed the peace of Augsburg, though it deprived the Protestants in Bohemia and the Austrian territories of many privileges. 161. It now remains to notice some incidental events 76 ZUINGLE AND CALVIN. [Cent. XVI. which have been passed over, not to interrupt the history of the Reformation itself. Ulrich Zuingle, a Canon of Zurich, in Switzer- land, had early joined the party of the Eeformers, having" already, before Luther began to stir, exclaimed against the errors of Rome, and founded all his teaching to the people on the Scriptures only. He differed, however, from Luther in his doctrine concerning the Lord's Supper, and taught That the body and blood of Christ were not really present in the Eucharist ; and that the bread and " wine were no more than external signs or symbols de- " signed to excite in the minds of Christians the remem- brance of the sufiferings and death of the divine Saviour, and of the benefits which arise from them." This led in the year 1524 to an angry controversy between him and Luther, which ended in separating the Reformers into two all but hostile camps. 162. Another subject of controversy among the Refor- mers was raised by John Calvin, a native of France, who had gained great influence at Geneva, both in ecclesiastical and political affairs. He maintained that the condition of men after death was determined from all eternity by the unchangeable decrees or absolute predestina- tion of God. He published his views both on doctrine and discipline of the Church in 1535, in a book called his Insti" tutions, which became the code of the Reformed Church, as the followers of Calvin called themselves, as distin- guished from the Lutherans. 163. The Lutheran doctrines were early introduced into Sweden under the patronage of Gustavus Wasa, who had freed his country from the yoke of the cruel Christian II, king of Denmark, and in 1527 persuaded the States of his kingdom to sanction the free adoption of the reformed religion by all Swedes. Christian himself A. D. 1572.] MASSACRE OF ST BARTHOLOMEW. 77 had encourag-ed the spread of the Reformation in his dominions, and his example was followed by his successors Frederik I and Christian III, till Denmark was finally separated from Rome by the decrees of the States assembled at Odensee, a. b. 1539. 164. In France the new doctrine was favoured by Margaret, Queen of Navarre, sister of Francis I ; but this Monarch oppressed the Reformers in his own king- dom, though he favoured and encouraged them in the dominions of his rival Charles V. The reigns of his successors, Charles IX and Henry III, under the supreme influence of Catherine de Medici their mother, (a. d. 1560 — 1589) were a continued scene of bloodshed and war between the Protestants, called Huguenots in that country, and their adversaries headed by the Court, who scrupled not to make the attempt of ridding themselves of their opponents by ordering the atrocious Massacre of St Bartholomew, August 24th, 1572. At length Henry IY, king of Navarre, succeeded Henry III in the year 1589, as king of France ; and having been a Protestant himself, he protected that body during his reign, and issued the celebrated Edict of Nantes a. d. 1598, which secured to them perfect religious hberty and political equality. This Edict was afterwards revoked in 1685 by Louis XIV ; but perfect religious liberty was restored in the great French Revolution. 164. * In Holland the Reformed doctrine began to spread as early as the year 1525, which drew upon it the resentment, first, of Charles V, and, after his abdication in 1555, the still more violent persecution of his bigoted sou Philip II ; against whom was formed the celebrated con- federation of the Seven United Provinces, which by the valour and prudent government of the Princes of Orange, their Stadtholders, at length in 1573 freed themselves 7ff REFORMATION IN HOLLAND. [Cent. XVI. entirely from the Spanish yoke, and asserted their indepen- dence, having been greatly aided by Elizabeth, Queen of England. In Spain and Italy the Reformed doctrines early made great progress, but were soon suppressed by the united efforts of the Inquisition, and of Chables V, to whom both the IN'orthem and Southern provinces of Italy, as well as Spain, were subject. The Reformation in the British Empire will be treated in the next Part of this volume. HISTOEY OF THE CHURCH OF ENGLAND. 165. In the Roman legions that were sent to Britain, from the middle of the first to the end of the third Century, there were no doubt many Christians, who would not ne- glect any opportunities of ^making* the natives acquainted with their religion. Besides soldiers, there must have been many others sent over, after a settlement had been once established, to discharge the functions of civil ad- ministrators ; and these again must have carried many other persons in their train. It is therefore not improbable that some Christian preacher or Apostle early came to our shores, though the exact date when Christianity was first preached in these islands is hid in obscurity. Cleme^^s RoiiA^'us, in his Epistle to the Corinthians, written before the end of the first Century, says of Paul : — cttI to repfia Trjs dv(T€b)s iXOojv, &c. But whether he means to include Britain within this ^'utmost limit of the West/' is un- certain. TERTULLiATf, who wrote at the end of the second Century, speaking of many countries where Christianity had penetrated, mentions et Britannorum inacccssa Ro~ majiis locaJ' Origex, who wrote soon after, also main- 80 EARLY BRITISH CHURCH. [Cent. Vf. tains that Christianity had been introduced into Britain. Lastly, EusEBius, the Ecclesiastical historian, who lived in the time of Constantine the Great, asserts that some of the Apostles had themselves carried the Gospel to our shores. The traditions that Joseph of Arimathea was the earliest Christian preacher in Britain, rests upon no founda- tion whatever. The same may be said of the story, that Lucius, a king- of the Britons, sent to Eleutherius, Bishop of EoME, (a.d. 172—185.), requesting that Christian teachers might be sent over. 166. The earliest authentic account we have of the existence of Christianity in England, is that of the mar- tyrdom of St Alban, a Eoman soldier, during* the perse- cutions of Diocletian (see § 90. )j at Verulamium, the present St Alban's, where Offa, king* of Mergia erected an abbey in his honour. Under Constantius Chlorus, who died at York a. d. 306, and was the father of Con- stajn'tine the Great, (see § 92.), we may reasonably sup- pose, the Church was firmly established in this island. Soon after at the Council assembled at Arles a. d. 314, to decide on the Donatist question (see § 103.), we find three British Bishops present, as also at several other Councils held about this time. In the beginning" of the fifth Century the heresy of Pelagtus (see § 113.), which arose in Britain, shews, by the extensive reception it re- ceived among" Christians, that the British doctors already exercised considerable influence. The Church in Britain was aided in resisting- this heresy by several Bishops from Gaul, who introduced the liturg-y of the Galhcan Church, derived throug-h Iren^us from the East, (see § 228.). 167. The invasions of Britain by the Saxons in] the fifth and sixth Century tended almost to extirpate Christi- anity here ; but fortunately the Church of Britain was yet upheld by such of the Britons as took refuge in the A. D. 696.] CO'VERSION OF THE SAIO>-S. 81 fastnesses of Wales from their pag-an enemies, and was destined soon after to set an example of resistance to the corrupting influence of Rome. 168. In A. D. 596, Pope Gregory the Great sent over AuGUSTix, Prior of the Benedictine monastery of St A:t- DREW at Rome, with forty monks of his order, to convert the Saxons. He was received by Ethelbert, king- of Ke>'T, and by his queen Bertha, the daughter of Chari- BERT, the Christian king of Paris. Through the influence of this royal pair Christianity was soon introduced into the other kingdoms of the Saxon Heptarchy, among which the island was then divided. ArousTix founded at Ca^'ter- BL'RY an abbey, called after his name, and received Ordina- tion as first Archbishop of Etglaxd, at the hands of the Archbishop of Arles. As a means of reconciling the heathens as much as possible to the new rehgion, he allowed the Christian festivals to be named after theirs; thus Christmas came to be called Yule, as it is still called in the Danish language ; and the festival of the Resur- rection was called Easter, after a goddess Eostre, wor- shipped in the month of April. 169. The Romish presumption, however, showed itself soon in his attempt to impose on the British Church the Roman reckoning for fixing Easter day, and celebrating it on the Sunday succeeding the fourteenth day after the new moon next following the Ternal Equinox, and not on that fourteenth day itself if falling on a Sunday, as had been customary in Britain, (see § 67.). The British clergy at length yielded this point at a Council held at Whitby in Yorkshire a. d. 66-4. 170. The sixth Archbishop after ArGusTi:^ was Theo- dore, a monk of Tarsus, who held that see from a. d. 668 — 690. He was a man of very great learning, and by his writings exercised great influence in the Latin Churches. He restored the strict observance of penanccy which had 8-2 VENERABLE BEDE. [Cent. IX. been greatly relaxed in those corrupt times, by publishing his Penitential, a book in which he laid down strict rules for disting-uishing" sins by their various deg-rees of crimi- nahty, and prescribed the forms of consolation, exhortation, and absolution. It was generally received by all the Latin Churches, and observed as the Penitential Code till the eighth Century, when primitive penance was superseded by superstitious and pecuniary expiations, and later by indulgences, (see § 149.). He is also regarded as the author of the system of parishes, by encouraging the building of Churches, and allowing the patronage to the founders. In this Century also the Archbishoprics of Loxdois" and York were founded, the former of which was soon transferred to Caoterbury. Each of these Metropolitans had twelve bishops under his jurisdiction. Wilfrid, an Archbishop of York, on being expelled for his opposition to Theodore and Alfred, a king- of Northumberland, first preached Christianity to the Saxons of Sussex. 171. It appears from above, that the supremacy of the Popes of Rome was not absolutely acknowledged in these early times, though great deference was shown to their authority. In a. d. 747, Pope Zachary even called the Council of Cloveshoo by his own authority. 172. In A. D. 735 died the venerable Bede, aged 63. He was the author of an Ecclesiastical History, and Com- mentaries on St Paul's Epistles, and other writings. His contemporary and countryman, Alcui:s, was the tutor of Charlemagne, and contributed much to the progress of learning in this age. 1?3. In the ninth century, Ethelwolf, the father of Alfred the Greatj visited Home, and allowed the Pope to draw considerable sums from England under various names and pretences. Alfred was anxious to raise the character of the clergy ; but under his successors the A. D. 108:).] WILLIAM THE CO^TQUEROR. 83 ig-norance and superstition, which prevailed everywhere, enabled Odo and Dunsta]^, who were successively Arch- bishops of Canterbury, to extend the power and increase tlie property of the Church ; so that, in the reig-n of Edward the Confessor, one third oHlie soil was Ecclesiastical propert}^, or according- to William the Conqueror^s Doomsday-book, even seven ffteenths. 174-. William exercised uncontrolled supremacy in Ecclesiastical affairs. He exacted contributions from the Clerg-y ; he forbad the publishing- of bulls from Rome, the holding- of councils, or making- of Canons, without his con- sent. He also reserved to himself therig-ht to acknowledg-e a newly elected Pope, as also the rig-lit of investiture. (see § 13») He, however, received the Pope's leg-ates ; but they were only made his instruments for ejecting- the Saxon dig-nitaries of the Church to make room for Normans. He also permitted Peter's pence to be raised for the Pope, but only as a benefaction, and not as a tribute or tax. 175. At the death of LANFRA]!fC, a. d. 1089, who had been made Archbishop of Ca^n'terbury by William the first in a. d. 1070, the See was kept vacant for four years by William II, to appropriate the revenues to his own use. At length he appointed Axselm, who determined to proceed to Rome to receive investiture from the Pope, where he was universall}^ esteemed on account of his learning- ; for both he and Lanfra]Vc were among the most illustrious Log-icians of the age. Heis^ry I recalled Ajn^selm, and after many disputes and negotiations consented to g-ive up his rig-lit of investiture, on condition that Ecclesiastics should do homag-e for the temporal possessions of their benefices. 176. The troubled reig-n of Stephen (a. d. 1135—1154) enabled the Church g-reatly to extend its power in England ; for it sided with him or with Maud, as each most needed its aid. Henry II, (a. d. 1154 — 1180) to curb the arrogance 84 THOMAS A-BECKETT. [Cent. XII. of the Clergy, appointed a. d. 1163 his favourite minister Thomas a-Beckett to the See of Ca>terbury, whose un- expected opposition to the King* and assertion of the high- est pretensions of the Church caused great excitement dur- ing this reign. Hexry, to carry out his intentions, had assembled a council at Clare>'dox near Salisbury, where (a. d. 1164) Sixteen Articles, called the Constitutions of Clarendon, were drawn up and signed, even by Beckett himself, which forbad Appeals to Rome, and an undue ex- ercise of power by the Ecclesiastical Courts, whose judg- ments were made subject to revision by the ordinary law- courts. They also confirmed the laws of William the Conqueror J which made Ecclesiastical property subject to the paying of imposts to the king, and exempted the latter and his officers of state from Ecclesiastical censure. After Beckett was assassinated a. d. ]171, the king made his peace with Eome; for in the year following he obtained the grant of Irela^'d from the Pope, who already assumed the right to dispose of the whole earth. 177. l^^ocEisT III, the most haughty and arrogant of the Roman pontiffs, exacted a fortieth of the revenues of all Clerical benefices, and forced his nominee. Cardinal La^g- 10^, into the See of Ca^'terbury, in opposition to king Joh:s^, the Bishops, and the monks who were the proper electors. When John resisted, the country was laid under an interdict, he himself excommunicated, and afterwards deposed, and only received the crown back at the hands of Pandulph, the Papal legate, on declaring himself the vas- sal of Rome. 178. The troubles of the long reign of Henry III (a. d. 1216—12/2) enabled the Popes to intrude many foreigners into benefices in England, and to presume in 1246 to demand one third of the revenues of the resident Clergy, and one half of the non-residents. This brought forward A. D. 1307-] STATUTES OF EDWARD I. 85 Robert Grosseteste or Greathead, Bishop of Li>-col>-, as the first Reformer, who raised his voice against the cor- ruptions and abuses of Rome, and proclaimed the Pope to be Antichrist. 179. Edward I (a. d. 1-272—1307) resolutely set about repressing- the now exorbitant power and wealth of the Church. In 1275 he passed a law making: Ecclesiastics ame- nable to trial by jury ; in 1279 he enacted the Statute of Mortmain, to prevent the increase of Church property, by making" the transfer of lands to any Ecclesiastical estabhsh- ments illeg-al without the consent of the sovereig-n; and finally, when in 1290 Pope Boniface VIII forbad him to tax the Clerg-y, from whom he had demanded half their reve- nues, he put that whole body out of the pale of the law, which soon compelled them to submit. 180. The superstitions and corruptions, which we have seen to exist in the "Western Churches at this time, had extended themselves equally over E>-gla>*d. But the per- petual resistance of the Enghsh sovereig"ns to the encroach- ments of Rome had kept up a spirit of cautious watchful- ness and an uncomfortable suspicion among- the people. We have already seen it break forth in the person of Greathead in consequence of the Pope's intruding- unfit persons and even children into vacant benefices. The Popes also raised money by panting- preferments prospectively on the even- tuality of the next avoidance ; and after the death of Edward I, they also exacted annates or first-fruits, that is, the revenue of a benefice for the first year of a new incum- bency. These extortions produced in 1356 the first book of "WicLiFF, then 32 years old, ag-ainst the covetousness of Rome, under the title of " The Last Age of the Church". La>:gham, who succeeded to the See of Canterbury in 1306, at once expelled Wicliff from the "Wardenship of Ca>'ter- bury-IIall, to which he had been appointed only the year H 86 WICLIFF. [Cent. xiY. before by the late primate. In i;j74 we find Wi cliff one of the commissioners of king- Edward III, to treat with the nuncios of the Pope Gregory XI, to come to an arrange- ment concerning- benefices in Eis^gla^^d, the patronage of which was disputed between the King, the Pope, and other parties. He also advised the refusal of Peter's pence^ as having originally, like all Church revenues and property, been a free gift, and might therefore be resumed, if misused. H-aving moreover repeatedly pronounced open censure upon the licentious conduct of many high dignitaries of the Church, he drew upon him the anger of the Pope, who ordered him to be tried on several charges, a. d. 1377. Though his powerful patron, king Edward, was dead, yet the many distinguished persons who had now embraced ]iis views, prevented any judgment being pronounced against him. Thereupon he proclaimed aloud his condem- nation of the Pope's assumed supremacy, the vices of the mendicant friars, the celibacy of the Clergy, Episcopacy as a distinct order, indulgences, absolution without sincere penitence, prayers to saints, images, and pilgrimages. On the other hand he admitted purgatory, and therefore prayers for departed souls, as well as the seven sacraments. It will be seen therefore that he held doctrines not held by the Church of Exgla^s^d at present. Lastly in 1382 he declared himself against Transubstantiation, in consequence of which he was compelled to retire from Oxford to his Eectory of Lutterworth, where he died from an attack of paral^^sis a. d. 1384. 181. The followers of "Wicliff, who were called Lollards, (from the Dutch lollen, to sing very loudly, or German and Danish lullen, and our to lull, to sing in a low voice) from their singing sacred songs, were long exposed to persecution, and many were burned. Among the latter were Sawtrey, a Clergyman officiating in Lon- A. D. 1458.1 REFORMATIO^• IN EiVGLAND. 87 Dox, and Sir Joii^ Oldcastle, Lord Cobham, who were burnt respectively a.t>. 1401. and 1418. 18*2. Another opponent of the Eomish system and useful advocate of Keform, was Reqij^tald Pecocke, first Bishop of St Asaph and afterwards of Chichester, who was more moderate in his denunciations. His chief doc- trine was that the Bible is the only rule of faith, and should be accessible to the laity ; and he also denied the rig-ht of the Pope to alter the institutions of Christ. He was expelled from the House of Lords and from his See a. D. 1458, and died in obscurity. The Civil wars that began soon after, and desolated EnglajVd for more than twenty years, prevented any further efforts to reform the Church till Heivry VIII's reign. THE EEFOEMATION IN ENGLAND, 183. After the convulsions noticed in the last article^ the imprudence of the Clergy managed to revive the desire of the people for Church-reform. They not only sought to exercise jurisdiction over the personal liberties of the laity, but claimed for themselves exemption from the ordinary laws of the land. By the former they excited the jealousy of the people ; by the latter that of the king, who thus conceived the first idea of asserting his own " Supreme authority over all estates of his " realm, whether they be Ecclesiastical or Civil." The ambitious hopes of obtaining the Papal tiara, entertained by Cardinal V/olsey, the chancellor of Eis'gland and chief adviser of He]N"ry VIII, caused that prelate to exercise all his influence, in order to engage the king in a violent opposition to the German Reformers. He in- duced him therefore to publish in 15:21 a book, entitled 88 DIVORCE OF HE]N'IIY VIII. [Cent. XVI. "Assertio Septem Sacra mentorum, adversus Martinum Lutherum," no doubt chiefly written by Wolsey himself, which obtained for the king* from Pope Leo X the title of " Defender of the Faith," formerly borne by other king's of England. It was Wolsey's policy to secure the favour of Charles V, the powerful Emperor of Germany and King" of Spain and the !Xetherlands, the chief champion of the Eoman See, whose maternal aunt, Catherine of Aragcn, was the Queen of England. This princess had been previously married to Henry's elder brother Arthur, who died young- ; and Henry VII, noted for his love of riches and desirous to retain the dowry of the princess, immediately betrothed her to Henry, his eldest surviving" son, who, when he came to the throne a. d. 1509, solemnly married her. This licentious sovereig-n nearly twenty years afterwards, when anxious to marry the virtuous Lady Anne Boleyne, pretended to have scruples as to the lawfulness of his marriage with his brother's widow. He therefore requested the Pope to dissolve the marriage. The pontiff, however, wholly dependent on the Emperor, long- hesitated, and sent Cardinal Campeggio and other legates to England in 1528, to arrange the matter with Wolsey. In July 1529 the negotiations were suddenly broken off, and the hearing of the case transferred to Rome. Wolsey, having thus failed to compass the wish of his master, soon lost his favour. He was ordered to retire to York, of which he was Archbishop ; and being thence summoned to London to answer a charge of high treason, he died on his way at Leicester Abbey, a. d. 1529. 184. All hopes of obtaining a divorce from Rome being now abandoned, the king readily adopted the sugges- tion of Cranmer, then a divine at Cambridge, that the lawfulness of the marriage should be submitted to the opinions of the principal Universities. These having proved generally favourable, the marriage with Anne Boleyne A. D. 1535.] CIUNMER A^S'D CROMWELL. 89 was contracted in 153'2; and the Archbishop Wariiam dying- about the same time, Crai^meu was put into the See of Canterbury. The pope, urg-ed on by the imperial- ists, then summoned Henry to appear before him at Rome in person or by proxy ; and after some delay and inter- change of messengers proceeded to declare the first marriage valid, a.d. 1534. Henry, who had still seemed anxious to be reconciled with the Pope, as long as he had any hope of obtaining* his own end, in the same year obtained from Parliament the abrogation of the papal supremacy', and the recognition of his own. At the same time the authority of the Canon law, founded on the papal Decretalsy (see § 150) was abolished in England. Sir Thomas More, the first layman who was ever raised to the Chancellorship, and highly distinguished for his legal knowledge and literary attainments, refused to take the oath of supremacy ; as did also Fisher, Bishop of Eochester, then very old and infirm. They were both committed to the Tower, and, after trial, executed, the latter June 22, and the former July G, 1535. 185. The excessive severity of the Ecclesiastical courts, which had lately condemned to the flames for heresy, Bilney, a Clergyman; BAiNHAM,alawyer; Tewkesbury, a citizen of London ; Byfield, a monk ; Frith, Tracy, Hew ett, and others — made the Parliament ready to pass, and the people to accept any law, calculated to curb the overgrown power of the Clerg5\ Many of this body, especially the Francis- can friars, refused to take the oath of supremacy. This led the king to institute a visitation of all monasteries, which was committed to Thomas Cromwell, who received the title of Vicar-general, afterwards changed to Lord- Vicegerent. To invalidate the authority received by the Bishops from the Bishop of Rome, the king suspended their Episcopal jurisdiction, and after some delay restored it by a licence from himself, a. d. 1535. H 90 FIRST MEASURES OF REFORil. [Cent. XVI. 186. The year 1536 began with the dissolution by Parliament of all monasteries, whose revenues were under £200 per annum, of which there were 375. In this year also an act was passed, declaring" all grants made by papal bulls to be void ; and another subjecting- all emissaries from the pope to a writ of prcemunire, which by a statute passed in the reign of Edward III a. d. 1352 made a man liable to outlawry, or imprisonment and other penalties, after two months' warning. Hence the word is considered either as a corruption of prcBmonere, or as signifying- a safeguard to the Crown against foreign potentates. Convocation also passed the first formal Act of Reform, declaring the BibUj and the three Creeds as the basis of faith ; thaLt justification depends only on the merits of Christ, though works are necessary to obtain salvation ; that penance is a necessary sacrament ; Confession to a priest necessary and effectual to absolution ; and the Corporal presence to be believed ; Saints to be honoured as examples, and their images re- tained for the same reason, but not worshipped ; purgatory left doubtful, but prayers for the dead as also for the intercession of the sai7its retained. Baptism also was de- clared absolutely necessary ; but the other four Sacraments were not mentioned. The king at the same time commands the Clergy to set up Bibles in English and Latin in their Churches for the people to read ; to instruct the young in the Lord's Prayer, the Creed, and the Ten Commandments in their mother tongue ; to explain to the people the new doctrines of faith and ceremonies, and at least four times in the year that of the king's supremacy. 187. A rebelHon having broken out in 1537 in Lincoln- shire, supposed to have been fomented by the monks, was made a pretext for dissolving more monasteries. The rebelhon was soon suppressed, and Lords Darcy and Hus- SEY, with many Abbots and others, executed. In this year A. D. 1539.] THE SIX ARTICLES. 91 also was put forth the ^* Bishops' Book " or " The Godly and " Pious Institution of a Christian man," composed by a Committee of Bishops appointed by Convocation, and con- taining* tlie Lord's Prayer, Ave Maria, the Creed, Ten Commandments, the Seven Sacraments, and some other forms. 188. GARDi^fER, Bishop of Wi]^chester, and others that were stanch adherents of Eome, endeavoured in 1538 to gain over the king- and defeat their adversaries, by setting the king- against them on the subject of the corporal pre- sence, which he maintained, while many of the Reformers rejected it. They first procured the condemnation of one John Lambert for denying that doctrine. This unfortu- nate man, having appealed to the king, had to hold a discussion against his Majesty in Westminster Hall, in which he was of course defeated, and condemned to be burnt in Smtthfield. The king, vain of his learning at all times, and now elated with his triumph and the flattery of the papal party, was easily persuaded by them to issue a proclamation against tlie marriage of the Clergy ; and in 1539 the Duke of Norfolk, who was at the head of the party, procured an Act to be passed by Parliament, known as the " Six ArticlesJ' These maintained : 1. Transubstan- tiation ; 2. The withholding the cup from the laity ; 3. The Celibacy of the Clergy ; 4. The validity of vows of Chastity ; 5. The efficiency of private masses, and 6. The necessity of Auricular Confession. The penalty for offend- ing against any of these points was in some cases immediate death ; in others, on a second offence. 189. Cratjmer, who strenuously opposed these mea- sures, had so great an influence with the king, that the new law was not only not applied to him, but its ill effects diminished by other measures he was able to procure of an opposite tendency. Thus in the same year all the Monas- 92 ti3dale's bible. [Cent. XVI. teries were suppressed ; six new Bishoprics were founded ; and the printing of the Bible ordered and its free use allowed by a royal proclamation. 190. Meanwhile A^'ne Boleyjs-e, after having g-iven birth to Elizabeth, was executed on a charge of treason May 19, 1536 ; and J axe Seymour, Henry's next Queen, died October 14, 1537, after having given birth to Edavard. The king was afterwards induced to marry in 1540, A:>fNB of Cleves, a very flattering portrait of whom had been exhibited to him by Cromwell. Henry, finding her on her arrival in this country a very ordinary person, wreaked his vengeance on Cromwell, who was executed June 13, 1540, on a frivolous charge of having threatened the king's life. Anne was divorced, and the king married Catherine Howard, the niece of the Duke of ]Xorfolk, which streng- thened the influence of his party. About the same time were burnt for heresy, Barnes, Jerome, and Gerard, and several papists were executed for denying the king's supremacy. 191. In May 1541 the Bible, translated into English by Tyndale and others, was printed, and set up in all Churches, so that all might read it. This Bible was the year after referred to the Universities for the correction of certain errors, which Gardiner had made a plea fur with- drawing it entirely, but had been thus defeated by Cranmer. Some Homilies also were published about this time, to supply such of the Clergy as were unable to preach, or abstained from doing so for fear of committing themselves on any point of doctrine in these disturbed times ; whilst many on this account began to adopt the cus- tom of writing their sermons. 192. In 1543 Tyn dale's translation of the Bible was prohibited by an Act of Parliament, by which at the same time burning for heresy was abolished, altogether for lay- I A. D. 1545.] THE KING S PRIMER. 93- men, and till third conviction for Clerks. In this year also the " Bishops' Book'* was republished in an improved form under the new title of " ]N^ecessary Doctrine and Erudition " of any Christian man and being- addressed by the king- to the people, was called the " King-'s Book." 193. In 1544 the English Litany appeared in its pre- sent form, but still containing- invocations to saints and ang-els, and a deprecation of the pope's tyranny, together with other forms ; and was followed the year after by various prayers, the whole being known by the name of the King^s Primer. This book contained in a Comment on the Lord's Prayer the following exposition of the Eucharist : " The lively bread of the blessed body of our Lord Jesu " Christ, and the sacred cup of the precious and blessed ^* blood, which was shed for us on the cross." Many of the prayers in this collection were selected by the Queen Catherine Parr, a widow, whom the king had married in lo43, Catherine Howard having been executed the year before, on a charge of immorality before her marriage with the king. The new Queen was very favourable to the Eeformation, and to this perhaps we may attribute the ap- pointment of such Bishops as Holgate to York, Heath to Worcester, Kitching to Llandaff, Day to Chichester, Sampson to Litchfield, and Holbeach to Rochester. 194. On the passing of the Six Articles, Latimer, Bishop of Worcester, and Shaxton of Salisbury, had resigned their Sees, rather than submit. The latter being afterwards charged with denying the Corporal Presence, had been detained for some time in prison, and in 1546 condemned to be burnt. He recanted, however, and so escaped death. The king towards the end of his life grew very violent in temper, and several persons were executed by his orders without any adequate cause. Among these were the Earl of Surrey, who suffered January 19, 1547 ; 94 EDWARD VI. [Cent. XVI. and his father, the Duke of ]S'oiifolk, was lying under the same sentence, but the death of He^iiy on January 'Zl pre- vented its being" carried into effect. 195. Edward YI. being- only ten years old at his accession, the g-overnment was carried on by his uncle, the Duke of Somerset, as Lord Protector, who was favourable to the Keformation. CRA^-MER, content to direct the affairs of the Church, obtained the appointment of a Royal Visita- tion on Church matters The people, relying* on support in hig-h quarters, had begun tumultuously to remove images in several places. These disorders were forbidden, and the clergy themselves charged with the removal of all idolized images. The bishops were directed to preach themselves, and to enjoin their clergy to do so. To assist the latter, the First Book of Homilies was put forth, written chiefly by Crazs'mer, Ridley, Latimer, and some others. The lessons appointed were ordered to be regularly read in the Churches ; and for the use of the people the translation of the Paraphrase on the Gospels and the Acts of the Apostles by Erasmus, a distinguished scholar and reformer of Holla:xd, was set up in all Churches, together with the Bible. Prayers for the dead were also prohibited. 196. The first year of Edward VI. also saw the " Six Articles" repealed, (see § 186.), the Lord's Supper ad- ministered to the laity in both kinds, and the prohibition of private masses. Boin^ner, bishop of London, and Gab- Di>'ER, were imprisoned, probably only for political reasons, the former being soon after set at liberty : but both were deprived of their sees two years after. A law was also passed enabling the sovereign to appoint bishops by letters- patent, whereby the Episcopal rank and jurisdiction was conferred on them, as in the case of a person being raised to the peerage by letters-patent. The spiritual functions were only conferred by the act of consecration. The usual A. D. 1549.] FIRST ENGLISH LITURGY. 95 mode of proceeding- when a bishopric is vacant is by conge-d'elire, directed to the dean and chapter of the cathe- dral by the sovereig-n, who at the same time nominates a person to be elected by them ; and if they refuse to elect him, they are liable to a writ of prcemunire for infring-ing" the royal prerog-ative. 197. A Communion Service was published early in 1548, partly in Latin, and such portions as concerned the lay-communicant were in English. This Service was chiefly taken from the Salisbury Missal, which had been long' generally used in the southern half of Exgla^'d. Craxmer also published a translation of the Kuremburg Catechism, enlarg-ed in ITiSH, by Poxet bishop of Win- chester, as is supposed. These Catechisms did not contain the explanations of the Sacraments, which were added by Dr. John Overall at the Hampton Conferences in 1G04:. (see § 218.). 198. In 1549, the first complete Liturg-y was given to the Eng"lish people in their native tongue, and may be con- sidered as mainly instrumental in firmly establishing" the Reformation in this country. The people, long" kept in suspense by the disputations of the contending" parties, were now enabled to judg"e for themselves as to the confor- mity of the doctrines of the lleformers, both in faith and ceremonies, to the Bible, already in g"eneral use. This Liturg"y differed considerably from the present, and con- tained various superstitious rites, which were omitted in the revised edition, put forth in 1552, in which also various additions were inserted, and the whole confirmed by Parlia- ment, (see § 231.). Several foreig"n divines of great learn- ing, and holding" Professorships in the English Universities, especially Martin Bucer and Peter Martir, were of g-reat service in the compilation of these liturgies, par- ticularly of the latter. In this there was also inserted an 96 FORTY-TWO ARTICLES. [Cent. XVI. Ordination Service, slightly altered from one put forth in 1550, and very nearly the same as that now in use, in which the portions of Scripture to be read and a few terms are cliang"ed. It was taken from the Roman Service, with the addition of many of the questions to the persons to be ordained. 199. In 1550 Hooper was appointed to the bishopric of Gloucester, and caused some trouble by his objections to the coloured chimere, the cope, and other habits, and at length consented to wear them only on public occasions. Here Bucer and Peter Martyr again gave the wholesome advice to Hooper, to conform to established usages in such indifferent matters. Ridley succeeded Bo^vner (see § 194.) in the see of Londoiv, with which Westminster was now consolidated. He was very active in suppressing the superstitions still existing, and caused stone altars to be everywhere replaced by wooden tables, which were soon g-enerally adopted, to counteract the Romish doctrine of the sacrifice of masses on the altar by the priest. 200. In the year 1551, a commission of " bishops and other learned and godly men," prepared the first body of Articles, forty-two in number, which were published the year after in Latin and English by the king's authority. But Cranmer is supposed the sole author of them, as he declared in the next reign, that they were "his doings." He probably consulted the other bishops, (see § 260.). An act passed in 1549, legalizing the marriages of the clergy, was confirmed in the Parliament of 1552 by a declaratory act, to obviate scruples still prevailing among the people on the subject. This year was also noted for the execution of the Protector Somerset (see § 193.), on an unproved charge brought against him by the Duke of Northumberland, who supplanted him, and was like him a patron of the Reformation. The year 1553, the last of Edward's reign, A. D. 1554.] MARY AND PHILIP OF SPAIN. 97 was marked by the foundation of Christ's Hospital and St Bartholomew's Hospital in London, by the charity and wisdom of the young- king-, who died July 6th. 201. The people had been so long- accustomed to the superficial superstitions of Eome, that their minds, unused to deep religious impressions, had not yet had time to be thoroughly imbued with the more spiritual doctrines and services of the reformed Church. Hence we see the uni- versal changes, introduced by Mary, submitted to without much opposition by the body of the nation. It would seem indeed that to silence the objections still made to the Reformation, it was necessary to sicken the nation with the inherent spirit of popery by means of the enormities of this reign. Mary, while she yet had to fear the party who had set up Lady Jane Grey as her competitor for the throne, had promised liberty of conscience to those who supported her cause. But she was no sooner safely seated on the throne, than she placed Gardiner at the head of the government. Bonner at once returned to his See. Cran- MER was sent to the Tower for high treason ; and many of the reformed clerg-y fled the country. Parliament readily repealed all the Acts of the previous reign that had sanc- tioned any alterations in religious affairs. Convocation affirmed transubstantiation, and declared the book of Com- mon Prayer heretical for denying it. 202. Mary's marriage with Philip, king of Spain, in 1554, excited the displeasure of the people more than the abrogation of their religious liberty. A rebellion broke out in Kent, in consequence of which the Duke of Suffolk, Sir Thomas Wyatt, and upwards of fifty others were executed. Irritated by this opposition, or encouraged by the success in its suppression, Mary now adopted severe measures against the Reformers. The married clergy were ejected from their livings, and sixteen bishoprics became I 98 BEIGN OF ELIZABETH. [Cent. XVI. vacant from the same and other causes. Cranmer, Rid- ley, and Latimer, had to hold a disputation at Oxford, after which the two latter were burnt in ]555, and Cran- MER in the beg-inning" of the following* year. Eogers was burnt at Smithfield ; Hooper at Gloucester ; Taylor iit Hadley ; Saunders at Coyextry\ The whole number of those who suffered in this rei^ for religion, was two liwndred and seventy. 203. Gardixer died in 1555 ; and after Cranmer's death Cardinal Pole, who was nearly related to the royal family, was made Archbishop of Caxterbury. Mary died in November 1558, and Pole shortly after her ; and the nation now looked forward to the next reig-n with hope and confidence, which prepared them to accept the restora- tion of the reformed relig-ion with joy. 204. Elizabeth beg-an her reig"n with the greatest moderation and prudence, retaining- even many members of the Council of Mary. It was well known that the daughter of Axxe Boleyxe was favourable to the Reformation, and no surprise was felt at the earl}^ appointment of a committee to examine the Common Prayer of Edward's reig-n ; and finally the Book of 1552 was adopted in 1560, but with the vestments ordered in that of 1549. (see § 229.). Meanwhile she allowed the Lord's Prayer, the Creed, the Litany, the Ten Commandments, with the appointed Gospels and Epistles, to be used in Eng-lish. Parhament restored the supremacy, though she scrupled to assume the title of head of the Church in any sense ; and therefore she appointed a commission to exercise that authority, which in 1559 be- came the Court of High Commission. The Romanist bishops were all opposed to her and her measures; and Ogle- thorp, bishop of Carlisle, was the only one who would consent to crown her. The Act of Uniformity, passed in 1559, required all the beneficed clergy to take the oath of A. D. 1559.] ARCHBISHOP PARKER. 99 supremacy, or suffer deprivation. Fourteen bishops, and 175 others, out of nearly 10,000 cler^, submitted to the penalty. Kitchi.ng, bishop of Llaxdaff, was the only one on the Episcopal bench who took the oath. 205. Matthew Parker was reluctant to accept the metropolitical See, till December 1559, when he was con- secrated by several of the bishops, who had fied the country in the previous reign ; namely, Scort, former bishop of Chichester, afterwards of Hereford ; Coverdale of Exeter, but not restored ; Barlow of Wells, later of Chichester ; and Hodgki.v, sufirag-an bishop of Bedford. The Archbishop and the other bishops, appointed in the course of 1560, devoted themselves to the reg'ulation of their dioceses, and the instruction and improvement of their clerg-y, among- whom there prevailed the grossest igno- rance, and consequently superstition. This state of things sufficiently accounts for the strong popish spirit still rife both at the Universities and in the Lower House of Convo- cation. The exertions of Parker, himself a man dis- tinguished for his attainments, aided by others, were directed to this point. Great lustre was also reflected upon the clerical body by the Apology for the Church of England, written in elegant Latin by Bishop Jewel, and published in 156*2. He assigns valid reasons for separating from RoiiE, and proves that our Church has rather re- turned to the position of the primitive Church, than been guilty of any schism from the Catholic body. *206. The Reformers, who had fled from E>'gla>'d early in Mary's reign, and been favourably received and relieved by the Reformers in GERiIA^-Y, naturally embraced those doctrines which were most at variance with those of Eome, and therefore eagerly took the side of Zuixgle and Calvin, (see § 161-2.), or what was called the Reformed Church, as distinguished from the Lutheran or Protestant Church. 100 ARTICLES OF 1562. [CeBt. xTi. Discussions were consequently raised among* the English abroad, especially at Frankfort, where a church had been placed at their disposal for public worship. These dis- cussions ran chiefly on Freewill and Predestination; and when the exiles returned to their native country after the accession of Elizabeth, they set in action that spirit of Puritanism, which was destined afterwards to cause so much confusion both in Church and State. The rise of this spirit made it necessary to revise the Articles of 1552. (see § 198.). Parker, therefore, having replaced some and verbally altered others, laid them before convocation in 1562, and thirty-eight having passed, were printed in Latin and English in 1563. A second book of Homilies was also printed in this year, chiefly composed by Je-wel. 207. Fuel was added to the puritanical spirit intro- duced into the Church, when in 1565 Elizabeth enforced a clause in the Act of Uniformity (see § 204.), which pro- vided that the same " ornaments of the Church, and of the " ministers thereof, shall be retained, and be in use, as were ^' in this Church of Ej^gland, by the authority of Parlia- ment, in the second year of the reign of King Edward " the Sixth." (see Rubric before morning Prayer.) Many of the London clergy were deprived for refusing to compl3^ Jewel, Sandys, Grindal, Whitgift, were all more or less averse to the dresses. Parker, dreading the spirit of division arising in the bosom of the Church, strictly enforced the Act, on which the Queen particularly insisted ; though even at court the puritan party had many supporters. 208. The severity of the measures adopted to enforce uniformity of habits only tended to draw out further objec- tions to the Ecclesiastical laws and forms of the time. Thus the sign of the Cross still retained in Baptism ; the answers made by the Sponsors in the name of the child instead of their own ; the veiling then ordered in the case of Churching A. D. 1566.] CONVE:jfTICLES. 101 of Women : the use of Organs and Music in Chiirclies, and especially in Cathedrals ; the neg-lect of preaching by many ministers ; and non-residence of incumbents ; were made subjects of severe complaints. The custom introduced about this time among* the Clerg-y in various dioceses of meeting together for discussions with a view to mutual improvement, which meetings were called ProphesyingSy offered opportunities for discussing the alleged grievances and objections. The Bishops were therefore ordered to suppress these Prophesyings, and thus drew the enmity of the puritans on themselves ; the consequence of which was that Episcopacy, already dispensed with by Calyix and the Church of Geneva, became distasteful to the English puritans, and was declared unscriptural by them. The proceedings of the High Court of Commission (see § 204), and its inferior Commissioners throughout the country, who scrupled not to take bribes and so became extortionate, together with the appropriation of much Church property by Elizabeth to avoid applying to Parliament for supplies, were so many additional causes of complaints for those, who were discontented with the establishment. 