1 ^ y I THEOLOGICAL SEMINARY, | % Princeton, N. J. $ fBx' 5137 B53 1845 ^Bickersteth, Edwaru, Thirty-nine articAaa^^^ Digitized by tine Internet Arcliive in 2015 littps://arcliive.org/details/questionsillustrOObick_0 gCESTIOXS ILLUSTRATLXG THE IfflRTY NlNE ARTICLES (IF THE CHURCH OF ENGLAND. QUESTIONS ILLUSTRATING THE THIETY-NINE AKTICLES OF THE CHURCH OF ENGLAND ; WITH PROOFS FROM SCRIPTURE AND THE PRIMITIVE CHURCH. BY THE y EEV. EDWAED BICKEESTETH, M.A. CURATE OF HOLY CROSS AND ST. GILES, SHREWSBURY. LONDON : FRANCIS & JOHN RIVINGTON, ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE J JOHN D.WIES, SHEEWSBURY. MDCCCXLV. HOLT AND HEAVENLY SPIRITS AS THEY ABE, SPOTLESS IN LIFE, AND ELOQUENT AS WISE, WITH WHAT ENTIRE AFFECTION DO THEY PRIZE THEIB NEW-BORN CHURCH ! LABOUKINO WITH EARNEST CARE TO BAFFLE ALL THAT MAY HER STRENGTH IMPAIR; THAT CHURCH, THE UNPERVERTED GOSPEL'S SEAT; IN THEIB AFFLICTIONS A DIVINE RETREAT; SOURCE OF THEIB LIVELIEST HOPE, AND TENDEREST PRAYER ! THE TRUTH EXPLOBING WITH AN EQUAL MIND, IN DOCTRINE AND COMMUNION THEY HAVE SOUGHT FIRMLY BETWEEN THE TWO EXTREMES TO STEER ; BUT THEIR's the WISE MAN'S ORDINARY LOT, TO TRACE BIGHT COURSES FOB THE STUBBORN BLIND, AND PROPHESY TO EARS THAT WILL NOT HEAR. Wordsworth's Ecclesitistical Sonnets. — The Beformers. PREFACE. The following questions have been prepared, in the hope that they may supply a want which the Author knows to be felt in Schools, namely, that of a work illustrating the Thirty-nine Articles of the Church of England, sufficiently brief, and yet at the same time sufficiently compre- hensive. In arranging the questions, his object has been, as far as possible, to exercise the imderstandimj rather than the memory ; and a certain amount of knowledge in the Pupil is presupposed; on this account several of the ([uestions have not any answers subjoined. He has also left it to the Catechist to add some questions here and there, in order to fill uj) the outline of proof The Latin version of the Articles is given with the English, on account of the light which the former ofteu casts upon the meaning of the latter ; nor has the Author scrupled occasionally to illustrate the quotations from the New Testament by a reference to the original Greek ; but these references are so introduced as not (it is hoped) to preclude the Book from the use of English Students, or from admission into Schools where English only is taught. The Author commends to the Divine Blessing this humble service. His labour will be amply repaid, if he shall be found to have succeeded in presenting the doc- trines of the Church of England in a form at once instructive and attractive to her youthful members. E. B. ARRANGEMENT OF THE ARTICLES. PAGE. The Christian Doctrine with refereuce to tlie Father, tlie Son, and the Holy Ghost. . . . . . . 1 PART II. Abiicles U— 8. The Rule of Faith. . . . . . . ..22 PART nr. Articles t)— 18. Doctrines relating to Christians as Individuals. . . 30 PART IV. Articles ID—;!!). Doctrines relating to Christians as Members of a Society. 71 QUESTIONS ILLUSTRATING THE THIRTY-NINE ARTICLES. QUESTIONS ILLUSTBATING THE THIRTY-NINE ARTICLES OF THE CHURCH OF ENGLAND. PART I. THE CHRISTIAN DOCXKINE WITH EEFEEENCE TO THE FATHER, THE SON, AND THE HOLY GHOST. ARTICLE I. Of Faith in the Holy Trinity. There is but one living and true God, everlasting, without body, parts, or passions ; of infinite power, wisdom, and goodness: the Maker and Preserver of all things, both %-isible and in\-isible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost. De fide in Sacro sanctum Trinitatem. Unus est vi\'us et verus Deus, aetemus, incorporeus, impartibilis, impassibilis ; immense potentiae, sapientia?, ac bonitatis. Creator et Conservator omnium, turn \-isi- bdium, tum invisibilium. Et in unitate hujus Divina; naturae, tres sunt Personse, ejusdem esscntiae, potentiae ac aeternitatis, Pater, Filius, et Spiiitus Sanctus. 2 What does the first Article assert'? What is the foundatiou of all rehgion^? How does the unseen God manifest liis eternal power and godhead ? (Rom. i. 20.) What is the state of those who will not acknowledge God in his works ? (Rom. i. 20.) Suppose a savage saw a watch, and observed its movements, what would he conclude'? Could he suppose that it came by chance ? Do we see the evidences of design in the works of creation ? For example, is man suited to be an inhabitant of the earth ? Is the earth, &c. adapted to man ? Is the eye formed for the reception of hght ? The ear for that of sound ? How is this argument ex- pressed by the Psahnist? (Psahn xciv. 9.) Have all nations acknowledged a Supreme Being in some form or other? What do you infer from this*? W^hat is conscience^? How does the possession of this faculty affect us in reference to our Creator^? What do you mean by being responsible ? If we are responsible what do we require'? What is the peculiar evidence derived from conscience as to the nature of God 8? What two distinct evidences are derived from revelation as to the existence of God'? What is • Tile existence and unity of God, His positive and negative attributes, and the doctrine of tUe Trinity. Faith in God. (Heb. xi. 6.) 3 That they were designed. The probabihty of some original revelation. 5 That within us which shews us right from wrong. •> It makes us responsible to Him. ' A conscience. s It teaches us that God is a moral Governor who will call ns to account hereafter for om- actions. 9 Miracles and Prophecy. 3 a miracle ? What evidence brought Nicodemus to Christ ? (John iii. 2.) What power does om- Lord assign to his own miracles ? (John v. 36.) Shew that a similar power is given to prophecy (John V. 46.) Unity of God. — How is Moses directed to de- clare the unity of God ? (Deut. vi. 4.) Living and true. — How is God described by Jeremiah (Jer.x. 10.) What instructions are given to the captive Jews in that chapter ? Why, par- ticularly, is God there described as " hving and true"'? From what does St. Paul remind the Thessalonian converts that they had turned? (1 Thessaloniansi. 9.) For what purpose ? Everlasting. — Who existed before the creation of the heavens and the earth ? What do you mean by existing ? Did God always exist ? Will God always exist ? How is this truth asserted by Moses? (Psahn xc. 2.) How does God de- scribe his own eternity ? (Eev. i. 8.) Without body, parts, or passions. — What are meant by negative attributes^'> Can any thing material be said to be perfect ? Is God a perfect being ? What do you infer^ ? How is God described in John iv. 24 ? How is the nature of a Spirit explained by our Lord? (Luke xxiv. 39.) What do you mean when you say that God is ' In opposition to the false and inanimate Gods of the C haldeans. - Those which describe God by stating what he is not. ^ Tliat God is a Spiritual Being. 4 without parts'? What was the error of SahelHus^? What is the declaration of the Athanasian Creed on this point'? What is the literal meaning of the word passion'^ ? What do we ohserve in the arrangement of the natural world^ ? What may we infer from this"? How is this negative attribute expressed by Balaam ? (Numbers xxiii. 19.) Wliat was the argument used by Paul and Barnabas to dissuade the people of Lystra from worshipping them ? (Acts xiv. 14, 15.) Does the Scripture ever speak of God as affected with passions ? How is He described in the second Commancbnent ? Is God ever described as possessed of a body'? What do you understand by these expressions'? For example ; What divine attribute is expressed in Proverbs xv. 3 ? Of infinite power, vdsdom, and goodness. — What are positive attrihutes^l Wliat is the meaning of the word infinite ? Can God do what is con- trary to His own perfections ? For instance ; can God lie, or deny Himself? Can God forgive ' The Latin word is impartihilis, incapable of beiug divided. One of the earliest heretics asserted that a part of the Divine nature rested on Christ. '- He denied the distinction of persons in the Trinity. • " Neitlier confounding the persons, nor dividing the substance." Suffering. But because violent emotions of the mind cause suffering; therefore passions are taken to represent the feelings which cause these emotions, such as anger, fear, love, joy, &c. ■' Order and regularity. <■ That the Creator is not affected by any violent passions. ' The face, the eyes, the hands, &c. of God, are spoken of. * They are employed in condescension to our feeble conceptions, and to shew us that if God had our feelings, He would be so affected. 9 Those which describe God by what He is. 5 impenitent sinners ? Were God to do so, what attribute Avould he violate'? How then would you exjjress the power of God- ? How does the Psalmist describe the power of God? (Ps. cxv. 3.) And our Lord? (Matt. xix. 26.) What is meant by wisdom'^ ? How is this attribute exjjressed in the Psalms ? (Psahn cxlvii. 6.) And by St. Paul ? (1 Tim. i 17.) To what source may all the evil that is in the world be traced ? Whence does all the good proceed? (James i. 17.) Which prepon- derates ? What may we infer ? How is tliis attribute expressed by the Psalmist? (Psalm lii. 1. cxlv. 9.) What is the most remarkable j^roof of the goodness of God to man"*? What feeling of the mind is the goodness of God intended to call into exercise^ ? How is this expressed by David ? (Psalm Ixxiii. 25.) Maker and preserver of all things loth visible and invisible. — Kepeat Genesis i. 1. How is this expressed by St. Paul ? (Col. i. 16.) When God had created things did he leave them to them- selves? What would have happened had He done so ? What truths are you taught by the fact that God is the preserver of all things'*? How is the continued agency of God declared by ' His justice. - God is infinite in His power of perfomiing whatever is not conti-ary to the perfections of His nature. 3 The knoivledge of tilings, together with the skill to apply it. '' The redemption of mankind by Jesus Chi-ist. * Love. Love to God as the most excellent Being, and the most to be desired by man. s The continued agency, and the universal providence of God. A5 0 our Saviour':' (Jolm v. 17.) And Ly St. Paul? (Acts xxvi. 22.) The doctrine of the Trinity. — ^What is the doc- trine of the Trinity in Unity ^ ? Was some idea of this doctrine entertained by any of the heathen philosophers' ? From whence probably did they derive their notions on this subject"? What do you infer from this ? In Genesis i. 26, God says, " Let us make man. How far does this passage convey us towards a proof of the doctrine* ? How many Persons are spoken of in 2 Samuel xxiii. 2. ? Who is meant by the Word ? How many Persons are spoken of in the account of our Saviour's baptism ? (Matt, iii. IG, 17.) Whose was the voice from heaven? Who went up out of the water ? Who appeared descending like a dove ? Are the three Persons represented as performing different actions*? On what festival of the Chm-ch is this passage ap- pointed to be read ' ? In whose Name were the apostles instructed to baptize ? What do you mean by baptizing in the 1 For further proof, see Heb. i. 3. Acts xvii. 28. Ps. cxlvii. 9. Matt. X. 20, 30. 2 There is one Go It proves that there are more persons thiui one. s God the Father is speaking, God the Sou is ascending, and God the Holy Ghost is descending. ' On Trinity Suuday. 7 name of any one '? In whom then were the converts to Christianity required to beheve ? Repeat the Apostohc benediction. (2 Cor. xiii. 14.) In whose Name was St. John directed to write to the seven Churches '? (Rev. i. 4, 5.) How is God the Father described ? God the Son ? Who do you mean by the seven Spirits^ ? Why do you certainly infer that the seven Spirits mean the third person of the blessed Trinity'? Why is the Holy Spirit so represented*? In what order are the three Persons mentioned in Matt, xxviii. 19 ? Is this order different in 2 Cor. xiii. 14. ? What is the order in Rev. i. 4, 5. ? What do you iufer from this^? Was this doctrine the general belief of the early Chm-ch*? What is the testimony of Justin Martyr to this doctrine'? And of St. Augustine'? * Engaging to faith in that person, and obedience to him. 2 The Holy Spirit, the thu-d Person of the blessed Trinity. 3 Because no created being could give grace and peace. * To shew the variety of His gifts and operations. ^ An equality of persons, it being indifierent in what order they are mentioned. 6 It was universally believed in the apostolic times, and those were considered infidels who denied it. " Justin Maktyb— " It is fit, therefore, that we should acknow- ledge and confess one God, made known to us as the Father, Son, and Holy Ghost, acknowledging the several subsistences of one Deity, but as God imderstanding the communion of those sub- sistences in the same essence." (Justin. Expos, tidei de rect. confess. [7] ). * St. Augustine — "Plainly therefore, and without all doubt it is to be believed, that the Father, Son, and Holy Ghost are one Almighty God, eternal, unchangeable ; and every one of these is God, and all of them but one God." (Aug. de tempore, Senii. 38.) 8 ARTICLE II. Of the Word or Son of God, which was made very Man. The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her 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 di\-ided, whereof is one Christ, very God, and very Man, who tndy suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men. De Verio, sive Filio Dei, qui verus homo foetus est. Filius, qui est Verbum Patris, ab seterno a Patre genitus, verus et ajternus Deus, ac Patri consubstan- tialis, in utero beatse Virginis, ex illius substantia naturam humanam assumpsit ; ita ut duoe naturae, di\ina et himiana, integre atque perfecte in imitate personae fuerint inseparabiliter conjunctae, ex quibus est unus Christus, verus Deus, et verus homo, qui vere passus est, crucifixus, mortuus, et sepultus, ut Patrem nobis reconciliaret, esset que hostia, non tantum pro culpa originis, verum etiam pro omnibus actualibus hominum peccatis. What does the second Article assert'? From what passage is the expression " The Word of the Father" derived? (John i. I.) How do you know that the Word there spoken of means the Son of God? (John i. 14.) How does a man make known his will - ? And how does God reveal His will ? (Heb. i. 1.) There are three kinds of son- 1 The Divinity of Christ, his Incarnation, and Atonement. '2 By word of mouth. 9 ship ; in wbicli sense is Christ the Son of God ? How is Christ therefore described ? (Heb. i. 5.) Why is Christ declared to be " begotten from ever- lasting"'? What passage declares that Christ is of one substance with the Father ? (John x. 30.) Chi-ist's divine nature was of the same substance with the Father ; of what substance was his human nature'-'? When Avere the two natures thus joined together? What was Christ before his incarnation? What did he become afterwards ? Will Christ always remain God and man ? For what purpose did Christ suffer and die^? What do you mean by reconcihation ? How did Christ reconcile his Father to us*? The Divinity of Christ. — Eepeat John i. 1. What does the expression " In the beginning was the Word" denote"? What is meant by the ex- pression " The Word was with God""? Before whose judgment seat does St. Paul declare we shall stand? (Komans xiv. 10.) What proof does he give? (Rom. xiv. 11.) What do you infer from this'? What grace does St. Paul exhort the Phihppians to cultivate in Phil. ii. 5 — 9."? After whose example? How did Christ manifest this liimiihty? (Phil. ii. 6, 7, 8.) What do you mean ' He is begotten, otherwise he would not be a Son, and from everlasting, otherwise he would not be God. - Of the substance of the Vu-gin Marj-. ^ To reconcile His Father to mankind. * Restoration to favour. ' By making Himself a sacrifice for sin. 6 That Christ is eternal. ' Of one substance with God. 8 That Christ is God. ^ Humility. 10 Ijy tlie expression " the form of God"'? Why do you conchide this-? How did he make him- self of no reputation'? Repeat 1 John v. 20. Against what sin does St. John caution Christians in the following verse? Who does he sa\ is come? Wliat has the Son of God given to Christians'*'? How may Christians be said to be under the protection of God=? Who then is declared to be the " true God and eternal life" ? What is the argument of the first Chapter to the Hebrews*? In what terms does God the Father address God the Son ? (Heb. i. 8.) What divine attributes are imphed in the word Jehovah'? Repeat Jeremiah xxiii. 5, 6. What word is used in the margin in- stead of Lord ? What did the Jews understand by the expression " Son of God"*? What was the ground of the charge of blasphemy brought against Christ ? (John x. 33.) What question was put to our Lord, when upon his oath before Caiaphas ? (Matt. xxvi. 63.) What was oiu- Lord's answer? (Matt. xxvi. G4.) What did this answer imply*? ' The real nature of God. 2 Because Clirist is said in tlie same passage to have taken upon himself " the form of a servant ; and as the form of a servant" must mean a servant, therefore " the form of God" must mean " God." ^ He emptied himself of his Divine glory. The Greek is, eavTov €Kevai(Tf ftop(j>fiv 8ov\ov Xa0a)i>. Understanding to place themselves under the protection of the true God. ^ By being in His Son Jesus Christ. To establish the superiority of Christ to all created beings. ' Self existence and eternity. 8 They considered it to be of equal import with God. " That he was the Son of God ; according to the Eastern mode of nffinning a tiling. 11 Wc liave seen that Christ is Gud, and we may therefore expect to Hud Divine attributes assigned to Him. How does our Lord express his ow'n omnipresence? (Matt, xviii. 20.) What Divine attribute is assigned to oiu' Lord by St. Peter in John xxi. 17? Who inspired the writers of the Old Testament? (1 Peter i. 11.) What is the testimony of St. Paul on this point? (2 Tim. iii. IG.) By whom did God make the worlds? (Heb. i. 2.) How is this further stated in Col. i. 10 ? On whom did St. Stephen call while his murderers were stoning him ? (Acts vii. 59.) What evidence does this afford of the Divinity of Chi-ist' ? The Incarnation of Christ. — What do you mean by the term incarnation^? In what words does Isaiah predict the incarnation of Christ? (Isaiah \'ii. 14.) What happened accordingly in the ful- ness of time? (Gal. iv. 4.) How is this event described by St. Matthew ? (i. 18.) Of what two parts does man consist ? Did Christ take both a human body and a human soul ? With resj^ect to the body; what is the evidence in Heb. x. 5 ? Did Christ take part of flesh and blood ? (Heb. ii. 14.) Was He subject to weariness ? (John iv. 6.) Hunger? (Matt. iv. 2.) Thirst? (John xix. 28.) With respect to the soul, did the mind of Christ grow and increase like that of other men ? (Luke ' St. Stephen, full of tbu Holy Ghost, pays our Lord Divine worship. * The takiut! of flesh, tlie assuming of human natiu'e. ii. fj-.d.) Wliiit do you mean by wisdom? Had Christ feeliiKj as well as intellect ? Could He sorrow for others ? (John xi. 85 ; Luke xix. 41.) Could He sorrow for himself? (Matt. xxvi. 37.) In what two respects did our Lord differ from other men ' ? The Atonement. — The word sacrifice is used in different senses. In what sense is it used in Heb. xiii. 15? In what sense is it used iu this article^? What do you mean by atonement^? How did Christ become an atonement ? Could any suffer- ings short of death have atoned for om- sins ? What is the wages of sin ? (Romans vi. 23.) In what respect did the death of Christ differ from that of other men*? Did he truly suffer and die ? What proof did the soldiers, who pierced the side of Christ, afford of his death*? What steps did Pilate take to satisfy himself of the death of Christ ? (Mark. xv. 44, 45.) Why is it asserted that Christ was buried*? How does Isaiah predict the sufferings of Christ ? (Isaiah hii. 4, 5, 6.) Did Christ merely die to put away the sin of Adam ? How is this expressed by St. Paul ? (Rom. v. 16.) What is meant by redemp- tion ' ? How has Christ redeemed mankind ? 