209. Finally, large numbers seceded from the Church, and began to hold Conventicles in private for celebrating divine service after the forms of the Calvinists, in 1566, when the Advertisements," a series of Canons enforcing- uniformity in doctrines, forms of worship, ceremonies, and habits, were put forth by the Bishops, and sanctioned by the Queen's proclamation. These seceders were called Brownists, after their leader Robert Browne, who, how- ever, towards the end of his life, returned into the bosom of the Church; as did also Thomas Cartwrtght, who in 1570, when Margaret Professor of Divinity at Cambridge, had pubhcly spoken both against episcopacy and the Eng- lish Liturgy, and in 1572 had joined the seceders. i2 102 THE THIRTY-NINE ARTICLES. [Cent. XVI. 210. In 1571 Convocation revised the Articles, (see § 206) and Parker caused the insertion of the twenty-ninth, thus making" the present Thirty -nine Articles complete ; and the Ratification subjoined to them was also then added. An Act of Parliament of the same year required the subscrip- tion by the Clerg-y to such of the Articles as " concern the confession of the true Christian faith and the doctrine of "the Sacraments," thus excluding* the 19th, 20th, 35th, and 36th. 211. Pope Pius V having in 1569 excommunicated Elizabeth, and dispensed her subjects from their allegiance, and the bull of excommunication having" been exhibited in London the following* year, Parliament in 1571 passed three laws, to defeat its effects on the Roman Catholics ia England. One law made it treason to call Elizabeth an unlawful sovereign or a heretic ; another made it treason or liable to a prcemunire, to introduce papal bulls , or to seek a reconciliation with Rome ; by the third the property of emigrants was forfeited under certain conditions. These laws were kept in terrorem over the Roman Catholics with- out being put into operation till 1577, when the partisans of Mary Queen of Scots, then confined by Elizabeth, beg"an to be active to procure her liberation and accession to the throne of England. 212. At the death of Parker in 1575, Grindal suc- ceeded to the primacy. But having attempted in the following" year to restore Prophesyings on a better plan than formerly, and written a severe letter to the Queen when she desired him to put them down, he was suspended, and the primacy offered to Whitgift, who declined it during" the life of the lawful possessor. Grindal was restored shortly before hia death, which occurred in 1583. The new Primate, in order to enforce more strict confor- mity, required the subscription by the Clergy of the A.D. 1588.] THE SPArflSH ARMADA. 103 three Articles, standing" at present in the thirty-sixth Canon, viz. 1. Affirming the King's Supremacy, and denying the jurisdiction of any foreign prince in Engla^'d ; 2. Accept- ing the Book of Common Prayer; 3. Acknowledging the Thirty-nine Articles to be agreeable to the Word of God. These Articles are still required to be signed at Ordination. 213. In 1585 a law was passed compelling all Jesuits, (see § 160.). who would not take the oath of supremacy, to quit the country on pain of death. The same year was also marked by the publication of Hooker's Ecclesiastical Polity, still a standard work on Church-government, written by him when Master of the Temple, to defend himself against a party formed there in favour of one Travers, who had long been evening lecturer, and was disappointed of the Mastership, chiefly on account of his holding strong Calvinistic doctrines. 214. The year 1587 was made remarkable chiefly by the Babbi]n-gton Conspiracy, and the execution of Mary, Queen of Scots; and the year after by the threatened invasion of England by the Spanish Armada. The Eomau Cathohcs behaved with the most patriotic spirit, with few exceptions, and joined heartily in the defence of their country against the common enemy. The puritan party, however, took the opportunity of the external danger, to increase the internal divisions and troubles. They espe- cially published writings in which they abused the Bishops and Episcopacy in general. From the object in view the writer of the most notorious of these publications adopted the fictitious name of Marti?^ Marprelate, which after- wards became proverbial for all writers in the same tone. In 1593, when a new alarm was raised of foreign inva- sion, very severe laws were enacted affecting both the above extreme parties. Thus all were compelled to at- tend their parish Church on pain of imprisonment; and 104 LAMBETH ARTICLES. [Cent. XVII. perseverance in non-conformity was punished with banish- ment, and the punishment of felons in case of unauthorized return to England. Their property also was placed under sequestration. Popish recusants were forbidden to quit their place of residence on pain of forfeiture of their pro- perty ; and if this was below twenty marks per annum, or £40 real property, they were expelled the country, and on their return punished as felons. 215. A dispute having- arisen at Cambridge, in 1595, concerning absolute predestination and reprobation, Arch- bishop Whitgift, with some of the other bishops and divines, drew up at Lambeth Palace nine Articles, affirming the absolute predestination of a certain number which can neither be increased ' nor diminished ; and that all not included in this number will be necessarily damned for their sins. As a consequence of this doctrine they also denied that ''we may depart from grace given" either finally or totally J and such a clause the puritans desired to have introduced into the 16th Article at the beginning of the next reign, (see § 233.). These Articles were by many considered contrary to the letter, and were so certainly to the spirit and tone of the Thirty-nine Articles ; and con- sequently, instead of allaying differences, they tended only to excite stronger objections. Some writers say they were on that account suppressed by authority ; but as they had never received the sanction of law or of any lawful au- thority, this could not have been necessary. 216. Elizabeth died in 1603, and was succeeded by J AMES I, son of Mary queen of Scots. The new doctrines of the Eeformation had been early introduced into Scot- land J and the opposition of the nobles to king James V, the father of Mary, having led him to form a close alliance with the clergy, with the violent and bigoted Cardinal Beaton at their head, the discontented nobles naturally A. D. 1603.] REFORMATION IX SCOTLAND. 105 soug-ht the support of the Reformers. Thus the Reforma- tion in Scotland assumed that spirit of resistance to the con- stituted authorities of the State, which finally led the Reform party to usurp a great share, and, for a time, the whole power, of the g-overnment. The burning of George WiSHART, and the subsequent assassination of Beaton by the friends of Wishart, in 1546, led the Papists to invoke the aid of France, and the Reformers that of Henry YIII. The failure of the negotiations for a marriage between Edward VI and the infant Mary, then queen of Scot- land, and her marriage to Francis, the Dauphin of France, gave the latter country the preponderance in Scotland. This induced the Reformers to conclude a formal compact for their mutual defence and support in 1557 ; and two years after they were greatly strengthened by the arrival of John Knox, whose energetic and in- domitable character acquired him the title of the Founder of the Reformed Church of Scotland. The impetuous eloquence of this man led his party to the commission of great excesses against the opposite party, and the support of Elizabeth gave him the victory. Like Calvin, whose disciple he was, he obtained a great influence both in civil and Ecclesiastical afiairs ; and he was enabled in 1560 to procure the sanction by the Scottish Parliament of the " Confession of Faith," which was finally approved by the General Assembly of the Church of ScoTLAND-in 1647. 217. All parties entertained hopes of attaching James to their own views. The Papists considered he was bound to avenge his mother and her religion ; the Puritans relied upon the care they had taken to instil their doctrines into his mind from earhest infancy ; the English Episcopahans, though at first somewhat doubtful, were soon reassured by the reply of James to their deputation sent to congratulate him on his accession. He promised to maintain the Church 106 HAMPTON-COURT CONFERENCES. [Cent. XVII. of England as established in the reign of queen Eliza- beth. 218. The king" summoned a conference at Hampton Court between the Episcopalians and Puritans, in January 1604. His Majesty presided ; and his anxiety for informa- tion on the disputed points, his truly wise remarks, his counsel of moderation and dignified bearing, astonished all, silenced the most violent, and gave him a decided and natural superiority in the conferences. The explanations given by the bishops, were perfectly satisfactory to the king. The only alterations finally made were, that the rubric in Private Baptism should no longer allow midwives or laics to administer this sacrament, and that the present explanations of the sacraments should be added to the Catechism, (see § 197.). 219. Convocation in the same jear drew up a body of 141 canons, which were sanctioned by the royal assent. These still form the code of Ecclesiastical law, but are binding only on the clergy, since they have never passed through Parliament. Many of them have even been abro- gated by other enactments of subsequent Parliaments. Par- liament passed an Act making alienations of Church pro- perty illegal for the future ; and the existing statutes against Jesuits and popish recusants were also renewed. James also in several Proclamations insisted on the strict observa- tion of the laws against nonconformists. 220. Some of the Roman Catholics, seeing all their hopes of James blasted, now entered into the diabolical conspiracy which framed the Gunpowder-plot. It would be uncharitable and unfair to cast the blame of this dark scheme upon Roman Catholics in general, either in- dividually or collectively. Yet the heads of that body having assumed the responsibility of this atrocity, more horrible if possible than the massacre of Sx Bartholomew, A. D. 1611.] PENAL ACTS AGAINST PAPISTS. 107 by canonizing- Garnet the Jesuit, the chief mover in it, as they had before done by a pubUc thanksgiving in Eome for the success of that other deed of horror, it is imiDossible to avoid attributing to their pecuHar tenets, at least as they were then understood, the tendency which led men to plan and execute such enormities, and glory in them afterwards. 221. The consequence of this event was the enact- ment of severe laws against Roman CathoHcs, which have only been repealed in our days. Popish recusants had to pay £20 per month, or two-thirds of their property at once, whilst continuing so. If attending their Parish Church, they must take the sacrament at least once a year, under heavy penalties. They must take the oath of allegiance if called upon by bishops or justices of the peace, on pain of imprisonment or a praemunire. Conversion to Eome was made treason. Eewards were offered for infor- mations against recusants harbouring priests. They were forbidden to come within ten miles of London, if not au- thorized to trade there ; to exercise the professions of physicians and apothecaries, or barristers and attorneys ; to hold commissions in the army or navy ; to be teachers of youth ; to be married, christened, or buried by any rites but those of the Church of England ; to send their children to receive their education abroad; or to inherit property without taking the oath of allegiance. In consequence of these laws twenty-eight priests, and seven laymen were executed, and a great number banished. 222. In this reign the last burning in Smithfield for religion took place, in the person of an enthusiast named Bartholomew Legate a. d. 1611. In the same year also a man named Wightman was burnt at Litchfield. 223. In the beginning of this Century, a Dutchman named Harmensen, which was Latinized into Arminius, a 108 SYNOD OF DORT. [Cent. XYii. minister at Amsterdam, and afterwards Professor of Di- vinity at the University of Leyden, began with great learning and ability to oppose the Calvinist doctrines of absolute predestination, and the divine decrees. Hence arose great controversies, not only in Holland, where Calvinism prevailed then as now, but also in all other Pro- testant countries. Arminius died in 1609, but his followers continued the controversy ; and not content with the original doctrine of their chief, that Christ died for all men, they added other new articles, as, that no individual ought to be punished by the magistrate for his religious opinions merely, if he live peaceably, and obey the laws. (Some of them even adopted Socintak views, denying the divine attributes of Jesus Christ. When neither the Prince of Orange, nor Grotius, and other eminent men, could restore peace and forbearance towards one another between the opposing parties, a synod was summoned at DoRT in 1618, at which eminent divines of various countries, especially from England, attended. The latter had great influence by acting with the same moderate spirit embodied in our Articles. The Arminians objecting to the mode of proceedings adopted, declined entering upon the argument, and were condemned by their opponents without being heard. There were especially Five points decided : — 1. Predestination and Election. 2. Eedemption by the death of Christ. 3. Human Corruption. 4. Method of Conversion to God. 5. Final perseverance of saints. It is worthy of observation that on these points, except the second, our Articles are cautious and temperate. 224. When James became anxious to secure a Spanish princess for his son, he not only left his son-in-law, A. D. 1633.] ARCHBISHOP LAUD. 109 Frederik, the Elector Palatine, then engaged in the thirty years' war, (see § 160) to be stripped of all his poss- essions, by Austria ; but also sought to relieve his Eoman Catholic subjects of the severity of thp penal Acts. He also in 1622 forbad preaching on any subjects except those treated of in the Homilies, Articles, and Catechism. By these proceedings he gave a religious colouring to that discontent which broke out in such a tempest over his son's head. 225. Charles I succeeded his father in 1625; and the failure of his Spanish marriage-negotiations making him ill disposed to the Roman Catholic party, he attached himself closely to the Church of England, and carried on the government to a great extent through its ministers. They had to preach in favour of his forced loanSy which were to enable him to dispense with ParUaments ; and the advice of William Laud, Bishop of Loxdo^^, and from 1633 Archbishop of Ca^'terbury, was almost implicitly followed in every thing. This prelate was strongly op- posed to the doctrines of the Calvinists, and in a treatise, which he published in 1625, openly maintained the Arminian views. The state of public opinion of the time, coupled with his known influence at court, caused such an outcry against these threatened innovations, that to allay the discontent the king issued a Proclamation in the following January, declaring, " that his majesty would "admit of no innovations in the doctrine, discipline or "government of the Church, and therefore charges all "his subjects, and especially the Clergy, not to publish " or maintain, in preaching or writing, any new inventions " or opinions, contrary to the said doctrine and disciphne " established by law, &c." Laud employed this proclama- tion to suppress all Calvinist writings, and licensed only those that favoured his own Arminianist opinions. He also induced the Xing in 1028 to reprint the Articles with K 110 ARCHBISHOP LAUD [Cent. XVII. the Declaration which is still prefixed in the Prayer Book, but without any signature or date ; which has g-iven rise to disputes whether it was composed in the reign of Charles or in the preceding* reign. The injunction in this docu- ment, to take the Articles in their " hteral and grammatical " sense," was considered by the Arminians as favourable to their views. 22C. Another favourite point in Laud's ambition was the establishment of one united Church in all Great Britain and Ireland ; and the unflinching perseverance and regardlessness of all opposition, with which he set about to effect his purpose, ultimately brought both him and his master to the scaffold. For it was this that set the Parliament against the king ; especially when the opposition in Parliament determined the king and his advisers to dispense with Parliaments altogether. Thus the injudicious perseverance of Laud caused the commission of one fault after another : it acted in determined opposition to the prevailing spirit of the age in ecclesiastical affairs; it suppressed Parliamentary opposition by the suppression of Parliamentary government itself ; it thus led to arbitrary taxation which excited the people of England to assert their ancient privileges ; it offended by arbitrary measures the still unsubdued sense of religious and political indepen- dence both in Scotland and Ireland ; and the universal discontent and accumulated troubles, thus stirred up on all sides, brought on the ruin of the Church and the Mon- archy. 227. It is unnecessary here to trace the events that succeeded each other so rapidly, till the Eestoration of Charles II in 1660. The horrors of civil war and the pros- tration under military despotism, the hypocritical Unifor- mity of Puritanism and the distraction of all Christian Unity under the Independent regimen, have not been able to A. D. 1660.J RESTORATIO:^ OF CHARLES IT. Ill efface the primitive purity of Gospel doctrine, and the truly Apostolical moderation, which the holy sincerity of the Fathers of our Reformation has engrafted on the religious feelings of the British people. 228. The Convention-Parliament, as it was called, which recalled Charles, confirmed the Clergy ordained previous to December 25, 1659, though without Episcopal Ordination; and all incumbents instituted on a lawful vacancy. Nine of the Bishops, deposed under the Com- monwealth, survived; thirteen were consecrated in the course of the year ; and four sees, having been kept vacant in the hope of inducing Baxter and other leading non- conformists to accept them, were filled up in the beginning of 1661. All incumbents, who had been deprived, entered at once again into their benefices ; as did also heads and fellows of Colleges, who had been ejected. 229. Charles had issued a declaration from Breda in HoLLAiVD April 14, 1660, in one clause of which he had promised to appoint a commission to enquire into Ecclesias- tical affairs. This commission was appointed March 25, 1661, and held its first meeting at the Savoy Palace, April 15th. It consisted of twelve Bishops and twelve Non-con- formist divines. The predetermination on the part of the Bishops to yield nothing material, and the captious spirit of the other party, especially with regard to the Liturgy, which they chiefly objected to, caused the four months originally assigned to these conferences to elapse without any agreement between the parties ; and thus a most favourable opportunity (it is to be hoped not the last) was lost, of uniting perhaps the whole Protestant body of the nation into one national Church. 230. Convocation, which assembled in May 1661, is chiefly to be noticed for passing a subsidy of four shillings in the pound ; the last time the Clergy taxed themselves, PE>^AL ACTS. [Cent. XVII. having ever since paid the same taxes as the rest of the people, a custom introduced xmder the Commonwealth, and found to act well. 231. In 1662 was enacted the last Act of Uniformity, ■which required all the beneficed Clerg-y to declare their assent and consent to everything contained in the Liturgy ; and if they neglected to do so before the 24th of August, they were ipso facto deprived. Two thousand incumbents thus lost their preferments. The Act also now decided with regard to the Church of ExGLA2fD, that those, who had not received Episcopal Ordination, should not hold preferment or administer the Lord's Supper. Subscription was also required to a declaration " that it is unlawful to "take up arms against the king on any pretence what- " ever." 232. The Corporation Act of 1661 imposed the oaths of supremacy and allegiance, and against taking up arms, together with the necessity of taking the Lord's Supper in the form of the Church of England, previous to entering on any Corporation-office. The Conventicle Acts of 1664 and 1670 forbad, under fine and imprisonment, attendance at any conventicle. The Five-Mile Act of 1665, prohibited non-conformist ministers from coming within that distance from any place where they had officiated. 233. When Charles' extravagance and licentiousness made it necessary for him to yield to the influence of the French king, exercised by a French woman, whom Charles had created Duchess of Portsmouth, he began to grant toleration to all persuasions, but chiefly intended to favour papivSts. a. d. 1672. He had himself in exile been brought up by Roman Catholic teachers ; and though in his most ncentious years he had little or no religion, as his life advanced and he came under the influence of Roman Catholics, he is said to have been sincerely attached to that A. D. 1688.] EEYOLUTION OF 1688. 113 Church. The knowledge of this excited a strong spirit of opposition in Parliament ; and the Commons in ] 673 pro- nounced his Declaration of Toleration, pubHshed the year before, illegal. The anti-papal spirit was roused again among the people, and showed itself in the ready belief in popish plots, pretended to have been discovered by one Dr. Trrus Gates. In the midst of this excitement, 1678, an Act was passed by both houses of Parliament excluding papists from both houses, by imposing the oaths of supre- macy and allegiance, and a declaration against transubstan- tiation, on all members and peers, before taking their seats. In the same year the Habeas Corpus Act was passed. 234. Such was the state of pubUc opinion, when the headstrong and bigoted James II succeeded his brother in 1685. His open violation of every safeguard of civil and religious liberty disgusted the nation, the Parhament, and the army; till at length, deserted by all, he was obhged to avail himself of the connivance at his escape from the country, and from a people which regarded him with too great contempt to deem him worthy of the fate of his father. 235. William III, son-in-law of Jaiies II, who had been called in by many of the most influential men of the nation, and was universally received as the deliverer of England from Popery and a French yoke, was a deter- mined opponent of Popery, and of Louis XIV, king of Fra^'ce. His government, however, during James' Hfe- time was by many only considered as a rule de facto, and not de jure ; and on this ground eight bishops, and about 400 of the clergy refused to take the oaths to him, and were deprived as non-jurors. A Toleration Act was passed, giving entire hberty of worship to aU dissenters except the Koman Catholics. But a Commission, issued in 1689, to make such alterations as would satisfy the non-conformists, k2 114 EPISCOPACY IN ENGLAND. [Cent. XVI. who had been greatly instrumental in bringing" about this Revolution^ failed through the opposition of the Lower House of Convocation, though the Bishops were in favour of concessions. Thus, though in Scotland Episcopacy was abolished in 1589, the Episcopal Church of England has retained its vitality in the face of every opposition and danger. And though we may regret that the spirit of dissent should have been so long kept up by continued exclusion, when timely concessions might have led to the comprehension of the dissenting body in the Church ; yet if we consider the character of those times, we must per- haps conclude, that concessions then made would have led ultimately to the entire subversion of acknowledged Church principles. Let us hope, that Providence will yet lead all Protestant Britons to see the necessity of forming one com- pact phalanx, to face the again rampant spirit of the Romam Propaganda ! COMMON PRAYER. IKTRODUCTION. 236. From the earliest times it was the practice among the Jews to offer up prayers in pre-composed, set forms only; and this practice continued till the time of our Saviour, and was adopted by him, and followed by his Apostles and the primitive Christians. The earliest set form used in solemn worship, found in the Scriptures, is Moses' hymn on the deliverance of the Israelites from the Egyptians at the Red Sea, which was sung- in alternate strain?, by Moses and the men on one side, and by his sister Miriam and the women in response. (Exod. xv.). And among" other set forms prescribed by Moses upon God's command, we have a form for the expiation of an uncertain murder, (Deut. xxi. 7.) to be used by the elders of a city. The whole Book of Psalms also was used as a set form from the time of David, who appointed the Levites to stand every morning- to thank and praise the "Lord, and likewise at even." (1 Chron. xxii. 30.). It is also an established fact, that the Jews have always continued, down to the present day, to use set forms of praj^ers. Our Saviour, therefore, who constantly attended in the 116 COMMOIf PRAYER. synagogues, must have joined in these set forms then in use. He also gave a set form of prayer to his disciples, which, we find, was used by them from the earliest time : though some pretend that he gave it only as a model ; an idea which seems to be sanctioned by the translation of owVws in our version by after this manner," instead of more correctly " thus." (Matth. vi, 9.). The objection founded on the omission of the Doxology in Luke xi. 4., which is therefore considered by the objectors as an inter- polation in Matthew, applies equally to the argument of its being a model for prayers, as of its being ^ fixed form. It is also alleged that Christ only gave it for a time, till they should be aided in their prayers by the Holy Ghost, when they were to pray in his name, which hitherto they had not done ; and that therefore in the Acts of the Apostles it is not mentioned, though other prayers are. But if this institution be considered as temporary, the same view may be taken of Christ's other institutions. And as for praying in his name, that means nothing- else than in his mediation and atonement ; and we can only call God Our Father, in the name of Christ, as joint heirs with him. Further, in the Acts, every where except in two places, (i. 24, and iv. 24), it is only said that they prayed ; which may include the repetition of the Lord's Prayer, which we know was alwaj^s used somewhat later. Tertullian calls it the prayer appointed by law (legitima), said before other prayers, as a foundation for them. Cyprian also says, no prayer is more spiritual and true. Chrysostom, Augus- tine, and others mention it as necessary for all, and used always at the Lord's Supper. Therefore this precomposed set form was used in the primitive Church. And from 1 Cor. xiv. 26, Eph. v. 19, Col. iii. IG, it appears also, that joint Psalmody was instituted by the Apostles, as a constant part of divine service. Again, at Acts iv. 23, we are told EARLY ENGLISH LITURGIES. 117 that the assembled brethren, on the return of Peter and John from the Council, "lift up their voices with one " accord, and said," &c. ; which shews that the form there used must have been familiar to all. Lastly, J ustin Mar- tyr mentions Koivai evxai, Common Prayers, (Apol. i. 65.). Origen in his treatise against Celsus speaks of evxal TrpocrraxOeicrai, constituted prayers. Cyprian, in his work on the Lapsed, has Preces Solemnes. Eusebius, in his life of CoNSTANTiNE the Great says, the latter used in his Court cv'xai evOeofioi, authorized prayers. There were also Liturgies in use in different Churches, attributed to St Peter, St Mark, and St James ; and later some by Basil, (a. D. 370.); Ambrose, (a. d. 374.); Chrysostom, (a. d. 390.). Hence it is sufficiently evident that precomposed set forms of prayers and praises were the great feature in the public worship of the primitive Church. THE ENGLISH LITURGY. 237. It is not known what particular forms were in use among the earliest Christians in this Country. But in the beginning of the ffth Century, when the aid of some Galilean Divines was called in against the Pelagian heresy, (see § 166.), these are said to have introduced the GalUcan Liturgy, derived, as is supposed, from St John, or from his disciple Polycarp, who sent over Iren^eus to Christianize Gaul, (see § 58.). The Liturgy used most extensively here, especially in the Southern half of England, during the middle ages, was the Salisbury Missal, from which much was transferred into the books compiled at the Eefor-. mation. The earliest of these were called Primers, the first 118 PRIMERS. being one by William Marshall, Archdeacon of Not- Ti^fGHAM, put forth, but without authority, in a. d. 1535. Next followed the Bishops' Book (see § 187.) composed by a Committee of Convocation in 1537, containing* the Lord's Praj^er, the Ave Maria, the Creed, the Commandments, the Seven Sacraments, and some other pieces, reprinted with alterations in 1540 and 1543. In 1539 appeared also a Primer by Hilsey, Bishop of Rochester. In 1544 were published some prayers for processions and Litanies, in Eng-lish ; and in 1545 appeared the King*s Primer^ contain- ing- the Lord's Praj^er, the Creed, the Commandments, and the Litany with petitions to angels, saints, and martyrs, and for deliverance from the tyranny of the Pope. It also contained the Venite, the Te Deum, (which was first com- posed by Ambrose, Archbishop of Milatt, for the baptism of AuGUSTiTiE in the latter half of the fourth Century), and some hymns and collects, in English. 238. In 1548 was published a short Communion Ser- vice, in English, to be used by the priest in administering the Sacrament to the people in both kinds, after having gone through the Latin Mass. To it was added an exhor- tation to mutual charity as regards confession to a priest, which was left optional. The year after a fuU Liturgy in English was issued. The Morning and Evening Service began with the Lord's Prayer, and the prayers for the king, the royal family, and the Clergy were wanting. The Litany was not ordered to be read on Sundays, and still contained the petition against the tyranny of Rome. An Introit or Psalm was appointed to be sung, as the priest went to the altar to celebrate the Communion. The Com- mandments were not yet used in the Communion Service, and in the praise for the Saints the Virgin was named. The bread and wine were to be consecrated by the sign of the cross, and a prayer was offered up for their sanctification by PRAYER- BOOK OF 1549. 119 the Spirit and Word of God. Only the first of the present presentation sentences, pronounced on administering the .bread and the cup respectively, was inserted, and water was mixed with the wine. In Baptism, exorcism, (see § 83.) the chrism or anointing with oil, and the chrisom or white garment, were directed to be used, the baptismal water to be consecrated once a month, and the child to be thrice dipped. The Catechism was without the explanations of the Sacraments, (see § 197.), and only part of the Confirma- tion Service was inserted, and that without the promise ; and the sign of the cross was directed to be used. In Matrimony money was to be given to the bride with the ring, and the sign of the cross used. In the Visitation of the Sick Tobias and Sarah from the Apocrypha were named, the sign of the cross was used, and chrism, if the sick desired it. In the Burial Service there were prayers for the dead, and the Eucharist was to be celebrated at funerals. The priests were to wear the surplice in Churches, and to add the hood when preaching, or at all times when officiating in Cathedrals. The Bishop at Com- munion to wear a rocliet, with surplice or albe, (the latter being a white linen garment kept close to the body by a girdle or sash), and the vestment or cope, which was a coat without sleeves, and was often richly embroidered, in imita- tion of the robe put on our Saviour in mockery. The cope corresponded to the coUobium of the Latin, and the craKKos of the Greek Church. The Bishop's pastoral staff was to be carried by himself or his Chaplain. Kneeling, crossing one's-self, and knocking on the breast, were left optional. The Collects, Epistles, and Gospels, were almost all taken from the Salisbury Missal before mentioned ; as was also the Litany, from which however a great number of super- stitious invocations to the Virgin, and many s.iints, were expunged. Much also was derived from a work called 120 PRA.YEE-BOOK OF 1552. Consultation about Religion," drawn up by Melancthon and BucER for Hermat^n, Archbishop of Cologne. 239. In 1550, the Ordination Service was put forth, framed by a Committee of Divines from that of the Roman Church, most of the questions to the Candidates being" newly inserted. The portions of Scripture read, and the oath of supremacy, are different from the present. It was reviewed and altered two years after, when it was adopted into the reviewed Prayer-Book. 240. The superstitions that had been allowed to creep into the Liturg-y made a revision of it necessary in 1552, when Cranmer and other Divines, with the advice of BucER and Peter Martyr, made the following" alterations. The introductory Sentences, the Exhortation, Confession, and Absolution, were added at the opening- of the daily services, and were probably taken from the Liturg-y of a Congreg-ation settled at Glastonbury in connexion with the Reformed Church of Strasburg, which had been pub- lished in the preceding- year. The Litany was now ordered to be read on Sundays ; the Introit was omitted, as were also the the name of the Yirg-in in the praises for the saints, the sig-n of the cross in consecrating- the bread and wine, and the mixing" of water with the wine. The invo- cation of the Word and the Holy Ghost was also struck out, but has since been restored in the American Church. The second clauses of our present presentation sentences were ordered instead of the first ; and kneeling was enjoined in receiving" the Sacrament. In baptism, exorcism, the chrism, the chrisom, and trine immersion were discontinued, and water consecrated for the occasion as at present. The sig-n of the cross was omitted in Confirmation and Matrimony, as also the g'iving" of money to the bride. In the Visitation of the Sick, the sig-n of the cross, the chrism, and the men- tion of Tobias and Sarah were omitted ; as were the prayers SUBSEQUENT ALTERATIONS. 121 for the dead and the Eucharist at funerals. The albe and cope were also now forbidden. Some of the prayers now used towards the conclusion of the daily Services stood at the end of the Litany, and those for rain and fair weather at the end of the Communion Service. 241. The Act of Uniformity, passed in the first year of queen Elizabeth, restored, as we have seen (§ 204.), the Second Prayer-Book of Edward VI, but the vestments were retained as ordered in Edward's first Book ; which by the Act of Uniformity of Charles II, 1662, are still lawful, thoug-h universally discontinued. The following alterations also were effected in the Book itself : some Sunday lessons were altered ; in the Litany, the petition against the tyranny of Rome was omitted, and that for the Queen altered ; in the Communion Service, both the clauses of the presentation sentences of the two Books were con- joined as at present. The present prayers for the king and clergy were now first added. 242. At the Hampton Court Conferences, in 1604, some alterations were made, which were not sanctioned by any legal authority, but by royal proclamation only. They consisted in the addition of the Thanksgiving for fair weather and some others, of the explanations of the Sacra- ments added to the Catechism by Dr. John Overall, and the insertion of the words "lawful minister" in the rubric before Private Baptism, to prevent the christening being performed by midwives or laymen, as had been the custom in case of imminent danger of a child's dying. 243. An edition of the Prayer Book was issued in 3638 in which there were many slight deviations from former editions, chiefly verbal ; and these changes were imputed to Archbishop Laud, whose desire to bring about a reaction in the Church caused them generally to be looked upon with great suspicion and displeasure. Thus the word 123 LAST ALTERATIONS. Minister, was almost everywhere changed into Priest, besides several other arbitrary alterations. These would probably not have been taken so much into account, had not people's suspicions been excited by Laud's attempt to force upon the people of ScoTLA^'D a Liturgy, containing- some super- stitions long" discarded, and expressions particularly offen- sive to the Scotch, especially in the Communion Service. 244. At the Restoration, Convocation was authorized by the King-'s letter to review the Common Prayer. The Services for the 29th of May and the 30th of January, and the order of Baptism for persons of riper years, (become necessary through the neglect of that Sacrament during- the Commonwealth,) were now added ; as was likewise the Form of Prayer to be used at Sea. In the following- year, 1662, Parliament introduced the following- further changes. The authorized version of the Bible was adopted every- where, except in the Communion sentences, the Command- ments, and the Psalms, where Tixdal's version was re- tained, as being- clearer and smoother, though not so accu- rately translated. The Morning and Evening prayers were separated, and the Jive last prayers added to each, being taken from the end of the Litany. The Occasional Prayers were also separated from the Litany, and that for Parliament, that for all conditions of men, the general Thanksgiving, and that for restoration of peace at home, were added, together with the two Ember Prayers, the latter of which was taken from the Scotch Liturgy. Some new collects were inserted, others interchanged or verbally altered. The Exhortations for the Communion were considerably altered, and ordered to be read the preceding Sunday ; and notice was required from communicants the day before. The last Jive prayers in the Visitation of the Sick were also now first added. At Confirmation, the consent of the curate was made necessary, unless the Bishop especially dispensed AME11ICA>^ LITURGY. 123 with it ; and this rite was no longer indispensable in order to be admitted to the Lord's Supper. The Minister was at his own discretion to use the Absolution for the Sick, if the latter "humbly and heartily desire it." The Churching of women may be read from the Desk instead of the Com- munion-table, as is still the custom in some places ; and the Psalms were also chang-ed in this Service. A new-married couple need not, as before, receive the Communion. Lastly, the Baptismal font was, at the Ordinary's discretion, to be placed in any convenient position, other than the porch of the Church ; and in the Catechism, the words : " because they promise them both by their sureties," were substituted for : " they do perform them by their sureties who promise etc." 245. The friendly feehng* and the patriotism, shown during- the reign of Ja^ies II by the Protestant Dissenters, as well as the Calvinistic prepossessions of William III, made it desirable at the Revolution of 1688 to make another attempt at conciliation and comprehension. In 1689, therefore, a Commission was issued to consider the necessary alterations in the Common Prayer, the Canons, the constitution and powers of the Ecclesiastical courts, and some other matters. A series of recommendations were consequently proposed to Convocation, which the Upper House were willing" to take into consideration ; but the factious spirit that soon showed itself in the Lower House caused the session to be closed very early without any thing- being- effected. The altera- tions proposed have nearly all been carried out in the American Liturg:y. They consist chiefly in the following- particulars. The lessons from the Apocryphal Books are omitted, and the others differently divided. Repetitions of the Lord's Prayer, the Creeds, the Gloria Patri, and other parts of the daily services are avoided, and these omissions shorten the time of the service which, is especially desirable, 124 THE apostles' CREED. without breaking up the Offices as now used. The Abso- lution of the sick is Hkewise omitted, as is also the Athana- sian Creed. The Psalms are left to the selection of the Minister. Other omissions are, the Commination, and the twenty-first Article, and the last Rubric but one in public Baptism of infants. 246. Since the Revolution no further attempts have been made to alter either the doctrines, or formularies and ceremonies, of the Church of Eng-land. But there has for some time been a g-reat party in the Church desirous of modifying" the services of the Prayer Book, as to their length, and certain other points ; and this desire has recently been heightened and extended by the insidious attempts of a small but active party, to explain certain rubrics and in- cidental expressions as capable of bearing" a sense wholly inconsistent with the doctrines of the Thirty-nine Articles. And to correspond with the supposed implicit sense of the rubrics, the Articles themselves have been interpreted in what has been termed a non-natural sense. ON THE CREEDS. 247. The earliest Creeds with which we are now ac- quainted are found in Iren^us' treatise against Heresies, (i. 10. 1) and in Tertullian's book de Prcescript. Hares. cap. 13. Most of the Articles in that which is now com- monly called the Apostles' Creed, and is read in the ordin- ary Morning" and Evening" Prayers, are found in the Epistles of Ig>'atius (see § 53) ; and the whole of it in the works of Ambrose, Archbishop of Milan, and of Rufinus a Presby- ter of Aquileia, both of whom lived towards the end of the fourth Century. From this, however, are to be excepted the ATHANASIA]:^ CREED. 125 Articles : He descended into hell, the Communion of Saints, and the life everlasting, which were not added till the fifth Century. It was called in Latin Symholum, either from avfijSa'Wu), to cast together, (according" to an ancient legend,) because the Apostles each put in an Article; or from the military sense of the word, a watchwords or most probably from the symbols or secret signs,, communi- cated to persons on being initiated in the Pagan mys- teries. The public repetition of it during public worship began in the sixth Century, being introduced by Petrtjs Gt^apheus, Bishop of Antioch. 248. The Creed, which passes under the name of Athawasius, was certainly not composed by that ancient divine, but by Vigilius, Bishop of Thapsus, in Sicily, iu the fifth Century ; or as some say, by Hilary, who waa Bishop of Arles in France, about a. d. 430. It was sup- posed to comprehend all the doctrines maintained by AxHAJfAsius. This Creed has been obnoxious to many sound Churchmen, on account of what are called the damnatory clauses. These however, are to be considered as extending only to the holding of the Catholic Faith, which is stated in the third and fourth clauses to be this, that we worship one God in Trinity, and Trinity in Unity : neither confounding the persons nor dividing the substance. From thence down to the twenty-sixth clause or verse is a mere illustration, as a sermon on a text. This is shown by the tenor of the 26th verse, which thus resumes the thread dropped at the fourth verse : So that &c. (see Wheatley on the Common Prayer, chap. iii. Sect. 5). (On the NiCEiiE Creed see § 94.) 126 ON THE LESSONS. 249. the Synag-ogues of the Jews, at the time of our Saviour and his Apostles, the Books of Moses and the Pro- phets were read every Sabbath day, as appears from the Acts of the Apostles, chap. xiii. 15 and xv. 21. This custom seems to have been kept up among the early Chris- tians in their meetings for worship, with the addition of the writings of the Apostles and Evangelists. Thus Justin Martyr, in his first Apology, chapter 67, says, it was a custom in his time to read lessons from the Prophets and Apostles in the Christian assemblies. In the fourth Century the Council of Laodicea ordered Lessons from Scripture to be mingled with the Psalms. There were Lectionaries, containing the Scriptures divided into portions appointed to be read from day to day. Our Church directs the Old Testament to be read for the first lessons, in such a manner that the whole is read through once in the year, with the omission of the Books of Chronicles, (because they contain nearly the same as those of Samuel and Kings), and the Song of Solomon (the literal sense of which makes it unfit for public reading during the time of congregational worship, wherefore the Jews were prohibited from reading it till they were thirty years old), and also many chapters of EzEKiEL, on occount of their obscure mystical meaning. The book of Isaiah is read as Advent approaches, instead of in its regular order, since the direct prophecies of this book, pointing to the coming of the Saviour, are specially fitted to prepare us for the consideration of that event. The Apocryphal books are nearly all taken in after the Canoni- cal books, and before Isaiah is begun, being read by the Church for example of life and instruction of manners" but yet are not applied " to establish any doctrine." The COLLECTS, EPISTLES, Ayj) GOSPELS, 127 second lessons are taken from the New Testament, which is thus read through three times in the year. The book of Eevelation alone is excepted, of which only the first and last Chapters are read on the festival of St Jonm the Evangelist, and part of the nineteenth on All Saints' day (November 1). 250. On Sundays a special course of lessons are appointed, beginning on Advent Sunday with Isaiah, as before said ; and Genesis is begun on Septuagesima Sunday, since the account of the Fall of man is best adapted to the penitential season of Lent. The Second lessons are not varied for Sunday. On Festivals special lessons are ap- pointed, bearing some reference to the day ; and the first lessons are often taken from the Apocrypha. Since the Church has not appointed any lessons from the Apocrypha for any Sunday in the year, therefore, if any Festival, for which the lesson is taken from the Apocrypha, should fall on a Sunday, this Apocryphal Lesson ought not to be read, but that appointed for the Sunday. ON THE COLLECTS, EPISTLES, AND GOSPELS; AND ON FESTIVALS. 251. The Collects are short prayers, so called, either because used when the people are collected together, (a populi collectione Collectce appellari ccsperunt. Alcuin.) j or because they are collective or comprehensive summaries of petitions ; or because they are collected from the cor- responding Epistles and Gospels. They are so short, as indeed are almost all the prayers of our Liturgy, after 128 FESTIVALS AND FASTS. tlie model of our Lord's Prayer. Most of them were in use before a. d. 492, when Pope Gelasius arrang-ed them and added some new ones, as did Pope Gregohy the Great a century later. The Epistles and Gospels are supposed to have been selected by Jerome, about a. d. 378. They by their contents divide the year into two parts: from Advent to Trinity Sunday Christ's earthly life is commemorated ; the remainder teach us to follow his example. Some of the Collects were made new at the Eeformation, and some of the Epistles and Gospels changed. 