1 His miraculous conception and His sinlessness. 2 As a propitiatory sacrifice ; an offering to make an atone- ment for sin. . , ^ 3 The reconciling of two parties ; the settmg lliem at one. 4 It was Toluntarv. * Jolm xix. 33, 34. 6 It affords an additional proof of His death ; and m its cir- cumstances it is the fiUfilineut of prophecy. " Buyius back again. Delivering by payuig a ransom. 13 (1 Peter i. 19.) Has Christ redeemed all man- kind? (1 John ii. 2.) How does the atonement prove the Godhead of Christ'? How his man- hood^? Evidence from Antiquity. — Did the early Church beheve in the Divinity of Christ ? When did St. Ignatius live ? (about A.D. 100.) What is his testimony to the divinity of Christ^ ? At what Council was the Nicene Creed published ? Wlien was that Council held * ? In what terms does the Nicene Creed declare the Divinity of Christ? How does St. Ignatius speak of the manhood of Christ^ ? Give a testimony to the Godhead and to the Man- hood of Christ from St. Chrysostom'* ? When did Clement of Eome live ? (about A.D. 90.) In what terms does he speak of the death of Christ'? > None but God could bear the sins of all the world. ^ None but man could suffer. ' St. Ignatius. — " I glorify Jesus Christ, even God, who has endued you with wisdom." (S. Ljmit. ad Smym. c. 1.) * A.D. 325. 5 St. Ignatius.— He says that " Christ was truly of the seed of David according to the flesh, the Son of God according to the will and power of God, having been truly bom of a virgin." (Ep. ad. Smyr. \.) * St. Chrysostom — "When thou hearest of Christ, do not think him God only, or man only, but both together." ( Chrysost. Xoy. etj TOV Tifiiov (rravpov) ' St. Clement. — " Let us look steadfastly upon the blood of Christ, and see how precious His blood is in the sight of God, because being poured out on account of our salvation, it has obtained the gift of repentance for the whole world." (S. dementis ad Corinth. Ep. [vii.] ) 11 ARTICLE III. Of the going down of Christ into Hell. As Christ died for us, and was buried, so also is it to be believed, that he went down into hell. De descensu Christi ad inferos. Quemadmodum Christus pro nobis mortuus est, et sepultus ; ita est etiam credendus ad inferos descendisse. What does this Article assert? How is this truth asserted in the Apostles Creed ? Of what two parts does man consist ? How may death be described'? Had Christ a himian soul, and a human body ? What became of Christ's body after death ? What became of His soid ? How does this truth estabhsh the certainty of Christ's death ? What is the old meaning of the word Hell ^ ? On what subject does St. Peter speak in Acts ii. 22.'? What prophecy does he quote to prove the resurrection of Christ? (Psalm xvi. 8 — 10.) Of whom does David speali in these words ? How does St. Peter explain his meaning ? What word does he substitute for Holy One ? What is the Greek word translated Hell in that passage'' ? How does this passage make it evident that Christ's soul went to Hades ^ ? 1 The separation of the soul from the body. - The place of departed spirits, both of the righteous and the ^ The death and resm-retttion of Christ. < Hades, the unseen world. ' He declines that it was not left there. 15 Evidence from Antiquiln. — Wlint is the testi- mony of Irenaeus to this truth ' ? Give the evidence of St. Athanasius- ? What was the error oi Apolliiiarius^ ? What was the argument by which the Fathers confuted this error^? ARTICLE IV. Of the Resurrection of Christ. Chri.st did truly rise again from death, and took again his body, 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. De Resurrectione Christi. Christus vere a mortuis resurrexit, suumque corpus cum came, ossibus, omnibusque ad integritatem humanae naturae pcrtinentibus, recepit ; cum quibus in ccelum ascendit, ibique residet, quoad extreme die ad judicandos homines reversurus sit. What does this Article assert ^ ? On what ' Iben^us. — "Our Lord was in the middle of the shadow of death, where the souls of the dead were, and then rose again with his body, and after his resiurection was taken up into heaveu. (Ireiueus adv. Htcr. I. v. c. U.) 2 St. Athanasius — " Christ was bui-ied; his soul, that went to Hades, but seeing it could not be held there, it was restored to his body, and so he rose again." ( Athan. de duabvs in Christo iiatiiris, vol. n.) 3 He denied that Christ had a human soul. That Christ descended into Hell ; which cordd neither be true of his body, nor of his Godhead, but only of his soul. C See Pearson oil the Creed, p. 237. Ed. 100!).) ' The resurrection of Cln-ist, his ascension, and bis future coming to judgment. 16 grounds is the- resurrection of Christ important' ? Is our Lord's resurrection predicted in the Old Testament? (Psalm xvi. 9, 10.) How does our Lord predict his own resurrection ? (Matt. xx. 19.) What signs did he give to the Jews for this j^urposc ? Did the Jews remember this prophecy after our Lord's crucifixion? (Matt, xxvii. 63.) What directions were given by Pilate in conse- quence ? (Matt, xxvii. 06.) What were the things which the watch shewed afterwards to the chief priests-? How do you infer this ? (Matt, xxviii. 12, 18.) What additional evidence is thus afforded to the truth of Christ's resurrection^? To whom did Christ first appear ? (Mark xwi. 9.) How many times did Christ appear ? What was the greatest number of witnesses present at one time ? (1 Cor. XV. 0.) Which of the disciples doubted the truth of Christ's resm-rection ? To what good purpose did the unbelief of Thomas tend^? How? (John XX. 27.) What other proof did our Lord give of the reality of his resurrection ? (Luke xxiv. 39 — 43.) How is the evidence of our Lord's resurrection summed up by St. Luke ? (Acts i. 3.) Christ's Ascension. — How is our Lord's ascen- sion pre/iff ured in the Old Testament* ? On what • It is His gieatest miracle; it is the fulfilment of prophecy; it is a testimony that the atonement was accepted (Rom. iv. 25); and it is a proof of our own resun-ection. The resurrection, with all its circumstances ; the appearance of the angel, &c. 3 it attested by his enemies. ^ To the " more confirmatiou of the faith." (Collect for St. Th.mvis-s Bay). ■> By the ascension of Elijah, and by the entering in of the High Priest into the Holy of Holies. 17 festival of the Cliurcli of England is the narra- tive of Elijah's ascension ajjpointed to be read? How often did the High Priest, under the Jewish law, enter within the veil? For what purpose? How is this apphed by the Apostle to Christ ? (Heb. ix. 11, 12.) How is Christ's ascension pre- dicted in the Old Testament ? (Psalm Ixviii. 18.) How did Christ prechct his own ascension ? (John xvi. 28. xx. 17.) How is the event itself recorded ? (Luke xxiv. 50, 51. Acts i. 9.) Why is the ascension of Christ important' ? What is a forerunner^? How is Christ described in Heb. vi. 20 ? Chi'ist then has gone uji in his divine and human natm'e into heaven. Where is He in heaven ? What do you mean by the right hand of God ? With respect to what natm-e may Christ be said to be exalted ? Is this exaltation predicted in the Old Testament? (Psalm ex. 1.) How long will Christ sit at the right hand of God ? What office is he now performing there ? (Heb. vii. 25.) Christ's future judgment. — What truth is in- volved in the doctrine of future judgment^ ? Wliat sect of the Jews doubted or denied a future state ? What part of the Old Testament did the Sadducees reject^? Might they have discovered this truth in the Pentateuch? (Matt. xxii. 81, 32.) What other ' It is a proof that the human nature can be admitted again into the presence of God. - One who goes before to prepare the way for others to follow. 3 That of a future state. They rejected all the Old Testament, excepting the live books of Moses. Bi ] intimations are given of a future state in the Old Testament ? (Job. xix. 25, 2G ; Ezekiel xxxvii ; Daniel xii. 2; Psalm xvii. 15, &c.) How is the coming of Christ clearly revealed in the New Testament? (Acts x. 42; Acts xvii. 31.) Why is a future judgment necessarj'"? Why is Christ peculiarly suited for this great purpose^? In what three different states is Christ described in the GospeP? How does his last state, that in which he now is, differ from the first "? Is Christ reign- ing now ? When will the mediatorial kingdom terminate? (i Cor. xv. 25^ — 28.) Evidence from Antiquity. — How does St. Igna- tius speak of the resurrection of Christ^? How does St. Cyprian attest this truth^? Quote a testi- mony from Irenseus' ? ' To vindicate God's moral goverument. 2 Because as God lie will judge the world in righteousness, and as Man he will he touched with the feeling of oiu- infirmities. ' That before His advent ; that in which He was during His sojourn on earth; and that in which He now is, at the right hand of God. (.lolm xvi. 28. Phil. ii. (J, &c.). * In His keeping the human nature, and being the Head of the Church. 5 St. Ignatius. — " I know that He was in tlie flesh after the resurrection, and I believe that He is; and when He came to those who were with Peter, He said to them 'Take hold of Ime, feel me, aud see that I am no unbodied Spirit.' " — S. Itjnat. ad Smyrn. c. 3. " Sr. Cvi'HiAN. — ".After He hud spent forty days with his dis- ciples, he Wiis then tuken up into heaven, a cloud bemg spread about him, that tlie Imman nature which he loved, which he assumed, which he protected from death, he might triumphantly caiTv to his Father." (Cyprian, de idolor. vanitate, tract, i.) ' Iren;eus. — " Christ rose again the substance of flesh, and shewed his disciples the mark of the nails and the wound in his side, which are proofs that his flesli rose agaui from the dead." (Iren. adv. Har. l.b c.l.) 19 ARTICLE V. Of the Holy Ghost. The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God. De Spiritu Sancto. Spii-itus Sanctus, a Patre et Filio procedens, ejusdem est cum Patre et Filio essentia, majestatis et gloria;, verus ac aeternus Deus. What does this Article assert? What is the meaning of the word Ghost"? What is the relation which in this article is declared to exist between the Holy Ghost, and the Father and the Son'? Where is God the Father said to send the Com- forter? (John xiv. 26.) Where does Christ say that He will send the Comforter? (John xv. 26.) What do we infer from these two passages^? The Personality of the Holy Ghost. — What eiToneous oj^inion has been held with regard to the Holy Si^irif*? What is the Greek word trans- lated Spirit^? How was this word applied by the ancient Greek writers^? How is the Spirit here spoken of distinguished from all other spiritual beings^? In what name are Christians baptized ? What is meant by being baptized in the name of ' It is an old Saxon word meaning " Spirit." He is declared to proceed from them both. 3 That the Holy Spii-it has tlie same relation to the Son that He has to the Father. That He is a mere qualilxi or attribute derived from God, which when withheld is of no avail. ^ nvevfia. ^ To the incorporeal beings of another world. ' By the epithet " the Holy." 20 any one ? What absurdity would result from hence, supposing that the Holy Spirit was a mere quahty or attribute"? Whom does St. Paul exhort the Ephesians not to grieve ? (Ephes. iv. 30.) Can a mere quahty or attribute be grieved ? WTio is said to make intercession for us ? (Rom. viii. 2G.) With whom ? But if the Spirit of God intercedes with God, what must foUow^? Who wTOught the miraculous gifts with which the early Church was endowed? (1 Cor. xii. 11.) What description is given by Christ of the Comforter? (John xiv. 26.) What office does Christ assign to Him ? Which pronoun is used in this passage in reference to the Spirit ? Why ? How does the Holy Ghost differ from the Father'? How fi-om the Son"? The Divinity of the Holy Ghost. — We have seen that the Holy Ghost is a person. What is His dignity ? Whose place was he sent to supply ? When Moses came forth from holding commimion with God, what did he put on his face ? (Exod. xxxiv. 84.) Why? What allusion is made to this by St. Paul? (2Cor. iii. 15.) Who was that Lord with whom Moses communed on the mount ^ ? To whom • Christians would then profess faith in a mere quality or pro- perty, and tliat, too, associated with almighty and eternal agents. 2 That He is distinct from God the Father. ' He is His messenger. ■* He is His successor. 5 a Cor. iii. 17. — " The Spirit is here so plainly said to be the Lord, that is, Jehovah, llie one eternal God, that the adversaries of this truth must cither deny that the Lard is here to be taken for God, (ir Uiat the Spirit is to be taken for the Spirit of God ; either of which denials must seem veiy strange to any person which con- sideicth the force and plainness of tlie .•Vpostle's discourse." (Pearsun on the Creed, p. .317. Ed. IGGO.) 21 did Ananias lie? In lying to the Holy Ghost, to whom in otlier words did he Ue? (Acts v. 3,4.) Of whom arc Christians said to be the temple ? (1 Cor. iii. 10.) How may they be said to be the temple of God '? What do you infer ? Why is this Divine Being called The Hob/ Spirit'? How are Christians justified-? Would justification alone be sufficient for tlie spiritual wants of man? How are we to continue in the favour of God^? Can we do this of ourselves? How is this want supplied ? (Titus iii. 5 ; Eomans viii. 20.) Is sauctification the work of a Divine Being ? Evidence from AntiquHij. — Did the early ('hurch beheve in the Divinity of the Holy Ghost ? Quote the testimony of St. Basil ^? What is the evidence of St. Augustine^? Of Tertulliau«? • Because his special office is to sanctify. 2 By the merits and drntli of .Jesus Christ. 3 By followiu- ;,ar,- l,Mliur>s. ■• St. Basil—" Scdh;; v.\,m is common to the Father and Son, is common also to the Spirit; seeing by the same things that Goil the Father and the Sou are characterised and described in Scrip- ture, by the same tilings is the Holy Ghost characterised and described ; it is hence gathered that the Spirit is of the same Deity with the Father." (Basil adv. Eunom. I. b.) St. Augustine. — " For so the Father is God, and tljc Son God, and the Holy Ghost God, and altogether one God ; and yet it is not ill vain tliiit in this Trinity none of them is called the Word of (iod l.iu tl,r Sun, nnr tlir Kiit of God but the Holy Ghost." f.Vw Bevn„l,ir. (hi..nl ..III,,.,,. r„l. i.p. 24!).J Ti iin I. I.IAN.—" In the mean time He poured forth tlie Holy Ghost, a gilt which ho liad received from tlie Father ; the third name of the Godhead, and the Ihird person in llie order or rank of the Divine Majesty." (TcH. That the Sc'ripUurs m. ' incomplete. I" Tlmt the Si TipiHii- u.iuld say so. I' Those triitlis wliirb In Iim.I taught by his preaching. lamed any tiling necessary to salvation not to be found in the Holy Scriptures ? Why ? (2 Tim. ill. iO, 17.) How was the \vill of God made known in the earhest ages of the world ' ? How did this mode of teaching accord ^vith the circumstances of men at that time- ? What happened notwith- standing^ ? When God set apart the Jemsh nation, cUd He instruct them by tradition or by a written law ? Did they mix up traditions with the Divine law? Were they condemned for so doing? (Mark vii. 13.) If a practice is condemned in the first dispensation, what may we infer^? What reason does St. Luke assign for \vriting his Gospel ? (Luke i. 4.) What kind of instruction was that to which he refers ^ ? The Canonical Books of the Old and New Testa- ment. — Does our Saviom- frequently allude to the Old Testament ? What general testimony does He give in the Gospel of St. Luke ? (Luke xxiv. U.) How are the same words apj^lied by Josephus'*? By whose inspiration is all Scriptm-e given ? (2Tim. iii. 10.) To what part of the Scriptui'es was this expression originally apphed ? ' It was written in the heart of man, and then handed down from father to sou. 2 The great age to which men lived gave them time uud opiior- tmiity to transmit or hand down die knowledge of the will of God from one to the other. For exainple ; Methusehili lived 300 years m Adam's life time, and Shem lived 100 years with Methuselah, and 100 with Abraham; so Uiat there were hut two Imks between Adam and Abraham. The law smd the knowledge of God were lost. * That it is condemned idso iu the second. Catechetical instraetiou ; instruction by sotiiuliiig into Ihu car " To tlic whole Bible. 2(i Wc have seen that there is full evidence to the Divine authority of the Old Testament in the New. How must we j^rove the Dinne autliority of the Books of the New Testament' ? Were most of the Books of the New Testament always acknowledged ? What would you infer from the doubts which existed vnth. regard to a few of them^? Were the writers of these books inspired men? What do you infer''? In what words does St. Paul declare this? (1 Thess. iv. 8.) The Books called Apocryphal. — Were the books of the Apocrypha included in the Canonical books by the Jews ? By whom did God make known his will in times past to the fathers? (Heb. i. 1.) Who was the last of the prophets ? "VNTien did Malachi live? Did the spirit of prophecy cease amongst the Jews after the time of Malachi ? When were the Apocryphal Books written * ? Evidence from Antiquity. — Did the early Church beheve in the sufficiency of the Holy Scriptures to salvation? What is the testimony of Irenaeus^? Of 1 We must shew tliat they are— 1, genuine, or written by those whose names they bear ; 2, authentic, or containing true accounts ; 3, inspired. 2 These doubts prove their correctness, shewing the caution with which books were achnitted into the Canon. 3 That their wi-itiugs also were insphed. 1 Tliey were written after the time of Malachi ; or, at all events, if any of them had been wiitten before, and that by the spirit of prophecy, they would have been received into the Canon by the Jews, which no one of them ever was. 5 iRENiEus.— " The Scriptures are indeed perfect." (Lib. ii. c. 21. Oxf. Ed.) Tertullian^? Of St. Cyril of Alexandria^ ? Did the Primitive Church confirm the Jewish Canon of the Old Testament* ? Whose testimony is quoted in this article with regaixl to the Apocrj^hal Books? Is the evidence of St. Jerome on this point confirmed by others" ? ARTICLE VII. Of the Old Testatnent. 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. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given fiom God by Moses, as touch- ing Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth ; yet not\vithstanding, ' Tertullian.