252. Advent Sunday, the opening* of the Ecclesiastical year, commemorates the coming of the Saviour in the flesh. Christmas is the supposed anniversary of the birth of Jesus Christ, the true day and month being unknown, and the year, through some early chronological error, being properly four years before the commencement of the Christian era, as now we reckon. The Epiphany, is the Manifestation of Christ to the Gentiles by a star. The manifestation of the Trinity at Jesus' baptism is also considered as being commemorated on this day. Catechumens were baptized on Easter and Whit-Sunday only in the Greek Church ; but in the Latin Church baptism took place on this day also. The first Sunday in Lent being forty days before Easter was early called Quadragesima Sunday ; and hence those next preceding were called Quinquagesima, Sexagesi- ma and Septuagesima, being considered in round numbers,, 50, 60, and 70, days before Easter respectively. Ash- Wednesday was also called Caput Jejunii, and Dies Cinerum, because on that day the great Lenten Fast begins, and the penitents appeared bare-footed before their Bishop, clothed in sackcloth, with ashes strewed on their heads. FESTIVALS AND FASTS. 129 Palm-Sunday is that next preceding Easter, commemora- ting the triumphal entry of Christ into Jerusalem, when the people strewed palm-branches in the way. Maunday Thursday, next preceding Easter, derives its name [dies mandati) from Christ's on that day ordering the preparation of the Last Supper. Good Friday commemorates the Crucifixion, as Easter day does the Eesurrection of our Saviour. The Rogation days are three days before Ascension Thursday, and were first instituted in the ffth Century by Mamercus, Bishop of Yiein']N'e, in France, as days for special supplication during some calamities ; a practice afterwards followed by other Churches. Whit-Sunday corresponds to the J ewish Feast of Pen- tecost, and commemorates the descent of the Holy Ghost upon the Apostles and disciples after Christ's Ascension. It derived its name in our language, either from Jiuity the French word for eight, being the eighth Sunday after Easter; or because the persons, baptized on that day in great numbers, wore the white garments (chrisom) customary in early times. The Purification of the Virgin Mary commemorates the presentation of the infant Jesus in the temple, as a first- born male child, as commanded in the Mosaic Law {Exod. xiii. 13); and also the purification of Mary after child- birth [Lev. xii.). On this occasion the aged Simeon de- clared our Saviour to be " a light to lighten the Gentiles " &c ; wherefore the ancients considered themselves bound to light a great number of lamps or candles in their Churches , whence the day obtained the name of Candlemas. 130 ADDITIO'AL REMARKS. 253. The word Litany is derived from XtratVw, to pray J and therefore means a prayer or supplication, such as is appointed in the book of the prophet Joel (ii. 17), and like the fifty-first Psalm, which may be called David's Litany. Our Litany a^ees much with that of Ambrose. Pope Gregory the Great composed a seven-fold Litany, to be used in a procession of the people ranged in seven classes. This custom of chanting Litanies in processions was introduced about a. d. 400. The reason the Litany is used on Wednesday and Friday is, that those days began early to be specially observed as the days on which respectively our Lord was betrayed by Judas, and crucified. The Te JDeum, as said before (§ 228) was composed by Ambrose for the baptism of ArGusTiis'E. (see § 108.) The Benedicite is taken from the Song of the Three Children, one of the books of the Apocrypha. The Ember days are the Wednesday, Friday, and ►Saturday after : 1st, the first Sunday in Lent ; 2d, the feast of Pentecost ; 3d, the fourteenth of September ; 4th, the thirteenth of December. They are so called from the word embers j for being set apart as daj's of humiliation and prayer for blessings on the four seasons of the year, and especially on the ordinations which in course of time came to be held at these periods, the peojDle fasted, and covered themselves with ashes ; and after their fast they baked cakes on embers, which were called ember-bread. The word Amen is Hebrew, and signifies : so be it ; and it was repeated by the Jews at the end of prayers, blessings, and curses. Thus in Deuteronomy, chapter xxvii, where Moses institutes the form of Cursing all breakers of God's commandments, he directs that after ADDITIONAL PtEMARKS. 131 every curse being pronounced by the Levites, the people shall answer and say: Amen. St Paul also alludes to the custom of repeating* that word, in response to the g-iving" of thanks or blessing's pronounced by the minister in a Christian assembly. (1 Cor xiv. 16.). In conclusion, it is necessary to observe, that besides the Benedicite, above mentioned, the Church also uses in the course of its Services two sentences from the Apocry- phal Books ; namely, those immediately preceding the last two of the Offertory Sentences in the Communion Service. HISTORY OF THE ENGLISH BIBLE. 254. WiCLiFP published the first English Bible, which he translated from the Latin Vulgate, (see § 108.). The Latin idioms were so literally translated, as to make the English text often obscure. Portions of the Scriptures had been previously pubhshed in English by a hermit named RoLLE, and others, and were probably used by AVicliff. Wicliff's Bible was of course in manuscript, since printing was not discovered till about a. d. 1430, and he died in 1384 (see § 180.). Printing was introduced into England by William Caxton soon after 1470 ; but the first books he printed not containing any date till 1477, the exact year is not known. However, "Wicliff's Bible was prohibited, and so could not be printed. Sir Tho^ias Mors (see § 184.) says on this head : " On account of the penalties ordered "by archbishop Arundel's (a.d. 1396-1414.) Constitution, " though the old translations that were before Wicliff's " days remained lawful, and were in some folks' hands had "and read, yet he thought no printer would Mghtly be " so hot to put any Bible in print at his own charge, and " then hang upon a doubtful trial whether the first copy of THE E>'GLISH BIBLE. 133 " his translation was made before Wicltff's days or since. " For if it were made since, it must be approved before the "printing." 255. This state of thing-s in the reign of HE>-iiy YIII accounts for the fact, that the Enghsli translation from the Greek Testament by William Ttxdal was printed in Fl.\3-ders in 15-26; as were also his translations of the Pentateuch and the prophet Jo>^ah. Soon after, he suffered martyrdom, and his labours were continued by George JoYE, another exile in the Low Countries, who translated the Psalms, Isaiah, and Jeremiah. 256. Miles Coterdale, one of those Bishops who returned to Exgla:n'd on the accession of Elizabeth, and assisted at the consecration of Archbishop Parker (see § C05), made some corrections in the last named translations, and completed the whole Bible in 1535, though only from the Latin and other versions. This was further corrected in 1537, by Joh>' Eogers, who suffered martyrdom in Mary's reigfn ; at least, that which passed imder the title of Matthew's Bible is attributed to him, being- published in Eng-land and France under a feigned name for fear of persecution. 257. In 1539, two Bibles were published ; one by Crammer, or at least under his auspices, a proclamation having" been issued this year by the king, probably throug-h Crammer's influence, directing- the translation and allowing the free use of it to individuals. It was called the Great Bible, and Craxmer wrote a Preface to it ; but it was httle else than a reprint of Matthew's Bible. The other Bible published the same year was by an eminent Greek scholar of Oxford University, named Richard TAVER:!fER, who was induced to undertake it upon the sug-g-estion of Thomas Cromwell, earl of E^SEX, Yicar-General, and Lord Yice- g-erent. (see § 185.). "When in 1542 Gardiner, Bishop of M 134 CHAPTERS AIN'D VERSES. Wii^CHESTER, produced in Convocation a list of about one hundred words as being" incapable of adequate translation, and therefore mistranslated in the Great Bible, and on that plea demanded the suppression of its general use, Cranmer, to avoid placing the correction of the alleged errors into the hands of the Bishops who were attached to popery, induced the kingj to commit the revision of it to the Universities. But in 1543 CrajN^mer seems to have been compelled to submit to a kind of compromise with his adversaries ; for an Act of Parliament, passed this year, prohibited the free use of the Bible to all except persons of a certain standing in society, and on the other hand abrog-ated to a certain extent the practice of burning* heretics. This Act, however, gave the king power to dis- pense with any part of it ; and it appears that the Bible continued in the hands of the people to the end of this, and throughout Edward's reign. 258. In 1560, a new Enghsh Bible was issued at Geneva, by a number of learned exiles resident there, who carefully conferred the old translations with the original texts. This was the first Bible that was divided into verses, as the Hebrew Old Testament had been since the time of Ezra ; who, after the return of the Jews from the Babylonian Captivity, had divided it into sections and verses, to facilitate the translation of it into the Syro-Chaldee dialect, then spoken by all the Jews, who had forgotten the Hebrew tongue while resident at Babylon. The division of the Bible into chapters was first effected by Hroo Cardi]s^alis, who in 1240 composed the Jirst Concordance to the Vulgate. The Geneva Bible bears a close similarity to our present authorized Version. The men chiefly en- gaged in it were Coverdale, Knox, Sampson, Goodman, Cole, Pullain, and others. 259, In I5G8, Archbishop Parker procured a revision AUTHORIZED VERSION. 135 of the Great Bible by the Bishops Sandys, Giii>"dal, Parkhurst, Alley, Davis, Horxe, Guest, and Cox, aided by GooDMATf, Cole, and other divines. 260. In 1604, during* the Hampton Court Conferences, a commission was issued to make a new translation. Forty- seven Divines commenced the work in 1607, dividing- the whole in the following manner. A committee of ten Divines sitting" at Westminster had assig-ned them the first part to the end of the Second Book of Kings; and another committee of seven at the same place, translated the Epistles of the New Testament. Two classes, of eight and seven respectively, sat at Cambridge, and took, the one, from the First Book of Chronicles to the beginning of Isaiah ; the other, the Apocryphal Books. And lastly, two similar sections, of seven and eight respectively, trans- lated at Oxford the remainders of the Old and Kew Testament. They were specially directed to adhere as closely as possible to Parker's or the Bishops' Bible, as it was also called, consistent with a true and correct render- ing; and the marginal references were limited to verbal explanations of Hebrew and Greek words. This translation is generally acknowledged to be the best in any language ; and the few inaccuracies, which the recent progress in critical skill and investigation has enabled many learned divines and distinguished scholars to point out, will, it is hoped, be corrected at some early revision of all our Ecclesiastical Books, which is daily more and more called for. THE XXXIX ARTICLES. I IWTRODUCTION. 261. At the first promulg-ation of Christianity a de- claration of belief in the heads of Christian doctrines was deemed sufficient to be baptized and received as a member of the Church. This declaration appears to have varied as to the verbal expressions in different churches, and is supposed to be alluded to by St Paul, when he speaks of ^' that form of sound words, which ^'thou hast heard of me (2 Tim. i. 13.);" and ^' that ^^form of doctrine which was delivered you (Rom. vi. 17.). The verbal discrepancies of these creeds is shewn by the abstracts of the Christian faith given by the earliest of the Apologists. It was kept by the church to which it had been first delivered as a depositum or trust {TrapaOijKri or TrapaKaTaO^KT), 1 Tim. vi. 20 ; and 2 Tim. i. 14.) committed to its keeping. The Apostles' Creed, as it is now called, was made up of such primitive formulae, as was also that compiled at Nice, where many such formulae were ex- amined ; and the addition afterwards made at the Council of Constantinople had already been used in some par- ticular churches, (see § 100.). Thus it was the mul- tiplication of heresies, that caused the enlargement of Creeds, and the adoption of one established form for all churches as a standard of orthodoxy, (see further § 47.). 262. A new Bishop, on his appointment, had to make a ARTICLES OF EDWARD VI. 137 profession of his faith, according to the form received in his church ; which he sent round to the most eminent Bishops, who held communion with him or not, as they regarded his profession sound or otherwise. The third General Council (see § 110.) left the Creed as it found it, but made additional decrees^ explanatory of points of faith, which all new Bishops had to accept. In the first Canon of the fourth Council of Carthage there is given a full account of the special declaration, which was then re- quired of a Bishop ; and when wsuch decrees were soon after multiplied by different Councils, the Bishops had to make a general declaration, that they received and would observe all the decrees and traditions of holy Councils and Fathers. The papacy afterwards added a formal, but loosely worded, oath to all declarations previously established. 263. As at the first spread of Christianity, so again at the Reformation, men's special thoughts and studies were directed to rehgious subjects and doctrines; and when, among the many who engaged in discussion upon these subjects, some were found who engaged in extravagant speculations, which had the effect of exciting the minds of large masses to violent excesses both in thinking and acting, it became necessary for the sober and moderate leaders of the Reformation-movement to put forth declara- tions of their actual tenets, so as not to be confounded with the violent and unreasonable asserters of pernicious doc- trines. Hence arose Confessions of Faith, such as that of Augsburg (see § 155.), and of other communities who separated from the Church of Rome, at that time. This example was followed in England in the reign of Edward VI., when Forty-two Articles were published in English and Latin, a. d. 1552. They were founded on the fundamental Article of the Reformation, that the whole doctrines of the Christian rehgion are contained in the m2 138 ARTICLES OF EDWARD VI. Scriptures; and were issued by Royal authority, in the same manner, and by the same right, as the first law in the Code of Justinian was issued. That law is an edict of Theodosius, sanctioning- the doctrine received by Damasus, Bishop of Rome (a. d. 384—398), and Peter, Bishop of Alexandria. The right alluded to is, according to Bishop Burnet, the exercise of private judgment by the sovereign in his public capacity, as by others in their private capacity. The same Prelate distinguishes between Articles of Faith, and Articles of Doctrine ; the former being only such as are declared in Scripture to be necessary to salvation. The latter, however, are such as those held by the Judaizing Christians in the time of the Apostles ; namely, 1st, that Jewish converts were still bound to observe the Mosaic Law ; 2nd, that the observance of that law is indispensable to all men in order to salvation. The main distinction between the Roman and the different Protestant Churches, as regards their Articles of belief, is that the former imposes absolutely upon all men its Articles both of Faith and Doctrine as necessary to salvation ; whereas the latter do not presume absolutely to exclude from salvation all who do not agree with them on every doctrinal point. Nevertheless, each Church requires of those who desire to be teachers within it, that they should subscribe willingly, and ex animo, all its Articles, and to acknowledge them agreeable to the Word of God. 264. In the Forty-two Articles of 1552, the 39th is on the Resurrection of the Dead ; the 40th, that the souls of men do not perish with their bodies, {neque otiosi dormiant being added in the original) ; the 4 1st is on the Millen- narians ; and the 42nd, that all shall not be saved at last. 265. This body of Articles was professed to be drawn up " by the Bishops and other learned and godly men" under a commission conferred by an Act passed in the reign of ARTICLES OF 1562. 139 Hexby "V7II, but not acted upon. This Act waii renewed in 1549, to remain in force till the end of 1552. They were however supposed to have been drawn up chiefly by Cra:^- MER, aided by Ridley, thoug-h "questions relating" to " them were given about to many Bishops and Divines, who " gave in their several answers, which were collated and " examined very maturely : all sides had a fi-ee and fair " hearing before conclusions were made." In Mary's reign, Cra>'mer nevertheless declared, that " they were hi3 « doing?." 266. In some places a striking coincidence is found to exist not only in general doctrine, but even in words, with the Augsburg Confession of 1530, which was first printed in 1531, and repubhshed with some alterations in 1540. In the 17th Article there are also expressions evidently taken from Luther's Preface to the Romans, as translated from the original German into Latin by Justus Jo>'as, in 1523. Bishop BuR>'ET in his History of the Reformation gives the original Forty-two Articles, and points out their varia- tions from the Thirty-nine. 267. In 1562 Archbishop- Parker submitted to Convoca- tion a new body of Articles, in which he omitted the 10th, 16th, 19th, and 41 st, of those of Edward's reign, and introduced four new ones, standing as 5th, 12th, 29th, and 30th. The 6th was made less favourable to tradition, and distinguishes between the Canonical Scriptures and the Apociypha. The 28th omits a clause contradictory to Consuhstantiation and Ubiquitarianism. Fifteen others are more or less altered ; and all the alterations are chiefly drawn from the AViRTEMBERG Coufcssion, composcd in 1551. Convocation omitted the las^t three, and the 29th was left out in the printing ; so that this first body of Articles of Elizabeth's reign consisted only of Thirty-Eight. The titles of sixteen of them were altered by convocation, and other slight altera- 140 ARTICLES OF 1571. tions were made. Thus altered, they were subscribed by both Houses of Convocation of the Province of Cain'ter- BURY, and by the Lower House, the Bishops of Dttr- HAM and Chester, and the Archbishop of the Province of York. They were printed the year following both in Latin and English. 268. In 1571 Archbishop Parker procured a review of the Articles, reintroducing the 29th, and thus making up the present Thirty-Nine, which were subscribed in the Upper House by the Archbishop and ten Bishops, but do not appear to have received the subscription of the Lower House. When they were pubhshed the year after under the Superintendence of Bishop Jewel, the Ratification, still subjoined to them in the Prayer-book, was added. 269. Some disputes afterwards arose concerning the au- thenticity of the opening clause of the 20th Article, which did not exist in some copies ; and the greatest uncertainty has hitherto prevailed, which copy is the authorized one. This uncertainty was afterwards increased, when in 1666 the Kecords of Convocations were burnt in the great fire of LoNDO]!f. The disputed clause is : " Habet Ecclesia ritus sive ccBremonias sfatuendi jTjS et injidei controversiis auctori- tatem &c. In some early copies this clause is wholly wanting ; one of 1563 has the clause with the omission of the words : " Sive cceremonias." It is also to be remarked, that the word jus, is rendered in English by power, instead of right. The clause is supposed not to have been in the copy as signed by convocation, but only in that finally sanctioned by the Queen, as edited by Jewel, who made sundry textual emendations. In 1604 the copy sub- scribed by both Houses of Convocation did contain the clause. 270. An attempt had been made in Parliament in 1566, to enforce the subscription of the Articles by the Clergy ; but SUB>CHlPriO>- TO AUTICLES. Ul the measure was dropped on account of the Queen's opposi- tion. In 1571, however, she yielded her consent to an Act requiring- the Clergy to subscribe such of them " as con- " cern the confession of the true Christian Faith and the " doctrine of the Sacraments " ; thus seeming to exclude the 19th, 20th, 35th, and 36th. But the subscription of all is required by the 36th Canon of 1604. 271. The arrangement of the Thirty-^sine Articles is very distinct and judicious. The first jive treat of the doc- trine of the Trinity ; the three following estabhsh the rule of Christian Faith ; from 9 to 18 inclusive bear reference to Christians, considered as individuals ; and thence to the end relate to Christians, considered as members of a Church or religious Society. They are intended not only to declare positive doctrines, but also to refute acknowledged heresies, especially the errors and corruptions of the Church of Rome. 142 ARTICLE I. De Jide in Sacro&anctam Tnnitatem. 272. Ukus est\-ivuset verus Deus, seternus, incorporeus, impar- tibilis, impassibilis ; immensse potentiifi, sapientise, ae bonitatis ; Creator et Conservator omnium, turn visibilium, tum invisibilium. Et in unitate hujus divinte naturae, tres sunt Personse, ejusdem essentiae, potentise ac seternitatis ; Pater, Filius, et Spiritus Sanctus. Of Faith in the Holy Trinity. 273. There is but one living and true God, everlasting'/«> without body/^) parts/'^) or passions of infinite power/^) wisdom/* and goodness the Maker,<^> 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. SCRIPTURE PROOFS. a. Jer. x. 10. The Lord is the true God, he is the H^ing- God, and an everlasting King-. Mark xii. 32. There is one God, and there is none other but He. Also, John xvii. 3. 1 Cor.^iii. 4. b. John iv. 24. God is a Spirit. c. 1 Tim. i. 17. The King eternal, immortal, invisible. d. Mai. iii. 6. I am the LORD, I chang'e not. Jam. i. 17. With whom is no variableness, neither shadow of turning-. e. Matt. xix. 26. With GoD all things are possible. y. Psal. cxlvii. 5. His under- standing- is infinite. f/. Psal. Hi. 1. The goodness of God endureth continually. h. Isai. xHv. 24. I am the Lord, that maketh all things. i. Neh. ix. 6. Thou preser- vest them all. k. Gen. i. 26. Let us make man in our imag-e. Deut. vi. 4. Hear, 0 Israel, the Lord our God is one Lord. Also, Exod. XX. 3; Isai. ri. 8. 2 Cor, xiii. 14. The grace of our Lord Jesus Christ, and the love of God, and the com- munion of the Holy Ghost, be with you all. Also, Matt, xxviii. 19., and 1 John V. 7. Note. This last text is one of disputed authenticity. But the doctrine of the Ti-inity may be supported by many other texts. ARTICLE I. 143 REMARKS ON ARTICLE I. 274. This Article treats, first, of the existence, unity, and attributes of the Deity ; and, secondly, of the Trinity in Unity. The existence of the Deity appears, 1st, from the order of causes, leading us to one original or first cause, necessarily existing, in and by itself; 2nd, from the design manifest throughout the whole creation, shew- ing that it must be the work of an intelligent agent ; 3rd, from the universal consent among men in their behef in some such agent or creator ; wherefore men are either descended from one common progenitor, who had that knowledge imparted to him ; or all must have that idea implanted in them, and this can only have been done by the Creator himself ; 4th, from miracles and prophecies, possible only to him who has created, and therefore both is able to change, and also foreknows, the course of all things. 275. The Unity of the Deity appears from the absurdity of supposing two or more first causes, or two or more creators and governors of the universe absolutely agreeing, both in their moral conceptions of right and wrong, of good and evil, and Hkewise in their conceptions of the physical things to be created by them. In the former this may be possible in beings superior to all other things, and for that very reason infinitely perfect, wise, and powerful; but we can- not conceive why or how two or more different beings, all ahke infinitely perfect, wise, and powerful, should neces- sarily agree in every intent and idea of their mechanical acts and physical constructions. Yet if we consider the order, as well as the uniformity and invariableness of the laws in operation throughout created nature, such agree- 144 EEMARKS OX ARTICLE I. ment must necessarily exist. Hence there cannot be more than one such infinitely perfect, wise, and powerful Creator. 276. The attributes of infinite perfection, wisdom, and power, are inseparable from the idea of absolute superiority over all other things. This infinite goodness is manifested in the provision made for the wants and enjoyments of all his sensitive creatures, and the adaptation of all their faculties to the gratification of those wants, and the attainment of those enjoyments ; and above all, in his making his moral and accountable creature, man, capable of the most ex- quisite rational enjoyments, independent of every material obstacle, and furthermore, of conceiving the highest hopes and aspirations. To the believer God's infinite goodness is further manifested by the glorious schemes of Eevelation and Salvation, whereby those hopes and aspirations are fully assured of ultimate, though conditional, fulfilment and satisfaction. 277. The word Trinity, as before stated, was first used by Theophilus, Bishop of Anttoch, in the second Century. The doctrine of the Trinity may be proved by the mani- festation of the three Persons at the baptism of Jesus Christ, who himself was the Son; the Holy Ghost de- scended upon him in the form of a dove ; and the Father spoke : " This is my beloved Son in whom I am well pleased" (Luke iii. 21, 22.). It is further testified by the institution of baptism by our Saviour : " Go ye, teach all nations, " baptizing in the name of the Father, and of the Son, and "of the Holy Ghost." (Matt, xxviii. 19.). 278. The Article is directed against the Avians, (see § 94.) as well as against the Socinians of the 16th Century, also called Unitarians and Antitrinitarians. This sect was founded by Ils:lius Socinus and Faustus Socinus uncle and nephew, who were natives of the north of Italy, REMARKS Oy ARTICLE I. 145 where in 1546 they formed a society of about forty mem- bers. But persecution caused many of them to take to flight. They settled in PoLA^-D, where Faustus esta- blished and spread their doctrines after his uncle's death. They published in 1574, a Catechism at Cracow, which by its simpUcity and plainness of language differed greatly from the subtle and insidious reasoning of another Catechism, published about the year 1600 at Racow, another town in Polajsd, which belonged to Jocobus a SiEXo, then the head of the sect. This Catechism is still considered the confession of Faith of the Unitarians. 146 ARTICLE II. Be Verbo, sive Filio Dei, qui verus homo f actus est. 279. FiLius, qui est verbum Patris, ab seterao a Patre genitus, verus et seternus Deus ac Patri consubstantialis, in utero beatae Virginis ex illius substantia naturam humanam assumpsit : ita ut duse naturge, divina et humana, integre atque perfecte in unitate per- sonse fuerint iuseparabiliter conjunctse, ex quibus est unus Christus, verus Deus et verus homo ; qui vere passus est, crucifixus, mor- tuus, et sepultus, ut Patrem nobis reconciliaret, essetque hostia, non tantimi pro cidpa originis, varum etiam pro omnibus actuali- bus hominum peccatis. Of the Word or Son of God, which was made very Man. 280. The Son, which i3 the Word of the Father, be- gotten from everlasting of the Father, "^^^ the very and eternal God,<^> of one substance with the Father,''^) took Man's nature in the womb of the blessed Virgin,<'i) of her a. Mic.v. 2. But thou, Beth- lehem Ephratah, though thou be little among the thousands of Judahj yet out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have been from of old, from everlasting. John 1. 14. And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten cf the Father) full of grace and truth. John viii. 58. Before Abra- ham vv^as, I am. Also, John iii. 16. h. John i. 1. In the begin- ning was the AVord, and the Word was with God, and the Word was God. 1 John v. 20. We are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. Also, Col. i. 16, 17. Heb. i. 8, 10. and iii. 1—4. c. John X. 30. I and my Fa- ther are one. d. Isai. vii. 14. Behold a vh'gin shall conceive and bear a son, and shall call his name Im- manuel. Isai. ix. 6. Unto us a child is bom, unto us a son is given ; and the government shall be up- on his shoulder : and his name shall be called Wonderful, Coun- sellor, The mighty God, The everlasting Father, The Prince of Peace. Gal. iv. 4. When the fulness of time was come, God sent forth his Son, made of a woman. ARTICLE II. 147 substance : so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one Person/^) never to be divided, whereof is one Christ, very God and very Man ; who truly suffered, was crucified, dead,'^> and buried, to reconcile his Father to us, Heb. ii. 17. It behoved him to be made like \mto his bre- thren. Also Matt. i. 22, 23. Phil. ii. 6—8. e. 2 Cor. v. 19. God was in Christ. Col. ii. 9. In him dwelleth all the fulness of the Godhead bodily. 1 Tim. iii. 16. God was ma- nifest in the flesh. /. John xix. 33, 34. TVhen they saw that he was dead al- ready, they brake not his legs : but one ot the soldiers with a spear pierced his side, and forth- with came thereout blood and water. g. Matt. iii. 17. This is my heloved Son, in whom I am well pleased. Also 2 Cor. V. 18. li. Isai. liii. 5, 6. He was wounded for our transgressions, he was bruised for our iniquities : the chastisement of our peace was upon him, and with his stripes we are healed. All we, like sheep, hare gone astray : we have turned every one to his own way, and the *LOKD hath laid on him the iniquity of us all. Eph. V. 2. Christ hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour. Also, Heb. ix. 28. 1 John i. 7. iie:marks o>' article ii. 281. This Article asserts three main points : — 1. The Divinity of Christ. 2. His Humanity. 3. His Atonement. The first is proved chiefly by the introduction or Proeme of St John's Gospel, written professedly, as is supposed, agrainst the error of Ceriisthus and others, who denied at that time already the Divinity of Christ. This cannot be twisted into any other meaning without abstruse reason- ing, such as those who deny this doctrine have in all ages been compelled to apply to it, in order to give some -omblance of plausibility to their side of the argument ; and 148 REMARKS ON ARTICLE II. on wliich St John could not have calculated in the gene- rality of the Christians of his time, to whom he addressed himself. An important proof also is derived from St Paul's Epistle to the Philippians (ii. 6—11.). In this passage it is to be observed, that as the form of a servant or subject, implies the true character of a servant, so the form of God impUes necessarily, by the nature of the argument, the true character of God. The same persons consider the words he thought it not robbery, to be used in a figurative sense, and to mean that he did not desire or aim at it greedily, as robbers do ; or they take dpTrayfiog (robbery), as used for apTrayfia, which they render, a thing to be vehemently desired or caught at. But neither the usage of the Greek language, nor the ordinary style of the Apostle, warrant such an artificial, and far-fetched ren- dering. 282. Further, the names, attributes, and operations of Deity are assigned to Christ in the following passages : Acts XX. 28 ; John iii. 16 ; Titus ii. 13 ; James ii. 1 ; Rev. i. 8, and xix. 16. Also in the passages cited from the Septuagint Version of the Old Testament by the writers of the Kew, the name Jehovah is applied to Christ. The creation, preservation, and government of all things, are likewise as- cribed to him in Col. i. 16, 17 ; Matt. xi. 27, and ix. 6 ; John ii. 25 ; v. 25, 26 ; vi. 39, 40 ; xiv. 13, and xv. 26. 283. Another argument for the Divinity of Christ is derived from the fact, that the unity of the Deity as an object of worship is maintained not only in the Old, but in the New Testament, as in Matt. iv. 10 ; Acts xiv. 15, and xvii. 29 ; 1 Thess. i. 9 ; Rev. xix. 10. Therefore the worship ascribed to him as to Deity in many places, as in Luke xxiv. 52 ; 2 Cor. xii. 8, 9 ; Phil. ii. 10 ; Heb. i. 5 ; Rev. v. 8 ; and, above all, St Stephen's last prayer, in Acts vii. 59, 60,— prove that he was regarded as God. EEMARKS OX ARTICLE II. 149 284. Lastly, it does not appear, that the Jews anywhere accused the Christians of idolatry for this direct worship of Christ, or that they considered it inconsistent with his claim to be the Messiah, for they applied the words in Exod. xxiii. 20, 21, and Hag. ii. 9, to the coming" of the Messiah. 285. The Arians, whilst maintaining" that he was a created being*, and that therefore there was a time when he was not, allow that he was of a very sublime or angelic nature, and that God on this account had ordered him to be worshipped. The Socinians say, that he was exalted to the honour of worship as being a prophet illumined and au- thorized beyond all others. But the former idea is refuted by Heb. ii. 16. " he took not on him the nature of angels, but. ...the seed of Abraham." The Socinian idea is re- futed in Heb. iii. 3, 4, where Moses, who was the most eminent of all the prophets in many respects, is declared inferior to Christ, who is identified with the Deity him- self : both views are also inconsistent with Heb. i. 4 — 14. 286. The Humanity or Incarnation of Christ is proved by the texts in note (d), and by Rev. i. 5—8, 17, 18 ; and Gen. iii. 15. The life, and sufferings of Christ were so manifest and self-evident, that this doctrine has never been rejected by any but a few irrational enthusiasts. 287. The union of the two natures in one person can be conceived only by considering the analogy of the union of soul and body to form the personality of a man. But as we are plainly unable exactly to comprehend the actual mode of combination and mutual agency in the latter case, we may well rest content to be equally ignorant in the former. 288. Finally, as regards the atonement .- the nature of this doctrine, in the case of trespass-offerings and of the scape-goat in the book of Leviticus, was so well understood 190 REMARKS ON ARTICLE II. by the Jews, as aetuall}' freeing men from their sins, that we cannot conceive that the Apostles would, if not abso- lutely satisfied themselves, have dared so positively to ascribe to Jesus the universal and absolute performance of such an expiation, as they have done in the following- texts : Matt, XX. 28 ; John i. 29 ; Rom. iii. 25 ; 2 Cor. v. 21 ; Eph. i. 7 ; Col. i. 14, 20—22 ; Heb. ix. 11—14, 26, 28 ; X. 10, 12, 14, 19, 29 ; xiii. 12. 20 ; 1 Pet. i. 19 ; ii. 24 ; iii. 18 ; 1 John ii. 2. That this atonement extended not only to the guilt entailed by the sin of Adam, but to all sins of men, is proved by Rom. v. 16. "The judgment was hy one {offence) to condemnation, but the free gift "is of many offences unto justification." Also, 1 John i. 7. "The blood of Jesus Christ cleanseth us from all " sin." The Socinians, who regard Christ as a mere man, of course deny altogether the doctrine of the Atonement. N.B. — The fact mentioned in the text adduced in note (/), that blood and water came from Jesus' side when pierced with a spear, has been proved in special treatises of medical men on this very subject to be an infallible evidence of death in human bodies. 151 ARTICLE III. Be Desemsu Christ i ad Ififeros. 289. QUE3IADM0DUM Christus pro nobis mortuus est, et sepultus, ita est etiam credendus ad inferos descendisse. Of the going down of Christ to Hell. 290. As Christ died for us/^^ and was buried,<^) so also it is to be believed, that he went down into hell.<'=> a. 1 Thess.v. 9,10. Our Lord Also the accounts of his Jesus Christ, who died for us. burial in the Gospels. b. 1 Cor. XV. 4. Clirist died for our sins according- to the c. Acts ii. 31, His soul was Scriptures, and was buried. not left in hell. REMARKS 05 ARTICLE III. 291. The descent of Christ into hell is not mentioned in the Gospels. It is not indeed mentioned by any ecclesi- astical writer till Rrnyrs, in the ffth century, when this Article was added to the Apostles' Creed, as mentioned above (see § 247.). The words (descendit ad inferno) were then understood to mean nothing else but burial, as in Eph. iv. 9. "WTien the Creed, assigned to ATHA>'ASirs, was put forth, the term was changed to "AidTjs, but still meant only burial, which is not otherwise mentioned in that Creed. The words, thus introduced, have since been made to point to St Peter's application of the words in Psalm xvi. 10 : — "Thou wilt not leave my soul in hell," in his Sermon on the day of Pentecost {Acts ii.). In this sense "Ator/s is understood, as by the ancient Greeks, to mean the place of departed souls, as distinguished from Ta'prapos, the place of punishment for the wicked ; and it has been further taken 152 REMARKS OS ARTICLE III. in connexion with the words in 1 Pet. iii. 19 : " He went " and preached to the spirits in prison." In the Articles of King- Edward, indeed, this Article had the following ad- dition : " That the body of Christ lay in the gi*ave until " his resurrection ; but his spirit, which he gave up, was *^ with the spirits which were detained in prison, or in hell, " and preached to them, as the place in St Peter testifieth." Some explain this text by the supposition, that Christ went down and preached to the Antediluvians in Hades, to bring- them the glad tidings, that he had actually offered the sacrifice of their redemption. This Article is aimed at some who denied the actual separation of Christ's body and soul, considering him to have been only in a trance, or state of coma. 153 ARTICLE IV. De Besurrectione Christi. 292. Cliristus vere a niortuis resurrexit, suumque corpus cum carne, ossibus, omnibusque ad integritatem hunianje naturae pertinentibus, recepit ; cum quibus in coelum ascendit, ibique residet, quoad extreme die ad judicaados homines reversurus sit. Of the Resurrection of Christ. 293. Christ did truly rise again from death, and took ag-ain his bod}', with flesh, bones, and all things apper- taining to the perfection of Man's nature, wherewith he ascended into heaven,**^' and there sitteth/"^) until he return to judge all Men at the last day.*^> a. Actsx. 40, 41. Him God raised up the third d^^J, and shewed him openly ; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. Also, Acts ii. 30—32. 1 Cor. XV. 4 — 7. Mark xvi. 7 — 14. Luke xxiv. 5 — 8, and 15 — 48. John XX. 14—17, 19, 20. 26, 27. b. Luke xxiv. 39. IBehold my hands and my feet, that it is I myself ; handle me, and see ; for a spirit hath not flesh and bones, as ve see me have. Also John XX.' 27. c. Luke xxiv. 51. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. Also, Acts i. 9—11. d. Col. iii. 1. Christ sitteth on the ris-ht hand of God. Also, Eph. i. 20. e. Actsx. 42. He commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the judg-e of quick and dead. Acts iii. 21. "Whom the hea- ven must receive until the times of restitution of all things. — Also Acts xvii. 31. REMARKS OS ARTICLE IV. 204. The doctrine of the Resurrection of Christ has never been denied or called in question by any Heretics or Sectaries, and has by all been considered the main basis 154 REMARKS OJJ ARTICLE IV. of the Christian belief, the undisputed starting point of all other Christian doctrines. The true miraculous character of Christ's own supernatural acts have been questioned, and attempts have been made to explain them away ; but no ground has ever offered for disputing or doubting the literal truth of the story of his Resurrection. And this is not to be wondered at, if we consider the utter inability of his persecutors to disprove it. The simple production of the dead body would have exploded at once and for ever the supernatural story of the poor ignorant fishermen, and exposed their fond credulity. Those who had such power and influence, as to procure the execution of Christ, even in spite of the reluctance of the Roman Governor of the land, surely had power to keep possession of the body afterwards, and to produce it openly, if it had remained in its in- animate state in the tomb, or even if it had been carried off by the disciples by some trick. But this latter supposition is wholly incredible. That a few poor, irresolute, and frightened men, who had even forsaken their master in his last extremity to provide for their own safety, should at once have resolved on the bold attempt of frightening or mastering, for they could not elude, a vigilant guard of Roman warriors, and that when Jerusalem was crowded with strangers, cannot be supposed even for a moment. Had the body then been produced, we might have heard of a few illiterate persons sticking obstinately to the story they had once put forth ; but we should certainly not have seen such multitudes join a cause, which at that very time had been shewn to rest on so ridiculous an imposture. The discovery of the imposture must have been carried into all lands by the Jews, who were then in great numbers in Jerusalem to celebrate the Passover, and at its conclusion returned to their usual places of residence. But we find that not only the original asserters of the story, but thou- EEMARKS OX ARTICLE IV. 1:35 sands of others in every country, believed it, and embraced and died for the religion founded upon it. They could have been induced to do so by nothing but their firm belief of its truth ; for there was nothing in the persons of the Apostles, nor was there any pomp or show of worship, to attract or fascinate them. 295. The Ascension rests solely upon the credit of the Apostles, which cannot be refused them, if the Resurrection is believed. The latter, besides, bears out the truth of all the New Testament writings ; so that, if its credibility is esta- blished, and the authenticity of the books proved, beUef cannot be withheld as regards the rest of this Article, Further proof, however, is presented by the agreement with passages in the Old Testament, especially Psalm xvi. 10. and ex. 1. 158 ARTICLE V. De Spiritu Sancto. 296. Spiritus Sanctus, a Patre et Filio procedens, ejusdem est cum Patre et Filio essentise, majestatis, et gloriae, verus ac aeternus Deus. Of the Holy Ghost. 297. The Holy Ghost, proceeding from the Father and the Son,<^> is of one substance, majesty, and g"loiy, with the Father and the Son,(^> very and eternal God.<<^> a. John XV. 26. When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of me. Acts ii. 32—33. This Jesus hath God raised up, &c and having received of the Father the promise of the Holy Ghost, he shed forth this which ye now see and hear. b. The proofs of the Unity of the Godhead apply to this head of the Article. c. Acts V. 3, 4. Peter said: Ananias, why hath Satan filled thine heart to lie to the Holy Ghost ? Thou hast not lied unto men, hut unto God. Heb. ix. 14. The eternal Spirit. KEMARKS ON ARTICLE V. 298. By the Holy Ghost is meant, either the Spirit or Inspiration; shed forth on the Apostles at Pentecost, and on others ; or that inward assistance whereby men's minds are changed and renewed. The former operation of the Spirit was only exerted on particular occasions and on a small number of persons; whereas the latter is promised to all Christians : Luke xi. 13 : Much more shall your heavenly Father give the Holy Spirit to them that ask him. The latter operation is the ordinary operation of the Spirit, and is called Grace. The former is extraordinary; and is either REMARKS ON ARTICLE V. 157 suggestive, as in the case of the prophets ; or superintending j as in the case of the authors of the other books of Scripture. 299. That the Holy Ghost is not merely an energy, opera" Hon, quality, or power, or any other attribute of the Deity, as the Socinians and the Jews maintain, but a distinct Per- son, is proved by those texts, which assig-n to it operations, that can only be wroug-ht by a person. Thus Jesus Christ himself says, he " will pray the Father, and he shall give " you another Comforter, that He may abide with you for ^'ever." {John xiv. 16.). And "the Comforter, which is " the Holy Ghost, whom the Father will send in my name, " He shall teach you all thing's, (ibid. 26.) So Rom. viii. 27: "The Spirit maketh intercession for the saints;" and in 1 Pet. iii. 18, we read that Christ, " being put to ^' death in the flesh," was " quickened by the Spirit." 300. That he proceeds from the Son as well as from the Father, appears from being" called the Spirit of Christ, 1 Pet. i. 11 ; and in John xv. 26, and xvi. 7., Christ de- clares that he himself will send " the Comforter, even the Spirit of truth." On the Procession of the Holy Ghost, (see further, § 129.). The remaining" points of the Article are sufficiently proved by the texts adduced. o 158 ARTICLE VI. Be divinis Smpturis, quod stifficiant ad Salutem. 301. SCRIPTURA sacra continet omnia quse ad salutem sunt necessaria, ita ut quicquid in ea nec leg-itur, neque inde probari potest, non sit a quoquam exi^endum, ut tanquam articulus fidei credatur, aut ad salutis necessitatem requiri putetur. Sacrse Scrip tui'se nomine, eos Canonicos libros veteris et novi Testamenti intelligfimus, de quorum auctoritate in Ecclesia nun- quam dubitatum est. De NominihiLS et Numero Lihrorum sacrce CanoniecB Scripturce veteris Testamenti. Genesis, Prior liber Paralipomenwn, Exodus, Secundus liber Paralipomenoju. Leviticus, Primus liber Esdrae, Numeri, • Secundus liber Esdrte, Deuteronomia, Liber Hester, Josuse, Liber Job, Judicum, Psalmi, Ruth, Proverbia, Prior liber Samuelis, _ Ecclesiastes, vel Concionator, Secundus liber Samuelis, Cantica Solonionis, Prior liber Regum, IV. Prophetae Majores, Secundus liber Regum, XII. Prophetse Minores. ^ Alios autem libros, ut ait Hieronymus, leg-it quidem Ecclesia ad exempla vitse et formandos mores : illos tamen ad dogmata confirmanda non adbibet ; — ut sunt : Tertius liber Esdrae, Baruch Propheta, Quartus liber Esdrse, Canticum trium Puerorum, Liber Tobioe, Historia Susannae, Liber Judith, De Bel et Dracone, Reliquum libri Hester, Oratio Manassis, Liber Sapientise, Prior liber Maccaboeorum, Liber Jesu filii Sirach, Secundus liber Maccabaeoruni Novi Testamenti omnes libros, ut vulgo recepti sunt, recipimus, et habemus pro Canonicis. ARTICLE VI. 159 Of the Sufficiency of Holy Scripture for Salvation. 302. Holy Scripture containeth all things necessary to salvation 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 thoug-ht 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 tlie Names and Number of the Canonical Boohs. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The First Book of Esdras, The Second Book of Esdi'as, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes, or the Preacher, Cantica, or Song of Solomon, Four Prophets the Greater, Twelve Prophets the Less. And the other Books, as Hierome saith, the Church doth read for example of life and instruction of manners ; but yet doth it not apply them to establish any doctrine. Such are these following : The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, a. 2 Tim. iii. 15—17. From a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation, through fnith which is in Christ Jesus. All Scripture is given by inspiration of God, and is pro- litable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, through- ly furnished unto all good works. The Book of Judith, The rest of the Book of Esther. b. Isai. viii. 20. The law, and the testimony, if they speak not according to this word, it is be- cause there is no light in them. Deut. iv. 2, Ye shall not add to the word which I command you, neither shall ye diminish aught from it. Deut. xii. 32. "What thing soever I command you, observe to do it; ihou shalt not add thereto, nor diminish from it. 160 REMARKS 01^ ARTICLE VI. The of Book Wisdom, Jesus the Son of Sirach, Baruch the Prophet, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Son^ of the Three Chil- The Second Book of Macca- dren, bees. The History of Susanna, All the Books of the New Testament, as they are commonly received, we do receive and account them Canonical. 303. The principle established in this Article is the main foundation of the Eeformation, upon which the Pro- testant Churches separated from that of Rome. The Papists hold with MoTfTAis'us (see § 74.), that the Bible does not contain all thing's necessary to salvation, but that Jesus Christ and his Apostles did impart more knowledge and more commandments than were committed to writing* in the Books of the New Testament; and that such supple- mentary communications are handed down to posterity by tradition, whereby in progress of ages the doctrines of Christianity are supposed to become more and more de- veloped, the Church being the infallible judge of the tra- ditions, brought forward from time to time. Yet the absence of any satisfactory reason, why God should not have caused all necessary doctrines and precepts to be written by inspired men, as well as those that are actually so written, together with the fact that no proof whatever can be adduced, that God has committed such infallible authority to any individual or body of men, is sufficient altogether to invalidate such empty assertions. Their origin is to be sought undoubtedly in those chains (catenae) or compilations of excerpt opinions and comments on the Scriptures, which were drawn from the early Ecclesiastical writers during the dark ages, and obtained unlimited au- thority. It was in the same manner that the traditions of the Jews were gradually engrafted upon the Law and the Prophets, and were so strongly discountenanced both remarks 0?f ARTICLE VI. REMARKS Oy ARTICLE VI. 161 bv our Saviour and his Apostles as commandments of men, made to supersede the doctrines of the Scriptures. 304. The Canon of the Old Testament rests upon the au- thority of the Jews, the enemies of Christianity, who always preserved the text with the utmost care, and still a^ree with us in all points as to the letter. 305. The Apocryphal books were all written after the last books of the Old Testament, namely, the books of the three prophets of the Second Temple, Haggai, Zechartah and Malachi. They were most probably written by some learned Jews at Alexa^'dria, and have never been received b\^ the Jews as inspired writings. They were first expressly declared as Canonical at the Council of Trext (see § 156). That they were not considered as Holy Scripture in the time of our Lord, is certain ; for though both he and the Apostles continually refer to the dilFerent books of the Old Testament, yet no mention whatever is made of the books in question. 30C. The Books of the jN'ew Testament were all written before the end of the first century of the Christian Era ; but some having been originally designed for particular communities, they did not all for some time become uni- versally known to all Christians. But before the conclusion of the second Century we find from the quotations made from them by all the Christian writers of that time, that the whole were received as Canonical, though some excep- tions were at first taken to the Epistle of St James, the Second of St Peter, the Second and Third of St Joh>', and that of St Jude. They were early collected into one volume; were named and referred to with titles of reverence, as the Holy or Divine Scriptures, the Divine Oracles, or Oracles of the Lord ; and they were appealed to by all sects as being of decisive authority, and even by adversaries, as containing the precepts held sacred o2 162 REMARKS ON ARTICLE VI. by the Christians. They were first authoritatively declared to form the Canon of the New Testament, at the Council of Laodicea, a. d. 363. We may further remark, that Jesus Christ declared the Scriptures efficient to salvation, when he reproved the Pharisees for making the word of God of none effect by their traditions {Mark vii. 15.) ; and when he said to them : " Search the Scriptures, for in them ye think " ye have eternal life." {John v. 39.), So in Acts xvii. 11, the people of Bercea are commended for searching- the Scriptures daily, whether these things were so. So in the Epistles to the Romans, Galatians, and Hebrews, the pre- judices of the Jews are always combated from the Scrip- tures, never from tradition ; and in the passage from St Paul's Second Epistle to Timothy, adduced above, he declares inspired Scripture " profitable for doctrine, for "reproof, for correction, for instruction in righteousness, " that the man of God may be perfect, throughly furnished " unto all good works." Hence we may safely conclude, in the words of the Article, that Holy Scripture containeth all things necessary to salvation. Note. — In the Articles of King Edward, this contained no catalo^e of the Canonical Books, nor distinguished them from the Apocryphal Books. 163 ARTICLE VII. Be Yeteri Testamento. 307. Testamentum Vetus Novo contrarium non est : quando- quidem tarn in veteri, quam in Novo, per Christum, qui unicus est Mediator Dei et hominam, Deus et homo, seterna vita humane generi est proposita. Quai'e male sentiunt, qui veteres tantum in promissiones temporarias sperasse confingunt. Quanquam lex a Deo data per Mosen, quoad cseremonias et ritus, Christianos non astring'at, neque civilia ejus praecepta in aliqua republica necessario recipi debeant, nihilominus tamen ab obedientia mandatorum, quse Moralia vocantur, nuUus quantumvis Christianas est solutus. Of the Old Testament. 308. The Old Testament is not contrary to the New ;<^' for both in the Old and New Testament, everlasting- life is offered to Mankind by Christ, who is the only Mediator between God and Man,<^) being- both God and Man.*'^^ Where- fore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Althoug-h the Law given from God by Moses, as touching Ceremonies a. Heb. i. 1. God who at sundiy times, and in divers man- ners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son. Gal. iii. 16. To Abraham and his seed were the promises made, lie saith not, And to seeds, as of many; but as of one. And to thy seed, which is Chiist. John V. 46. Had ye believed Moses, ye would have believed me, for he wrote of me. Also Acta iii. 25, and Luke xxiv. 14. h. 1 Tim, ii. 5. For there is one God, and one Mediator, be- tween God and man, the man Christ Jesus. c. This point is proved by the text adduced under Arti- cle II., note [e). d. Heb. xi. 13. These all died in faith, not having- received the promises, but having' seen them afar off, and were per- suaded of them, and embraced them. Ibid. 16. They desire a better country, that is, an heavenly. " Also ibid. 35, and 1 Cor. x. 1—4. 164 B-EMARKS ON ARTICLE VII. and Rites, do not bind Christian men,<^) nor the Civil pre- cepts thereof oug-ht of necessity to be received in any commonwealth yet notwithstanding", no Christian man whatsoever is free from the obedience of the Command- ments which are called Morales) e. Gal. V. 1. Stand fast in the liberty, wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Also Heb. vii. 12, and Col. ii. 16, 17. f. Rom. xiii. 7. Let every soul be subject to the higher powers. Also 1 Pet. ii. 13, 14. g. Rom, iii. 31. Do we then make void the law through faith ? God forbid : yea we establish the law. Also, 1 Cor. vii. 19. James ii. 8-11. REMARKS ON ARTICLE VII. 309. This Article, with some additional words, made up the sixth and nineteenth of those of Edward VI. It is directed ag-ainst all Antinomians, that is, opponents of the law (vo'juos), or Old Testament Dispensation ; and declares that that Dispensation taught men the doctrine of everlasting" Salvation through the promised Messiah or Christ. This appears from the following- passages of the Old Testament : Gen. iii. 15, " The seed of the woman shall bruise thy " head, and thou shalt bruise his heel the promise to Abraham, " In thee shall all the families of the earth be "blessed;" {Gen. xii. 3; xxii. 18; xxvi. 24; xxviii. ]4.) Jacob's blessing- to Judah : "The sceptre shall not depart " from Judah, nor a lawgiver from between his feet, until Shiloh come ;" {Gen. xlix. 10.) The declaration of Moses : " The Lord thy God will raise up unto thee a prophet from " the midst of thee, of thy brethren, like unto me ; unto him " ye shall hearken," {Deut. xviii. 15.) ; Balaam's prophetic declaration : " There shall come a star out of Jacob, and a sceptre shall rise out of Israel ;" {Numb. xxiv. 17.). Ex- REMARKS ON ARTICLE VII. 165 pressions in Psalms ii., xvi., xxii., xlv., ex. : Thou art iny " Son, this day have I beg-otten thee " Thou wilt not " leave my soul in hell, neither wilt thou suffer thine Holy " One to see corruption " They pierced my hands and my feet, — they part my garments among- them, and cast " lots upon my vesture " Thy throne, 0 God, is for ever " and ever The Lord said unto my Lord, Sit thou on " my right hand, till I make thine enemies thy footstool " The Lord sware, and will not repent, thou art a priest for "ever, after the order of Melchisedec So also Isai, vii. 14. : " Behold, a Virgin shall conceive and bear a " Son ibid. xi. " And there shall come forth a rod out of the stem of Jesse — to it shall the Gentiles seek So Isai. xUi. 1 — 4 ; liii ; Ixi ; Jer. xxiii. 5 ; xxxi. 31 ; E^s^ek. xxxvi. 25 ; Joel ii. 28 ; Micah v. 2 ; Haggai ii. 6 — 9 j Zechariah ix. 9 ; Mai. iii. 1 ; iv. 1 ; Dan. ix. 24 — 27 ; and Job xix. 25, 26. All these passages have never been so applicable altogether to any one person, as to Christ. In early times the Manicheans rejected the Old Testament, as being the work of their supposed Supreme Author of EvU, whilst the jN'ew was by the Supreme Author of Good. A similar notion was entertained by some enthusiasts at the time of the Reformation. The moral law consists of the Ten Commandments and similar other precepts, which Christ was so far from abrogating, that he extended them to our inmost thoughts and feehngs. I 166 ARTICLE VIIL De TrVms Symholis. 310. Symbol.4. tria, Niccenum, AtJianasii, et quod vulgo Apos' tolorum appellator, omnino recipienda sunt et credenda : nam finnissimis Scrlpturarum testimoniis probari possunt. Of the Three Creeds. 311. The three Creeds, Nicene Creed, Athanasius^s Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and beheved, for they may be proved by most certain warrants of holy Scripture. REilARKS ON ARTICLE VIII. 312. The doctrines contained in these Creeds are the same as those explained in other Articles, so that the Scripture proofs are the same. See further on these Creeds, what has been said of them above. (§. 247.). 167 ARTICLE IX. De Pcccato Originali. 313. Peccatum originis non est, (ut fabulantur Pelag-iani,) in imitatione Adami situm ; sed est vitium et depravatio naturae cujuslibet hominis ex Adamo naturaliter propa^ati: qua fit, ut ab orig-inali justitia quam longissime distet, ad malum sua natura propendeat, et caro semper adversus spiritum concupiscat; unde in unoquoque nascentium iram Dei atque damnationem meretur. Manet etiam in renatis hsec naturae depravatio ; qua fit, ut afl"ectu3 carnis, Greece (pp6vr]fia capKog, quod alii sapientiam, alii sensum, alii affectum, alii studium cai-nis interpretantur, leg'i Dei non subjiciatur. Et quanquam renatis et eredentibus nulla propter Cliristum est condemnatio, peccati tamen in sese rationem habere concupiscentiam fatetur Apostolus. Of Original or Birth-sin. 314. Ortgi^^al 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 naturally is engendered of the offspring of Adam j^'^ whereby man is very far g-one from original righteousness, (c) and is of his a. Rom. V. 14. Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's trans- gression. b. Job xiv. 4. Who can bring a clean thing out of an unclean ? Not one. ibid. XXV. 4. How can he be clean that is born of a woman ? Psal. li. 5. Behold, I was shapen in wickedness, and in sin did my mother conceive me. John iii. C. That whigh is born of the flesh is flesh. Rom. vii. 18. I know that in me, that is, in my flesh, dwelleth no good tiling. Also, Rom. V. 12, 15—19, and 1 Cor. xv. 22. c. Gen. vi. 5. God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil con- tinually. Gen. viii. 21. The imagina- tion of man's heart is evil from his youth. Jer. xvii. 9. The heart ia deceitful above all things, and c 168 KEMARKS CN ARTICLE IX. own nature inclined to evil, bo that the flesh lusteth always contrary to the Spirit •^^'^^ and therefore in every person born into this world, it deserveth God's wrath and damnation/*^ And this infection of nature doth remain, yea, in them that are reg-enerated whereby the lust of the flesh, called in Greek, phronema sarkos, which some do expound the wisdom, some sensuality, 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 baptized/^) yet the Apostle doth confess, that con- cupiscence and lust hath of itself the nature of sin.^**^ desperately wicked : who can know it? Rom, iii. 10. There is none rigliteous, no not one. See also Psal. xiv. 2, 3; and Matt. XV. 18, 19. d. Gal. v. 17. The flesh lusteth ag'ainst the Spirit. e. Rom. vi. 23. The wages of sin is death. Eph. ii. 3. We were by na- ture the children of wrath. Also, Rom. iii. 19. /. Rom. vii. 22—23. I de- light in the law of God after the inward man. But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. p. Mark xvi. 16. He that believeth and is baptized shall be saved. Rom. viii. 1 . There is there- fore now no condemnation to them which are in Christ Jesus. — Also, John V. 24. h. Rom. vii. 7. I had not known sin but by the law: for I had not known lust, except the law had said, Thou shalt not covet. REMARKS ON ARTICLE IX. 315. Before the time of Augustine the corrup- tion of human nature, entailed upon us by the fall of Adam, was known by the terms " old sin," " old g-uilt," " common curse but that prelate lirst called it original sin. The Pelagians, as we have seen, (§ 113.) denied the existence of original sin, and held that we are impli- cated in Adam's sin only if we follow or imitate him, which by our own free will we may avoid. Hence he also REMARKS ON ARTICLE IX. 169 deemed men capable of arriving at a state of impeccability without the necessity of grace. 310. The Socinians coincide with the Pelagians in their opinion that Adam's sin was personal, and being- the first sin committed by man, thus, " sin entered into the world," (ivom. V. 12.), and that Adam was from the beginning made mortal. 317. The Church of Rome holds that original sin is quite taken away by Baptism, and that Adam was made originally with the natural disposition now acting within us and leading us to evil, but that in him it was restrained by supernatural aids. 318. The followers of AuarsTiKE hold, that there is no reason to suppose that baptism takes away all the effects of original sin ; but that it is enough that we be delivered by it from God's wrath and entitled to divine aid against the corrupt inclinations of our nature. This aid or grace they consider moreover as freely given by God to those whom he has elected or predestined from all eternity ; whilst they con- sider all others as left in that state of damnation brought on by Adam's sin. Others have carried this view further, and declare all who are not among the elect, as altogether reprobate, and absolutely condemned by God's eternal decrees. The latter are called Supra-lapsarians, the former Sub-lapsarians. 319. Some have considered the words, God's wrath and damnation, which are the strongest terms in the Article, as capable of a lower sense ; as, loss of God's favour, the sen- tence of natural death, the troubles of life, and the corrup- tion of our faculties. These regard it as indicative of the usual moderation of the compilers of the Articles, that the main point of the imputation of Adam's sin to his posterity as their own act, is not expressly taught in the Article. 320. The chief foundation of the doctrine is the comparison p 170 REMARKS ON ARTICLE IX. of St Paul in Rom. v. 12 & 18, between the universal cor- ruption and condemnation in consequence of Adam's trans- gression, and the universal justification of all men by Jesus Christ. It is supported also by the following texts, in ad- dition to those already adduced in the notes : 1 Kings viii. 46. There is no man that sinneth not." Prov. xxiv. 16. " A just man falleth seven times." EccL vii. 29. " God " hath made man upright, but they have sought out many ''inventions." 2 Cor, v. 17. "If any man be in Christ, " he is a new creature : old things are passed away ; behold '^all things are become new." Rom, viii. 7, 8. "The " carnal mind is enmity against God : for it is not subject " to the law of God, neither indeed can be. So then they " that are in the flesh cannot please God." 171 ARTICLE X. De libera Arbitrio. 321. Ea est hominis post lapsum Adae conditio, ut sese, natu- ralibus suis viribus et bonis operibus, ad fidem et invocationem Dei converters ac prseparare non possit. Quare absque gratia Dei, quae per Christum est, nos prseveniente ut velimus, et co-operante dum volumus, ad pietatis opera facienda, quae Deo grata sunt et accepta, uihn valemus. Of Free Will. 322. The condition of Man after the fall of Adam is such., that he cannot turn and prepare himself, by his own natural streng-th and g-ood works, to faith and calling" upon God •M'^ Wherefore we have no power to do good works pleasant and acceptable to God, without the g'race of God by Christ preventing us,^) that we may have a good will, and working with us, when we have that good will. a. Rom. viii. They that are in the flesh cannot please God.— 2 Cor. iii. 5. We are not sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God. John XV. 5. Without me ye can do nothing. b. John vi. 44. No man can come unto me, except the Father which hath sent me draw him. Phil. ii. 13. It is God which worketh in you both to will and to do, of his good pleasure. Eph. ii. 1. You hath he quickened, who were dead in trespasses and sins. Note. Preventing is used here in the now obsolete sense of the word, going before. REMARKS ON ARTICLE X. 323. This Article asserts the loss of a Free Will in man to choose what is good in thought and action, in con- sequence of the fall of Adam, who was created with absolute free will to choose good or evil. Hence, as was 172 REMARKS ON ARTICLE X. seen in the preceding Article, man is ever prone to e^ il ; and in order to cease to do evil and learn to do well, he requires aid to overcome his evil desires. This aid is afforded by the Holy Ghost, and is called Grace, which is of two kinds, preventing and co-operatiug. The necessity of both was denied by the Pelagians, and the former only by the Semi-Pelagians. (See § 113. )• 324. Some, as the Calvinists, insist on the irresistible force of grace, which, they say, is given only to the elect. But Our Lord himself said : " Your heavenly Father shall give "the Holy Spirit to them that ask him." {Luke xi. 13.). If it be said that we must first have excited in us the will to ask, since we are told that " it is God that worketh in us " both to will and to do of his good pleasure," which seems to imply the first beginnings and the progress of a Christian life : it may be remarked, that the means by which God does stir up our will to turn to him, is by his revealed dis- pensations, by which his Spirit addresses our souls. Here we are perpetually invited to turn to God, and the neglect of these invitations is what St Paul deprecates when he says : " Quench not the Spirit." (1 Thess. v. 19.). By this view we shall be led to " search the Scriptures" with diligence, with gratitude for the grace there offered us, with faith in God's promises there given us, and with a humbled sense of our sinful nature before the ever ready mercy of God. 173 ARTICLE XI. De Eominis Justificatione. 325. Tanttjm propter meritum Domini ac Servatoris nostri Jesu Christi, per fidem, non propter opera et merita nostra, justi coram Deo reputamur. Quare sola fiide nos justificari, doetrina est saluberrima ac consolationis plenissima, ut in Homilia de Justificatione hominis fusius explicatur. Of the Justification of Man. 326. We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings.^^^. Wherefore that we are justified by Faith only,^^> is a most wholesome Doctrine, and very full of comfort ; as more largely is expressed in the Homily of Justification. a. Rom. iii. 23 — 25. All have sinned, and come short of the ^lory of God ; being justified freely by his grace, through the redemption that is in Christ Jesus, whom GOD hath set forth to be a propitiation through faith in his blood. Rom. V. 1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. Also, Phil. iii. 9. h. Eph. ii. 8—9. For by o-race are ye saved through laith ; and that not of your- selves : it is the gift of GoD ; not of works, lest any man should boast. REMARKS ON ARTICLE XI. 327. To be accounted righteous is what is termed justification, which refers to this hfe, as sanctification, or the purification of our souls by the Holy Spirit, refers to the hfe to come. We are said to be justified by faith, a term generally used in the New Testament for the complex idea of Christianity or the Gospel, as opposed to the Law or Mosaic dispensation. Hence /ai7^ means more than mere his- 174 REMARKS ON ARTICLE XI. torical belief ; for, as St James saj^s (ii. 19.) *'The devils " also believe and tremble." But in faith is comprehended also all the positive commands of the Gospel, to lead a holy- life and to perform works of charity. However, it is to be observed, that we are not justified on account of this faith, {Sid TTiffTiv or did Trjv tt'kttiv) but by faith, (iriarei, bk Tricrrews, Sid TTtVrewc). That is, faith is the condition on which we shall be made partakers of "the redemption that is in " Christ Jesus f but it is not a merit for which we shall be justified. For we are justified before God " only for the " merit of our Lord and Saviour Jesus Christ." 328. Further we are justified by faith only ; that is, " without the deeds of the (ceremonial) Law" (Rom. iii. 28. Gal. ii. 16) ; so that the other Christian graces and virtues comprehended in Gospel faith are not dispensed with, but only the performance of sacrificial rites reckoned as meri- torious acts in themselves. Herein indeed consists the g-reat error of the- Church of Rome, which, before the Reformation, had led to so gross a corruption of the true Christian faith. For it held and still holds, that the use of the Sacraments is sufficient to justify, and even to sanctify us. This all Protestants utterly denj'-, as a doctrine contrary to the whole Gospel teaching", and tending to enervate all religion, and to turn the Sacraments, that were appointed to quicken and excite our piety, and to convey grace to us upon our coming devoutly to them, into means of deadening all faith, and giving them in men's opinions the nature of charms, which of themselves, and without due preparation and devotion, will make up all defects in them, and so give them a title and a right to the free mercies of God. The Homily of Justification named in the Article is supposed to be that, entitled : Of the Salvation of all Mankind, being the third of the first book of Homilies. 175 ARTICLE XII. Be bonis Opei'ibus. 329. Bona opera, quae sunt fructus Fidei, et justificatos se- quuntur, quanquam peccata nostra expiare, et divini judicii severitatem ferre non possunt ; Deo tamen grata sunt, et accepta in Christo, atque ex vera et \-iva fide necessario profluunt ; ut plane ex illis seque fides viva coguosci possit, atque arbor ex fructu judicari. Of Good WorJcs. 330. Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins,^**' and endure the severity of God's Judg-ement, yet are they pleasing- and acceptable to God in Christ, and do spring- out necessarily of a true and Hvely Faith ; inso- much that by them a lively Faith may be as evidently known, as a tree discerned by the fruit^^'. a. John XV. 8. Herein is my Father glorified, that ye bear much fruit. Jam. ii. 17—18. Faith if it have not works, is dead, being alone. Yea, a man may say, thou hast faith, and I have works : shew me thy faith with- out thy works, and I will shew thee mv faith by my works. Also Eph. ii. 10. Gal. v. 6. Col. i. 10. Tit. iii. 8. b. Luke xvii. 10. When ye shall have done all these things which are commanded you, say. We are unprofitable servants; we have done that which was our duty to do. c. Heb. xiii. 16. To do good and to communicate forget not ; for wiih such sacrifices GOD is well pleased. d. Gal. V. 22—23. The fruit of the Spirit is love, joy, peace, long-suflfering, gentleness, good- ness, faith, meekness, temper- ance ; against such there is no law. e. Matt. vii. 17. 20. Every good tree bringeth forth good fruit. — "Wherefore by their fruits ye shall know them. 176 ARTICLE XIT. REMAKES OX ARTICLE XII. 331. This is one of the Articles introduced by Archbishop Parker in 1563, (see § 267) to refute the sects of the Antinomians, Solifidians, and Gospellers, who denied the necessity of good works, as the Ascetics had done in the early ag-es of Christianity ; which gave rise to men's leading a secluded life in monasteries, and even in caves and deserts, to devote themselves wholly to a vacant, abstract exercise of faith. The good works which are said to be pleasing and acceptable to God in Christ, are such as fol- low after justification, and therefore, by the preceding Article, after the exercise of faith in Jesus Christ. Thus St Paul says : " Let every one, that nameth the name of Christ, depart from iniquity" (2 Tim. ii. 19.) As then every one, that calls himself by the name of Christ, that is, after he has by baptism become entitled as a Christian to the benefits wrought for us by Christ's death, shall depart from iniquity ; so also he will as a natural consequence proceed to practice good works, which are thus truly the fruits of his faith. 332. The Council of Trent, (see § 156.) has decreed, that men by their good works have so fully satisfied the law of God, according to the state of this life, that nothing is wanting to them, and that these good works of themselves merit eternal life. The Church of Rome also holds that a work cannot be called good, if it is not entirely good, and free from all mixture of sin ; and that the good works of holy men, that is, men who have received plenary absolu- tion from their sins, are thus perfect, and therefore merito- rious. We believe, according to the Article, that human nature is so weak and so degenerated, that as far as our natural powers operate in any action, there is always still REMARKS ON ARTICLE XII. 177 some stain of sin in it ; and that a good work is considered by God according to the main both of the action and the intention of him that does it ; and as a father pities his children, so God passes over the defects of those who serve him sincerely, though not perfectly. This acceptance of the intention is illustrated in the parables of our Saviour, of the talents, of the ten Virgins, as also in the description of the last judgment in Matt. xxv. &c. 178 ARTICLE XIII. Be Opcribus ante Just 'ificationem. 333. Opera quae fiunt ante gratiam Christi, et Spiritus ejus afflatum, cum ex fide Jesu Christi uon prodeant, miiiime Deo grata sunt ; neque gratiam, (ut multi vocant.) de congruo merentur : immo cum non sint facta, ut Deus ilia fieri voluit et proecepit, peccati rationem habere non dubitamus. Of Works hefore Justification. 334. Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God/^) foras- much as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the school- authors say,) deserve grace of congruity : yea, rather, for that they are not done as God has willed and commanded them to be done,(<^> we doubt not but that they have the nature of sin.<*^* a. John XV. 5. "Without me ye can do nothing. Rom. viii. 9. If any man have not the Spirit of Christ, he is none of his. Heb. xi. 6. Without faith it is impossible to please God. Also Rom. viii. 8. b. Tit. Hi. 5. ^N^ot by worlfs of righteousness which we have done, but according to his mer- cy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. c. Col. iii. 17. Whatsoever yo do in word or deed, do all in the name of the Lord Jesus, giving thanks to GoD and the Father by him. d. Rom. xiv. 23. Wlaatsoever is not of faith, is sin. REMARKS Oy ARTICLE XIII. 335. As we saw in the former Article that the works of those who are baptized and have faith in Christ are not wholly pure, but are g-raciously accepted by God for Christ's sake, it follows in this Article that the works of REMARKS ON ARTICLE XIII. 179 unbelievers are still less pleasing to God. This declaration was necessary to refute the Pelag-ians, who, denying the corruption of man by the fall of Adam, as well as the necessity of grace, held as a necessary consequence that any man may of himself arrive at a state of impeccahility, and so do works acceptable to God. 336. The School-authors, mentioned in the Article, are those who in the Middle Ages apphed to religious subjects the dialectical arguments and subtle distinctions employed in the different metaphysical Schools. These assigned to good works merits either ex congruo or ex condigno. The former apply to persons in a state of nature and unbehef, and are to be rewarded by God out of Hberality ; whilst the latter attach to works done with the aid of grace, and to them, they say, a reward is in justice due. The Homily Of Good Works, being the Fifth of the First book of HomiUes, maj* be consulted in further illustration of this Article. 180 ARTICLE XIV. De Operibus Supererogatimm. 337. Opera, quae Supererogationis appellant, non possunt sine aiTOgantia et impietate prsedicari ; nam illis declarant homines, non tantum se Deo reddere quae tenentur, sed plus in ejus gratiam facere quam deberent: cum aperte Christus dicat. Cum feceritis omnia qusecunque praecepta sunt vobis, dicite, Servi inutiles sumus. Of Works of Supererogation. 338. VoLU>'TARY Works, besides, over, and above God's Commandments, (a) which they call Works of Supererogation, cannot be taught without arrogancy and impiety : for by them 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 duty is required; whereas Christ saith plainly,^^) WTien ye have done all that are commanded you, say, We are unprofitable servants. a. Matt. XV. 9. In vain do they worship me, teaching for doctrines the commandments of men. Col. ii. 8. Beware lest any man spoil you through philoso- phy or vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. b. Luke x^-ii. 9—10. Doth he thank that servant because he did the things that were com- manded ? I trow not. So like- wise ye, when ye shall have done all these things which are commanded you, say. We are unprofitable servants, we have done that which was our duty to do. REMAKES OX ARTICLE XJY. 339. The Romish doctrine of supererogation is founded on the supposition, that there are in the New Testament counsels of perfection, or rules, by the observance of which men can arrive at a higher degree of holiness than is necessary for obtaining their own salvation, and conse- BEMARKS ON ARTICLE XIY. 181 quentlj by the transfer of their own superabundant merits can procure the salvation of others, whose merits are deficient. The disposal of this supposed reserve fund, collected from all supereminently holy men, was usurped during the Middle Ag-es by the Pope, who, as it were, drew cheques upon it, which he termed indulgences. IN'ow, 1 since it was proved in the Eleventh Article, that " We are * " accounted righteous before God only for the merit of our Lord " and Saviour Jesus Christ by faith, and not for our own " works or deserving s'' it is unnecessary to prove the fallacy of the idea, that any merits or deservings of any man can go to procure the salvation of any other man, when they are not even taken into account for his own salvation. So far indeed from having any merits to spare, we are told every where in Scripture that " there is none that doeth good, no " not one ;" (Ps. xiv. 3. Rom. iii. lU) ; " In many things " we olfend all (Jam. iii. 2) and " none can by any means " redeem his brother, nor give to God a ransom for him." (Ps. xhx. 7). The answer of our Saviour to the young man, who professed to have kept all the commandments, " If thou wilt be perfect, go and sell all that thou hast," &c., {Matt. xix. 21) only shews, that none can be perfect, for all have some such besetting sin, as love of riches was in this man, from which it is so exceedingly difficult to be released. The answer of the five wise to the five foolish Virgins : " Not so, lest there be not enough for us and you ; " but go ye rather to them that seU, and buy for yourselves" {Matt. XXV. 9) so far from favouring the point, shews only that the icise virgins knew better than to transfer any of their oil to the others ; and that it was only the foolish, certainly not intended as an example for Christ's Church to follow, who proposed such a course, which would inevi- tably have proved fatal to both. The advice added, " go to SI 182 REMARKS ON ARTICLE XIV. *'them that sell," &c., is only a carrying out of the idea of the parable, the whole of which, indeed, is intended only to enforce the necessity of watching* for the coming* of the Lord, and was by no means intended to hint at anything like meritorious works of men. The passag-e from St Luke cited in note (b) is indeed of itself sufficient to prove, that no other passage in Scripture can by any possibility be supposed to warrant this notion of works of supererogation, which is one of the most delusive of all the errors of the Romish Church. 183 ARTICLE XV. Be Christo, qui solus est sinepeccato. 340. Christus, in nostrae naturae veritate, per omnia similis factus est nobis, excepto peccato, a quo prorsus erat immunis, turn in carne, turn in spiritu. Venit ut agnus absque macula, qui mundi peccata per immolationem sui semel factam toUeret; at peccatum, ut inquit Johannes, in eo non erat. Sed nos reliqui, etiam baptizati et in Christo regenerati, in multis tamen offendimus omnes; et si dixerimus, quod peccatum non habemus, nos ipsos seducimus, et Veritas in nobis non est Of Christ alone without Sin, 341. Christ, in the truth of our nature, was made Hke unto us in ail thing-s, 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'*"', and who, by the sacrifice of himself once made, should take away the sins of the world and sin (as St John saith) was not in him. But all we the rest, although baptized and born again in Christ, yet oifend in many things ;(^> and if we say we have no sin, we deceive ourselves, and the truth is not in us. '^^^ {a) Heb. ii. 14. As the children are partakers of flesh and blood, he also himself took part of the same. Ibid. 1 7. In all things it be- hoved him to be made like unto his brethren. {b) Johnxiv.30. The prince of this world cometh, and hath nothing in me. 1 Pet. ii. 22. Who did no sin, neither was guile found in his mouth. 1 J ohn iii. 5. In him is no sin. (c) John i. 29. Behold the Lamb of God, which taketh away the sins of the world. {d) Heb. ix. 26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 1 Pet. i. 18, 19. Ye know that ye were not redeemed with corruptible things, .but with the precious blood of Christ, as of a lamb without blemish and with- out spot. (t) Jam. iii. 2. In many things we ofl"eiid all. Also Eccl. vii. 20. (,/) 1 John i. 8. If we say that we have no sin we deceive ourselves, and the truth is not in us. 184 ARTICLE XV. REMARKS ON ARTICLE XV. 342. The Pelag-ian doctrine of human impeccability is refuted in this Article, as well as that of the Socinians, that Christ was peccable, as being- a mere man, which also leads them to deny the atonement. That Zacharias and Elizabeth are called "both righteous before God," (Luke i. 6.) can be meant only comparatively ; for imme- diately after Zacharias is punished with dumbness for his unbelief. In the same manner Abel and others are styled rig-hteous, and David is even called a man after God's own heart, though he committed great and crying sins. 185 ARTICLE XVI. De Peccato post Baptismum. 343. NON omne peccatum mortale post Baptismum voluntarie perpetratum est peccatum in Spiritum Sanctum, et irremissibile. Proinde lapsis a Baptismo in peccata locus poenitentioe non est ne- gandus. Post acceptum Spiritum Sanctum possumus a gratia data recedere, atque peccare ; denuoque per gratiam Dei resurgere, ac resipiscere. Ideoque illi damnandi sunt, qui se, quamdiu hie vivant, amplius non posse peccare affirmant, aut vere resipiscentibus venise locum denegant. Of Sin after Baptism. 344. Not every deadly sin willing-ly committed after Baptism is sin against the Holy Ghost and unpardonable.*^"^ Wherefore the grant of repentance is not to be denied, to such as fall into sin after Baptism. After we have re- ceived the Holy Ghost, we may depart from grace given/<=) and fall into sin, and by the grace of God we may rise again, and amend our lives. ^"^^ And therefore they are to be condemned, which say, they can no more sin as long as they Uve here, or deny the place of forgiveness to such as truly repent. (a) 1 John V. 17. And there is a sin not unto death. — Ibid. i. 9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Also 2 Cor. ii. 6—8. (b) This part of the Article refers only to the Novatians, who in the third Century objected to the readmission of the lapsed into the Church, (see § 88.) (c) Matt. xvi. 17. Here Peter is called blessed ; and yet in chapter xxvi. we find that he fell from grace, and denied the Lord. (d) The example of Peter after his fall also goes to prove this point. {c) Gal. vi. 1. Brethren, if a man be overtaken in a fault, ye whicii are spii'itual restore such an one in the spirit of meek- ness, considering thyself, lest thou also be tempted. q3 186 ARTICLE XVI. REMARKS ON ARTICLE XVI. 345. By deadly sin in this Article we are not to under- stand such sins as in the Church of Rome are called mortaly in opposition to others called venial, and supposed to be expiable by acts of penance or devotion, or by inter- communication of merits of supererog-ation. This distinc- tion, indeed, is not warranted by Scripture, where we are told that he who offends in one point is guilty of all. {Jam. ii. 10.) But as St John says "there is a sin not unto death," we must conclude, that there are offences which do not ne- cessarily endang-er salvation, as do heinous and wilful sins, if unrepented. Such offences, therefore, can only be sins of ig*norance and infirmity, which do not of themselves tend to close men's hearts ag-ainst sincere repentance. 346. The term "sin against the Holy Ghost" alludes to our Lord's denunciation of those, who attributed his miracles, wrought in attestation of his divine mission, to the aid of Beelzebub. Such miracles performed afterwards by the Apostles, as proofs of their divine commission to preach the Gospel, were the strongest proofs of the truth of that Gospel that could be given. Since then these miracles were wrought through the influence of the Holy Ghost poured out upon the Apostles, those, who still refused to receive the Gospel may well be said to sin against the Holy Ghost. This sin can therefore no longer be committed in the same sense at the present day ; and so sin against the Holy Ghost can only mean blasphemy, and a blasphemous rejection of the Gospel of Salvation. 347. At the time of the Reformation various enthusiasts, mistaken under the general name of Anabaptists, adopted the old heresy of the Novatians, that a man, falling into sin after baptism, cannot again recover from his lost condition ; REMARKS ON ARTICLE XVI. 187 which, however, is fully refuted by the example of Peter after denying our Lord. 348. At the Hampton Court Conference (see § 218.) the Puritans, whose doctrine of Predestination and Election leads them to maintain, that the elect cannot forfeit their salvation on account of the irresistible grace bestowed on them, desired to have the words " though not finally^' added after "depart from grace given," They were however overruled. 188 ARTICLE XVII. De Prcedestinatione et Electione. 349. PBiEDESTINATiO ad vitam est seternum Dei propositum, quo, ante jacta mundi fundamenta, suo consilio, nobis quidem occulto, constanter decrevit, eos, quos in Christo elegit ex tiominum genere, a maledicto et exitio liberare, atque, ut vasa in honorem efficta, per Christum ad aeternara salutem adducere. Unde, qui tam prseclaro Dei beneficio sunt donati, illi Spiritu ejus, opportune tempore operante, secundum propositum ejus vocantur : vocationi per gratiam parent : justificantur gratis: adoptantur in Jfilios Dei : unig-eniti ejus Jesu Christi imagini efficiuntur conformes: in bonis operibus sancte ambulant : et demum, ex Dei misericordia, pertin • gunt ad sempiternam felicitatem. Quemadmodum Praedestinationis et Electionis nostrse in Christo pia consideratio, dulcis, suavis, et ineffabilis consolationis plena est vere piis, et his qui sentiunt in se vim Spiritus Christi, facta carnis et membra, quae adhue sunt super terram, mortifican- tem, animumque ad coelestia et superna rapientem; turn quia fidem nostram de aeterna salute consequenda per Christum pluri- mum stabillt atque confirmat, tum quia amorem nostrum in Deum vehementer accendit : Ita hominibus curiosis, carnalibus, et Spiritu Christi destitutis, ob oculos perpetuo versari Praedestinati- onis Dei sententiam, perniciosissimum est prsecipitium ; unde illos Diabolus protrudit vel in desperationem, vel in aequo perniciosam impurissimse vitse securitatem. Deinde, promissiones divinas sic amplecti oportet, ut nobis in sacris literis generaliter propositse sunt; et Dei voluntas in nostris actionibus ea sequenda est, quam in verbo Dei habemus diserte revelatam. Of Predestination and Election, 350. Predestination to Life is the everlasting pur- pose of God, whereby (before the foundations of the a 2 Tim. i. 9. God who I with an holy calling, not accord- hath saved us, and called us ' ing to our works, but according ARTICLE XVII. 189 world were laid) he hath constantly decreed by his counsel, secret to us, to deHver 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.*^' "\Mierefore, they which be endued with so excel- lent a benefit of God, be called according* to God's purpose, by his 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 fo his Qwii purpose and prace, which was g-iveu us in Christ Jesus before the world begau. b. Eph.i. 4 — 5. According as he hath chosen us in him be- fore the foundation of the world, that we should be holy, and without blame before him in love. Havino: predestinated us unto the adoption of children by- Jesus Christ to himself, accord- ing- to the good pleasure of his will. Rom. ix. 23. The vessels of mercy which he had before pre- pared unto g-lory. Also Acts ix. 15. 2 Thess. ii. 13. 1 Pet. ii. 9. c. Rom. viii. 30. "Whom he did predestinate, them he also called. Also Eph. i. 18. 2 Tim. i. 9. Ileb. iii. 1. d. Acta xiii. 48. As many as were ordained to eternal li^ believed. Also Rom. vi. 17. and Psal. xc. 3. e. Rom. viii. 30, "Whom he called, them he also justified. Rom iii. 24. Being- justified freely by his grace through the redemption that is in Christ Jesus. /. Gal. iv. 5—7. That we might i-eceive the adoption of sons, &c. g. Rom. viii. 29. A^Tiom he did foreknow, he also did pre- destinate to be conformed to the image of his Son. Also 1 Cor. XV. 49, and Col. iii. 10. h. Eph. ii. 10. "We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. ?, Rom. viii. 30. "Whom he justified, them he also glorified. Also Matt. XXV. 34. and 1 Pet. i. 3—5. 190 ARTICLE XVII. comfort to godly persons/''^ and such as feel in them- selves the working- of the Spirit of Christ/i> mortifying the works of the flesh, <™> and their earthlj^ members/**) and drawing" up their mind to high and heavenly things,<*»> as well because it doth establish and confirm their faith of eternal Salvation, to be enjo3'ed through Christ/P> as because it doth fervently kindle their love towards God:(i) So, for curious and carnal persons,*''' lacking the Spirit of Christ,<*' to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfal, whereby the devil doth thrust them either into desperation/^) or into wretchlessness'**) of most unclean living, no less perilous than desperation. Furthermore, we must receive God's promises in such wise as they be generally set forth to us in holy Scripture. k, Rom. V. 11. We joy in God tliroug-h our Lord Jesus Christ, by whom we have re- ceived the Atonemeut. — Also 1 Pet. i. 8. 1. Eph. iii. 20. According to the power that workeih in us. m. Rom. viii. 13. If ye throug-h the Spirit do mortify the deeds of the body, ye shall live. Gal. V. 24. And they that are Christ's have crucified the liesh, with the aifections and lusts. n. Col. iii. 5. Mortify there- fore your members which are upon the earth. 0. Phil. iii. 20. Our conver- sation is in heaven. Also Col. iii. 1—2. p. Rom. viii. 33—39. Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who also maketh inter- cession for us. Who shall separate us from the love of Christ ? &c. q. 1 John iv. 19. We love him because he first loved us. r. Col. ii. 18. Intruding into those things which he hath not seen, vainly puflfed up in his fleshly mind. s. Jude 19. These are sen- sual, not having the Spirit. — Also Rom. viii. 9. t. 2 Pet. iii. 15—16. Our beloved brother Paul also, ac- cording to the wisdom given unto him, hath written unto you. As also in all his epistles, speak~ ing in them of these things, in which are some things hard to be understood, which they that are unlearned and unstable, wrest, as they do other Scrip- tures, to their own destruction. u. Wretchlessness, means recklessness, carelessness. V. Deut. xxix. 29. Secret things belong unto the Lord our God, but those things that are revealed belong unto us and to our children. ARTICLE XVIT. 191 And in our doings, that will of God is to be followed, which we have expressly declared unto us in the Word of God.(') Rev. xxii. 17. Let him that is athirst come ; and whosoever wUl, let him take the water of life freely. w. Micah vi. 8. He hath shewed thee, 0 man, what is g-ood ; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God. REMARKS ON ARTICLE XVII. 351. This Article is intended to express the doctrine of the Church of Englai^d upon the much controverted question of Predestination and the Decrees of God; and nowhere does the moderation of our Church exhibit itself more prominently. In order to fully appreciate this moderation, it will be necessary to state as briefly as possible the various opposing* views, that have been entertained upon this head. This is a controversy arising- out of natural rehg-ion ; the acknowledged prescience of God having led to the idea, that, foreknowing the future, God must also have predetermined all future events. There are four distinct views, that have been advanced by the parties respectively known as the Supralapsariansj the Sublapsarians, the Arminians or Remonstrants, and the Socinians. 