— " If it be not wi-itteu, let Imn fear that woe t]iat is appointed tn those that jiut any thing to, or take aiiv tiling from, the word of God." (Tcii. adv. Ucrm. -^Us. ) 5 Eiisebius, Gregury, and otliers give a complete catalogue; imd at the Council of Laodicea in Uie -Ith centiuy, the Canon of the Old and New Testament was settled just as we receive it, excepting the Book of Revelation, which was omitted because they were laying down rules for reading the ScripUnes in the Church. « St. Athanasius.— "Besides these, there are other books of the Old Testament not received into the canon of the Scriptures, but only read to the catechumens, &c." (Athniias. Si/iwps. S. Scrip- lurw init.) Epiphaxius.— " They are useful and profitable indeed, but are not brought into the number of Canouieiil books." ( Vide Beinidi/c, vol. i. p. 280.) no Cliristian man whatsoever is free from the obedience of the Commandments which are called Moral. De Veteri Testamento. Testamentum vetus Novo contrarium non est, quando- quidem tarn in veteri, quam in Novo, per Christum, qui imicus est Mediator Dei et hominum, Deus et homo, feterna vita humano generi est proposita. Quare male sentiunt, qui vetercs tantum in promissiones tempo- rarias spcrasse confingunt. Quanquam lex a Deo data per Mosen (quoad caeremonias et ritus) Christianos non astringat, neque civilia ejus pra;cepta in aliqua repub- lica nocessario recipi debeant, nihilominus tamen ab obedientia mandatorum (quae moralia vocantur) nullus (quantumvis) Christianus est solutus. Wlmt is tlic first nssertion in this Article ? What proof is ofioivd lor tliis assertion? What conclu- sion is drawn ? Into what parts may the Mosaic law be cli\'ided ' ? Is the ceremonial law binding on Christian men? Is the civil binding? Is the moral? You say that the Old Testament is not con- trary to the New; What do you mean-? Who is the sum and substance of both Testaments ? What relation did Moses bear to Christ ? In what sense was Moses a mediator ' ? What does St. John declare to be the spirit of prophecy ? (Kev. xix. 10.) Repeat the first prophecy of a Redeemer. (Gen. iii. 15.) What was the promise given to Abraham ? (Gen. xxii. IH.) How does Balaam ' The ceremonial, the civil, and the inm-al. -' They do not teach different doctrine. Moses was only a medium of communication with God ; Christ is the medium of reconciliation. 29 proiihcey of Christ? (Numbers xxiv. 17.) Does our Saviour apjily this expression to Himself in the New Testament? (Rev. xxii. 10.) Repeat the promise in Jeremiah xxxi. 33. How does tliis promise point out the nature of the future cove- nant ' ? Were the sacrifices of the Jcmsh law suffi- cient in themselves to take away sin ? (Heb. x. 4.) To what did they all look forward ? Had there been no promise of future life through a Redeemer, to what alone could the Old Fathers have hmited the promises in the Old Testament^ ? Who are meant here by the Old Fathers ? Did the Old Fathers look only to transitory promises? Did Abraham ? (John viii. 5G.) Did Moses ? (Heb. xi. 20.) Did David ? (Acts ii. 30, 31.) Did Job? (Jobxix. 25.) How is this truth stated in the Ei)istle to the Hebrews? (Heb. xi. 13—16.) Wliat is meant by the ceremonial law=? Why might we infer that the ceremonial law would not be binding on Christian men*? With regard to what rite of the ceremonial law did there arise a dissension in the early days of the Church ? (Acts XV. 1 , 2. ) How was the dispute settled ? (verse 19.) What advice does St. Paul give to the Colossians on this point? (Col. ii. 16.) How does he warn the Galatians against the use of the ceremonial ' It points out its spirituality. To temi)oral blessings. 3 The law relating to the outward circumstances of Divine worship. * Because it was only instituted for a particular purpose, and would therefore no longer be necessai-y when that purpose was accomplished. " i i »» .30 law ? (Gal. V. 2.) What reason is given in the Epistle to the Hebrews for this change ? (Heb. vii. 12.) What are meant by civil precepts'? What is the doctrine of the Church of England with regard to the civil precepts of the Jewish law ? What do you mean by a commonwealth - ? On what grounds (of reason) would you infer that these precepts are not necessarily binding^? How do you infer the same thing from Scripture*? What command does St. Peter give with regard to the laws of men ? (1 Peter ii. 13.) To whom was his Epistle Avritten? Were the Christians to whom he wrote, hving (probably) in many different commonwealths? What is the only hmit of our obedience to the laws of men? What are meant by moral laws*? How is the moral law summed up in Scripture ? What is the assertion of this article with regard to the moral law ? Why do you infer ft-om reason that this law is of perpetual obhgatiou'*? What is our Lord's asser- tion with regard to the moral law? (Matt. v. 17.) ' Precepts relating to state polity, or civil govemment; such as in the Jewish law, those relating to magistrates, contracts, the in- stitution of tithes, &c. - An established form of civil life. 3 They were suited to the peculiar circumstances of the Jewish people ; and for this very reasou we may conclude that they were framed for that people only. J The Apostles never recommended obedience to them. "' Moral laws are such as arise from the natiure of mankind in general. , ■ v , •> The moral law is the imchangeable wiU of God, and is therefore 11 standing law to all nations even to the end of the world. 31 What direction docs He give in Matthew xix. 17. What does St. James say of faith without obedi- ence ? (James ii. 17.) How will a right faith influence Clu-istian men \\'itli respect to the moral law ? (Rom. iii. 31.) Evidence from Antiquity. — How does Justin Mai'tyr speak of the agreement of the Old and New Testaments ' ? What is the testimony of St. Ignatius'? Of St. Chrysostom'? How does St. Augustine shew that the Old Fathers did not look only for transitory promises'* ? How does Irenseus speak of the perpetual obligation of the moral law'? ' JosTiN Martyr.— " The Apostles have taught us as themselves (lid learn; first, the precepts of the Law, and then the Gospel; for what else is the Law but the Gospel foreshewed ? \Vliat other the Gospel than the Law fulfilled ?" (Just, qiicest. \0\.) - St. Ignatius. — " There is one God of the Old and New Testa- ment, and one Mediator betwLxt God and man." " All tlie saints therefore were saved in Cluist, trusting in Him and expecting of Him." (Bevcridge. Vol. i. p. 305. ; ^ St. Chrysostom. — " There is no dilfereuce but of names in the two Testaments, no opposition or contrariety." ( Bev. Vol. i. p. -iOi.) * St. Augustine. — " But the Old Testament to them that rightly imderstaud it, is a prophecy of the New Testiuneut. And therefore, in that first people, the holy Patriarchs ;md Proplu-ts, who under- stood what they did, or what was doue by them, had then the hope of eternal salvation in the New Testament." ( Any. contra Faust. I. Id. c. 2.) ^ Iren^eus.— " For aU these things do not contain any contra- riety or dissolution of the ancient moral laws, but their fulness and extension; as himself saith, 'Unless your righteousHess exceed the righteousness of tlie Scribes and Pliarisecs, yon shall not enter into the kingdom of heaven.' " (Tren. adv. timr. I. iv. c. 13. I.) ARTICLE VIII. Of the Three Creeds. The Three Creeds, Nicem Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed : for they may be proved by most certain warrants of holy Scripture. De tnbus Symbolis. Symbola tria, Nicccnum, Athanasii, et quod vulgo Apostolorum appellatur, omnino rccipienda sunt et credenda ; nam firmissimis scripturarum testimoniis probari possunt. What is asserted in this Article ? Why are the three Creeds thoroughly to be believed ? What do you mean by a warrant' ? What is a Creed'? What necessity gave rise to Creeds ? In whose name were converts to Christianity baptized ? What would therefore be required from them before baptism'' ? ^Vhat then would be the earliest form that a creed would assimae^ ? What name was given to the creed by the Greek church* ? What was signified by this title'? What other name cUd the creed bear in the early ages of the church* ? 1 A proof or testimony. ^ A summaiy of Christian doctrine. ' The necessity of having definite articles of faith, extracted from Scripture, and snfificiently concise to be committed to memory. Faith in the Trinity. •5 It would be an amplification or expansion of the form of baptism. <> It was called a symbol. ' A watchword or token to distinguish Christians from heathens. 3 A canon or ruU of faith. 33 What gives luitliority to Creeds' ? WJmt mxctiuii must they have-? Why^ ? In asserting tliat Holy Scrii)tiu'e contains all things necessary to salvation, does the Church leave her members to the iinrestricted exercise of their own judgment with regard to the interj^retation of Scripture ? What does she requii'e from her members^ ? ^\^lat great evils have resulted from the undue exercise of private judgment in this matter ^ ? The Three Creeds. — ^\Vhen was the council at Nice held"? By whom was it called" For what jiurpose * ? How many persons wiic iiii sriit ''? How chd they determine the rule of faith'" ? Was the creed then agreed upon, the same with that which has come down to us" ? What addition was made afterwards ? What is meant by the expres- sion "God of God"" ? How do you understand the words " Light of Light" ? What passage of Scripture corresponds with this expression ? (Heb. ' Holy Scripture. -' Tbat of the Church. ' That we may know how the Church interprets Scripture. ■* That they put no interpretation ou Scripture inconsistent with her own authorized formularies. False doctrine, heresv, and schism. <> A.D. 325. " ' Constautine. " Principally for the piu-pose of coudemuiug the opinions of .Vrius. ■ 9 31.S. They drew up a Creed which was framed after primitive models. " It was the same, except that it went no further than the words " I believe in the Holy Ghost." '■^ The remaining clauses were added at the council of Constan- tinople, A.D. 381, excepting that which declares that the Holy Ghost " proceeds from the Son," which was added still later by the Western Church. '•' God proceeding from God. ' ' Light proceeding from light, as a ray from the sua. 34 i. 3.) What is meant by the expression " the Lord," as applied to the Holy Spirit ? Where is the Holy Sjiirit said to be the " Giver of Life" ? (Gen. i. 2. Rom. viii. 11.) Who M'as Athanasius' ? What is the probable date of the Creed wliich bears his name - ? What appears to have been the design of this Creed ^ ? What do the damnatory clauses in this Creed shew^ '.' On what passage of Scripture are they founded '.' (Mark xvi. 16.) What is the meaning of the word " incomprehensible," as used in this Creed ^ ? Why is the Apostles' Creed so called ? Why do you conclude that it was not drawn up by the Apostles" ? Mention one early instance of con- fession of faith before baptism, in the Acts of the Apostles. (Acts viii. 36, 37.) What was the design of the three Creeds ? Can the different doctrines contained in these Creeds be shewn to have been the received doctrines of the primitive Church'? • A member of the Nieene Couueil, aftenvards Bisliop of Alex- aiKliia. 3 The fom-th cenUir}'. (See Hooker, B. v. § 42.) To defend the Apostolic doctriue. ' The necessity of somid faitli us well as sound practice. ■'' " Incapable of bounds," or " iuiiuite." Because if so, it would have been uniform and preserved. ' They can all be shewn indepciidciillij to have been so. PART III, noCTKINES RELATING TO CHEISTIANS AS INDIVIDUALS. ARTICLE IX. Of Original or Birth-sin. Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk ;) but it is the fault and corruption of the nature of every man, that natu- rally is ingendered of the offspring of Adam ; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit ; and therefore in every person born into this world, it deserveth God's wi-ath and damnation. And this infection of nature doth remain, yea in them that are regenerated ; whereby the lust of the flesh, called in the Greek phronema sarkos, which some do expound the wisdom, some sen- suality, some the aff"ection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are bap- tized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin. De peccato Originali. Peccatum originis non est (ut fabulantur Pelagiani) in imitatione Adami situm, sed est vitium, et depravatio naturae cujuslibet hominis ex Adamo naturaliter pro- pagati ; qua fit, ut ab originali justitia quam longissime distet ; ad malum sua natura propendeat ; et caro semper adversus spiritum concupiscat; unde in uno- quoque nascentium, iram Dei atque damnationem meretur. Manet etiam in renatis hsec natura5 depra- vatio ; qua fit ut affectus carnis, Graice (ppovt^fia aapKos, (quod alii sapicntiam, alii sensum, alii affectum, alii :!(■) studium carnis interprctantur,) legi Dei non subjiciatui-. Et quanquam renatis ct credentibus niilla propter Christum est condemnatio, peccati tamen in sese rationem habere concupiscentiam, fatetur Apostolus. What is the subject of this Article '.' What is the meaning of the word orifjinal ' '? To what kind of sin is original sin commonly opposed? Who was Pelagins ^ ? WTiat was the error of his followers with regard to original sin ' ? How is it defined in this article ? Why is it said to be the fault of our nature^ ? Why the corruption^ t Why is this description Umited to " ever\' man that naturally is ingendered of the offspring of Adam"*? What was man's original righteousness' ? How does the article describe his fallen state ? AVhat is meant by the Jlesh ' ? Who are meant by " them that are regenerated"^ ? How are the Greek words quoted in this article translated in the Enghsh Bible '° ? What is eoncui^iscence " ? What are the propositions contained iu this Article ? 1 That which was in the beginning. 2 A Welslimau who lived iu the beginning of the 5th ccutnr)-, and held iiinny dangerous opinions. They held Oiat mankind are not bom sinners ; and that Adam hurt hi:s "posterity only by giving them so bad an example, and not by propagating his sin to them. •* Because we are guilty of it. " 5 Because we are degenerated by it. 6 That Christ iiiiglit be excluded. ' The image of God m his soul. * Man in his natural state. 9 Those who arc baptized. The words regenerated and baptized are both translated from the word "renatis" iu the Latin. 1" To be ciuTially minded. " Irregulnr and unlawful desire. 1- (1,) That our nature is corrupt, ('.l,) That this corruption is derived from our first parents. ( 3, ) That it deserves wrath. (4,) That this infection remains after baptism. (0,) That it is not then liable to condemnation. 37 Do inlkiits, as well as adults, require a Mediator? What follows from hence'? Repeat Genesis viii. 21. What IS the reason assigned iu this passage why God should not again destroy the world ? Re- peat Galatians v. 17. Wliat do you mean hy the flesh ? How does St. Paul describe " them that are after the flesh"? (Rom. -viii. .5.) What strong internal evidence does every man l)ossess that his nature is corrupt^? We see a similarity of nature iu animals. Whence is this derived ? If Adam had begotten a sou before he fell, what would have been the original state of that son ' ? In what state was Adam when he begot children^? What was the consequence to them'? How is this expressed in Genesis v. 3. In what sense does St. Paul affirm that Le\'i might be said to have paid tithes to Melchisedec ? (Heb. vu. 9, 10.) In whose loins was the whole human nature when Adam fell? What follows from hence «? Repeat 1 Cor. xv. 22. How does David attest this truth ? (Psalm li. 5.) How is it expressed by Job ? (xiv. 4.) Repeat Psalm Iviii. 3. Why do you infer that this apphes to all ? (Romans iii. 23.) Repeat Romans v. 12—19. Why has death passed upon all men? In whom have all men sinned ? Wliat does sin deserve ? What then do 1 That they have siu iu tlieni to be remitted. '- Evil passions working in his mind. ^ ■■' He woiikl have been formed, like his father, in the image of God. 4 Corrupt ;ind mortal. ■' They were born into the world coiTupt and mortal. The whole htunau nature fell in him. D all men deserve ? What is this sin called in the passage just quoted'? What is meant by the word offence in this passage Is original sin removed by baptism'? Repeat Galatians v. 17 What was the condition of the persons to whom these words were written ? Repeat St. Peter i. ii. li. Is tliis charge given to baptized persons? Repeat James i. 14. Does this apply to Christians ? Shew from St. James the difference between original and actual sin*? What is the passage quoted in the latter part of this Article ? (Rom. viii. 1.) Evidence from Antiquity. — Was the doctrine of original sin the belief of the early Church^? What is the testimony of Clement of Rome'? Of Clement of Alexandria ' ? Of Cyprian ' ? I An offence. "- The act of sinning. ■' No. Its tnii't is removed, so tlmt childreu who die before they air "111 enough to be accountable are thereby saved; but if they M,iiv, 11)1 iiicliiiution to sin remains, which they have grace 1 omiiinil sni tlic lust within Us which " draws US away and rutii IS n-i. ' Irliial sin is "hist having conceived and brought forth Mil - I lain. - i. U, ■> Jhr ll nil iirufniid sin was not adopted tUl the doctrine was i|uestioniMl in tlie "(tb centxiry. The doctrine however has always been that of tlie Catliolic Church. li Clement of Eome. — " Moreover it is thus also written con- cerning Job, ' .Job was just, without blame, upright, one that feared God, and shunned all e\iV ; but the same person accusing liiuiself, says, ' There is no one free from pollution, even though bis life be but one day long.'" (S. Clem, ad Corinth, c. 17.) ' Ci.E.Mi NT OF Ai.EXANDKiA. — He spcaks of our being " by nature totally alieuiited fi-oui God." (Clem. Akx. Strom, ii. § 20.> 8 CiPR IAN. — " There were before Christ also famous men, pro- phets anil priesis ; but being conceived and bom in sin, they wanted neither original nor personal guilt. (Cyp. tie jejunio et txntat. Iqnnted hij Bevcridye Vol. i. p. ;JG1].) «9 ARTICLE X. 0/ Free- Will. The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God : Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will. Be libera Arbitrio. Ea est hominis post lapsum Adae conditio, ut sese naturalibus suis viribus, et bonis operibus, ad fidem et invocationem Dei convertere et prseparare non possit. Quare absque gratia Dei (quae per Christum est) nos prseveniente, ut velimus, et cooperante, dum volumus, ad pietatis opera facienda, quae Deo grata sunt et accepta, nihil valemus. What was the state of man's will before the MI'? Was this freedom entirely lost when man fell from God^? What then does this Article assert to be the condition of man since the fall? What is meant by " faith and calling uj^on God" ^ ? Good works are twice spoken of in this Article ; to what condition of man do they refer when first men- tioned" ? To what afterwards' ? Eepeat the latter part of this Article. What are the two points to be proved'' ? ' It was absolutely free to choose the good and refuse the evil. - It became corrupted and degenerated. Christianity. His unregenerated state. ^ His state as a baptized Christian. •i (I) The necessity of grace preventing us, and (2) tlie necessity of gi'ace working with us. 40 In wliat sense is the word preventing used in this Article ' ? Is the necessity of preventing grace declared in the Old Testament? How does David shew its necessity ? (Psalm h. lO.j How is this truth asserted by our Saviour ? (John xv. 5. last clause.) Repeat John vi. 44. What is meant by the expression drawing in this passage^? How was it that Lydia attended to the things spoken of by St. Paul? (Acts xvi. 14.) How does St. Paul describe the method of salvation ? (Ephes. ii. 8, 9.) Is man a responsible being ? By what criterion is he to be judged hereafter^ ? Would it consist with God's moral government to judge men here- after for works over which they have had no con- trol ? What was the charge which Joshua was directed to give to the Israelites? (Joshua xxiv. 15.) What choice did they then make ? (Josh. xxiv. 22.) Eepeat our Saviour's words (Luke xiii. 24.) What is the meaning of the word strive*? What is St. Paul's advice to the PhiUjjpians ? (ii. 12. last clause.) What reason does he give ? (verse 13.) What passage in the Article do these two verses illustrate ? What motives are employed in Scrip- ture to urge men to holiness^? What do these vai'ious motives imply «? Is the grace of God irresistible ? What do mean by irresistible ? ' Goiug before. Inclining. * Persuading by moral means, and fit motives. ' By his works. * The Greek word is, dya>vlCe(rde ; use every exertion ; be in an agony. 