352. The Supralapsarians hold, that God, considering only his own glory, decreed absolutely from everlasting who should be saved, and who should be damned ; that he gives to the former the effectual and irresistible aid of his grace, from which they cannot depart or fall, and to the latter only such aids as should render them inexcusable. These two parts of God's decree are called Election and Reproba- tion. This system altogether denies free will to man, which would make God dependent in forming his decrees on what his free creatures will do. It also denies that 192 REMARKS OX ARTICLE XVII. there can be a certain prescience of future contingents; which would involve this contradiction, that things, which are not certainly to be, are certainly foreseen. The words of Christ, John xvii. 9, 10, are explained as an intercession for the elect only. The doctrine is further supported by the passages Eph. ii. 10 ; 2 Cor, v. 17 ; Phil ii. 13 ; Psal. ex. 3; Jer. xxxi. 33—34; Ezek. xxxvi. 26—27; Rom. ix. 21. The necessary consequence of absolute decrees and eflScacious grace is final perseverance ; that is, that men cannot fall or depart finally from grace given. (See under Art. xvi. fin.) This is supported by the text, having loved his own which were in the world, he loved them unto the end" {John xiii. 1.) 353. The Sublapsarians hold, that Adam indeed sinned freely, and brought condemnation on his posterity ; and that God then decreed to save a great number through the death of his Son by the aid of an effectual grace, with- out taking any notice of the rest. In their arguments they run very close upon the Supralapsarian doctrine. The Remonstrants say, that God deals with men according as they use their Hberty ; and foreseeing how every one would use it, has decreed all things concerning them in this life and the next : that Christ died for all men, who have suf- ficient aid given them, which, however, every one may use or neglect, and that temporarily or permanently. As the Predestinarians make the glory of God the foundation of their reasoning so the Remonstrants reason from God's other attributes, his justice, goodness, truth, and holiness. They say, that God in the Scriptures often appeals to men as to these attributes. We are called upon to imitate him in them ; to be holy and merciful, as he is holy and mer- ciful. Hence our natural conceptions of these attributes, thus appealed to by God himself, must be sufficient guides to us. But how can we think it justice and mercy, that any REMARKS ON ARTICLE XVII. 193 should be condemned for a deed, committed long" before they had existence ? What becomes of the offers of grace and mercy, the obtestations, exhortations, and expostulations upon them, every where in Scripture, if God has formed antecedent decrees, that they should not be effectual ? The Scriptures often say that God " is not willing that any " should perish^ but that all should come to repentance." (2 Pet. iii. 9.) " ^45 / live, saith the Lord God, I have no ^* pleasure in the death of the wicked j wherefore turn your- selves, and live." {Ez. xviii. 32, and xxxiii. 11). Further, to what purpose is preaching", if men are not to be persuaded to a free act of choice as free agents ? If God has chosen to create men as free agents, and governs the world accordingly, this does not make him dependent on what his free creatures will do, so as to derogate from his authority or glory. As for his certain prescience of future contingencies, we see throughout the Scriptures a thread of very positive prophecies, which were punctually accom- plished, though depending on the free agency of man. Hence it appears that the certainty of God's prescience is not causal, but eventual. The Scrii)tures even exhibit some instances of conditional prescience ; as that the men of Keilah would deliver up David to Saul, (1 Sam. xxiii. 11, 12) evidently on condition of David's staying there, which he did not. So Christ's assertion concerning Tyre and SiDox, Sodom and Gomorrah, {Matt. xi. 21 — 23) shows a conditional prescience. Hence, as every man has sufficient aid, if not to save him, yet at least to bring him to a state of salvation, all are inexcusable, if they wilfully neglect the means of salvation. But, besides what is simply necessary, some may have higher privileges and aids given them, which God foresees will be effectual. Lastly, Christ is said to be the propitiation for the sins of the whole world; (1 John ii. 2) and as by the offence of one y K 194 REMARKS ON ARTICLE XVII. (Adam) judgment came upon all m,en to condemnation; so by the righteousness of one, the free gift came upon all men to justification of life. {Rom. v. 18). That grace is not irresistible, they shew from Eph. iv. 30 ; Acts vii. 51 ; Matt, xxiii. 37 ; Isa. v. 4. Reprobation they refute, among" many others, by the following texts : Hos. xiii. 9 ; John v. 40; Ezek. xxxiii. 11. Final perseverance they refute by, Heb. vi. 4—6 and x. 38, and Ezek. xviii. 24. 354. The Socinians agree with the Remonstrants in denying" absolute decrees ; and with the Supralapsarians or Calvinists, in denying the possibility of certain prescience of future contingencies. 355. Though the point was discussed by the ancient heathen philosophers and the Jews, and the freedom of the will was touched upon by Origen and other early Chris- tian writers, yet the real controversy sprang from the Pelagian doctrines. Cassian, who about that time arrived at Marseilles from the East, taught that God decreed all future events ; but he denied preventing grace, as did later the Semi-Pelagians. He allowed a co-operating grace, but subject to the freedom of the will. AuGUSTi^iE, the zealous opponent of Pelagianism, opposed him, and held that bap- tism was accompanied by an inward regeneration ; that all thus regenerate, had a measure of grace, but were not all predestined to persevere j and with regard to those not thus predestined he agreed with the Sublapsarians. 356. The controversy was revived, as we have seen, (§ 133.) in the ninth century by Godeschalcus. Lu- ther first held Augustine's views, but after his death the Lutherans fell into the Semi-Pelagian opinions. Calvin embraced the views of Augustine, with the addition of absolute Reprobation ; Arminius those of Cassian, the discijile of Chrysostom, held also by the Greek Church. 357. It will be observed that the Article does not REMARKS Oy ARTICLE XVII. 195 decide absolutely in favour of any of the above views. First it enlarges upon the good effects of the godly consideration of predestination on godly persons ; and then it proceeds to state the evil effects on curious and carnal persons of having continually before their eyes the sentence of God's predestina- tion, as if on that account censuring the doctrine ; and concludes with the advice not to pretend to find in the Word of God any doctrines but such as are generally set forth or expressly declared. As for Reprobation, it is neither mentioned, nor even hinted at. 358. Elsewhere the Church of E>'gla>-d has set forth its doctrine on this head more positively. Thus in the Com- munion Service we own, that Christ by the one oblation of himself once offered, made there a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole Korldj and in the catechism it is said, that God the Son hath redeemed all mankinds which must be considered as the most solemn declaration of the Church, being the doctrine in which she instructs her children. 196 ARTICLE XVIII. Be spcrandci aternd Salute tantum in Nomine Cliristi. 359. Sunt et illi anathematizandi, qui dicere audent unumquem- quein Lege aut Secta, quam profitetur, esseservandum,modo juxta illam et lumen naturae accurate vixerit : cum sacrse literae tantum Jesu Christi nomeu pra3dicent, in quo salvos fieri homines oporteat. Of obtaining eternal Salvation only by the Name of Christ. 360. They also are to be had accursed, that presume to say, that every man shall be saved by the Law or Sect which he professeth,^^) so that he be dihgent to frame his life according" to that Law, and the hg-ht of Nature. For holy kScripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved. a Rom. iii. 9. Both Jews and Gentiles are all under sin. — V. 20. By the deeds of the law shall no flesh be justified. b Acts iv. 12. There is none other name given among men, whereby we must be saved. REMARKS ARTICLE XVIII. 361. The principle condemned in this Article was first set up by certain orators and apologists for heathenism, in their addresses to the early Christian Emperors, and it has also been since adopted by Mahomet in the Koran. This condemnation is by no means intended to be applied to all Christian Sects not agreeing with us, nor even to the benighted heathens, who have never had the Gospel preached to them ; for since there is no express declaration in Scripture against the latter, it is not for us to take upon ourselves to pronounce their damnation. St Paul even KEIIARKS ON AETICLE XVIII. 197 says, " When the Gentiles, which have not the law, do by " nature the thing's contained in the law, these having not " the law, are a law unto themselves," &c. (Rom. ii. 14.) But thoug-h we cannot positively pronounce all such damned, we have on the other hand no authority to promise them salvation; thoug-h it is not for us to circumscribe God's mercy, if he should be pleased to extend his uncovenanted mercy to any of them, and thus make the death of Christ efficient to save even them that are without the Gospel. The word accursed is equivalent to the word anathema, used in the primitive Church against such as were excluded from communion with the Church, implying" literally : Jit to be put away from the earth. r2 198 ARTICLE XIX. De Ecclesid. 3G2. EccLESiA Christi visibilis est coetus fidelium, m quo ver- bum Dei purum prsedicatur, etSaci-amenta, quoad ea quse necessario exiguntur, juxta Christi institutum recte administrantur. Sicut erravit Ecclesia Hierosolymitana, Alexandrina, et Antio- cliena; ita et erravit Ecclesia Romana, non solum quoad ag'enda et casremoniarum ritus, verum in his etiam qute credenda sunt. Of the Church 363. The visible Church of Christ is a congregation of faithful men/^) in the which the pure word of God is preached/^* and the Sacraments be duly administered 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 Ceremonies, but also in matters of Faith. a. 1 Cor. i. 2. Unto the Church of God which is at Co- rinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place, call upon the name of Jesus Christ our Lord, both theirs and ours. Col. i. 2. To the saints and faithful brethren in Christ. b. Rom. X. 17. Faith com- eth by hearing-, and hearing^ by the Word of God. c. Acts viii. 12. When they believed Philip preaching' the things concerning the kingdom of God, and the' name of Jesus Christ, they were baptized, both men and women. Acts ii. 42. They continued steadfastly in the Apostles' doc- trine and fellowship, and in breaking of bread, and in prayers. REMARKS ON ARTICLE XIX. 304. The Latin word Ecclesia is here translated by our word Church, (see § 82.) originally usee?, for the REMARKS ON ARTICLE XIX. 199 house or place of worship, then appHed in a more extended sense to those assembled there for worship. The term eKKXrjaia (from e/c/caXeti/, to call out, or summon) is derived from the Athenian Constitution, where it meant the Assem- hly of the citizens for political purposes. 3G5. The Article lavs it down as a fundamental rule, that we are to jud^e of the purity of a Church by the con- formity of its doctrines with the Scriptures, and not to judge of doctrines by the authority and decisions of the Church, as held by Romanists. In fact, it decides in favour of private judgment in determining- what is, or what is not, in accordance with the express declarations, " generally set forth to us in holy Scripture." (see Article xvii. ad fin.) The Church of England only withholds from her members the unrestricted exercise of private judgment in regard to the traditions and ceremonies of the Church," (see Article xxxTv) and that only in order that all things be done de- cently and in order." (1 Cor. xiv. 40.) 366. The Romanists insist on the infallibility of the Church, which they suppose to be asserted in some passages of Scripture, and to which they require all Christians to submit their own private judgment. But this plainly pre- supposes that all men are agreed as to what is a Church ; and next, as to which is the Church, seeing there have almost from the beginning been several bodies of men calling them- selves Churches j and lastly as to the applicability, and even the exact meaning, of the passages referred to. Hence before men can be expected to admit the infallibility claimed, they must of course be supposed to have exercised their private judgment, as to all these preliminary points. Besides, by the primary principle of reasoning, it is absurd to prove the infallibility of the Church from the Scriptures, and afterwards refer for the meaning of those same Scriptures t€ the Church. 200 REMARKS ON ARTICLE XIX. 367. Further, they define this infallible Church by cer- tain notes or marks, which, they pretend, are peculiar to it ; viz. the name catholic; antiquity ; extent; duration; succession of Bishops ; union among themselves, and with their head ; con- formity of doctrine with former times; miracles; prophecy ; sanctity of doctrine ; holiness of life ; temporal felicity ; curses upon their enemies ; a constant progress or ejjicacy of doctrine; the confession of adversaries. (Bellarmine.) But, instead of ending controversies about this infallibility, all these points start innumerable questions to be first decided ; such as, what each of these notes or attributes imply; whether they are proofs of infallibility , whether they belong" all to the Church claiming- to be infallible ; whether all be necessary to constitute infallibility ; and if not, how many of them. In discussing* these questions no use must be made of the Scriptures ; for if the Scriptures have their authority from the testimony, or rather decisions, of the infallible Church, no use can be made of them till that be first fixed. Some of these attributes are such as did not at all belong" to the Church in the best and purest times, when its extent was very limited, its duration short, it enjoyed no temporal felicity , nor the acknowledgment of its adversaries. Nor need a body of men, continuing" long and prosperously in a constant succession, necessarily^ be considered as infal- lible, though they may assume the name Catholic. The questions concerning conformity of doctrine with former times, and sanctity of doctrine, would lead men to the necessary exercise of private judgment in so many and such intricate inquiries, that it may as well be at once entirely conceded. As for Episcopal succession, it is confessedly still kept up in some corrupt Churches. Union with a head is no proof of infallibility, till it has been first proved that the Church ought to have a head, and that he must necessarily be infallible himself. Holiness of life, to be a REMARKS ON ARTICLE XIX. 201 proof, must also be proved to combine of necessity with in- fallibility. Miracles wrought by particular persons do not prove their Church infallible ; else the Jewish Church might be proved infallible by the miracles of Elijah and EUsha, whereas it fell repeatedly into idolatry. The same argument applies to prophecy. In short, if all these attri- butes were proved to be infallible signs of infaHibility, the question would still arise, whether the Church of Rome has them all, and whether it be the only Church that has them. 368. And not only would it be necessary that every man should exercise his private judgment upon all these points, before he can acknowledge the existence of infallibi- lity in any Church ; but the Church of Rome itself, in cal- ling upon men to abandon the errors of other Churches, actually allows them to judge for themselves in the vital point, as to what communion ought to be chosen or for- saken. And if we refer to the Scriptures in their general style and method, we find in them a constant appeal to our reason and intellectual faculties. If the mere dictates of the Church or of infalhble men were the foundation of faith, our Saviour and the Apostles would not have employed long reasonings, explanations, and illustrations, to convince men's minds. Therefore we must conclude, that we need not believe doctrines to be true, simply because the Church teaches them ; but we must search the Scriptures, and con- sider any Church a true Church, according as its doctrines agree with them. 369. In the next place, the Church of Rome itself declares that the Churches of Jerusalem, Alexandria, and Antioch, have erred ; and as for itself, many of its ablest men have placed the infallibility of the Church, not in the Popes- personally, but in a General Council. That Pope LiBERius (a. d. 352 — 367) was guilty of error in condemn- 202 BEMAKKS Oy AHTICLE XIX. ing Athanasius, and embracing Semi-Arianism, (see above § 98.) has never been disputed. So also Pope Ho- i^oRirs (a.d. 625-638) was condemned by the Sixth General Council, (see above § 124) and anathematized by several suc- ceeding Popes, for holding" the !Monothehte doctrine. In these cases both the Eastern and Western Churches were agreed, that a Pope might be a heretic. It was not, indeed, till the Eighth Century, that the Bishops of Rome, elate with the im- portance given them by the Carlo vingian princes of France, assumedto themselves absolute authority over other Churches, having till then only striven for the first place among the leading Bishops or Patriarchs. This assumption they now began to found on a volume, then first produced, purporting to be a collection of the Decretal Epistles of the Popes of the first ages, and which in those times of universal ignorance was easily credited, but has long since been plainly proved to be an imposture (see § 150.). 370. The chief jsroof adduced for the infallibility and supremacy of the See of Rome or the Pope over the whole Christian Church, is Christ's remarks to Peter, Matt. xvi. 17 — 19. " The Rock," there meant, many consider as refer- ring to Christ himself ; some to the confession of faith in him, just pronounced by Peter ; and others to the Apostles in general, in whose name Peter had just returned answer to Christ ; or lastly, to Peter himself, as being the first called to the ministry. This last explanation, though most favourable to the Romish doctrine, must be very far stretched to warrant the notion, that it can be appUed to all Peter's successors, supposing the Popes to be so. Moreover, the dispute among the Apostles, who should be chief among them, appears to have been by no means decided by this declara- tion of our Lord, as no doubt it would have been, nad the meaning been that assigned it by Rome ; for the same point was still canvassed among them in the very night in which m REMi-RKS Oy ARTICLE XIX. 203 our Saviour was betrayed. Xor does it appear, that after the effusion of the Holy Ghost, which certainly inspired them with the full understanding of Christ's words, they thought there was anything pecuharly given to Peter above the rest. He was questioned upon his baptizing Cornelius ; and when it was discussed in the Council of Jerusalem, whether the Gentile converts were to be sub- jected to the Mosaicxd Law, he delivered his opinion only as one of the Apostles, and it was James whose opinion led to a decision. He was even charged by St Paul with dis- simulation in that matter, for which, the latter says, he withstood him to his face. {Gal. ii. 11.) In the same Epistle St Paul also plainly asserts the equality of his own opinion with his, declaring that he received no authority from him, and owed him no submission. 371. The Churches of Alexandria and Antioch, being both founded by St Peter, did not set up any such claim ; nor do we find that Peter himself ever made any such declaration. TVhen he wrote his Second Epistle, in which lie mentions a revelation he had received from Christ of his approaching dissolution, though that was a proper occasion for declaring such an important matter, he says nothing that relates to it. Thus the greatest of all privileges is pretended to be lodged in a succession of Bishops, witliout any one passage in Scripture alluding to it. The visible Church means " Christ's Church mih- '*tant here inearth,"' as distinguisned from "the general " assembly and Church of the first-born, which are written "in heaven." {Heb. xii. 23.) 204 ARTICLE XX. Be Ecclesice Auctoritate. 372. Habet Ecclesia Ritus sive Cseremouias statuendi jus, et ia fidei controversiis auctoritatem ; quamvis EccleeiiB non licet quicquam instituere, quod verbo Dei scripto adversetur, nec unum Scripturoe locum sic exponere potest, ut alteri contradicat. Quare, licet Ecclesia sit divinorum librorum testis et conservatrix, attamen ut adversus eos nilail decernere, ita prteter illos nihil credendum de necessitate salutis debet obtrudere. Of the Authority of the Church, 373. 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 Word written, neither may it so expound one place of Scripture, that it be repugTiant to another.'^' Wherefore, althoug-h the Church be a witness and a keeper of Holy Writ, yet, as it oug-htnot to decree anything* against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.<<^> a. Tit. i. 5. For this cause I left thee in Crete, that thou shonldest set in order the things that are wanting-. 1. Cor. xiv. 40. Let all things be done decently and in order. h. See Acts xv. 5, 6, and 22—29. e. 1 Pet. iv. 11. If any man speak, let him speak as the Ora- cles of God. Rom. xii. 6. Let xis prophe- cy {expound) according to the proportion of faith. d. Gal. i. 8. Though we, or an angel from heaven, preach any other Gospel to you than tlmt we have preached unto you, let him be accursed. — Also, Deut. xii. 23. REMARKS ox ARTICLE XX. 374. The opening words of this Article, are not found in the original copy, signed by both Houses of Convocation, REMARKS Oy ARTICLE XX. 205 and still extant ; but the printed editions all have it. (see 2(J9.) The Article is intended to answer those who say, that, where the Scriptures are silent, there oug-ht to be no rules made, but that all men should be left free. It is true, that in the Gospels there are but few rules laid down as to rites and ceremonies, and those mostly in general terms ; as: "Let all things be done to edification, in order, and to peace " Lay hands suddenly on no man." But we see that Christ, speaking of those forms and ceremonies which the Jews had added to the ordinances of Moses, — as, for instance, the services and officers of their synagogues, their washings or baptisms, &c. — only reproved them for over- rating the importance of these rites, yet did not condemn them ; fcr he said of the divine precepts, " These ought ye TO have done," adding, " and not to leave the other undone." Matt, xxiii. 23.) 375. AVe find that certain Apostolical practices, such as the kiss of peace, -and the order of deaconesses, were discon- tinued, when they excited mockery and scandal. Hence it is surely allowable to adopt new rules in matters indilFerent, if even positive practices might be abrogated on the plea of expediency. We are required to assemble ourselves together, to form ourselves into a body, both for worshipping God jointly, and for maintaining order and love among the society of Christians ; and ought therefore to acquiesce in some rules and regulations, adopted by common consent or long practice for such ends, and allow them to be enforced by those who have lawful authority among us. IS'everthe- less " we must obey God rather than men," {Acts v. 29.) and not consent to any forms contrary to express direc- tions in Scripture. 376. The second point maintained by the Article is, that the Church has authority in matters of faith ; i. e. not an absolute authority, founded on a pretended infallibility, but s 206 REMARKS ON ARTICLE XX. an authority of order ; "being' properly only the rig-ht of pri- vate judgment, extended from the individual to assembled numbers, supposed more likely to arrive at the truth in dis- puted matters by means of their collective wisdom, applied before forming a decision. As a Scriptural example of such an assembly deciding" on matters of faith and doctrine, we have the Council of Jerusalem in Acts xv. 377. Lastly, though we thus admit that the Church is " a witness and a keeper of Holy Writ," yet we acknow- ledge, that a body of men may be faithful, as in the case of the Jews, in preserving the text of the Scriptures, and in handing them down without corruption ; yet be mistaken in their meaning, as were the Jews with regard to the Messiah, 207 ARTICLE XXI. De Auctaritate CoticiUoncm Generalium. 378. Generalia Concilia sinejussu et voluntate principum congregari non possunt ; et ubi convenerint, — quia ex liominibus coustant, qui non omnes Spiritu et verbo Dei reguntnr, — et errare possunt, et interdum errai'unt, etiam in his quoe ad Deum pertinent. Ideoque quae ab illis constituuntur, ut ad salutem necessaria, neque robur habent neque auctoritatem, nisi ostendi possiut e sacris Uteris esse desumpta. Of the Authority of General Councils. 379. Ge]S'etial Councils may not be gathered together without the commandment and will of Princes and when they be gathered together, (forasmuch as they be an assem- bly of men, whereof all be not governed with the Spirit and Word of God) they may err, and sometimes have erred, even in things pertaining unto God.<^^ "WTierefore things ordained by them as neccessary to salvation, have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture. ^"^^ a. Rom. xiii. 1. Let every soul be subject to the higher powers. AJso Chron. xxiv. 5. and xxix. 4. b. Act5 V. 40—41 . And when they had called the Apostles, and beaten them, they com- manded that they should not speak in the name of Jesus, and let them go. And they departed from the presence of the Coun- cil., rejoicing" that they wei'e counted worthy to sutler shame for his name. c. Gal. i. 8. Though we or an angel from heaven preach any other Gospel unto you than that we have preached unto you, let him be accursed. Also Deut. iv. 2 and xii. 32, and Isa. viii. 20. 208 AUTICLE XXI. REMARKS OX ARTICLE XXI. 380. A GENERAL Council, in the strict sense of the term, can mean only an assembly of the whole Church of Christ, at least by representation ; and no Councils have ever been held coming- up to this standard. The (Ecumenical Councils of early times were mostly attended only by such Bishops as were summoned by the Emperors, and were able to attend ; and in later times, the Councils assembled by the assumed authority of the Popes, commencing with the First Lateran Council, A. D. 1132, were generally formed of such Bishops, and Abbots of great influence and distinction, as were sum- moned on account of their known submission to the Pope, and with the object of lessening the unpalatable harshness of the dictatorial power unwarrantably assumed by the Pontiffs, by seeming to defer to the collective wisdom of the Church. "WTien later the abandoned conduct of a long series of Popes, and further the double elections of Popes during the Great Western Schism, from a. d. 1378 to 1414, had loosened the general deference to the presumed infallibility of the Popes, we see the successive Councils, of Pisa in 1409, of Constance in 1414, and of Basle in 1431, assume to themselves authority over the Popes themselves. In consequence of the violent contentions between these two pretended depositaries of supreme power and infalli- bility, no general Council has been called since that of Trent, which was summoned by Pope Paul III in 1545, suspended from 1552 to 1562, and dissolved in 1563 by Pope Pius IV. (see § 156). 381. That such Councils, cannot now be called without the consent of princes, is evident from the text adduced in note (a), which forbids the Clergy to obey the summons of a foreigner in preference to their own temporal head, to HEMARKS ON ARTICLE XXT. 209 whom the text manifestly applies. The example of the assembly of the Apostles, Elders or Presbyters, and Brethren or Laymen, mentioned in Acts xv, is clearly no precedent, having been merely a consultation of the inspired Apostles with such other Christians of note as were then at Jerusalem, and all of whom we know to have been specially endowed with the Holy Ghost. The claim to infallibility of Councils is founded on the words in Acts xv. 28, " It " seemed g-ood to the Holy Ghost, and to us." But this cai/ evidently be meant only with regard to the point on which a decision was required, namely, whether the Gentiles were to be subjected to the yoke of the Mosaic Law ; and it had " seemed good to the Holy Ghost" in the case of Cornelius that they should not. This gives the words a clear and distinct sense, agreeing with all that had gone before ; whereas it would appear strange that the Apostles should presume to strengthen the authority of the Holy Ghost by their own. Besides, it is universally acknowledged that the various Councils in the reign of Constantius erred in approving Arianism in opposition to the First Council of Nice ; as did also the Second Council of Ephesus, which sanctioned the Eutychian heresy, and was condemned soon after by the Council of Chalcedon. (see § 111.). 210 ARTICLE XXII. De Purgatorio. 382. DOCTRINA Romaaiensium de Purgatoi'io, de Indulgentiis, de Veneratione et Adoratione turn imaginum, turn reliquiarum, necnon de Invocatione Sanctorum, res est futilis, inaniter conficta, et nullis Scripturarum testimouiis innititur: immo Verbo Dei contradicit. Of Purgatory. 383. The Romisli doctrine concerning- Purgatory, Pardons,^^) Worshipping* and Adoration, as well of Images''^' as of Reliques, and also invocation ofSaints,<^) is a fond thing" vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God/^^ a. Luke xxiii. 43. And Jesus said unto him, Verily I say unto thee, to-day shalt thou be with me in paradise. Heb. X. 14. By one offering- he hath jjcrj'ected jor ever them that are sanctified. Also Rom, viii. 5 ; 1 John i. 7 ; Rev. xiv. 13. h. Dan. ix. 9. To the Lord our God belong mercies and forgivenesses. — Also Ps. xlix. 7. c. Exod. XX. 4. Thou shalt not make to thyself any graven image &c. d. 2 Kings xviii. 4. He (i. e. Hezekiah) removed the high places, and brake the images, and cut down the groves, and brake in pieces the brazen serpent, which Moses had made ; for unto those days the children of Israel did burn incense to it. e. Acts X. 25, 26. As Pe- ter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up, I myself also am a man. Also Acts xiv. 13— rl5, and Rev. xix. 10. /. Matt. iv. 10. It is writ- ten. Thou shalt worship the Lord thy God, and him only shalt thou serve. REMARKS ON ARTICLE XXIT. 384. In the Articles of Edward VI, the doctrine here called Romish, was called the doctrine of Schoolmen, for the REMARKS ON ARTICLE XXII. 211 Eomish Church had not absolutely adopted these supersti- tions, as it did later, just before the publication of our present Articles : namely, in the Decrees and Canons of the Council of Trent. The word perniciously was also inserted before " repug-nant to the Word of God." The doctrine of aPurg-atory was taug'ht by Plato (Pheedo, cap. 62. Stallb.) ; and the Jews also had a notion, that the souls of some men continued foi* a year going- up and down in a state of purg-ation. We have also seen ( § 86.) that Manes, the author of the Manichean sect, held that souls after death pass through water and fire to the Sun. To these floating- opinions were added in the third Century the practice of praying- for the dead ; of which we find such full evidence in the writings of TertuUian and Cj'-prian, that the matter of fact is not to be denied. But these prayers were oftered up even for the Apostles and the Virgin Mary ; and the souls of those prayed for were certainly supposed to be in heaven and at rest, but not in a state of consummate blessedness enjoying the Vision of God. Some of the early Fathers also speak of a probatory fire, to purify the souls destined for salvation, and to take place at the last great conflagration of the world. Hence it appears that these early notions, themselves pure inventions, were altogether diffierent from the doctrine taught by the Piomish Church ; which did not obtain, indeed, till Pope Gregory the Great introduced, at the end of the Sixth Century, his Canon of the Mass. Thereupon the offering up of masses as sacrificial atone- ments for the dead was introduced, and soon was made a source of profit to the Clergy in the corrupt times that followed; and the munificent endowments men were exhorted to make to endow such masses, tended of course to perpetuate the superstition. When afterwards objections were raised to it, scripture passages were adduced, and tortured into proofs sanctioning the doctrine. 212 REMARKS ON ARTICLE XXII. 385. The doctrine of the Church of Rome now is, that every man is liable both to temporal and to eternal punish- ments for his sins : that God, on account of the death and intercession of Christ, does indeed pardon sin as to its eternal punishment ; but the sinner is still hable to temporal punishment, which he must expiate by acts of penance and sorrow in this world, together with such other sufferings as God shall think fit to lay upon him. But if he does not expiate these in this life, there is a state of suflFering" and misery in the next world, where the soul is to bear the temporal punishment of its sins, to continue longer or shorter till the day of judgment ; and in order to shorten this punishment, the prayers and supererogations of men here on earth, or the intercession of the saints in heaven, but above all things the sacrifice of masses, are of great efficacy. Now, God has made faith and patience under adversities in this life a main condition of his New Cove- nant, in which he promises that he will remember our sins and iniquities no more j {Jer. xxxi. 34 : Heb. viii. 12) and he has declared that such adversities are not the punish- ments of an angry God, but the chastisements of a kind and merciful father. "Wherefore, though God may think fit sometimes to interpose in this world by blessings as well as punishments, no arguments can thence be drawn to prove a reserve of such punishments in another state. 386. The passages of the New Testament adduced in proof are, first, {Matt. v. 26). " Thou shalt by no means "come out thence, till thou hast paid the uttermost " farthing" ; a mere figurative phrase in a parable, referring entirely to circumstances of this world. Secondly, {Matt. xii. 32.) " Whosoever speaketh acainst the Holy Ghost, it shall not " be forgiven him, neither in this world, nor in the world to come" ; whence it is argued that there are some sins which are forgiven in the world to come ; though it would REMARKS ON ARTICLE XXII. 213 .^eem to furnish a stronger argument against the eternity of the torments of hell, since the sin alluded to is declared the only one not forgiven. Thirdly, (1 Cor. 13 — 15.) " Every " man's work shall be made manifest : for the day shall " declare it, because it shall be revealed by fire ; and the " fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burnt, he " shall suffer loss : but he himself shall be saved, yet so as " by fire." Though this passage may seem to favour the notion of some early fathers regarding a great fire or confla- gration through which all were to pass at the last day^ yet can it by no means favour the idea of the Romish purga- tory, which is unsupported by any passage of the writings of the earher fathers; and even a passage in Theodoret, a writer of the fifth Century, brought to bear upon the subject, is proved to be an interpolation. The Apostle, alluding to those who corrupted the pure Gospel by raising upon its foundation a structure of Judaism and Gentile Philosophy, evidently means some great trial; probably the destruction of Jerusalem and of the whole Jewish system, which would destroy their work, though the cor- rupters themselves should be saved, by discovering and acknowledging the truth of the teaching of Christ and his Apostles, proved and illustrated by that event. 387. In short, had the Apostles known anything of a purgatory, they would most undoubtedly have clearly set forth such an important doctrine. They told their converts, that through much tribulation we must enter into the " kingdom of heaven ;" {Acts xiv. 22.) that " their present " sufferings were not worthy to be compared to the glory " that was to be revealed ;" {Rom. viii. 18) and that " our light affliction, which is but for a moment, worketh for us " a far more exceeding and eternal weight of glory.' 214 REMARKS ON ARTICLE XXII. (2 Cor. iv. 17.) Here a powerful consideration is passed over in silence, that by these afflictions they should be spared so many of the torments of purgatory. It is impossible to suppose they would have neglected to tell men of any effec- tual means they knew, to avoid the tonnents of such an intermediate state. But the Scriptures every where speak only of two classes, the good and the bad ; the former to " inherit the kingdom of God," the latter to " depart '*into everlasting fire, prepared for the devil and his " angels." {Matt. xxv. 34. 41 ; John v. 29) Christ, in the parable of Lazarus and Dives, represents their souls as carried at once to their different abodes ; and to the thief on the cross he said : " To-day thou shalt be with me in para- dise." St Paul, at his approaching dissolution, comforts himself with the prospect of the " crown of righteousness " he should receive ; (2 Tim iv. 8.) and he speaks of these two events as certain consequents one of another, " to depart and be with Christ," {Phil. i. 23.) and "to be absent from the " body and present with the Lord" ; (2 Cor. v. 8) and he says in general : "We know, that if our earthly house of this tabernacle be dissolved, we have a building of God, an house not made with hands, eternal in the heavens." {ibid. v. 1.) Finally, St John heard a voice commanding him to write : " Blessed are the dead which die in the Lord from " henceforth,. .. .that they may rest from their labours." {Rev. xiv. 13.) 388. Though the title of this Article is only " Of Pur- gatory," yet it refutes four other doctrines of Rome, more or less depending on or connected with the former. Pardons^ which are the same as indulgences^ are granted by a power lodged in the Pope, and are said to remit the punishments of purgatory. These indulgences are connected with the doctrine of supererogation, and are in fact cheques upon the fund of supererogatory merits of the saints, (see Article xiv.) These pardons or exemptions from punishments Q;re granted REMARKS ON ARTICLE XXII. 215 for a shorter or longer period, according" to the sums of money paid for them to the Pope, or those upon whom he confers the right of traffic in them by way of pension or favour. Bishop Burnet says, that he has seen one for ten hundred thousand " years, but does not state the price paid for it. 389. The Gnostics were the first who introduced images into Christian worship, though they can scarcely be called Christians ; for Irenaus, Epiphanius, and Augustine state, that they worshipped not only the image of Christ, but also of Pythagoras, Plato, and Aristotle. Other Chris- tians at first abstained from all representations and figures in their worship, and were reproached with Atheism by the heathens on that account. Paintings on the walls of the Churches, however, appear to have been introduced as early as the third Century, and were condemned by the Council of Elliberis early in the fourth. Private persons had in their possession statues of Christ and the Apostles, and were cen- sured for it by Eusebius. From Augustine's writings it appears, that he knew of no images in Churches in the beginning of the fifth Century ; yet we find they were introduced into Churches before that time in Pontus and Cappadocia, probably to conciHate the heathens. In those idolatrous times such pictures in places of worship soon were looked upon with reverence, and finally worshipped. In the sixth Century, Serenus, Bishop of Marseilles, to pre- vent such worship, destroyed the images ; and though Pope Gregory the Great approved his motive, yet he censured the act. For the controversy about images between the Iconoclasts and Iconolaters, which arose in the eighth Century, see § 129. 390. The following texts may further be brought against image-worship: Deut. 'w. 12. 15. 16. 23; xii. 30 ; xvi. 22; Levit. xxvi. 1 ; Isa. xl. 18—27 ; xhv. 9—21 ; Jer. x. 1—16 ; Habak. ii 18—20 ; Psah cvi. 19, 20 ; Acts vii. il ; xvii. 10 , 24—29 Rom, i.23. 25. 216 BEMARKS OIS' ARTICLE XXIT. 391. The worship and adoration of the reliques of saints and martyrs arose from the high veneration in which the martyrs were held in the times of persecutions ; and it was combined with the invocation of the saints, or the prayers for the intercession of these saints, whose souls were supposed to hover about the places where their bodies were buried. In the first three centuries we find no traces of this super- stition; thoug-h then, if at any time, the mart^^rs and saints, including the Apostles and immediate disciples of Christ, may be supposed to have been eminently deserving* of the highest veneration. But neither were their bodies or any portions of them preserved in those times, nor were miracles said to have been wrought by them. Passages are found in the writings of the fathers of the succeeding ages, indi- cating that the superstition then prevailed ; but there is rea- son to suppose that many of these are interpolated. Chry- sostom, a celebrated and eloquent prea^jher, even endeavours to remove the prejudice against the Gospel arising from the want of miracles in his time. It appears also that none of the adversaries of Christianity, Trypho, Celsus, Lucian, or Cecilius, allude to the practice ; as they %\"ould probably have done with bitter raillery, had reliques been venerated in their time. But in the fourth century we find Julian the Apostate and others reproach Christians with it. The relics of Christ, the Virgin Mary, the true Cross, the Apostles, and others, produced after this time, though never heard of before, can therefore have been nothing but impostures. Such relics were often enshrined ; they were thought the best preservatives both for body and soul ; they were distri- buted as valuable presents, or sold through all countries; so that there were often many heads of the same saints produc- ed in different places. The discovery of the Catacombs of Rome furnished at length an inexhaustible store. 392. In refutation we may adduce, besides the texts BEMARKS ON ARTICLE XXII. 217 iriven, that the body of Moses appears to have been con- cealed for this very reason from the people ; {Deut. xxxiv. 6.) and though we are told that Elisha's bones wrought mira- cles (2 Kings xiii. 21.), yet no veneration appears to have been shown them. 393. As for Invocation of Saints, St Paul forbids the "worshipping of angels;" {Col. ii. 18.) and so when St John fell down before the angel in the Apocalypse, he was told : " See thou do it not ; worship God ; I am thy fellow- servant." {Rev. xix. 10. and xxii. 9.) Augustine, in the ffth century says expressly : " Let not the worship of dead men be any part of our religion : they ought to be * ^ honoured, that we may imitate them ; but not worshipped." 394. The Council of Trent ordered, that due " worship "should be given to the images," that relics should be " venerated," and condemned all who deny that the saints reign with Christ, and offer their prayers to God for men. T 218 ARTICLE XXIII. De Ministrando in Ecclcsid. 395. NON licet cuiquain sumere sibi miinus publice prsedicandi, aut administrandi Sacrament i in Ecclesia, nisi prius fuerit ad hoDC obeunda legitime vocatus et missus. Atque illos leg-itime vocatos et missos existimare debemus, qui per homines, quibus potestas vo- candi ministros atque mittendi in vineam Domini publice concessa est in Ecclesia, co-optati fuerint et adsciti in hoc opus. Of Ministering in the Congregation. 396. It is not lawful for any man to take upon him the office of public preaching" or ministering" the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same.^^^ And those we oug"ht to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard. a. Jer. xxiii. 21. I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied. Heb. V. 4. No man taketh this honour unto himself, hut he that is called of God as was Aaron. b. Acts xiii. 2—3. As they ministered to the Lord an(l fasted, the Holy Ghost said. Separate me Burnabas and Saul for tlie work whereunto I have called fhem. And when they had fasted and prayed, and laid their hands on them, they sent them away. Also 1 Tim. iv. 14 ; ? Tim ii. 2 : Tit. i. 5. REMARKS OK ARTICLE XXIIT. 397. The first part of this Article is proved by Leviti- cus viii, where the family, age, and qualifications of those that might serve in the priesthood, are particularly set forth. In the New Testament, our Lord said to the Apostles : " as IIEMAI11C9 ARTICL-B XXIII. 219 " the Father hatli sent me, even so send I you {John xx. 21.) evidently implying- that he had power to transmit to others the commission he held himself. When the Apostles went planting' Churches, they in their turn appointed others over each particular Church ; as EjDaphras or Epaphroditus at Colossae, Timothy at Ephesus, and Titus in Crete. Con- t'erning" the succession in which the ministry was to be con- tinued, St Paul said to Timothy : " The things which thou ■• hast heard of me among" many witnesses, the same com- •'■ mit thou to faithful men, who shall be able to teach others "also." (2 Tim. ii. 2.) He gives him further directions upon the various parts of public worship, " supplications, prayers, "intercessions, and giving' of thanks" (1 Tim. ii. 1.). He informs him of the necessary qualifications for Bishops and Deacons, and this he did that Timothy during Paul's absence " might know how to behave himself in the house of God (1 Tim. iii.) and cautions him to "lay hands suddenly on " no man." (1 Tim. x. 22) He gives him authority to rebuke, to entreat, to honour, to censure, to receive accusations against eld&s, to divide the word of truth, to preach the word, to he instant in season, out of season, to reprove, rebuke, exhort, to do the work of an Evangelist, to make full proof of the ministry. (2 Tim. ii. 15 ; iv. 2. 5.) Titus was " left in Crete " to set in order the things that were wanting," and to ordain Elders in every city." {Tit. i. 5. 9. 13). He is charged to rebuke the people sharply, to censure an heretic, to admonish him twice, and if still uncorrected, to reject him {Tit. iii. 10). To the Ephesians he says : (iv. 11. 