5 Exhortations, promises, threatenings, &c. <> The necessity for our own exertion?. 47 What is St. Paul's exhortation to the Corinthians ? (2 Cor. vi. 1.) If men receive the grace of God in vain, how is this to be accounted for' ? Evidence from Antiquittj . — What was the error of the Pelagians with regard to the subject of this Article '^ ? When controversy arose upon this point, what was the opposite error into which men fell ? What is the testimony of Irenseus with regard to the insufficiency of man " ? Of St. Augustine*? How does Clement of Alexandria attest the necessity of human exertion'' '? ARTICLE XI. Of the Justification of Man. 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 whole- some Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification. ' They will not co-operate with God. They asserted that men were able by their own natural strength to turn to God. ' They denied the free agency of man. * luEN^us.— "No man who does not partake of the blessing and assistance of the Lord, can procui'e to himself the means of sidvation." {Ircn. adv. Har. I. iv. c. 13.) ■' St. Adqusiine.— " As none can begin a good work withont the Lord, so none can perfect it without Oie Lord." (Aug. cont Pelag. I. 2.) » Clement of Alexandria.-" God favours and co-operates with willing minds." (Clem. Alex. Qiih ilm-s mhvtiir? c. 21.) 42 De hominis justificatione. Tantum propter meritum Domini ac Ser\-atoris nostri Jesu Christi, per fidem, non propter opera, et merita nostra, justi coram Deo reputamur. Quare sola fide nos justificari doctrina est saluberrima, et consolationis plenissima, iit in homilia de justificatione hominis fusius explicatur. What is the subject of this Article ? What do you mean by justification ' ? On account of what are we justified'^ ? By what means do we apply that merit to ourselves ' ? How is this doctrine expressed in the Communion Service * ? 'Why is it a wholesome doctrine^? Why is it ftdl of com- fort*? What is the Homily referred to at the close of this Article ' ? What are the three points asserted in this Article' ? Eepeat Romans iii. 28. What are here excluded from being the means of our justification ? How is this doctrine repeated in another Epistle ? (Gal. ii. 16.) Eepeat Ephes. ii. 8, 9. What is the meaning of the words " ye ai-e saved" in this passage ' ? 1 The being accounted righteous. - The merit of our Lord and Saviour Jesus Christ. 3 By faith. " Humbly beseeching thee to grant, tliat by the merits and death of thy Son .Jesus Christ, and through faith in his blood, we and all thy whole Chinch may obtain remission of our sins, &c." (Post Communion Service.) '> Because it humbles pride. 6 Because it prevents despair. ' That of the Salvation of all mankind. ' (1), We are not justified on account of our own works; (-2), but on account of the merit of Christ; (3), and this benefit is communicated to us through faith. s Ye are put into a state of salvation. 43 Repeat Romans iii. 21 — ^0. What is a jn'oixtia- tion'? What then is the ground of our justifi- cation ? What do you mean by being justified freely - ? Repeat Romans v. 1. Repeat Gal. ii. 10. When St. Paul declares that we are accounted righteous by faith only, does he mean that a mere nominal faith will be sufficient ? Shew the insuffi- ciency of a mere nominal ftiith from liis own state- ment in another passage ? (Romans ii. 1:3.) What does St. James say of fiuth A\-itIiout works ? (St. James ii. 20.) What was the particular error against which St. Paul wrote in his Epistle to the Galatians'' ? What was the opposite error against which St. James appears to have written^? Is there any inconsistency between them ? For ex- ample; By means of what was the thief on the cross justified ? What proof did he give of his repentance and faith ? What must he have done had he lived ? Evidence from Antiquity. — Was the doctrine of this Article that of the early Christians ? What is the testimony of Clement of Rome^'? Of Polycarp**? ■ An atonemeut. A means of reconciliation. - Gratuitously ; without being earned. ^ That of seeking justification by the works of the law. ^ That of supposing that faith alone was sufficient. ^ Clement. — "We are not justified by ourselves, neither by om- own wisdom, or knowledge, or piety, or works that we have doue in the holiness of our hearts; but by that faith by which God Almighty has justified all men from the beginning." iChm Ev. ad Corhillt. c. ;«.) ^ PoLYCARP.— " Ye are saved by grace, not by works, but by the will of God, through .lesus Christ. ( S. Poli/carj). ad. Phil. § 1. 44 ARTICLE XII. Of Good Works. 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 Judgment ; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith ; insomuch that by them a lively faith may be as e\i- dently known as a tree discerned by the fruit. De bonis Operihus. Bona opera, quae sunt fructus fidei. et justificatos sequuntur, quanquam peccata nostra expiare, et di\-ini judicii severitatem ferre non possunt ; Deo tamen grata sunt, et accepta in Christo, atque ex vera et viva fide necessario profluunt, ut plane ex illis aeque fides viva cognosci possit, atque arbor ex fructu judicari. What is the history of this Ai'ticle ' ? Against what two errors does it appear to be directed^ ? What are the propositions contained in it' ? What do you mean when you say that good works cannot put away sins ? Why cannot they endure the severity of God's judgment^? How does Isaiah describe the righteousness of man ? ' It clid not exist in those i.i Edward VI. 1552 ; but was added in 15G2. '- That of the Eomanists, who hold that good works are meri- torious ; and that of the Antinomians and others, who hold that faith only is sufficient. 3 (1,) That good works cannot put away sin, or endure the severity of God's judgment; (2,) That they are nevertheless pleas- ing; (3,) They are pleasing through Christ's merits; (4,) They spring necessarily from a lively faith. * They cannot expiate them. ^ Because they are not perfect. 45 (Ixiv. (i.) How is the same truth asserted hy Joh ? (ix. 30, By the Psalmist? (cxxx. ;3.) By St. James (James iii. 2.) On what grounds of reason might we infer that good works are pleasing to God ' ? What exhor- tation does Christ give with regard to good works ? (Matt. V. IG.) If God is glorified what may we conclude^? Whose workmanship does St Paul declare Christians to he? (Ejihes. ii. 10.) For what purpose are they created in Christ Jesus ? What did St. Paul desire Titus to "affirm con- stantly" ? (Titus in. 8.) How are Christians to please the Lord? (Coloss. i. 10.) It appears then that good works have no merit, and cannot endure the Divine scrutiny ; but they arc nevertheless pleasing to God. Through whom are they pleasing ? In whom are Christians created unto good works? (Ejihes. ii. 10.) When are they thus created ' ? By virtue of what then are their good works acceptable to God* ? In whose name does St. Paul admonish the Colossians to do all things (iii. 17.) From what do these good works necessarily spring ? From what kind of faith ? To Avhat faitli is this opposed^ ? How is the goodness of a tree known ? How is the nature of a Christian's faith known ? By what does St. Paul say faith ' Because God commands them to be done, and requires them as necessai7 to salvation. - That He is pleased. ^ lu their baptism. •* By virtue of their admission into the Christian covenant. ^ A dead, or heartless faith. 10 worketh ? (Gal. v. G.) What does St. John sav of hiiu wlio says he loves God, and keeps not his commandments ? (1 John ii. 4.) Evidence from Antiquity. — In what terms does St. Cyril sjjeak of the imperfection of good works'? How does Justin Martyr shew the necessity of good works '- ? How does St. Chrysostom connect faith and good works ' ? ARTICLE XIII. Of Works before Justif cation. 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) deserv^e grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. De Operihus ante Justificationeni. Opera quae fiunt ante gratiam Christi et Spiritus ejus afHatum, cum ex fide Jesu Chrisri non prodeant, mimine Deo grata sunt, neque gratiam (ut multi vocant) de congruo merentur. Immo cum non sunt facta ut Deus ilia fieri voluit et praecepit, peccati rationem habere non dubitamus. I Cyril.— " That which seems to be done well liv us, cannot escape reprehension and bhinie, if it be narrowly searched into." - Justin Martyr. — "Christ hatb declared that not they who only profess his religion, but they who do the works which He hath commanded them, shall be saved, {.lust. Mar. Apol. i. c. 16.) 