13.) Christ " gave apostles, prophets, evangelists, pastors and teachers," to continue in succession " till we all come in the unity of " the faith and of the knowledge of the Son of God, unto a perfect man." So we are told generally that the Apostles "ordained Elders in every Church." {Acts xiv. 23.) And St Peter exhorts the elders "to feed the flock of God, 220 REMARl^S O:^ ARTICLE XXIII. taking" the oversight thereof." (1 Pet. v. 2.) The epistles of Clemens and Ignatius are likewise directed to the good government of the Churches by their pastors, and sufficiently shew that the Apostolical constitution was kept up in their age, as we have ample evidence that it was in the succeed- ing ages. 398. The second part of the Article defines those that are lawfully called to the ministry. Bishop Burnet says : " This is put in very general words. The Article does not " resolve this into any particular constitution, but leaves the "matter open and at large for such accidents as had " happened, and such as might still happen. They who drew it had the state of the several Churches before their " eyes, that had been differently reformed ; and although " their own had been less forced to go out of the beaten path than any other, yet they knew that all things among "themselves had not gone according to those rules that " ought to be sacred in regular times." However, in our own Church we consider none lawfully called without Episcopal Ordination ; and have reason to be thankful, that no political difficulties have broken up the regular Apostolical Constitu^ tion of our Church. 221 ARTICLE XXIV. De loqucndoin Ecclesia lingua, quam Popidus intelligit. 399. Lingua Populo non intellecta publicas in Ecclesia precea peragere, aut Sacramenta admiaistrare, verbo Dei et pi-imitivis Ecclesioe consuetudini plaue repuguat. Of speaking in the Congregation in such a Tongue as the People under standeth. 400. It is a thing plainly repug-nant to the Word of God/*^' and the custom of the primitive Church, to have public prayer in the Church, or to minister the Sacraments, in a tongue not understauded of the people. a. 1 Cor. xiv. 9. Except ye utter by tbe tongue words easy to be understood, how shall it be. known what is spoken? For ye shall speak into the air. Ibid. V. 23. If the whole church be come together into one place, and aU speak with tong-ues, and there come in those that ai-e unlearned or unbelievers, will they not say that ye are mad? REMARKS ox ARTICLE XXrV. 401. This Article is directed against the Romish rule, of celebrating public worship in the Latin tongue, in which the numerous formularies of that Church, commencing from Gregory the Great, are composed ; and these have been im- posed, together with the Papal supremacy, on all the barba- rian tribes converted to Christianity in the dark ages. The custom is justified by the plea of the infaUibihty of the Church which imposed it ; as also that the three languages, in which Pilate ordered the superscription to be written over the cross, are the only ones in which divine worship ought t2 222 REMARKS ON ARTICLE XXIT. to be celebrated. The absurdity of these reasons has caused the Church of Rome to give up the rig-id adherende to the custom, and, in this country at least, the Papists have been shamed into the more reasonable practice of having most of the prayers in the missal in the language of the people ; though the Mass is still muttered by the priest to himself in Latin, 223 ARTICLE XXV. De Saeramentis. 402. SACRAME:?fTA a Christo instituta non tantum sunt notte professionis Christianonim, sed certa qusedam potius testimonia, et efficacia si^na gratiae, atque bonse iu nos voluntatis Dei, per quae invisibiliter ipse iu nos operatur, nostramque fidem in se non solmu excitat, verum etiam confinnat. Duo a Christo Domino nostro in Evangelio instituta sunt Sacra- menta, scilicet Baptismus, et Coena Domini. Quinque ilia vulgo nominata Sacramenta, scilicet Confirmatio, Pcenitentia, Ordo, Matrimonium, et Exti-ema Unctio, pro Saera- mentis Evangelicis habenda non sunt: ut quae partim a prava Apostolorum imitatione profluxerunt, partim vitae status sunt in Scripturis quidem probati ; sed Sacramentorum eandem cum Bap- tism© et Coena Domini rationem non habentes, ut quae sigmim ali- quod visibile, sen caeremoniam a Deo institutam, non babeant. Sacramenta non in hoc instituta sunt a Christo, ut spectarentur aut circumferrentur, sed ut rite illis uteremur. Et in his duntaxat qui digne percipiunt, salutarem habent effectum : qui vero indigne percipiunt, damnationem, ut inquit Paului, sibi ipsis aequirunt. Of the Sacraments. 403. Sacraments ordained of Christ be not only badg-es or tokens of Christian men's profession but rather they be certain sure witnesses, and effectual signs of g-race, and God's goodwill towards us/^> by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him. a. Gal. iii. 27. As many as have been baptizedinto Christ, have put on Christ. 1 Cor. xi. 26. As often as ye eat this bread, and drink this cup, j'e do shew the Lord's death till he come. — Also Acts ii. 41, 42. b. 1 Pet. iii. 21. Baptism doth also now save us, (uot the putting away the filth of the iiesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ. 1 Cor. X. IG. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not tlie communion of the body of Christ ? 224 AHTICLE XXV. There are two eacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism/ and the Supper of the Lord.(d) Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being- such as have g-rown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scrip- tures: but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God. The Sacraments were not ordained of Christ to be g-azed 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 wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as St Paul saith.<^> c. Matt, xxvlii, 19. Go ye therefore and teach all nations, baptizing' them. d. 1 Cor. xi. 23—25. The Lord Jesus, the same nig-ht in which he was betrayed, took bread ; And when he had given thanks, he brake it, and said, Take, eat ; this is my body which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, say- ing, this cup is the neAV testa- ment in my blood. This do ye. as oft as ye drink it, in remem- brance of me. e. Ibid. 27—29 A\liosoever shall eat this bread and drink this cup of the Lord unwortliily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and driuketh damnation to him- self, not discerning the Lord's body. REilARKS 01^ ARTICLE XXV. 404. The word Sacrament has no determined Scriptural sig-nification, since it is not found either in the Old or JN'ew REMARKS Qy ARTICLE XXV. 225 Testament. It was, however, very early applied to those vows by which Christians bound themselves to their religion ; and it is used as such by Plixy, in his letter to Trajax, (see §. 51) either from the information he alleges to have obtained from the Christians themselves, or from his own application of a word, well known to all men at that time, as the oath usually administered to the Roman soldiery. And here we may observe, that St Paul having" already frequently used mihtary t^rms applied metaphori- cally to Christians, (2 Tim. ii. 3, 4 and Eph. vi. 11 — 17) it is not improbable that the term sacramentum was also thus applied by the early Christian teachers, to make their con- verts comprehend the solemn obHgations they took upon themselves. Therites, therefore, which we understand, when we speak of Sacraments, were considered not merely as badges and distinctions by which Christians are known, as the standards or other distinctive marks among soldiers ; but they are permanent federal rites, by which Christians bind themselves to the Captain of their Salvation, being in- stituted by Christ himself to unite us to him, and so accompanied by a divine grace and benediction, as a mutual pledge on his part to those who worthily and faithfully enter upon his Sacraments. 405. The term then being applied exclusively to the federal rites instituted by Christ himself, we must determine their character from the words and mode of institution, as given in the Scriptures. In conformity with this sound principle, our Church in the Catechism defines a Sacrament to consist of an outward visible sign or material symbol, and an inward spiritual grace ; a definition, which is founded upon the accounts given in the Gospels of the institution by our Saviour of Baptism and the Lord's Supper, and satis- fied by no other rites ordered in the Xew Testament or in- introduced in succeeding ages. Hence neither the doctrine 226 REMARKS ON ARTICLE XXV. of ZuiXGLius and the Socinians is sound, that the Christian Sacraments are only badg-es and tokens of profession ; nor is the Church of Rome justified in characterizing the five other rites, specified in the Article, as sacraments, and ascribino' to them sacramental virtues and efficacies. o 4-06. Of these so called Sacram.ents, Confirmation is only the ratification of the Sacrament of Baptism, and is intended as an acknowledg-ment by the Bishop, as the chief of the community into which the baptized person had been previously admitted by an inferior minister, of the validity of that admission ; and this acknowledgment is made in the name of that whole community, and the person admitted makes thus pubhcly profession of his membership. The rite itself is founded on the account given in the eighth chapter of the Acts of the Apostles, where it is stated, that after Philip the Deacon had bap- tized some persons at Samaria, Peter and John were sent down by the Apostles from Jerusalem ; and when they had prayed for them, that they might receive the Holy Ghost, then laid they their hands on them, and they received the Holy Ghost. Here we do not see the definition of a Sacra- ment satisfied. Confirmation w^as not instituted as a permanent rite by jEsrs Christ himself ; it was not administered with any visible material sign or symbol ; it had no promise of an inward spiritual grace attached to it. As for the gift of the Holy Ghost to those persons, that was attended with the visible effects usual at that time ; for we read, that Simon Magus saw that through laying on of the Apostles' hands the Holy Ghost was given. Now it is certain that no such visible effects attend any Christian rites at present, and we have reason to sup- pose, that the power of imparting those active virtues of the Holy Ghost was hmited to the Apostles themselves, since we are told that Peter sharply rebuked Simon for REMAUKS Oy ARTICLE XXV. aspiring' to the same power; and though this rebuke is generally applied to liis offer of purchasing that power for money, yet do we find nowhere that any one else either demanded or was freely endowed with it. The Church of Home has been so fully sensible of the necessity of a mate- rial symbol as a constituting characteristic of a sacrament, that they have devised the chrism, a mixture of olive-oil and opobalsamuniy with which the sign of the cross is made on the forehead. For this there is not the slightest war- rant in Scripture ; for the anointing of the sick with oil {Jam. V. 14) cannot authorize its use to other jiurposes. 407. By penance is properly meant the public confes- sion of sorrow for such offences, as brought scandal upon the Church or community to which the offender belonged ; and such open confession w^as required of the guilty person, before he Avas again recognised as a brother, and admitted into communion with the Church. It was not till above a thousand years after Christ, namely about the time of the Crusades, (see § 149) that the Pope began to assume the power, unheard of in the Church before, of remitting sins against God's commandments, and even granting- plenary indulgence, for specified periods of time, of all pu- nishments in this life and in the life to come, for any sins that a person might commit. Penance, considered in this light, was made a Sacrament, and endowed with the attributes and eflBcacies of the real sacraments, though the ancient forms of receiving penitents consisted only of a declaration or a blessing in the form of a prayer. The glaring abuses which in those times of ignorance and bar- barism were at once founded on this presumed power of the priesthood, in the imposition of pecuniary and other easy penalties for the most heinous offences, strike so directly at the very foundation of Christianity, and indeed of 228 REMARKS ARTICLE XXV. all religion and moralitv, that a general outcry was raised against the imposture, as soon as the darkness of the mid- dle ag-es beg-an to pass away. The passage appealed to is John XX. 23: "Whose soever sins ye remit, they are " remitted unto them ; and whose soever sins ye retain, they " are retained." Isow these words appear to confer unlimited authority, without any condition implied. But the Romish Church, in order to constitute penance a sacrament, requires as conditions, first, confession, which they regard as the outward visible sign ; and secondly, at least attrition^ by which they mean an imperfect contrition, such as a momentary sorrow for some sin upon any motive however slight. If, however, any conditions are laid upon us for the obtaining of pardon for our sins in order to our Salva- tion, they should be all those named in the Gospel, as faith, hope, charity, contrition, obedience. Therefore, since no condition is here named as a restraint upon this general power that is pretended to be given to priests by those words of our Saviour, they must either be considered as simple and unconditional, or they must be hmited to all the conditions that are expressed in the Gospel. And thus we think we are fully justified in saying", that by these words our Saviour did indeed fully empower the Apostles to publish his Gospel to the world, and to declare the terms of salvation and of obtaining the pardon of sin ; in which they were to be infallibly assisted, so that they could not err in discharging their commission : and the terms of the cove- nant of grace being thus settled by them, all who were to succeed them were also empowered to go on with the publication of this pardon and of those glad tidings to the world ; so that whatsoever they declared in the name of God, conformably to the tenor of that which the Apostles were to settle, should be always made good. We do also acknowledge, that the pastors of the Church have, in the REMARKS ON ARTICLE XXV. 229 way of censure and government, a ministerial authority to remit or to retain sins, as they are matters of scandal or offence ; though that indeed does not seem to be the mean- ing- of those words of our Saviour. And therefore we think that the power of pardoning* and retaining is only declaratory ; so that all the exercises of it are then only effectual, when the declarations of the pardon are made conformably to the conditions of the Gospel. This doctrine of ours, as to penance and absolution, has been maintained by some of the best Eomish authors, and some of the greatest of their schoolmen. Besides, the practice and tradition of the Church must be relied on in this respect, if in anything ; since there was nothing that both Clergy and laity were more concerned to know and to deliver down faithfully than this, on which the authority of the one and the salvation of the other depended so much. The first occasion on which the Church had to exercise this disci- pline, was when those who had been guilty of apostasy during the persecutions of the third century, (see § 78) desired to be received again into communion with the Church. In the fourth century, the previous strictness of the lives of Christians was much relaxed by the great numbers who embraced Christianity after the example of the emperors. Thus the chief business of the Councils, that met in that and the following century, consisted in establishing disciplinary regulations. Confession was at first made pubhcly. But the looseness of manners that had crept in making this inexpedient, the Bishop, or a penitentiary priest appointed by him, received private confession ; though the penance was still always public, and some sins were still published. But even this caused such scandal, that Nectarius, who was Patriarch of Constantinople about the end of the fourth century, and Chrysostom, his successor, prohibited secret confession altogether. In some places, however, it u 230 HEMAUKS OX ARTICLE XXV. Still continued. In the fifth century penance also beg-an to be exercised in private ; and in the seventh century all public penance was discontinued, chiefly in consequence of the publication of the Penitential of Theodore of Tarsus, Archbishop of Canterbury, (a. d. 668-690,) in which he gave a g-raduated scale of offence?, with rules for proceeding- with each kind. This was eagerly adopted by the AVestern Church, and on it the whole monstrous system of pardons and indulgences was afterwards founded. 408. Orders, or formal ordination by prayer and laying on of hands, to the holy functions of ministering the sacraments and preaching, we retain as we find it practised by the Apostles ; but we see in it none of the essentials of a Sacrament. All ancient rituals, and all writers of the first seven centuries, speak of nothing as essential to Orders but prayer and imposition of hands. In the tenth or eleventh centuries a new form was introduced of delivering the vessels, in ordaining priests, with words giving them power to offer sacrifices to God and to celebrate masses. These vessels were then considered as the material symbol, and the words -as the formula of the sacrament. If then this sacrament, as such, did not exist in the first ten centuries, the Church must have been without valid orders ; which is absurd. Matrimony has no claim whatever to be regarded as a sacrament. And having none of the essen- tials assigned to it in the Gospel, St Paul (1 Cor. vii. 6. &c.) speaks concerning it only from his own private judg- ment, as he declares himself; which would hardly have been the case, had he considered it as a sacrament : nor would he have advised those, who like himself were able to abstain from it, to do so. His words in the Epistle to the Ephesians, (v. 82) where he says of it, "This is a great " mystery,^' are immediately explained by him, as if fearing they might be mistaken, by saying : " But I speak cou- REilARKS ON ARTICLE XXY. 231 cerning Christ and tlie Church." The word mystery" having: been translated in the Vulgate by sacrament," probably first led to this error. 409. The practice of giving extreme Unction to persons at the point of death is founded on Mark vi. 13. and Jayn. v. 14, 15, where oil is mentioned as applied to the sick. But this is undoubtedly done with a view to healing the sick, whereas the Church of Rome only administers it when there is Httle or no hope of recovery left, and calls it the sacrament of the dying. The anointing in the above pas- sages was avowedly to effect a miraculous cure j and since the Church does not now claim that miraculous power, there can be no occasion for applying the oil. For the same reason it is vain to say, that the saving the sick here is meant in a spiritual sense, for the words and the context cannot bear such a sense. We find no mention of any unction of the sick till the beginning of the ffth century, when Pope Ix^'ocext I, in an Epistle, answers inquiries of another Bishop, which would certainly not have been made, had unction been always one of the acknowledged sacraments of the Christian Church. However, in none of the " Lives " of the Saints" before the ninth century is there any men- tion made of their having extreme unction administered to them, though the circumstances attending their death are often very minutely related, and their receiving the Eucha- rist is often mentioned. Anointing of the sick indeed seems to have been practised from the seventh century ; but from the prayers used with it, it is evident that recovery was intended, and that it was used, not as a sacrament for the benefit of the soul, but as a process beneficial to the body, as still practised in the Greek Church. Frequent failure in curing of the disease led in the tenth century to its apph- cation to the soul. 410. In the concluding clause the word ^Sacraments 232 EEilARKS ARTICLE XXV. means the sacramental elements, and refers only to the bread and wine in the Lord's Supper, called by the Roma- nists the host {hostia, a victim for sacrifice), which is elevated at the celebration of the mass, and carried about in public processions, when the people kneel or prostrate themselves in adoration of it. Such public processions being- prohibited hj the law in this country, are here performed within the Roman Catholic places of worship. Note. Worthily means, with repentance and faith, as explained in the 28th Article. 233 AETICLE XXVI. Be vi instltutionum dlvlnarum, quod earn non tollat malitia Ministrorum. 411. QUAMVis in Ecclesia visibili bonis mali semper sunt admixti, atque interdum ministeiio Verbi et Sacramentorum administrationi prsesint ; tamen cum non suo, sed Christi nomine, ag"ant, ejusque mandato etauctoritate ministi'ent, illorum ministerio uti licet, cum in verbo Dei audiendo, turn in Sacramentis percipien- dis. Neqne per illorum malitiam effectus institutorum Christi tollitur, aut gratia donorum Dei minuitur, quoad eos qui fide et rite sibi oblata percipiunt; quae propter institutionem Christi et promissionem efiicacia sunt, licet per malos administrentur. Ad Ecclesice tamen disciplinam pertinet, ut in malos ministros inquiratur, accusenturque ab his, qui eorum flagitia noverint; atque tandem, justo comicti judicio, deponantur. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments. 412. Although in the visible Churcli the evil be ever mingled with the good,<*' and sometimes the evil have chief authority in the Ministration of the Word and Sacraments ; 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 Ministry, both in hearing- the Word of God, and in receiving of the Sacraments/''^ a. John \'i. 70. Jesus an- swered them, Have not I chosen you twelve, and one of you is a devil. — Also Matt. xiii. 47—49. b. Matt, xxiii. 2, 3. The Scribes and Pharisees sit in Moses' seat. All, therefore, whatsoever they bid you observe, that observe and do ; but do not ye after their works, for they say , and do not. V2 234 ARTICLE XXVI. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacra- ments ministered unto them, which be effectual because of Christ's institution and promise, although they be mi- nistered by evil men/'=) Nevertheless, it appertaineth to the discipline of the Church, that enquiry be made of evil Ministers, and that they be accused of those that have knowledge of their offences ; and finally, being found guilty, by just judgment be deposed. c. Matt, vii, 22, 23. Many will say unto me in that day, Lord, Lord, have we not pro- phesied in thy name ? and in thy name have cast out devils ? and in thy name done many wonder- ful works? And then will I profess unto them, I never knew you; depart from me ye that work iniquity. Also Phil. i. 15. 18. and 1 Cor. ix. 27. REMARKS ON ARTICLE XXVI. 413. This Article was framed in opposition to the Anabaptists, who at the time of the Reformation revived the doctrine of the Donatists, who held that not only heresy and schism, but also personal sins, invalidate the sacred functions of Christian Ministers. The latter sectaries rested upon certain passages in the writings of Cyprian, whom we have already seen (§ 85) as overzealous in the case of the readmission of the lapsed into the Church. But the celebrated Augustine, Bishop of Hippo, answered all that was cited from Cyprian in such a manner, as to set us an example, how we ought to distinguish between a due respect for the early Fathers, and an implicit adoption of all their opinions. The Church of Rome agrees with -us in this particular ; but it has adopted another opinion, which must fill men's minds with equally distracting fears and 0 REMARKS ON ARTICLE XXVI. 235 doubts. This opinion is, that if the ministering- priest has a secret intention that the sacrament he administers shall be invalid, it becomes so ; and an anathema was passed at the Council of Trent against all who deny this doctrine. It is evidently intended to enhance the authority and power of the priest, but tends to destroy the whole credit of the Christian religion, in which the Sacraments are declared to be so necessary and efficacious. We hold that Sacraments are vahd, if " duly administered according to Christ's " ordinance (see Article xix) and efficacious if received " by faith and rightly." 414. The last paragraph of the Article is so clear, that it needs no explanation ; and so evident, that it needs no proof. Eli was threatened with punishment for his son's misconduct (1 Sam, iii. 11); Nadab and Abihu, sons of Aaron were punished {Lev. x. 2) ; and Timothy was charged by St Paul to enforce discipline among- the Clergy (1 Tim. V. 1. 19, 20 and vi. 3. 5). In the primitive Church, ministers who had been excommunicated for misconduct, though they might be received again into the Church, were not again admitted to the functions or privileges of their order. ARTICLE XXVII. De Buptismo. 415. BxVPTiSMUS non est tantum professionis si^num, ac discriminis nota, qua Cliristiani a non Christianis discernantur, sed etiam est sig'num Re^^eneratioiiis, per quod, tanquam per instru- mentum, recte Baptismum suscipientes Ecclesi53e fnseruntur ; promissiones de retnissione peccatorum, atque adoptione nostra in filios Dei per Spiritum Sanctum, visibiiiter obsig-nantur ; fides con- firmatur, et yi divince invocationis gratia augetur. Baptismus parvulorum omnino in Ecclesia retinendus est, ut qui cum Christi institutione optime congruat. Of Baptism. 416. Baptism is not only a sign of profession, and mark of diiference, whereby 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 instru- ment, they that receive baptism rightly are grafted into the Church -M") The promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are a. This head has already been proved under Ai-ticle xxv. note la). h. St John, iii, 5. Jesus an- swered, Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Tit. iii. 5. According- to his mercy he saved us, by the wash- ing- of regeneration, and renew- ing- of the Holy Ghost. c. 1 Cor. xii. 12, 13. For as the body is one, and hath many members, and all the mem- bers of that one body, being- many, are one body; so also is Christ. For by one Spirit we are all baptized into one body. Eph. i. 22, 23. The Church, which is his body. ARTICLE XXVII. 237 visibly signed and sealed,'^' faith is confirmed/^> and g-race 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.<=^ d. Acts ii. 38. Then Peter | said unto them, Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the Holy Ghost. Gal. iv. 6. Because ye are sons, God hath sent forth the Spirit of his Son into youv hearts, crying, Abba, Father. e. Acts. ii. 41, 42. Then they that gladly received his ■word were baptized &c....and they continued steadfastly in the Apostles' doctrine and fellowship, and in breaking- of bread and in prayers. /. Luke xvii. 5. And the Apostles said unto the Lord, Increase our faith. Also Col. i. 9, 10. g. Mark. x. 13—16. And they broug-lit young* children unto him, that he should touch them, and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God. Verily I say unto you, "Whosoever shall not receive the kingdom of God as a little child , he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them. Acts ii. 39. The promise is imto you and to your children. Also 1 Cor. vii. 14. REiTAKKS OX ARTICLE XXTII. 417. Baptism is a federal admission into the Christian Church, as circumcision was into the Jewish Church. The J ews, at the time of our Saviour, had adopted baptism also as a rite of admission for Gentile converts ; and St Paul's expression (1 Cor. x. 2) that the Israelites were all bap- " tized unto Moses in the cloud and in the sea,'* seems to point to an opinion then prevailing- among' the Jews to that effect. The message of enquiry sent by the Pharisees to J ohn the Baptist, also shews that they considered baptism as a suitable rite to be performed by the expected Messiah or his forerunner Ehas. John's Baptism, however, was different from that instituted by Christ after his resurrection, 238 REMARKS Oy ARTICLE XXVII. (Matt, xxviii. 19) in that it was not administered in the name of the Father, Son, and Holy Ghost; and hence we find that St Paul at Ephesus rebaptized those who had been baptized unto John's baptism by Apollos. {Acts xix. 5). The preparation and condition for John's baptism was repentance only j but for the baptism instituted by Christ there is moreover required faith, or behef in the Father, Son, and Holy Ghost, in whose name a person is baptized ; and this implies likewise a belief in the atone- ment of Christ, that is, in the 'kingdom of God. This our Saviour expresses in his words to ]N'icodemus : " Except a " man be born again, he cannot see the kingdom of God;" and " Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." {John iii. 3. 5). Here is evidently meant that entire change and renovation of a man's mind and of all his powers, through which he must pass, before he can discern the true character of the dispensation of the Messias : for that is the sense in which the kingdom of God is spoken of almost universally through the whole Gospel. St Paul, in this view of baptism, says : God has "saved us by the washing of regeneration andrenew- "ingof the Holy Ghost;" {Tit. iii. 5) and this he explains elsewhere to mean our being. (Zeat/ unto sin , and buried with Christ ; our being risen and quickened with him, and made alive unto God. {Rom. vi. Col. ii.) Hence it is plain, that, though baptism is more than a mere sign of profession and mark of difference, yet it is not of the nature of a charm, as if the very act {opus operatum, as the Eomanists term it), always and necessarily carried with it an inward regenera- tion. The dispute about regeneration in baptism arose with Augustine, Bishop of Hippo, who thought that all who were baptized were also regenerated, but made a difference between the regenerated and the predestinated. Our Arti- cle puts the efficac} of baptism, in order to the forgiveness of our sins, our adoption and salvation, upon the virtue of REMARKS ON ARTICLE XXVII. 239 prayer to God; that is, upon those vows and other acts of devotion that accompany them. 418. The last sentence concerning" infant baptism is an instance of that moderation which pervades all the Articles, and bears evidence of the wisdom of our Ileformers, and of their holy earnestness of purpose, which did not allow itself to be drawn into the controversial animosities of the time. To this moderation we must no doubt ascribe, under Providence, the firm establishment of our Church ; and it is only to this that we can look for the preservation of its integrity amidst the renewed polemical animosities of our day. It ^\■as above all essential on this point at the time of the Reformation, when those violent sectaries, the Anabaptists, had renewed the Antipaedobaptist doctrine of Peter Boms, who collected a party around him in France, about a. d. 1030. The opposition to them in Germany in the sixteenth century drove them to the commission of the most criminal excesses. — The texts adduced shew the grounds upon which the opinion of our Church is founded. 240 ARTICLE XXVIII. Be Coend Domini. 419. CcENA. Domini non est tantum sij^num mutuge benevolentiee Christianorum inter se, varum potius est Sacramentum nostrse per mortem Christi redemptionis : atque adeo rite, digne, et cum fide sumentibus, panis, quem frangimns, est communicatio corporis Christi ; similiter poculum benedictionis est communicatio sang-ui- iiis Christi. Panis et Vini Transubstantiatio in Eucharistia ex sacris literis probari non potest ; sed apertis Soripturse verbis adversatur, Sacra- nienti naturam evertit, et multarum superstitionum dedit occa- sionem. Corpus Christi datur, accipitur, et manducatur in Ccena, tantum coelesti et spirituali ratione. Medium autem, quo corpus Christi accipitur et manducatur in Coena, fides est. Sacramentum Eucharistioe ex institutione Christi non servabatur, circumferebatur, elevabatur, nec adorabatur. Of the hordes Supper. 420. The supper of the Lord is not only a sfig'n of the love that Christians oug-ht to have among- themselves one to another but rather is a Sacrament of our Redemption by- Christ's death/*^' insomuch that to such asrig-htly, worthily, and with faith, receive the same, the Bread which we break a. John iv. 11 . Beloved, if God so loved us, we oug-ht also to love one another. 1 Cor. X. 17. For we being many are one bread, and one body, for we are all partakers of that one bread. b. Luke xii. 19, 20. And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is ray body, which is given for you ; this do in re- meml)rance of me. Likewise also the cup after supper, saying, Tliis cup istliCi^ew Testament in my blood, which is slied lor you. ARTICLE XXVIIT. 241 is a partaking" of the Body of Christ; and likewise the Cup of Blessing is a partaking" of the Blood of Christ/^^ Transubstautiation (or the cbang-e of the substance of Bread and Wine) in the Supper of the Lord cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions/^^^ 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 wor- shipped.'s' c. 1 Cor. X. 16. Tlie cup of blessing- which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? d. 1 Cor. xi. 26. As often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. e. John vi. 47—51. He that BF.LIEVETH on me hath everlast- ing- life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. T/tis w the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living- bread which came down from heaven : if any man eat this bread, he shall live for ever. John vi. 58. This is that bread which came down from heaven : NOT as your fathers did eat man- na, and are dead : he Ihateateth of this bread shall live for ever. Ibid. 62—63. What and if ye' shall see the Son of man ascend up where he was before ? It is the spirit that quickeneth ; the FLESH PROFITETH >OTHING : the WORDS that I speak unto yon, THEY are spirit, and THEY are Hfe. ,f. John vi. 35. Jesus said unto tliem, I am the bread of I life: he that cometh tome shall never hung-er ; and he that BELIEVETH ou me shall never thirst. — also v. 47. g. Luke : xxvi. 26—28. REMAKES ox ARTICLE XXVIII. 421. Ix the Articles of Edward YI. the following paragraph on Transubstantiation was added : Forasmuch as the truth of man's nature requireth that the body of one 242 REMARKS ON ARTICLE XXVIII. and the selfsame man cannot be at one time in divers places, but must needs be in one certain place ; therefore the body of Christ cannot be present at one time in many and divers places : and, because, as Holy Scripture doth teach, Christ was taken up into heaven, and there shall continue unto the end of the world ; a faithful man oug-ht not either to believe or openly confess the real and bodily presence, as they term it, of Christ's flesh and blood in the Sacrament of the Lord's Supper." This parag-raph was in the copy subscribed by Convoca- tion in Elizabeth's reig-n, but was omitted in the published copy from a sense of moderation, and as being" indeed su- perfluous, after what precedes. The doctrine of Transub- stantiation w^as not thought of, as we have seen, (§ 132) till the middle of the ninth century. In the preceding- centu- ries we find no mention whatever of it, though almost all the other doctrines of Christianity were subjected to discus- sions, and decisions made upon them by Councils. The early Fathers, in all their arguments against heretics, appeal to the evidence of our senses; and especially against the Docetee, who denied the reality of our Lord's body. It is by this evidence onl}^ that God convinces the world of the authority of those whom he sends to speak in his name. He gives them a power to work miracles, which is an appeal to the senses of mankind ; and it is the strong- est appeal that can be made. For those who stood out against the evidence of Christ's miracles, are said to have no cloak for their sins. We can only receive a revelation by hearing or reading, by our ears or by our eyes. If then any part of this revelation destroys the certainty of the evidence, which our senses give us, it destroys itself ; for we cannot be bound to believe it upon the evidence of our senses, if this is a part of it, that our senses are not to be trusted. Now, the Romanists say, that the bread and wine, REMARKS OS ARTICLE XXVIII. 243 after consecration, are annihilated ; and that, instead of them, their outward appearances or accidents alone remain, under which the real body of Christ is present. This trans- formation they attribute to miracle, perpetually repeated at the celebration of every mass through all ages. Of this they are so firmly convinced, that they pay to these elements of bread and wine the same adoration, which they would pay to the real person of Jesus Christ, if he were visibly present. This we consider barefaced idolatry. And since, according" to another doctrine of theirs, the true consecration, and therefore the true transubstantiation, depends upon the intention of the priest; (see under Article xxvi.) but the adoration takes place at every celebration of the mass ; it is evident that they must themselves confess, that this doc- trine must have frequently caused acts of idolatry in the worshippers. Isov can it be objected, that there are mysteries in the Christian religion, which contradict the experience of our senses, and even our reason, which is a faculty superior to our senses. For there is a great diflPerence to be made between our reasonings upon difficulties which we cannot understand, and our reasonings upon clear principles. The one may be false, but the other must be true. We are sure that a thing cannot be one and three in the same res- pect ; for our reason assures us of this, and we do and must believe it. But we know that in different respects the same thing may be one and three. And since we cannot know all the possibilities of those different respects, we must beheve it upon the authority of a divine revelation ; though if a revelation should affirm, that the same thing is one and three in the same respect, we should not, and, indeed, could not believe it. To obviate such insurmountable objections to their doctrine, the schoolmen of the middle ages invented a whole new system of physical philosophy, with a special nomen- clature for the properties and attributes of things. Thus they say that ubication, or the being in a place, is but an 244 EEilABKS OX ARTICLE XXTIII. accident to a substance ; and so the same body's bein^ in many places at the same time, means only that it has a few more of these accidents produced in it by miraculous agency. This they think meets the difficulty of conceiving", that the whole real body of Christ should be present at the same time in every place where the Sacrament is administered. They were compelled to have recourse to these and many other subtleties to uphold this new doctrine ; whilst the an- cients, who disputed with the most acute arguments upon so many other things — as the attributes of the Deity, the essence and persons of the Trinity, and others — did never- theless conceive of no such doctrine, and consequently needed not to have recourse to any such subtleties. IN'either did the Jews, or any of the heathen adversaries, ridicule the early Christians for this doctrine, as they did for others ; and had this doctrine been held at that time, there can be no doubt, that antagonists like Juhan the Apostate, who had himself been carefully instructed in all points concerning the Christian religion, would have availed themselves of it. And lastly, when accused by their enemies of celebrating Thygstean suppers and eating human flesh, we find the Fathers simply denying it as a downright calumny, without any allusion to any such doctrine as the real presence of the actual body of Christ ; which, however, would have been the most obvious explanation, had they held it at that time. 422. The Lutherans hold the doctrine of Consubstan- tiation ; that is, that the bread and wine remains what it is, but the body of Christ is also present at the same time. Some of them are called ubiquitarians, because they hold that the body of Christ is everywhere, as well as in the Sacrament. Others consider that the words of Christ must necessarily be true in their hteral sense : and that his body is therefore present in, with, and under the bread and wine. Nearly all the same arguments, adduced before, apply here REMARKS ON ARTICLE XXVIII. 245 equally. However, they do not carry this mere opinion further, and do not practise adoration of the elements in con- sequence of it ; and therefore we hold communion with them, since they do not allow that opinion to influence their morals, nor the purity of religious worship. 423. As we consider neither of the above doctrines tenable ag-ainst the arguments adduced, and others that might be adduced, so we think them also contrary to the express words of Scripture, as given in the texts above. Since Christ in saying " he that eateth of this bread shall live for ever," evidently promised a spiritual life ; therefore we conclude that the bread, which he called his flesh, must also be meant to be to us spiritual food. Hence the Article says : The body of Christ is given, taken, and eaten after a heavenly and spiritual manner. 424. The concluding sentence of the Article condemns not only the lifting up and worshipping of the consecrated bread and wine, as practised in the Eomish Church ; but also their carrying the elements in processions to the sick, and reserving them for the absent. This latter custom has also given rise to subtile discussions, whether and how long the body of Christ continues, when the bread becomes mouldy, and the wine sour. 425. The only Christians at the present day, who do not celebrate the sacrament of the Lord's supper, are the Quakers, who make their whole religion to consist in con- templative love. 246 ARTICLE XXIX. De Manducatione Corporis Christij et impios Ulud non mandu- care, 426. Impii, et fide viva destituti, licet carnaliter et visibiliter, uo Augustinus loquitur, corporis et sang-uinis Christi Sacramentum dentibus premant, nullo lamen modo Christi participes efliciuntur : sed potius tantse rei Sacramentum, seu symbolum, ad judicium sibi manducant et bibunt. Of the Wicked, which eat not the Body of Christ in the use of the Lord^s Supper. 427. The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (a& St Augustine saith) the Sacrament of the Body and Blood of Christ ; yet in no wise are they partakers of Christ, but rather to their Condemnation, do eat and drink the sign or Sacrament of so great a thing. a. John xiii 26, 27. When he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop, Satan entered into liim. 1 Cor. xi. 29. He that eateth and drinketh unworthily, eateth and drinketh damnation to him- self, not discerning the Lord's body. EEMARKS ON ARTICLE XXIX. 428. This Article is intended to refute the Eomanists, who maintain that the mere receiving of the sacrament {opus operatum) procures remission of sins ; since, by their doc- trine of transubstantiation, all communicants receive the body of Christ. But if, as we say, Christ is present in a spiritual manner, and if the mean whereby the body of REMiJlKS ON ARTICLE XXIX. 247 Christ is received be faithy then such as believe not, do not receive him. Our Saviour expressly said : " Whoso '•'eateth my flesh and drinketh my blood, hath eternal hfe." {John vi. 54). WTience we conclude, that no man does truly receive Christ, who does not at the same time receive with him a right to eternal life. Not only Augustine, but many others of the Fathers, express this opinion in strong" terms. 248 ARTICLE XXX. Be utrdqtie Specie. 429. Calix Domini laicis non est denegandus : utraque enim pars Dominici Sacramentij ex Christi institutions et prsecepto, omnibus Christianis ex aequo administrari debet. Of Both Kinds. 430. 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 minis- tered to all Christian men alike.*''^ a. Matt. xxvi. 27. And he took the cup, and gave thanks, and g-ave it to them, saying-, Drink ye ALL of it. Mark xiv. 23, And he took the cup, and when he had given thanks, he gave it to them, and they ALL drank of it. 1 Cor. xi. 26. As often as ye eat this bread and drink this cup, ye do show the Lord's death till he come. REMARKS ON ARTICLE XXX. 431. The practice condemned in this Article arose from the doctrine of transubstantiation. For considering the whole body of Christ to be present under each of the ele- ments, men were at first led to think it sacrilegious to waste any of either. They therefore dipped the bread in the wine and so partook of both at once, contrary to the separate in- stitution of each by our Saviour. They also devised a means of sipping the wine through tubes, to avoid its dripping on their beards. In the thirteenth Century Pope Innocent IV permitted all to have the cup, who were cautious not to spill any. In all preceding ages we find, both from the Fathers and from all the ancient Liturgies, that the Lord's Supper was administered in both kinds to all. At length the HEMARKS ON ARTICLE XXX. 249 Council of Constance, in 1414, decreed that it should be consecrated in both kinds, but administered to the laity- only in one kind, " since Christ was entire and truly under " each kind." 432. We consider the word " added in the institu- tion, when the cup is mentioned, tlioug'h not with the bread, as sufficiently decisive. If it be said, that the Apostles were ordained ministers, we answer, that they were not such till they received their mission after Christ's resurrection, when he breathed on them, and saith unto them, Eeceive ye the " Holy Ghost &c. {John xx. 22.) Further, the text quoted from St Paul shews, that he meant both the bread and the cup to be taken by all the Corinthian Christians. 250 ARTICLE XXXI. De unicd Christi Ohlatione in Cruee perfectd. 433. Oblatio Christi semel facta, perfecta est redemptio, propitiatio, et satisfactio pro omnibxis peccatis totius mundi, tarn originalibus quam actualibus : neque prseter illam unicam est ulla alia pro peccatis expiatio. Unde Missarum sacrificia, quibus vulgo dicebatur sacerdotem offerre Christum, in remissionem pcense aut culpae, pro vivis et defunctis, blasphema fig-menta sunt, et perniciosse imposturse. Of the one Oblation of Christ finished upon the Cross. 434. The OfFermg" of Christ once made,<») 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, ^''^ Wherefore the sacrifices of Masses, 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.<*^> . a. Heb. ix. 26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. b. John i. 29. Behold the Lamb of God, which taketh away the sin of the world. 1 John ii. 1, 2. And he is the propitiation for our sins; and not for ours only, but also ft r the sins of the whole world. c. Heb. X. 14, By one of- fering he hath perfected for ever them that are sanctified. Heb. X. 26. There remaineth no more sacrifice for sin. d. Heb. ix. 25,26. Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the Avorld : but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. ARTICLE XXXr. 251 ] REMARKS ON ARTICLE XXXI. I 435. Here the doctrine of the Church of Rome, that j the celebration of the Lord's Supper is an expiatory sacri- fice, is confuted. Next to the infaUibility of the Church, or rather of the Pope, this is the doctrine on which the papists lay the greatest stress, and in which both priests and people are better instructed than in any other point. Till the twelfth century, solitary masses, that is, the celebra- tion of the communion by the priest alone without any communicants, was never tolerated. As early as the reign of Charlemagne, in the beginning of the ninth century, the Council of Mentz decreed, that no priest should say mass alone ; so that the abuse must have already commenced then. In the early ages we find no mention of the Com- munion any where as a sacrifice for men's sins offered to God. All the ancient liturgies show that it was considered as a grateful commemoration of the sacrifice of Christ's death, in which we renew by renewed acts of faith our covenant with God, and share in the effects of that death which he suffered for us. All the early writers bear testimony to the same thing. Justin Martyr in his Second Apology says, that Christians had no other sacrifices but prayers and praises. So the Apologists Athenagoras and Minucius Felix justify Christians for having no other sacrifice but pure hearts, clean consciences, and a stedfast faith. Origen and TertuUian, Clemens of Alexandria and Arnobius, write to the same effect. The adversaries of Christianity also constantly reproach Christians for having no sacrifices; and especially Julian the Apostate, who was perfectly acquainted with all that concerned Christianity, yet makes the same objection, without considering the Communion as a sacrifice. The idea of the sacrifice of the mass arose indeed only from the doctrines of Purgatory and Tran^b- 252 BEMARKS ON ARTICLE XXXT. stantiation. By the latter, the bread and wine were considered to be miraculously chang-ed into the real body of Christ, which was then considered to be offered up to God by the priest as an atoning* sacrifice, just as Christ offered himself at the Crucifixion as an atoning* sacrifice for the sins of mankind. And hence arose the assumption of the dignity of a sacrificing priesthood by the Clerg-y ; which was heightened by the power they pretended to, of saving the souls of men from the pains of purgatory by saying masses. We need not here again dwell upon the abuses of trafficking in these masses for money. The texts adduced sufficiently refute the idea of a sacrifice of expiation in the mass, and of a sacrificing priesthood. And St Paul in the Epistle to the Hebrews clearly explains the application of these terms to Christ. Speaking of the Levitical priests he says, " And " they truly were many priests, because they were " not suffered to continue by reason of death ; but this " man, because he continueth' ever, hath an unchange- "able priesthood." {Heb. vii. 23, 24.) Thus clearly appropriating the rank of the Priesthood of the New Dispensation to Christ alone. And after arguing long, that Christ's death is the only sacrifice needed any more, he asks : If the sacrifices offered year by year had purged the worshippers, "then would they not have ceased to be " offered ?" {Heb. x. 1, 2.) And answers conclusively : " Every priest stands daily ministering and offering of- ^' tentimes the same sacrifices, which can never take away ''sins : but this man, after he had offered one sacrifice for " sins, for ever sat down on the the right hand of God " For by one offering he hath perfected for ever them that " are sanctified." {Heb. x. 11—14.) Here we have the thread of a full and clear discourse, to show that in the strict sense of the words we have but one priest and one sacrifice under the Gospel ; and this is the doctrine which our Church holds and maintains in this Article. 253 ARTICLE XXXII. De Conjugio Sacerdotum. 436. Eriscoris, Presbyteris, et Diaconis nullo mandato divino praeceptum est, ut aut coelibatum voveant, aut a matrinionio abstineaiit. Licet igitur etiam illis, ut caeteris omnibus Christianis, ubi hoc ad pietatem magis facere judicaverint, pro suo arbitratu matrimonium contratere. Of the Marriage of Priests. 437. Bishops, Priests, and Deacons, are not commanded by God's Law either to vow the estate of single life, or to abstain from marriage : therefore it is lawful for them, as for all other Christian men, to marry at their own discre- tion, as they shall judge the same to serve better to godli- ness. (a) Ileb. xiii. 4. Marriag-e is honourable in all. 1 Cor. ix. 5. Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 1 Tim. iii. 2. A bishop must be blameless, the husband of one wife. Ibid. 12. Let the deacons be the husbands of one wife, ruling- their children and their own houses well. REMARKS ON ARTICLE XXXII. 438. The law of Moses, so far from forbidding priests to marry, made their office, even that of the High Priest, hereditary in their families; so that they were in fact compelled to marry to obey the law of God. Our Saviour certainly made no change in this respect; for he chose Peter as his first Apostle, who was married, since we are told that Jesus cured his wife's mother of a fever. {Matt. viii. 14.). No doubt most of the other Apostles were like- wise married. St Paul, in giving such special directions 254 REMARKS ON ARTICLE XXXII. regarding the qualifications of men for the various degrees of the ministry, so far from enjoining cehbacy, says in several places that they should be husbands of one wife ; though speaking generally of all merij he says : " He that "is unmarried careth for the things that belong to the " Lord ; but he that is married careth for the things " that are of the world but " It is better to marry than ''to burn." (1 Cor. vii. 32, 33. 39.). If in the early ages of the Church men had left their wives when ordained, we should no doubt have found the enemies of Christianity reproaching them with it. We find indeed that a certain Bishop, charged with levity, to clear himself, proposed at the Council of Is'ice, that the Clergy should depart from their wives ; but the historian expressly declares, that till then they had lived with their wives. Second marriages were indeed discountenanced among the Clergy. In after times we find such repeated Canons passed by Roman and African synods against the marriage of the Clergy, that it is evident they were not obeyed. In the Greek Church men are usually married before they enter into holy orders, and continue to live with their wives and families. We find GaUican and Spanish Synods mention the wives of Bishops and Priests as Episcopce and Preshyterce. In the Saxon times the Cathedral Clergy in England were openly married, till Dunstan in the tenth century charged them to forsake their wives on pain of deprivation. Pope Gregory VII, as we have seen (§ 136), to withdraw the Clergy as much as possible from the jurisdiction of princes, and place them under his own absolute control, compelled them to put away their wives. Lanfranc, who was Arch- bishop in the reign of William the Conqueror, only imposes celibacy on the Clergy in Cathedrals ; but his successor Anselm imposed it on all the Clergy. The crying abuses brought on by the compulsory celibacy of the Clergy caused REMARKS OK ARTICLE XXXII. 255 the Reformers, both in Germany and in Eng-land, to dis- pense with it ; though men had become so accustomed to see the Clergy distinguished by it from the laity, that the change caused some displeasure among the people at first. The first portion of the Article was all that was published in the first set of Articles, leaving the conclusion to be inferred. 256 ARTICLE XXXIII. Be excommnnicatis vitandis. 439. Qui per publicam Ecclesiae denunciationem rite ab uni- tate Ecclesiae prsecisus est, et excommuiiicatus, is ab universa fidelium multitudine, donee per poenitentiam publico reconoiliatus fuerit arbitrio Judicis competentis, habendus est tanquam Ethnicus et Publicanus. Of Excommunicate Persons, how they are to be avoided. 440. That person which by open denunciation of the Church is rig-htly cut off from the unity of the Church, and excommunicated,'^) ought to be taken of the whole multi- tude of the faithful, as an Heathen and Publican,*^' until he be openly reconciled by penance, and received into the Church by a Judge that hath authority thereunto. a. 1 Cor. V. 4 — 5. In the name of the Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to de- liver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus. b. Matt, xviii. 17. If he shall neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Also 1 Cor. v. 11. c. 2 Cor. ii. 6—7. Sufficient unto such a man is this punisli- ment, which was inflicted of man}'. So that contrariwise ye ought rather to forgive him, and comfort him lest perhaps such an one should be swallowed up of over-much grief. REMARKS ON ARTICLE XXXIII. 441. The strict purity of character and conduct re- quired of those who were considered as members of the Christian brotherhood in the earhest time, made it neces- sary to exclude from the community such as brought scandal upon it by unbecoming- conduct. The case alluded EEMARKS Oi\ ARTICLE XXXIII. 257 to by St Paul in the texts adduced, shows that this severity of discipline beg-an already in the ApostoUc times. When the mimbers of Christians increased, and instances of mis- conduct were of more frequent occurrence, regular rules of discipline were established ; and olfenders were either ex- cluded only from the partaking of the Communion, until they had gone through certain acts and forms of penance ; or, for heinous or repeated offences, were entirely expelled from the Church. We have seen what disputes arose on this subject between those who were willing to receive back the lapsed, that is, those who had been guilty of tem- porary apostacy ; and those who wished to exclude them at once from the Church. In the corrupt times that soon followed, down to the time of the Reformation, the sentence of excommunication was a weapon hurled by parties against each other upon the slightest provocation ; and especially formidable in the hands of the popes in the days of their gi'eatest power, when the thunders of the Vatican brought down certain destruction upon the devoted head. At the present day, when the established tribunals in all Christian countries take cognizance of moral delin- quencies, the custom of excommunicating those guilty of such offences has fallen into desuetude ; and with it that of exacting pubhc penance on their desiring again to be re- ceived into the communion of the Church. Nevertheless, our Church acknowledges the right of its ministers to refuse admission to the communion to " open and notorious evil hvers." But it is only a temporary suspension ; for the minister must within fourteen days after give an ac- count to the Ordinary, who will then take further measures against the person complained of. These difficulties cause the right of exclusion never to be put in practice at the present day. 258 ARTICLE XX XIV. De Traditionihus Ecclesiasticis. 442. Traditiones atque Cseremonias easdem non omniuo necessarium est esse ubique, aut prorsus consimiles : nam et variae semper fuerunt, et mutari possunt, pro regionum, temporum, et morum diversitate, modo nihil contra verbum Dei instituatur. Traditiones et eseremouias Ecclesiasticas, quse cum verbo Dei non prignant, et sunt auctoritate publica institutoe atque probatse, quis- quis privato consilio volens, etdata opera, publice viola verit, is, ut qui peccat in publicum ordiuem Ecclesioe, quique Itedit auctorita- tem Magistratus, et qui infirmorum fratrum conscientias vulnerat, publice, ut cseteri timeant, arguendus est. Quselibet Ecclesia particularis sive nationalis auctoritatem habet instituendi, mutandi, aut abrogandi cseremonias aut ritus Ecclesiasticos, humana tantum auctoritate institutos, modo omnia ad sedificationem fiant. Of the Traditions of the Church. 443. It is not necessary tliat Traditions and Ceremonies be in all places one, and utterly like ; for at all times they have been divers, and may be changed according* to the diversities of countries, times, and men's manners, so that, nothing be ordained against God's Word.<^' Whosoever, through his private judgment, willingly and purposely, doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word cf 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 ofFendeth against the common order of the a. Heb. xiii. 17. Obey them tbat have the rule over you, and sul)mit yourselves. b. i Tim. V. 20. Them that sin rebuke before all, that others also may fear. 1 Thess. V. 14. Warn them that are unruly. REMARKS OX ARTICLE XXXIV. 259 Church,<'^' and hiirteth the authority of the Magistrate/^' and woundeth the consciences of the w eak brethren.*'' Every particular or national Church hath authority to ordain, chang-e, and abolish, ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying. (^' c. 2 Thess. iii. C. Xoav we command you, brethren, in the name of our Lord Jesus Christ, th;it ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. d. 1 Pet. ii. ]3. Submit yourselves to every ordinance 01 man fur the Lord's sake. e. ] Cor. viii. 12. When ye sin so against the bretliren, and wound their weak con- science, ye sin a^^ainst Christ. f. Rom. xiv. 19. Let us therefore foilow after the thing-s which make for peace, and thing s wherewith one may edify ano- ther. REMARKS 0>" ARTICLE XXXTV. 444. By traditions are here meant modes and customs of celebrating public worship, not the supposed articles of faith which the church of Rome considers as handed down from the time of the Apostles as supplementary to the Scriptures, and therefore necessary to salvation. The latter have been already condemned in the Sixth Article. That the Church has the right to establish and regulate such rites and ceremonies has already been shewn in the Twen- tieth Article. It remains therefore only to show that private persons are bound to conform themselves to such ceremonies, especially when they are also enacted by the national legislature ; and that the latter has the power to legislate in such matters for the Church we acknowledge in the Prayer for the High Court of Pailiament, where we pray God, " to direct and prosper all their consultations, to "the advancement of his glory and the good of his " Church," and confess that under God it depends on tlieir endeavours, "that religion and piety may bo established 260 REMARKS Oy ARTICLE XXXIY. " among us for all generations." Since then we are bound to " obey them that have the rule over us, and to submit ourselves," we may not " willingly and purposely break *'the traditions and ceremonies of the Church, which be " not repugnant to the Word of God especially if we profess to be members of that body for which they are " ordained and approved by common authority ; " and above all, when as officers and ministers within that body, we have subscribed and solemnly promised and engaged to conform and adhere to them. 445. The second part of this Article is against the unal- terableness of laws made in matters such as those discussed here. Since we acknowledge in the Church the legislative power in such matters, that power must of course reside with the Church in every age ; and therefore one age can- not bind another age by its legislation, without depriving the latter of its inherent authority and power. The laws of God are binding on all men in all ages ; but the laws of the Church, as well as the laws of every state, are only provisions made for the present state of things. As there- fore circumstances change, the Church may vary its " tra- ditions and ceremonies," if it be found requisite to do so for the great ends of religion. The same reasonings will apply to different countries. The only question is, whether the Canons of General Councils and others may be altered or dispensed with by particular national Churches. Though the different branches of Christ's Church ought to hold communion together, since our Saviour in his last and longest prayer besought his Father that those whom he had given him might be one body ; {John xvii. 11, 21.) yet this difference is to be observed between the Christian and the Jewish religion, that the latter was specially con- fined to one nation and to one country, whilst Christianity was to be universal, and to extend over all nations, differ- REMARKS 0>' ARTICLE XXXIY. 261 1112* in climates and natural temperament?, in hmgnag-es and customs. Since then the legislative power in question is given to the Church only in order to edification, every nation must be the proper judge of that within itself. The Councils held during- the integrity of the Roman Empire must be considered as national synods, which neither had, nor assumed, the right to impose their Canons on the Christians of Persia, India, and Ethiopia. ?\either did those Councils attempt to remove the great diversities in rules and rituals, which then prevailed. The Council of !Xice made but few canons with any such tendency ; those of Constantinople and Ephesus made fewer still ; and even the Council of Chalcedon made but few to repress the abuses that had crept into the Church in the fifth century. Moreover, these early canons were entirely extruded by the Canon Law of Rome, founded on forged decrees, purport- ing to have been passed by the earliest Popes. The sub- ordination of Churches and Sees in the Roman Empire was regulated after the importance of cities ; and since that Empire has been broken up, every new empire, kingdom, or state, is equally an entire body within itself. The citizens of each are bound to submit to the powers that be, and hence it cannot be intended that they should be in any respect dependent on any foreig*n authority. Besides, we know, that great diversity of fonns existed at all times. The Eastern and Western Churches differed grpatly from each other. The Galhcan Liturgy differed from the Roman missal ; till Charlemagne, in his attempt to form again one united empire, compelled the adoption of the latter in France. Even in Italy the Liturgy of Ambrose was ad- hered to in many places. And in England also, customs and ceremonies differed greatly in various partes, the conse- quence, no doubt, of their separation during the Heptarchy. Though, therefore, different national Churches should h-ave 262 REMARKS OS ARTICLE XXXIV. a charitable and brotherly correspondence and communica- tion with one another, yet the authority of the mag-istrate and the obligations of pastoral care require, that every Church should act within herself as an entire and inde- pendent body. 263 ARTICLE XXXV. Be JSomiliis. 446. ToMUS secundus Homiliarum, quariim singulos titulos huic Articulo subjunximus, continet piam et salutarem doctrinam, et his temporibus necessariam, nou minus quam prior Tomus Homi- liarum, quje edits sunt tempore Edvardi Sexti : itaque eas in Ec- clesiis per ministros diligenter, et clare, ut a populo intelligi possint, recitandas esse judicavimus. Of the Homilies. 447. The Second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a g-odly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth ; and therefore we Judg-e them to be read in Churches by the Ministers, dihgently and distinctly, that they may be understanded of the people. Of the Names of the Homilies. 1. Of the right lose of the Church. 2. Against iperil of Idolatry . 3. Of repairing and keeping clean of Churches. 4. Of good Works: first of Fasting. 5. Against Gluttony and Drunkenness. 6. Against Excess of Apparel. 7. OfPrayei\ 8. Of the Place and Time of Praya\ 9. lliat Common Prayers and Sacraments ought to he viinistei'cd iti a knoim tongue. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. Of the reverend estimation of God's Word. Of Alms-dving. Of the Nativity of Christ. Of the Passion of Christ. Of the Eesurrection of Christ. Of the worthy receiving of the Sacrament of the Body and Blood of Christ. Of the Gifts of the Holy Ghost. For the Bog at ion- days. Of the sta te of 3Iatrimony. Of Bepentance. Against Idleness. Against Bebellion. 2C4 ARTICLE XXXY. REMARKS 02f ARTICLE XXXV. 448. The word Homily is derived from 6ixi\ia, com- munication, conversation, or instruction. We have seen {\ 191.) that the HomiHes were put forth to be read as Sermons by Ministers who were unable or unwilling to preach. The Second Book, which was not finished till about the time of king Edward's death, was not published till the reign of Elizabeth, (see § 206). The Article main- tains the doctrines taught in them against the Romanists, who consider them heretical ; and against the Puritans and Presbyterians, and other sectaries, who think that nothing but the Scriptures ought to be read in Churches, and there- fore preach extemporaneously, or learn their discourses by heart. In these HomiHes the Scriptures are often apphed as they were then understood ; not so critically as they have been explained since. But by this approbation of the two Books of Homilies it is not meant to be implied, that every passage of Scripture or argument that is made use of in them is always convincing, or that every expression is so severely worded, that it may not need correction or ex- planation. All that we profess, is only, that they contain a godly and wholesome doctrine. 265 ARTICLE XXXVI. Be Episcoporum et Ministroruin Consecratione. 449. LiBELLUS de Consecratione Archiepiscoporum et Episco- porum, et Ordinatioiie Presbyterorum et Diaconorum, editus nuper temporibus Edvardi VI., et auctoritate Parliamenti illis ipsis tem- poribns confirmatus, omnia ad ejusmodi cousecvationem et ordina- tionem necessaria continet : et uiliil habet, quod ex se sit aut super- stitlosum aut impium. Itaque quicunque juxta ritus illius Libri consecrati aut ordinati sunt, ab anno secundo praedicti regis Ed' vardi usque ad hoc tempus, aut in posterum juxta eosdem ritus conseci'abuntur aut ordinabuntur, rite, atque ordine, atque legitime statuimus esse et fore consecratos et ordinatos. Of Consecration of Bishops and Ministers. 450. 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 necessary to such Consecration and Ordering : neither hath it anything, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered accord- ing to the Rites of that Book, since the second year of the forenamed king" Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites ; we decree all such to be rightly, orderly, and lawfully conse- crated and ordered. REMARKS on ARTICLE XXXVI. 451. As to the essentials of Ordination, see under Article xxiii ; as also under Article xxv, where the views z 266 REMARKS ON ARTICLE XXXVI. of the Church of Eome in considering' Orders as one of their Seven Sacraments was treated of. It was there shown, that prayer and imposition of hands was all that was thoug-ht necessary in the primitive Church ; and that the forms added in the Roman Pontifical are new, and cannot there- fore be deemed indispensably necessary. Both the Eastern and Western Churches have so often chang-ed their forms of Ordination, that our Church may well claim the same Power of appointing a form of her own. (See further above §. 198.) The chief exception that can be made to our form of giving" Orders, is to the words Receive ye the Holy Ghost" which were used by our Saviour, when after his Resurrection he gave his final commission to the Apostles. It is objected, that the Church in her best times considered them inapplicable to other circum- stances; and they have indeed been used in conferring Orders for little more than the last six hundred years. But since the several functions and administrations, that are in the Church, are by the Apostles said to flow from one and the same Spirit, we may consider that the Holy Ghost is given, though in a much lower degree, to those who are inwardly moved of God to undertake that holy office. Indeed, the words may be understood to be in the nature of a wish or prayer, as if it were said : May ye receive the Holy Ghost ; and so it will better agree with what follows : And he thou a faithful dispenser of the word and sacraments. Or it may be said, that in those sacred mis- sions the Church considers itself as acting in the name and person of Christ ; as in Baptism it is expressly said : I baptize in the name of the Father, and of the Son, and of the Holy Ghost ; and in the Communion we repeat the words of Christ, and apply them to the elements, as pro- nounced by him. 267 ARTICLE XXXVII. De Civilibus 3Iagistratibus. 452. Regia Majestas in hoc AnglicB regno, ac cseteris ejus dominiis, sumraam habet potestatem, ad quam omnium statuum hujus regni/sive illi Ecclesiastici sintsive Civiles, in omnibus causis suprema gubernatio pertinet, et nulli externse jurisdictioni est subjecta, nec esse debet. Cum Regise Majestati summam gubernatiouem tribuimus, quibus titulis intelligimus animos quorundam calumniatorum ofFendi, non damus Regibus nostris aut verbi Dei, aut Sacramento- rum, administratiouem : quod etiam Injunctiones, ab EUzabcthd Regina nostra, nuper editse, apertissime testantur ; sed earn tan turn prserogativam, quam in Sacris Scripturis a Deo ipso omnibus piis Principibus videmus semper fuisse attributam : hoc est, ut omnes status atque ordines iidei suae a Deo commissos, sive illi Ecclesiastici sint sive Civiles, in oflficio contineant, et contumaces ac delinquentes gladio civili coerceant. Romanus Pontifex nullam habet jurisdictionem in hoc regno Anglia. Leges Regni possunt Christianos, propter capitaUa et gravia crimina, morte punire. Christianis licet, ex mandate Magistratus, arma portare^ et justa bella administrare. Of the Civil Magistrates. 453. The Queen's Majesty hath the chief power in this Realm of England, and other her Dominions, unto whom the chiet Government of all Estates of this Eealm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to any foreign jurisdiction.^^* a. 1 Pet. ii. 13—14. Submit yourselves to every ordinance ot man for the Lord's sake ; whether it be to the King, as supreme, or unto governors, as unto them that are sent by him for tlie pu- nishment of evil-doers, and for the praise of them that do well. 268 auticle xxxtii. Where we attribute to the Queen's Majesty the chief g-overnment, b}^ which Titles we understand the minds of some slanderous folks to be offended ; we g-ive not to our Princes the ministering either of God's Word, or of the Sacraments,"'' the which thing* the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify ; but that only prerogative, which we see to have been g-iven always to all g-odly Princes in Holy Scriptures by God himself ; that is, that they should rule all states and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evil-doers>> The Bishop of Rome hath no jurisdiction in this Realm of England. The laws of the Eealm may punish Christian men with death for heinous and g-rievous offences. <'^> It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.(*='. h. 2 Chron, xxvi. 18. And they withstood Uzziah the king-, and said unto him, It appertain - eth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests, the sons of Aaron, that are consecrated to burn incense : go out of the sanctuary ; for thou hast trespassed : nt^ither shall it be fur thine honour from the Lord God. c. 2 Chron xxxi. 2. And Hezekiah appointed the courses of the priests, and the Levites after their courses, every man according- to his service. Isa. xUx. 2-'5. King-s shall be thy nursing- fathers, and their Queens thy nursing- mothers. Rom. xili. 1. Let every soul be subject unto the higher pow- ers ; for there is no power but of God : the powers that be are ox*- dained of God. Also 2 Kings, xii. 7. and xxiii. 21 ; 1 Chron. xvi. 4. d. Rom. xiii. 4. He is the minister of God, a revenger to execute wrath upon him that doeth evil. e. Luke iii. 14. And the soldiers likewise demanded of him, saying. And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be con- tent with your wages. Also Acts X. 1 — 2. AllTICLE XXXVII. 269 REMARKS ON ARTICLE XXXVII. 454. In the first body of Articles this was much short- er, and ran thus : " The King- of England is supreme head *' in earth, next under Christ, of the Church of England and Ireland and after the paragraph against the Pope's jurisdiction, worded as now, there was added : " 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." Queen EHzabeth, to silence the cavil of the papists, removed the word head, as especially objected to in the case of a female sovereign, and the terms chief power and chief government were substituted for it. In the Injunctions, mentioned as set forth by her, it was also declared. " Her Majesty neither doth nor ever ** will challenge any authority, other than that was chal- "lenged and lately used by the said King Henry the *' Eighth and King Edward the Sixth, which is and was of ' * ancient time due to the imperial crown of this realm ; " that is, under God to have the sovereignty and rule over " all manner of persons born wdthin these realms, dominions, " and countries, of what estate, either ecclesiastical or tem- " poral, whatsoever they may be ; so as no other foreign " power shall or ought to have any superiority over them.' 455. The power of the sovereign in ecclesiastical matters is expressed in this Article under such reserves, and with such moderation, that no just objection can be brought against it ; and it is only what all kings, even those in communion with Rome, assume to themselves, and that often with a much more unlimited authority. In the Old Testament the kings of Israel interfered in all matters of religion ; and Samuel said in express terms to Saul, that he was made the head of the tribes of Israel, without excepting 270 REMARKS OTh' ARTICLE XXXVII. the tribe of Levi. (1 Sam. xv. 17.) Abimelecli, the Iligh- Priest, appeared before Saul to answer certain charg-es on matters connected with the worship of God. David made many laws about sacred matters, such as the order of the courses of the priests, and the time of their attendance at the public service. When he died, and was informing- Solomon of the extent of his authority'', he told him that the courses of the priests and all the people were to be wholly at his commandment. (1 Chron. xxiii.) Solomon consequently appointed them to their several charges in the service of God ; and " the priests and Levites departed not from the " commandment of the king concerning any matter." (2 Chron. viii. 15.). He deposed Abiathar from his office of High-priest, without his authority to do so being ques- tioned. Both David and Solomon were indeed in some respects particularly inspired; but in the above matters they do not appear to have acted by virtue of inspiration. Jehoshaphat, Hezekiah, and Josiah, gave many directions and orders in sacred matters ; and though the priests with- stood Uzziah, when he would burn incense in the holy place, yet they did pretend to no privilege, nor opposed the commands of their kings. The texts adduced from che ]N'ew Testament, and the injunction of Christ himself to " Eender unto Ctesnr the things which are Cuesar's", plainly show that he did not intend that his religion should in any way lessen the temporal authorities. The Christian Emperors, Constantino, Theodosius, and Justinian, made many laws in Ecclesiastical matters, such as concerning the age, qualifications, and duties of the Clergy. They both summoned and presided over General Councils. Charle- magne in many of his Capitularies takes upon himself to regulate Ecclesiastical alFairs. In England the sovereigns began earl}^, and long continued, to maintain this part of their authority. Loth the Saxon fTnd Danish kings made REMARKS ARTICLE XXXVII. 271 many laws in matters ecclesiastical. After the Conquest many laws were made in opposition to those practices, which favoured the authority the Popes were then assuming" ; such as appeals to Rome, or the departure of Bishops, without the king-'s leave, to seek investiture at the hands of the Pope. The Constitutions of Clarendon were asserted by both King- and Parliament, and b}' the whole body of the Clergy, as the anpient customs of the kingdom. Though later the Popes managed to get the upper hand at times, yet even at the height of their arrogance elsewhere, they were still opposed by various of our sovereigns. In short, neither the relations of nature, such as that of parent and child, or husband and wife, nor the civil relations of master and servant, of prince and subject, can be affected by men's persuasions in matters of religion. 460. Though the term head is omitted in the Article, yet we have seen that it is founded on an expression of Samuel to Saul. It is a figure, which in the strictest sense, applies only to Christ with regard to his Church ; he only ought to be obeyed in all things, submitted to, ai:d depended on, and from him all the functions and offices derive their virtue. But since 'A figure may be used in a less strict sense, head may stand as the fountain of order and government, of protection and direction ; a sense in which the sovereign may well be called the head of the Church. Hence it follows as a matter of course, that a foreign Bishop or Potentate can have no jurisdiction in this country. 457. The paragraph on capital punishments meets the objection, that they are inconsistent with the gentleness of the Gospel. But though it may have an appearance of charity and compassion to think, that men ought not to be put to death for their crimes, but to be kept alive that they may repent of them ; yet since the fear of death is the 272 REMARKS ON ARTICLE XXXVII. most powerful means for deterring* men from crime, and a feeble indulg-ence and undue leniency of the laws may be- come the cause of increased disorders; it follows, that charity must choose the smaller evil, and have recourse sometimes, in extreme cases, to capital punishments. The same charity, that obliges us as Christians not to foster anger and hatred in our hearts, demands that we should be cautious lest we break up the order and peace of mankind, and abandon it to the injustice and violence of wicked men. As capital punishments are then necessary to human society, so they are often real blessing-s to those on whom they fall. And we may safely conclude, that a man who can harden himself ag-ainst the terrors of death, when they come upon him so solemnly, so slowly, and so certainly, whilst he is in perfect health and well able to reflect on the consequences of it, is not likely to be wroug-ht upon by a long-er continu- ance of life, or by the approach of natural death. 458. Almost the same arguments apply to the last paragraph on the lawfulness of war. For if unprincipled ambition and tyranny would, when allowed to follow their own course unopposed, bring* incalculable misery on larg-e masses of men, true charity requires that we should take up arms, and lessen the evils that impend. The passages of Scripture subjoined to the Artiele show, that all the clauses of it are fully supported by the Word of God. C73 ARTICLE XXXVIII. De ilUcitd honorxtin CommunicaHone. 400. Facultates et bona Christianorum nou sunt communia, quoad jus et posstssionem ; ut quidam Anabaptistoe falso jactaut. Debet tamen quisque de his qune possidet, pro facultatum vatione, pauperibus eleemosyuas benig-ue distribuere. Of Christian men's Goods, which are not common. 460. 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. Notwith- standing-, ever}' man ought, of such things as he possesseth, liberally to give alms to the poor, according; to his abihty.'^^ a. Acts V. 3 — 4. Petersaid, b. Lukexi. 41. Givealmsof Ananias whiles it reiuaiued, such thing's as ye have. was it not thine own? and after Also 1 Tim. vi. 17 — 19. Heb. it "was sold, was it not in thine xiii. 16. own power ? ' RE^IAIIKS O^' ARTICLE XXXVIII. 461. The words in Acts ii. 44. ''All that beheved were tog-ether, and had all thing-s in common," have been laid hold of by some persons, to establish community of goods, as a principle imposed on all Christians in the Gospel. But since this would encourage idleness, and imjjose on a few industrious persons the unfair task of labouring- for all, whereas St Paul " commanded, that if any would not " work, neither should he eat ;" (2 Thess. iii. 10) it follows, that a detached passage of Scripture cannot warrant the adoption of a principle, so extensive and apparently injurious in its application. We read of Deacons being- 274 KEMARKS ON ARTICLE XXXVIII. appointed by the Apostles to minister to the destitute mem- bers of the Apostolic Church at Jerusalem ; which could not have been necessary had they continued to have literally all thing's in common. Neither could the perpetual injunctions in the Scriptures, to distribute alms among" the poor, have any application in the supposed case of a community of goods. Therefore the obligation to give alms has been properly added in the Article to the refutation of that other principle. 275 ARTICLE XXXIX. De jurejurando. 4G3. QuEMADMODUM juramentum vanum et temerarium a Do- mino nostro Jesu Christo, et Apostolo ejus Jacoho, Christiaiiis homi- nibus interdictum esse fatemur ; ita Christ! anovum religionem minime prohibere ceasemus, quin jubente mag-istratu, in causa fidei et eharitatis, jurare liceat, modo id fiat juxta Prophetse doc- trinam in justitia, injudicio, et veritate. Of a Christian man's Oath. 463. As we confess that vain and rash. Swearing* is forbidden Christian men by our Lord Jesus Christ, and James his Apostle/''* so we judge, that Christian Rehgion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity,(''*soit be done according to the Prophet's teaching, in justice, judgment, and truth/*^' - a. Jam. v. 12. Swear not, neither by heaven, neither by the earth, neither by any other oath : but let your yea be yea ; and your nay, nay; lest ye fall into condemnation. Also Exod. XX. 7 ; and Matt. V. 34—37. b. Deut. vi. 13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name Also. 1 Sam. xxiv. 21 ; and Heb. vi. 5. c. Jer. iv. 2. And thou shalt swear, The Lord liveth, in truth, in judgment, and in right- eousness. BEMARKS ON ARTICLE XXXIX, 464. Oaths were employed in solemn asseverations among men from the earliest times. Instances are given in Gen. xxi. 23 — 24 ; xxvi. 31 ; xxxi. 53 ; Judges xvii. 2 ; 1 Sam. xiv. 24, 28; From Lev. v. 1, we leorn, that 276 REMARKS 0^' ARTICLE XXXIX. under the Jewish constitution the nature of an oath did not consist in the swearing* of the person who g-ave evidence, but in an adjuration from the judge to that person. Hence the prohibition of our Saviour and St James cannot apply to an oath taken before a judge, which is only the modern form of the ancient adjuration, adopted because considered more solemn and impressive ; for the person adjured could not help being put under such an oath, and our Saviour himself complied in such a case. {Matt. xxvi. 63 — 64,) Instances of solemn oaths in the New Testament are found in Rom. i. 9 ; 2 Cor. i. 23 ; Gal. i. 20 ; Rev. x. 5—6. THE RATIFICATION. TJds Bonk of Articles before rehearsed, is again approved, and allowed to be holde/t and executed ivithin the Realm, by the assent and conse.yif of ovr Soverevjn Lady Elizabeth, by the grace of God, of England., France, and Ireland, Queen, Defender of the Faith, Sfc. Which Articles were deliberately read and confirmed again by the subscription of the hands of the Archbishops and Bishops of the Upper-house, and by the subscription of the whole Clergy of the I^^ ether-house in tlieir Convocation, in the Year of our Lord 15,"!. EXAMINATION PAPERS. ECCLESIASTICAL HISTORY. 1846. 1. Some early heretics considered our Lord's ministry to have lasted hut one year: on what prophetical text did they o:iound their opinion? How would you refute it; and how in fact is it refuted in tlie Fathei's? Acta i, 15. *' The number of the names together were about a hundred and tAventy." At what tiiue was this? Hovv do you understand it? On what occasion after Christ's death was the first fireat accession to the Church? Who was the instrument of it? Where did it happen? Till what time Avere the Apostles commanded to tarry at Jerusalem after Christ's ascension? To what districts of the woi-ld are they then said to have severally dispersed ? What early authorities inform us of these movements ? Which of the Apostles are reported to have died natural deaths ; and which, by violence? 2. What is the first event related in the Acts of the Apostles, and what the last, and what is the probable interval of time between them ? with which Apostle's history is the earlier part ofthe Acts of the Apostles chiefiy eng-ag-ed ; aiid with which , the latter part ? Can you prove that many important incidents befel St Paul in his ministry during the period covered by the Acts, of which there is no record in that liook? How long- did his ministry probably continue after sthat period ? How far does it seem to have reached ; and who is it that speaks to this fact ? Did the divisions in the Church of Co- rinth, to which St Paul's Epistles to that Church bear witness, call for any interference after his time ? 3. How does it appear from the writings of St John that each Church had its Bishop before his death ? Wliat were the number of l>isho])s of Jerusalem down to its destruction by Hadrian? Who Avas the first ofthe succession? AVhei-e do you find the catalogue ? What was the number of the Bishops of Home down to the time of Irenseus? Of whom are the Bishops i-epresented in all ecclesiastical history, as the successors? What is the ordinary phrase in which A A 278 EXAMINATION PAPERS. [1847. this is expressed? What historical facts in the first three centuries prove that the Bishop of Rome was not then regarded as a Univer- sal Bishop ? What were the circumstances which incidentally gave to the Bishop of Rome a considerable influence de facto in the Primitive Church ? In case of difficulty or difference amongst the Churches, to what authority was the appeal ? What example of this kind have we in the Acts of the Apostles ? What is reckoned the first General Council, in Ecclesiastical History, and what is its date ? 1847. 1. What were the charges on which our Lord was condemned? Can you show that they were made according to the character of the Tribunals before which he was brought? How do you reconcile the circumstances attending the martyrdom of St Stephen with the declaration of the Jews, " It is not lawful for us to put any man to "death?" How was St Paul treated by the government when he was fii'st sent to Rome ? Answer this question in the words of the Acts. How, when he went thei-e the second time? Answer this question in St Paul's own words. What was the interval between the two visits? What might account for the difierence in the treatment of him ? Which was probably his last Epistle ? What internal evidence does it offer of being so? • 2. What were the injunctions of Trajan with respect to the treatment of the Christians ? Where do we find them ? To whom are they addressed ? What gave occasion to them? Do they con- template any previous law on the subject? What was the nature of that law ; and who was the author of it? What distinguished martyr suffered under Trajan? What martyrs of note under Adrian? Who, under Aurelius? Who, under Valerian ? What famous British martyr under Diocletian ? 3. What is said to have turned the attention of Gregory, Bishop of Rome, to the conversion of England ? Whom did he send to England to effect it? At what date? What proof is there that a considerable church was already established in that island ? To whom confined ? What was the title of the Bishop who was its head ? What terms of coalition did Gregory's emissary propose to that Church ? What appears to have been the real cause of the failure of the proposal? From whom then does the English Church, as distinguished from the British, date ? 4. Who was the last Archbishop in the succession of this Church before Cranmer? Who were the Bishops that consecrated Cranmer? Under what protest on his part? What motives probably induced Pope Clement to confirm his election ? What ancient Council, by its decrees, shews that such confirmation was unnecessary? What was the date of that Council? What is the technical term by which the right of independence of Churches, as declared in that Council, is d(^signated ? 5. What convulsion in the Church had caused the difficulty. 1848.] ECCLESIASTICAL HISTORY. 279 whatever there was, in the consecration of Archbishop Parker? How long- after his consecration was the Nag's Head fable origi- nated? vVhere was he in fact consecrated ? By wliom ? 1848. 1. What are the terms in which our blessed Lord ordained his Apostles, according- to St John? Show that they imply that a similar poAver of ordination was lodged with them. What expres- sion in St MatthcAv's account of the same incident would intimate that such a power was to be perpetuated in the Church? Can jo\x name for a few descents a succession from the Apostles in any Church, as an example of the continued exercise of such a poAver? 2. In what terms does St Paul assert his own call to tlie Apostleship to be on a level with that of the other Apostles? AVhat made it to be so? What two distinguished bishops did he ordain ? To what Churches ? In what terms does he enjoin them to appoint their successors? Can you name any of the subsequent Bishops of either of those Churches? Where do you get your information? 3. AVhat traces of fixed places of AVorship, and of a regular service among the Christians, do you find in the writings of the New Testament ? To what date did St John live ? About what date was Justin born? From Irenseus. 'A\\a Kai rjfids errl riji; Evxapiarias Xeyovras els tovs aliovuQ Tutv aioivcjv, eKeivous tovs aiuivas Gi]iin'iveiv [QeXovai). I. c. 3. 1. From Cyprian. * Ideo et sacerdos ante orationem prcefatione prsemissa parat fratrum mentes dicendo, sursum corda ; ut dum respondet plebs, habevins ad Dominum, admoneatur nihil aliud se quam Domiuum cogitare debere.' De Orat. Dominica. Orat. p. 213. Besides the obvious conclusion with respect to an early Liturgy, the Homily on * Common Prayer and Sacraments,' draws another from these passages, adverse to a practice of the Church of Rome, what is it? 4. AA^ho is reckoned by Primitive writers, the founder of all heresies? By what general designation were the sects known? What was the etymology of the name? What early Christian writer in particular examines and exposes them ? Give a text or two from the Scriptures of the New Testament, where allusion is supposed to be made to these heresies; and the meaning of the texts illustrated accordingly. 5. A frequent answer to Early Heresies, was an appeal to the doctrines and usages of Apostolic Churches. Translate the fol- lowing passage of TertuUian, wliicb refers to tl)is subject : Percurre ecclesias apostolicas, apud quasipsce adhuc cathedrae apostolorum suis locis priEsident; apud quasipste authenticre literoe eorum recitantur, sonantes vocem et reproesentautes faciem 280 EXAMi:^ATION PAPERS. [1849. uniuscuj usque. Proxima est tibi Achaia? Habes Coriiithum. Si non longe es a Macedonia, habes Philippos, habes Tljessalouicenses. Si potes in Asiam tendere, habes Ephesura. Si autem Italise adjaces, Romam, unde nobis quoque autboritas pisesto est. Ue Prcpscrvpt. §. 36. What do you understand by ' ipsse autheriticse literoe' ? by * recitantur V by unde nobis quoque autboritas prsesto est' ? Our reformers adopt the principle of this appeal. Show that they do so, by the languag'e they use in the 24th Article; in the Preface to the Ordination Service; and in the Commination Service, quoting the several passages. 1849. 1. By what Interrogation in the Service for tbe Ordering- of Priests may our Church be considered to invite her Clergy to the Study of Ecclesiastical History? 2. From what Ecclesiastical Historian do all modern Ecclesias- tical Historians derive tbe principal part of the facts relating to the Early Church? What was bis date ? Where his residence? and what period does his Ecclesiastical History embrace? Can you arg'ue from him that the early Fathers, whose works we actually possess, were some of the chief authorities of his day? WTiat advantage had he over us in his materials for history, of cm- pos- sessing the works of these Fathers ? 3. Who ai e reported to have been the Founders of the Church of Rome? What was their end? In what terms was tbe end of one of them foretold by our Blessed Lord? In what terms did the other express tbe expectation of his own ? Who is said to have been the founder of the Church of Alexandria? of India? of Media and Persia? of Mesopotamia? Who had the original charge of the Church of Crete ? Who of the Church of Epbesus ? Who was the most distinguished of the early rulers of the Church of Antioch? Who, of the Church of Smyrna ? Who, of the Church of Rome, after its founders ? Who, of the Church of Lyons ? Who, of the Church of Carthage? 4. '* The kingdom of God cometh not with observation." Can you enumerate in few words any of the incidental causes which spread the knowledge of the Gospel over the world, as distinguished from the direct teaching of the Apostles and their followers ; and illustrate these causes by reference to particular cases. 6. " I came not to send peace, but a sword." Illustrate this text briefly from early Ecclesiastical History ; and state the several ways in which the Gosjiel proved a disturbing force in the relations of Society. 1850.] ECCLESIASTICAL HISTORY. 281 1850. 1. Our blessed Lord promised his disciples when he gave them their commission, a special protection from thing's hurtful; do you remember any instances of the fulfilment of this promise, recorded either in Scripture or Ecclesiastical History? Can you shew from St. Paul himself that he had many escapes, of which we have no account in the Acts? and from any other nuthority, that he underwent sufferings on which he is himself silent ? 2. On what occasion did St. Paul rebuke St. Peter ? On -what occasion did St. Paul and St. Barnabas disagree? What was the immediate result of the disagreement? Can you quote a passage in St Paul's writings, with respect to St. Barnabas, which implies that this disagreement was not lasting? Show that St Paul visited Home more than once, contrasting the circumstances of his fir^t, with those of his second visit ; and account for the difference. By what deaths did St. Peter and St. Paul respectively die ; and what caused tlie distinction between them? What were the cities in which St. Paul made the longest stay in his travels ? How long was it in any of them ? 3. Did St. John remain long at Jerusalem after our Lord's death? What circumstances probably decided him to quit it? Where did he then go ? Can you name any incidents related of him in history which connect him with the place to which he then repaired ? Till the reign of what emperor did he live ? What ex- pressions of our Lord, with respect to him, seem to imply that his life was to be a long one ? 4. There were two St. James's among the Apostles, how are they distinguished ? One of them is said to be the son of Alphseus, is this reconcileable with the same being the son of Cleophas? In that case how would he be related to our Lord ? What might such relation be very well called by St. Paul according to Hebrew phraseology ? What indications are there in the New Testament of the St James, thus designated, taking the lead in the CPmrch of Jerusalem ? With whom would this identify him as named in Ec- clesiastical Histoi-y? What then was his end? — in the reign of what emperor did it occur? — and who informs us of the particulars of it? What was the end of the other St. James, and under what emperor did it happen ? Is there anything in the internal evidence of the Epistle of St. James which would seem to fix it rather on the one than on the other ? 5. Was the Gospel of St. Luke, or the Acts of the Apostles published first? Give your proof. 6. What persons are found in the high places of the Church in the generation after the Apostles, of whom we read in Scripture in connection with the Apostles? State the positions they severally occupied. aa2 283 EXAMINATIO' PAPERS. [1851. 1851. 1. What Latin Poem indicates the expectation which pre- vailed among-st the heathen thnt a remarkal)le person would come into the world ahout the period of our Lord's birth? Can you quote any passages from it which apply in a singular manner to our Saviour ? By what cljannelsis it supposed that such an expectation found its way amongst the heathen ? 2. Under what feehng did Pontius Pilate condemn Jesus, be- lieving him to be innocent? Can you give other instances from the New Testament of similar feelings in other Roman officers pro- ducing similar injustice? In what spirit do you suppose him to have worded the Inscription on the Cross? What official commu- nication on the subject of Jesus Christ is he reported to have made to Tiberius ? Whut was the document called in which the report was contained? What effect does it apppar to have had on that Emperor? What incident mentioned by St. Matthew might have caused the death of Jesus to dwell on Pilate's mind ? What do you understand hy Tertullian's expression respecting Pilate, 'et ipse jam pro sua conscientia Christianus ?' What is said to have been his end? 3. Barsabas and Matthias are first mentioned by name in the first chapter of the Acts, to what body of disciples are they said to have belonged? What expressions in St Peter's speech on the occasion of St Matthias' call would seem to confirm this report? How does Mosheim understand the election of St Matthias to have been conducted ? By what arguments does he support his views ? What remarkable incident is related to have befallen Barsabas? By whom is it told? What promise of our Saviour would render such an event not improbable ? 4. What city was the head quarters of the Gentile Church origiually ? In what city did St. Paul est'iblish himself in order to carry on his operations in Asia Minor ? What Churches in that district are referred to by name in the llevelations, and in the Epistles of Igna- tius ? How do you gather from the latter, as well as from the Acts, that there were many more Churches in that region than those thus mentioned? Do you remember any expressions in the Epistle addressed to the Church of that city, which seem to imply that other Churches were connected with it ? Do you remember an expression in an Epistle written from that city Avhich leads to the same conclusion ? Would the general character of the Epistle addressed to the Church of that city bear upon the question? Can you show by expressions which fall from the Apostle in other Ejjistles that he generally considered the Church to which 1851.] ECCLESIASTICAL HISTORY. 283 the Epistle w.ts directed, a centre, from which his instructions were to be dispersed Consistently with this, what was the Apostle's usual plan of proceeding when spreading the Gospel in person ? Illustrate. 5. Where was the name of ' Christian ' fii-st used ? How often does it occur iu the New Testauient ? Cuu you quote the places? How were the followers of Christ previously desiguated ? The heathen, not understanding- this name, substituted for it ano- ther of neai'ly the same souud ; Avhat was it? What arg-ument does Justin and other of the Fathers found on this mal-pronuncia- tion, when addressing heathens? There is a passage in the Epistle to Philemon which pei-haps has a reference to it; what is it? 6. It has been objected by unbelievers that the early Christ- ians consisted of the lowest of the people ; can you shew that this could not have been the case exclusively, 1st. from instances to the contrary mentioned in the New Testament ; 2nd. from the character of some of the earliest Fathers, as manifested in their writings ; 3rd. from the nature of the instructions addressed by them to the converts, both marking the intelligence and the cir- cumstances of those converts ; 4th. from the amount of funds required and supphed for eccle- siastical purposes ? 7. In what year of King Henry's reign did the Bible in- English begin to be put in circulation ? Was its circulation uniform till the end of his reign ? What events affected it ? What commentary was ultimately put in circulation with it? By what title was this popular translation of the Bible known ? Why was that title given it, rather than the translator's own ? What publication by authority, having a great influence on the Reformation, came out about the same time as the first English Bible ? What were the circumstances which were considered to cali for it ? What was the plan of it ? What publication, also by authority, followed this seven yeara later? Was the authority the same in both cases? How did this publication resemble the former ; how did it difler from it in cha- racter? To what is such difference attributed? LITUBGY OF THE CHURCH OF ENGLAND. 1846. 4. What w^as the first element of the English Prayer-Book, which was put forth by authority; and in what year was it put 284 EXAMINATION' PAPERS. [1847. forth? In what year was it succeeded by the First Prayer-Book, in which it was incorporated ? In what year was the Second Prayer- Book put forth ? In what reign, and under what Archbishop did all these Formularies come out? What spirit is supposed to be characteristic of the Second Prayer-Book, as compared with the First ; and Avhat influence to have made itself felt on it? In what year, in what reign, and under what condition of the Primacy, did the Third Prayer-Book come out ; and was this Revision based on the First or Second Prayer-Book? What events had occurred since the previous Revision which would create a preference for the one model rather than the other? In what year, and in what reign, was the Fourth Prayer-Book put forth? After what famous Conference ? What was the condition of the Primacy at the publi- cation of this Prayer-Book? What great theological work had appeared shortly before this date, which indicates the state of religious parties in England at that period? In what year, and in what reign, and under what Archbishop, did the Prayer-Book come out after its last Revision ? After what famous Conference? What influence may be traced in the changes made in this Revision ? What events had occurred since the last Revision to foster it ? What was the nature of the alterations proposed at this Revision, as de- scribed in the ' Preface' to the Prayer-Book, but which were rejected? AVhich of the Presbyterian Divines was chiefly concerned in proposing those alterations? What were the several objects aimed at, in the alterations which were admitted, as described in the same Preface? By whom is the Preface said to have been written ? Translate into Latin the following Collect : Almighty God, the giver of all good gifts, who of thy divine providence hast appointed divers orders in thy Church; giveithy grace, we humbly beseech thee, to all those who are to be called to any ofiice and administration in the same ; and so replenish them with the truth of thy doctrine, and endue them ^y\^h. innocency of life, that they may faithfully serve before thee, to the glory of thy great name, and the benefit of thy holy Church ; through Jesus 1. When was the Catechism introduced into our Prayer Book ? By whom was it drawn up ? What previous publications may have suggested the plan of it ? What is the original meaning of the word Catechism ? By way of illustration, translate into the Greek, " Let him that is taught in the word communicate unto him that teacheth in all good things." 2. When should the child, according to the Rubric, be ex- amined openly in the Catechism ? How does the Canon differ from the Rubric ? How would you practically carry out both ? On occasions when the Catechism is not actually taught openlj-, what, may we infer, should be the character of the afternoon ser- mons, to be in accordance witli the spirit of the Rubric ? At what Amen. 1847. 1848.J LITURGY. 285 period in the history of our Church did Catechising in the after- noon cease ? W hat iuicrnipted it 3. By what texts in Scripture do you defend Infant Baptism ? Cyprian takes infant baptisni for granted, what was the question put to him which accidentally discovers this fact? What is tlie name for godt\itliers and godmothers in the priuiitive Church ? 4. What expressions, connected with baptism in Scripture, intimate that promises and vows were required at it from the tirst In the answer to the question, " What did your godfathers and godmothers then promise for you," some phrases are used which we know to be the very same as those used in the primitive Church on the like occasion ; what are those phrases ? In general, what may have guided our Church in the use of language in her Formularies, not always the most popular or colloquial? What danger would there be in meddling with such language? 5. In what primitive writers do we find the substance of the Apostles' Creed, before we find the Creed itself? In what writers do we first find the Creed itself, with a few omissions ? What is the date of these writers ? and how would you infer from them that the Church had then been a long time in possession of it ? 6. Do you consider the Lord's Prayer to have been given by our Lord once only, or twice? What are the grounds of your conclusion ? In the exposition of the Lord's Prayer in the Cate- chism, what is supposed to be compi'ehended under the word " bread ?" How does the use of the Lord's Prayer in the Commu- nion Service, both ancient and modern, point to such sense of it? How would the same exposition seem to understand the clause, "deliver us from evil?" What is the Greek? There is another formulary in which the Church indicates the comprehensive cha- racter of the Lord's Prayer, and the developement of which it is capable ; Where is that ? 1848. 1. In the admonition prefixed to the second part of the Homi- lies, ministers are encouraged to change a chapter of the Old Testament which may fall in order to be read upon the Sundays or Holy-days, for some other of the New Testament of more edifica- tion ; on what revision of the Prayer Book was this licence with- drawn ? On Avliat occasion, and in what fonn of words does the minister renounce all latitude of this kind in his adminstration of the services ? Why is the firsc chapter of Genesis a])pointed as a proper Lesson for Trinity Sunday ? 'Why is the fourth chapter of tlie Revelations appointed for the Epistle of that day ; and what is the seraphic hymn which it contains, called in the Liturgical language of the church ? Why is that part of the third chapter of St John's Gospel, which contiiins the conversation of Jesus with Nicodemus, appointed for tlie Gospel of that day ? 2. Can you quote any passages from the Proper Psalms for 286 EXAMINATION PAPERS. [1849. Christmas-day, for Good- Friday, for Easter-day, for Ascension- day, and for Whit-sunday ; and connect them with the events of those anniversaries respectively ? 3. In the catechism, the position of tlie Lord's Prayer is signi- ficant. Why is it placed where it is ? and how does that position agree with the comprehensive meaning- assig-ned to the Prayer, in answer to the question which follows, viz. ' What desirest thou of God in this Prayer ?' . 4. In what extended sense is the word Sacrament used in primitive antiquity? Give examples of our Homilies using- it in the same. What Greek word does it correspond to ? To how many ordinances did the Church of Rome limit it ? what are tliey ? How many did Cranmer's catechism acknowledg-e, and what are they? When was this catechism published? By what restraining- clause does our Church limit the Sacrameuts to two ? Do you remember any passages in Scripture where these two Sacraments seem to be associated, and to be set by themselves above all other mysteries ? What reference is made to any such passages in the service tor Bap- tism ? By what phrase in tlie Communion Service would you conclude that our Church understands the sixth cliapter of the Gospel of St John, to have a reference to the Eucharist? How would you argue from the chapter itself that it had such a refer- ence, in fact. 1849. 1. What changes introduced into the Second Praj^er Book are supposed to mark the influence of foreign Protestants on our Reformers ? Who were those Protestants, more especially ? What changes introduced at the last revision of the Prayer Book are thought to intunate an opposite bias? Who took part in these latter corrections ? What was the date of the Second Pz*ayer Book ; and what that of the last? 2. Why are macy Romish Holy- days, which are not observed by the Church of England, retained in the Calendar ? 3. By what considerations has the Church of England been governed in her selection of Holy-days and Saints'-days? 4. Of what antiquity are our Epistles and Gospels, as portions of Scripture selected for the Office of the Holy Communion ? 5. What regulated the subject of the Sermon in primitive as well as in medieval times: and what peculiar name was given to it in consequence ? How do you account for no sermon being assigned to the afternoon service ? 6. Suppose you divided the Ecclesiastical year into two parts, from Advent to Trinity Sunday, and from Trinity Sunday, to Ad- vent ; how would you characterize the teaching of the Collects, Epis- tles, and Gospels during the first part ; and how would you charac- terize it during the second part? 7. Why does the Church commemorate St. Andrew first of all 1850.] LITURGY. 287 the Saints ? AVhat peculiar reason has she for retaining the festival of All Saints ? 8. From Avhat Version of the Bible ai-e the Psalms in our Prayer Book taken ? Up to what time were the Epistles and Gos- pels read in the same Version ? What is the date of the Authorised Version of the Scriptures now in use ? 9. Turn into Latin the following Prayer : Almighty God, the giver of all good gifts, who of thy diivne providence hast appointed divers orders in thy Church ; give thy grace, we humbly beseech thee, to all those who are to be called to any office and administi-ation in the same ; and so replenish them with the truth of thy doctrine, and endue them with innocency of life, that they may faithfully serve before thee, to the glory of thy great name, and the benefit of thy holy Church, through Jesus Christ our Lord. 1850. 1. What is Justin Martyr's account of the Service of the Chris- tiana on the Lord's Day Does any phraseology of the Xew Testament lead you to conclude that the Service of the Eucharist was the great Service of the Apostolic Church ? Does the practice of the mediaeval Church bear upon this conclusion ? AVhat expres- sions in the isew Testament, whtn mention is made of this Sacra- ment, imply a formulary in the celebration of it, and a ceremonial? What passages in our own Office for the Holy Communion, can be actually traced to a date within the first three centuries. What continental Service-Book for the Holy Communion, of the date of the Reformation, furnished our own with most of the addi- tional matter, where additions of any length were made to the old Form? With what view do these passages seem to have been introduced by the Reformers ? AVhat was meant by turning the Mass into a Communion, which the Reformers were commissioned to do? 2. When was the Decalogue introduced into our Service for the Holy Communion ? Was there any precedent for such intro- duction Was there anything in the character of the times which especially called for it ' 3. What do you imderstand to be the force of the Response, * As it was in the beginning, is now, and ever shall be, world without end, Amen.' Shew that it was the custom, even in the times of the Apostles, for the congregation to say ' Amen,' at the close of the prayer of the minister. 4. With what object does our Church profess to read the Apocrypha? Can she be supposed under anij civcumdances to sanction the reading of a Lesson from the Apocrypha in the Service for Sunday, or not What passages from the Apocrypha does she certainly sanction the use of, in her Service for Sunday 288 EXAMINATIOJf PAPERS. [1851. 5. Which Collects in our Prayer-Book, as a class, have been most altered from those of niedipeval use ? How did this happen ? Give the Eng-lish translation, as it stands in our Prayer-Book, of the followiug Collects, Familiam tuam, qusesumus Domine, continua pietate custodi : lit quae in sola spe ^ratice ccelestis iuuititur, tua semper protectione muniatur, per Dominum. Omnipotens sempiterne Deus, qui abundantia pietatis tuje et merita supplicum excedis et vota; etiunde super nos misericor- diam tuam ; ut dimittas quie conscientia metuit, et adjicias quce oratio non prcesumit, per Dominum, 1851. 1. In whatyear was the ' Office for the Communion' published ? What motive induced tlie Reformers to put this forth at once, and without waitinf^ for the whole Prayer-Book to be completed ? What Service supplied the principal material for it ? What passag-es in it can he prated to belong to the most primitive times? From what continental Service-books did the Reformers draw some supplemen- tary matter ? What part of the Communion-service do these additions chiefly occupy? \V hat could you say, from internal evidence, was the leading- object with the Reformers in introducing the new material they did, into the Service ? 2. How soon after the * Office for the Communion,' did the whole Pjayer-Book come out? Out of Avhat ancient Serdces of the Church was our Morning- and Evening Prayer compiled, with additions and alterations? What may be considered to have been the leading fea.ure of those ancient Services ? Is it retained in our own ? 3. What was the character of the Service in Justin Martyr's time? What was the plan of a Sermon before the Reformation, and how was it made to connect with the Service of the day? Do we trace any of the features of such Sermons in some of the date of the Reformation ? QUESTIONS ON THE ARTICLES. 1846. 1 . {a) What are the subjects of the last four Articles of 1 552, which were not retained by the Convocation of 1562 ? Shew that 1846.] XXXIX AETICLES. 289 the opinion condemned in the first of them was entertained by some in the Apostolic times. (i) Supposing the Articles to have been framed with a view to the comprehension of persons of different sentiments, in what manner do Bishops Burnet and Cleaver respectively conceive this end to have been provided for? AVhich of the two hypotheses do you prefer ? (c) What inferences do you draw as to the general spirit and character of the Articles, from any subsequent attempts that were made to enlarge and amend them ? At what periods were such attempts made ? (d) Mention in their order the subjects of the several Arti- cles not referred to in this paper. If the Articles can be arranged in certain divisions, to which of these divisions do you assign those which are referred to ? 2. Art. II. {a) Shew that our Lord Jesus Christ had an actual being before the Holy Ghost came upon the Vii-gin, and that this being was essentially divine. {b) AVhat epithets are attached in the Greek Testament to 'O YioQ Tov Qeov when used of our Saviour ? Cite the passages in which they occur. What do you conclude from them as to the nature of his Sonship ? Shew from the Gospel of St John in what sense our Lord was understood by the Jews to affirm this relation to God the Father : and, generally, that such language is used in the New Testament of our Lord as must have been justly oflensive to Jewish prejudices, and, therefore, would not have been employed, if his Divinity were not an essential truth, (c) Give a concise account of any heresies, ancient or modern, to which the doctrine of this Article is opposed. {(1) Exhibit the evidence of the Old Testament that the Messiah was to be a Divine Person. {e) "Repudiandus est error Thomse, qui scripsit corpus Domini semel oblatum in cruce pro debito originali, jugiter oiferri pro quotidianis delictis in altare." Who was the Thomas here spoken of? Shew that the second and thirty-first Articles reject this error, and prove from Holy Scripture that they are right in doing so. 3. Art. VI. " Annis bis mille conservata est religio sola traditione. Non est igitur Scriptura simpliciter necessaria." Bellarmine. What answer do you give to this argument in favour of the Roman Catholic doctrine of the verbum Dei non scriptum ? 4. Art. VIII. [a) What do you understand by the Niceno- Constantinopolitan Creed ? In what particulars does it differ from the Nicene 1 Can you shew by the testimony of Athanasius, that the Nicene Council deduced its doctrine from Holy Scripture ? {b) The Article states that the Creeds may be proved by most certain warrants of Holy Scripture. Prove from Scripture any of the statements, which you recollect, of tlie Athanasian Creed. 5. Art. IX. Prove from Holy Scripture the several proposi- tions contained in the Article of Original or Birth-sin. B B 290 EXAMI^'ATION PAPERS. [1846. 6. Art. XIX. Illustrate by particular examples the following passag'e from Bishop Jewell's Apology, " Profecto, si errare Ec- ciesia ea potest, quae a verbo Dei, quge a jussis Christi, quae ab Apostolovum institutis, quae a primitivae Ecclesise exemplis, quae a veterum Patrum et Conciliorum sanetionibus discesserit, . . . . certum est Ecolesiam Romanam non tantum potuisse errare, sed etiam flag-itiose et turpiter erravisse." 7. Art. XXI. (a) Translate into Latin : " General Councils may not be gathered together without the commaudment and will of Princes. And when they be gathered, forasmuch as they be an Assembly of men, whereof all be not governed with the Spirit and Word of God, they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessajy to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture." (b) To what Councils does the Reformatio Legum Ecclesi- asticarum refer, when it says, " Quaedam illorum magna cum reverentia amplectimur et suscipimus ?" Shew that the Compilers of that Book did not place the authority of these Councils on the same footing as that of Holy Scripture. 8. Art. XXXIV. {a) Establish the assertion, " Eveiy particu- lar or national Church hath authority to ordain, change, and abolish Ceremonies or Rites of the Church, ordained onl/by men's authority, so that all things be done to edifying." (b) Bishop Sanderson observes in reference to this subject, One would think, mutatis mutandis, the Apostle's rule (6 eaOiujv rov [ir\ iaOiovra fir) e^ovQeveiTU)' Kal 6 fii] eaQ'ioiv tov eaOi- ovTa fiij KpLvsTO). Rom. xiv. 3.) would as well fit our Church and case, as the Roman ; and should as well free the [N'on-Conformers from our contempt, as us fi-om their censures. Let not him that conformeth despise him that conformeth not, and let not him that conformeth not, judge him that conformeth." What is the dilfer- ence, then, between the two cases ? 9. Art. xxxviii. Prove from the Old and New Testament that "every man ought, of such things as he possesseth, liberally to give alms to the poor according to his ability." Upon what Erinciple ought Christians to perform this duty ? How does our ord strikingly enforce the duty as an e\'idence of this principle ? Shew that the act, if not so performed, is of no value in the sight of God. "What eminent examples of this liberality are recorded in the New Testament ? 1847. 1. Establish from Holy Scripture that " there is but one liv- " ing and true God also that " in the Unity of this Godhead " there be three Persons ?" In what sense do you use the word Persons? Shew that the accusation brought against the advocates 1847.] XXXIX ARTICLES. 291 of the doctrine of the Trinity, that they believe contradictions, is false. What is the general argument of Paley's Natural Theology in proof of the Being of a God ? Give instances of the application of it. Mention any other writers that have illustrated the same argu- ment. 2. Shew that the Jews understood our Lord to claim equality with God by his statements respecting himself ? The doctrine of the Divinity of Christ has been called icefpdXaiov rrjg eXTTidos. Exhibit its practical importance, and the inferences that may be drawn from it, which justly entitle it to that appellation. 3. Upon what texts do you ground the doctrine of the descent into Hell? Shew that, although it was at first not mentioned in the creed, the doctrine was believed in the earliest times. What is the original meaning and derivation of the word Hell ? How has "AdrjQ been interpreted, and the descent been understood by dif- ferent parties in our own Church? What is bishop Horsley's opinion of the object of it; and how does he interpret 1 Pet. iii. 18 — 20? If you do not assent to the interpretation, state your reasons for objecting to it. 4. Establish the following statement in its several particulars by proofs from Scripture : — Vere resurrexit tertia die ; deinde ascendit ad coelos, ut sedeat ad dexteram Patris, et perpetuo regnet, et dominttur cseteris creaturis, sanctificet credentes in ipsum, misso in corde eoi-um Spiritu Sancto, quo regat, consoletur, ac vivificet eos, ac drfendat adversus diabolum et vim-peccati. Idem Christus palam est rediturus, ut j udicet vivos et mortuos. What types foresliewed, and what prophecies foretold the Ascension of Christ? How does the doctrine of the Ascension guard us from the error of the old Eutychians, the German Ubiqui- taries, the Lutheran Consubstantialists, and the Roman Transub- stantiators ? 5. Holy Scripture containeth all things necessary to Salva- tion : 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 these Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church. — Translate this into Latin. Irenjeus afiirms that the Gospel which was preached by the Apostles, was by them committed to writing to be the foundation and pillar of ourfaith. Quote this testimony. How does our Lord speak of Jewish traditions? Illustrate by examples, from the history of the early Church the uncertaintij of oral tradition. Do we receive anything upon tradition? If we do, where is the distinction between ourselves and the Romanists? How does it appear that the Apocryphal Books foi-med no part of the Jewish Canon ? 6. Compare the following questions and answers with tho teaching of the Articles, and with Holy Scripture. 293 EXAMINATION PAPERS. [1847. Q, Will you therefore be charitable to the poor 1" " A. I will for God's sake andmine own interest, that Godmay have compassion on me, who am a beg-gar to him." *' Q And will you remember that if you will but spare that money which you have a mind to spend in idleness, vanity, and curiosity, you may make a purse for the poor, aud gain heaven by it?" " A. I will remember it, and thank you for teaching me how to purchase heaven." 7. Write down the words of Art. ix. What is the Latin of the clause " And although there is no con- demnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath, of itself, the nature of sinf Prove the doctrine of this passage from Holy Scripture. What omissions are there in this Article, as compared with the confessions of other churches, illustrating the moderate and comprehensive spirit in which the Articles were composed? 8. Support by Scripture the following statement : " Where- fore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season : they thj'oiigh 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." In what manner are God's promises to be received and our con- duct regulated ? Show from the Articles, Homilies, and Prayer Book, that the death of Christ is regarded by our Church as a perfect redemption of the sins of the whole world. 9. What is "the Romish doctrine concerning Purgatory?" When did it first receive Conciliar Authority? Show from hea- then writers that the doctrine is really borrowed from Paganism. The Council of Trent professes to derive it from, " ex sacris literis et antiqua traditione." What passages of Scripture are urged in its defence, and what is the true interpretation of them? What eminent Romanist is referred to by Archbishop Usher as admitting " that in the ancient Fathers there is either none at all, or very rare mention of it ? How does Bishop Bull charac- terize it ? 1848. 1. Art. I. " The first excellency peculiar to the Christian doc- trine I observe to be this : that it assigns a true, proper, and com- plete character or notion of God...,.,ln his essence it represents him one, eternal, perfectly simple and pure, omnipresent, omni- scient, omnipotent, independent, impassible, and immutable It acknowledges him the maker and upholder of all beings, of what 1848.] XXXIX ARTICLES. 293 nature and what degree soever, both material and immaterial, visible and invisible : it attributes to him supreme majesty and authority over all." Dr. Bam^ow. Substantiate this statement from Holy Scripture, and compare it with our first Article. 2. Art. ii. Cite from the New Testament any doxologies from which the divinity of our Lord Jesus Christ may be inferred. Illustrate these by reference to the Circular Epistle written by the Church of Smyrna respecting- the martyrdom of Polycarp. 3. How was the Article " of the going down of Christ into Hell " expressed in the edition of 1 552 ? 4. Art. iv, Shewthatthefirstpreachers of Christianity appeal- ed to the Resurrection of our Lord in proof of the following parti- culars, a. the truth of their divine commission. }). The divinity ©f our Lord Jesus Christ, c. the certainty of our justification through faith in him. d. the necessity of a spiritual resurrection in this life, and e. the resuiTection of the body hereafter. What portions of Scripture does our Church direct us to read on Holy Thursday, as referring to our Lord's Ascension ? 5. Art. vi. a. Is the Canonicity of the Sacred Books seZ/"- emdent I If not, how is it to be established ? h. " Evanjrelio non crederem, nisi me Catholicse Ecclesiae com- motreret auctoritas." Admitting this as true, shew that it is false to infer, as the Romanists do, that " whatsoever the Church saitb, we must needs believe them (the Church) as well as the Gospel." 6. Art. vii. Write down the words of the 7th Ai'tiele, and also translate them into Latin. 7. Art. ix. «. Prove from the New Testament that a corrupt principle exists in human nature, and shew that heathen writers have admitted the fact. J. What did the Schoolmen understand by the phrase " Ori- ginal Righteousness," and what expressions in the article were intended to oppose their doctrine ? c. In what particulars does the article fall short of the follow- ing statement of Lii timer respecting Original Sin ; " whereby we deserve of ourselves perpetual damnation which unthrifty state that we be born unto, is come unto us for our own deserts ?" d. "Baptism," say the Romanists, "delivers from all sin. Orane quod veram et propriam rationem peccati habet, tollit. But it does not deliver from Concupiscence, Therefore Concupiscence in the regenerate is not sin." Compare this conclusion with the doctrine of the article, and reply to the argument. 8. Art. x. a. Shew that the doctrine of the 10th Article, as respects preventing and co-operating gx*ace, pervades the Collects and prayers of our Church. b. Was the doctrine of the Reformers correctly represented by Sir Thomas More, when he charged them witli maintaining ." that we have no free-will to do ought therewith, though the grace of God be joined thereto .'" 9. Art. xi. a. Which of the Homilies is intended by " the Homily of Justification ?" h. Bishop Gardiner deduced from the Homily the following Syllogism as an objection against \\a doc- B B 2 294 EXAiIiyATIO>^ PAPERS. [1848. trine. " We be justified by faith without the works of the law. Charity is a work of the law. Therefore we be justified without charity." In what sense was this a correct inference, and in what a false one, from the Homily ? c. Confinn by the Old and New Testaments the admission of Bellarmine, that Justification is taken " pro declaratione justitise modo quodem forensi, ut ille dicatur justificari, qui cum esset ad accusatoi'e factus reus alicujus iniquitatis a judice per sententiam declaratur Justus, atque absolvitur." 10. Art. XIV. What is the meaning' of supererogation? Explain what the Romanists intend by Consilium Perfectionis as connected with the doctrine of Works of Supererogation. 11. Art. XXI. Why may not General Councils be gathered' together without the commandment and will of Princes ? By whom were the first four assembled ? 12. Give an account of the Hampton Court Conference, and mention the alterations which it was then proposed to make in the Articles. 1849, 1. It has been shewn that some portions of our Articles were taken from the Wirtemberg Confession. — What was the date of that Confession? Point out some of the passages which were derived from that source. What account have we from Cranmer's own pen of the prin- ciples on which he wished the Articles of the Church of England to be founded ? AVriting to a foreign divine he says, Accersivimus igiturette et alios quosdam doctos viros, qui cum non gravatim ad nos vene- rint, ita ut nullum fere ex iis prseter te et desideremus, summopere te rogamus, ut et ipse ad nos venias, et si ullo modo fieri possit, tecum adducas. Who were the docti vii-i, whose co-operation Cranmer desired ? Fill up the blank spaces in this extract with the name of one whose presence was urgently solicited. Which of these docti viri accepted, and which of them did not comply with the invitation? 2. Art. I. Romanists have aflirmed Doctrinam de trino et uno Deo esse dogma traditionis, et ex Scriptura nulla rations probari posse. State that doctrine, and shew that the assertion is untrue. How does the account of our Saviour's Baptism disprove the notion that the word Person with reference to that doctrine, implies only a difterence of office ? By what parties has this notion been mainfciined ? "The Scriptures sometimes speak of God, as if he grieved for what he did, or repented of what he spake, or altered what he had 1849.] XXXIX ARTICLES. 295 proposed ; and for the most part such like affections are given him m such places as endeavour to set forth to the most life his great mercy and kindness to sinful men." Bp. Sanderson. Show that the Scriptures do so speak of God. How do such passages agree with the statement that he is " without passions ?" 3. Art. vi. Hoc dogma tam necessarium, quod scilicet aliqua sit Scriptura, non potest. suflicienter haberi ex ipsa Scrip- tura. Reply to this objection against the sufficiency of Holy Scripture as a rule of taith.^ How does the Article affirm that sufficiency? Substantiate the' statement. AVhat was the opinion of Jerome respecting the Apocryphal Books ? What causes induced the Council of Trent to affirm their Canonicity ? 4. Art. VII. Prove that both in the Old Testament and in the New, everlasting life is offered to mankind by Christ. Supposing the argiunent of Bishop Warburton's Divine Legation of Moses to be true, would it prove that the Old Fathers did look only for transitory promises ? Show that in point of fact they did look for something more. Why is no Christian man whatsoever free from the obedience of Commandments which are called moral ? 5. Art. VIII. Symbola tria, Nicenum, Athanasii, et quod vulgo Apostolorum appellatur, omnino recipienda sunt, et cre- denda. What is the original meaning of cry'/tfSoXov ? Give the history of the Symbolum Nicenum. Heve any other Creeds been transmitted to us from early times besides these three ? In what language is the Atlianasian Creed supposed to have been written ? If it was not written by Athanasius, why does it bear his name ? State some of its propositions and shew against what heresies they were directed. C. Art. IX. A Romish writer speaking of Original sin says A theologis nostris minimum omnium peccatorum censetur" — Luther, on the other hand, says, Peccatum Originale est vere totus lapsus naturae humause. Contrast the opinions thus expressed, as exhibiting the Romish and Lutheran doctrine, and compare them both (1) with Holy Scripture, (2) with our Article. 7. Art. x. Quote the words of this Article, and translate them into Latin. What is meant by " preventing us" ? Shew that the word is similai-ly used in the Li^argy. 8. Art. XI. Reply to the Argument, " Fides est opus ; Ergo operibus sumus justi." From what passages of the Old Testament may we deduce the doctrine of Justification by Faith ? Does the following statement correctly represent the doctrines of this Article, and of the Homily to which it refers Justitia Dei, cujus mentionem Apostolus de nostra coram Deo justificatione tractans identidem facit, est justitia quam per gratiam atque auxilium Dei operamur, acproinde ex illauos coram Deo justificari juxta ejus doctrinam plane constat? What are the Apostle's words here rendered Justitia Dei? Cite some passages in which they occur. How do you explain them ? 296 EXAMINATION PAPERS. [1850. 9. Art. xvii. Bishop Burnet gives an historical account of the differences that have arisen upon the question involved in this Article. State briefly the chief particulars of this account? 30. Art. XXV, Cyprian, speaking- of Baptism and Confirma- says, " Tune plene sanctificari et esse filii Dei possunt, si Sacramento utroque nascantur." What is the original meaning of Sacramen- tum ; Do Cyprian's words, as respects Confirmation, speak the Ian guag-e of our Church? Is there any sense in which they could be made to harmonize with it ? 11. Art. XXX. By what Council was the denial of the Cup to the Laity first sanctioned? Shew that "both parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be administered to all Christian men alike." 12, Art. xxxix. What kind of swearing is forbidden by our Lord and his Apostles? Quote these prohibitions. From what considerations do you infer that they do not forbid judicial oaths? 1850. 1. Art. j. State, briefly, the different methods of proving the Existence of a God. How do we arrive at the knowledge of His Attributes ? How may His Unity be proved ? Atque adeo a pravo ingenio eorum maxirae, quorum interest, ne quis sit Deus, id est, humanarum actionum judex, venire banc a tarn recepta antiquitus sententia discessionem, vel hinc apparet, quod, quicquid illi ponunt, sive generum successionem absque ulio primordio, sive atomorum concursum, sive aliud quidvis, id non minores, si non majores, habere diflicultates, iieque eo, quod receptum est, magis esse credibile cuivis ad rem inediocriter attendenti satis apparet. (Grotius de Verit. Rtl. Christ.) 2. ART. II. The Scriptures ascribe to Christ (1) eternal exis- tence, (2) creative power, (3) power of preserving things created, (4) omnipresence, (5) omniscience, (6) a right to be worshipped. Cite under each head the principal texts. Translate : Tooro yap (ppoveiaOoj iv Vfxlv o Koi ev Xpicr^ ' Ir^aou OS ev fiop(py Qeov W7rcj0%wv, ovx dpnayfiov rjyijaaT^ to elvai laa Qeip, aX\' iavTov eicevwae, fiop^r]v dovXov XajSwv, ev ofioiojfiart civOpwTiriov y€v6fx,evos, Kai axtifiari evpeOels ojq avdpionosj iraTre'ivMaev eavrov, yevofievosvyniKOOS jxexpiOavaTOVf Oavdrov de (xravpov. (Phil. ii. 5 — 9.) Describe the scope of this passage, and explain the expressions (1) ev liiop(py Qeov VTrdpxoJV, (2) to elvai laa Qe^, (3) ovx dpTrayfjLov r}yrj(xaTo, (4) eavrov eKevcjae. 3. Art. iv. By which Types and Prophecies was the Resur- rection of our Lord represented and foretold? State briefly the proofs of that event; and answer the objection that Christ ap- peared only to Select Witnesses. Mention the passages in the Gos- 1850.] XXXIX ARTICLES. 297 pels from which difficulties have arisen with regard to the nature of Christ's Body after the Resurrection. How are those difficulties removed ? 4. Art. vi. There are passag^es in the New Testament in which Traditions are commended. Mention those passages and state clearly on wliat grounds the Church of England holds that no doctrine is necessary to salvation which is not supported hy the written, word of God. 5. Art. VIII. What appears to he the most probahle account of the sense in which the word SJ/i/SoXov was used for Creed? Why was the Apostles' Creed so called ? when and why was the clause The Communion of Saints" added to it? when were the different portions of the Nicene Creed published ? When was the Athanasian Creed so called? to what writer is it asci-ibed by Waterland? what was the original language of this Creed? 6. Art. ix. In what sense is Adam called a type of Christ ? Translate : Aict TovTo biffrrep di evos dvOpcjTrov lij diiapria els tov KocTfiov eiafiXOe, /cai did Trjs dfiaprias 6 Odvaros, nai ovrws eig Trdvrag dvOptxJTrovQ 6 OdvuTos diijXOev, i^' y TrdvTCS rjnapTOV,^ (Rom. V. 12.), How do you explain €\jvxo.i dieaojOrjaav h' v^aros. (1 Pet. iii.) Translate the above accurately : state the various interpretations which have been ottered, and the objections to which they are severally liable; and give your own opinion and the grounds on which it rests. 7. Leslie has laid down Four Rules, which, whenever they can be applied to any events, exclude every reasonable doubt of their 1851.] XXXIX ARTICLES. 299 reality. State these Rules, and apply them to the Mosaic Miracles. 8. How does it appear that Judaism was intended to be pre- paratory to Christianity ? IIow do you answer the objections drawn from passages which seem to imply its perpetuity ? 9. What is meant by tlie Justification of Man ? " Faith doth not shutout repentance, hope, love, dread, and the fear of God, to be joined with faith in every man that is justified, but it shutteth them out from the office of justifying." [Homil. Of the Salvation of Mankind.) Explain this. 10. How do you explain xwpis -yap vo^ov dfiapTia veKpa (Rom. vii. 8.) ? Of whom and under what circumstances does the Apostle say, raXaiTrwjOos eyui dvOpojiros' Tiafie pvaerai 6K tov OiofiaTOi TOV Oavdrov rovrov ; (Rom. vii. 24.) ? Illustrate the following by reference to Heathen writers : ov yap 6 OeXoj ttoiw dyaOov' dW o ov OeXu) kukov, tovto Trpdaao). 11. " Howsoever the ancient doctors may seem unto those that are not well acquainted with their language to speak of merits as the Romanists do, yet they have nothing common with them but the bare word ; in the thing itself they differ as much from them every way as our Church doth." (Archbishop Usher). Explain this, and state the import of the term 3Ierit as used by the Fathers. 12. How does Bishop Butler refute the argument, that " the only design of Revelation must be to enforce the practice of natural piety ; and is it immaterial whether we believe or practise upon the evidence of natui-e or of revealed religion?" 13. 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