3 St. Chrysostom. — " As soon as ever thou hast believed, thou wilt be adorned also with good works. {Chrysost. Sermo de lege ctjide.) 47 What is the subject ol' this Artick^ ? What state or condition of mau does it refer to ':' Wliat does it affirm with regard to " works done before the grace of Christ, and the inspiration of his Spirit" '? Why are they not pleasing to God ? Who say that such works deserve grace of congrnity .' Who were the School authors What did they mean by grace of congruity^ ? On what grounds of reason would you infer that works before justification are not pleasant to God'? What is the natural state of man since the fall ? What follows from hence ? How does St. Paul sjjeak of the plan of salvation ? (Titus iii. i, 5.) What does he exclude from having any merit to obtain justification? By what does he say that Christians are saved ? (Ephes. ii. 8.) Were those persons actually saved at that time ? What then ? By what then were they put into a state of justification ? We have seen that works performed before the ' (1), That they are not pleasant to God; (2), That they do not deserve grace ; (3), That they have the nature of sin. - Students in Divinity, who appeared in the eleventli centuiy, and strove to explain Scripture on Philosophical principles. Grace nf congrnity (gratiam de congi-uo) means grace which it is fair and equitable that a man should receive. The School authors devised a theory that by a certain meritorious meetness, a priori, for the reception of God's grace, the party claimed it f/r cinniniii, :is ilnit which it was iitting he should receive; and that bin in;; niirr in rivpil it, he might then claim its further extension /Ml ;irii(.iis :iri' ciiiisiilcri'il by the Divine Being with reference to their vintnrs, iiiiii iiiilrss these be good, the action, however outwardly 1, l aiiiiot hr pleasant to God. ' That his w(jrk.s in his natural state must be corrupt. IS grace of Christ are not pleasant to God, and do not deserve grace. What is affirmed further with regard to them? Kei^eat 1 John v. 17. Repeat Acts xvii. 30. What was God jDleased to overlook ? What do you infer from hence ' ? What does our Lord say is the work of God ? (John vi. 29.) From what principle then must every work proceed in order that it may l)e j^leasing to God^ ? Whose gift is faith ? Evidcmce from A/itiqinty. — Was the doctrine of this Article that of the early Chm'ch ? In what terms does St. Jerome speak of works before justi- fication^? St. Chrysostom ^ ? Gregory*? ' That this ignorance was sinful, though not punished. ^ From the principle of faith. ^ St. Jerome. — " Let ns pronounce our sentence against those who do not believe in Chiist, and yet think themselves valiant, and wise, and temperate, and just, that they may know that there is none can live without Christ, without whom aU virtue lies in vice." (Hierom. in Gal. c. 3.) * St. Chrysostom. — "You shall find many which have not the true faith, and be not of the flock of Christ, and yet, as it appeareth, they Hourisli in good works of mercy; you shall hnd them full of pity, compassion, and given to justice; and yet for all that they have no fruit of their works, because the chief v»'ork lacketh." {C'lirysost. Scmio de fide, leijc, et Spiritii Sanclo.) 3 Gregory. — " If faith be not hist begotten in our hearts, all the other things cannot be good, though they may seem good." ( Grcgor. Murnl. I. 2. [qidjlcd by Beveridge, Vol. ii. p. 42].) 4!) ARTICLE XIV. Of Works of Superero(iation. Voluntary Works besides, over and above, God's Commandments, which they call Works of Supereroga- tion, 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, When ye have done all that are commanded to you, say, We are unprofitable servants. De Operibus Supererogationis. Opera quse supererogationis appellant, non possunt sine arrogantia et impietate preedicari. Nam illis de- clarant homines, non tantum se Deo reddere quse tenentur, scd plus in ejus gratiam facere quam deb- erent ; cum aperte Christus dicat, cum feceritis omnia quaecumque praecepta simt vobis, dicite, Servi inutiles sumus. Against what erroneous doctrine is this Article directed ? What is the meaning of the word siqicr- erogation ' ? How is this doctrine applied by the Church of Eome'^ ? Why is it an arrogant doc- trine'' ? Why is it impious*? What are the two propositions denied in this ' The performance of more than duty requires. It is thus de- rived ; fi'om roijo, to carry a law ; arogo, to make out au order for mouey from the treasuiy, or to pay ; super erogo, to pay over and above what is due. ■•^ It is asserted that Christ did and suffered more than was iiecessaiy, and that the Saints have done the same ; and that this surplus of merit is placed at tlie Pope's disposal, to dispense for remission from Purgatory, hy indulgences. •' Because it exalts human merit. * Because it takes away from the honour of Christ. E 50 Article' ? Quotu a passage from Scripture to dis- prove the first. (Luke xvii. 10.) Wliat passage disproves the second ? (Psalm xUx. 7.) By what method of reasoning has it been attempted to estabUsh this error^? Is there any ground for such distinction in Scripture? How much obedience do the precepts of the Bible re- quire ? How is the moral law summed up by Christ ? For whose use Avas the Lord's prayer designed ? What do we pray to be forgiven in that prayer ? What are our sins called in the Lord's prayer as recorded by St. Matthew^ ? But if Christians must pray daily for forgiveness of their debts, can they have any surplus merit ? When Christ required the young man to sell all that he had, was it optional with him whether he would do so or not ? Was that charge a precept, or only a counsel ? What moral evil results from this doc- trine* ? Does it appear from Scripture that there will be differences of rewards hereafter^ ? Was this the 1 n,) That a man is able to do more than is necessary for his own SiJvation; C2,; That he is able to transfer the merit of the sui-plus to others. 2 By making a distiuction between the precepts and tlie counsels of religion; the fonuer being asserted to be necessary, and the latter only vuhndarrj. ^ Debts. It tends to damp our ardour in the pursuit of holiness, from the idea that we may have already gained merit enough, and there- fore need strire no more. 5 It is expressly declared that God will reward every one accord- ing to his works. The same thing is also implied in the parable of the pounds, and in 1 Cor. xv. 41, 42. 51 view of the early Christians' ? Does this doctrine give any eountcnanfc to tliat of Supererogation'' ? Evidence from Aiilii/in/if. — Wlien was the doc- trine of Works of Supererogation first held^ ? Is the testimony of the early Church decisive against it? What is the language of St. Basil* ? St. Cyprian^? St. Augustine ? ARTICLE XV. Of Christ alone loithout Sin. Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world, and sin, as Saint John saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things ; and if we say we have no sin, we deceive ourselves, and the truth is not in us. ' " It has been the ancient and constant tradition of tlie Clnu-cli, testified by tbe unanimous consent of all the Fatbers." (./ns. Mate, Sermon on Mull. x. 41.) None wbatever, because tbe reward of tbe greatest saint is a reward of grace, and not of debt. 3 In tbe 12tb ceiituiy. St. Basil. — " He tbat cannot make satisfaction, or propitiate God for his own sins, bow con he do it for another ?" ( Basil in Psalm. 48.) ^ St. Ctpbian. — " We ought not to glory in any thing, since nothing is our own." (Ci/prian. Tcstim. I. Hi. c. 4.) ^ St. AtJGUSTiNE. — " Bretlireii may die for brethren, yet the blood of any inartn- is not iioinod out for the forgiveness and remission of tlicir brethren's sins, as He did for us." (Aug. in Joh. Iriicl. Hi.) 0-4 De Christo, qui solus est sine peccato. Christus in nostrae naturae veritate, per omnia similis factus est nobis, excepto peccato, a quo prorsus erat immunis, turn in came, turn in spiritu. Venit ut agnus, absque macula, qui mundi peccata per immolationem sui semel factam tolleret, et peccatum ( ut inquit Johannes) in eo non erat ; sed nos reliqui etiam baptizati, et [in Christo regenerati, in multis tamen ofiFendimus omnes. Et si dixerimus, quod peccatum non habemus, nos ipsos seducimus, et Veritas in nobis non est. What is the subject of this Article ? What do you mean by " the truth of our nature ? What is meant by being " clearly void*" ? What kind of sin is here intended^ ? Who are meant by " all we the rest"* ? There ai'e two assertions in this Article. What are they^? The si)>lessnes.s of Christ. — For what purpose did Christ come into the world ? Supposing that Christ had been guilty of any sin, what woidd He have required*? Why was Christ miraculously conceived ' ? In what likeness did God send His own Son ? (Eom. viii. 3.) For what puii^ose ? Could Chiist have condemned sin, if He had been sent in sinful flesh ? For what puii^ose did the Father make Him to be sin for us? (2 Cor. ' The reality or verity of our nature. " Very man." ^ Entirely, altogether free. The Latin is prorsus. 2 All sin, original and actual. All niankind; as described in Article IX. . = fl,) The sinlessness of Christ, and (2,) the sinfulness of man after regeneration, s A Redeemer. " That He might be free from sin. V. 21.) What do you mean by " being made sin" in this passage ' ? What was it necessary that Christ should be, in order that we might be made " the righteousness of (iod in Him"? What was the Paschal Lamb ? Why was it required to be without blemish ? What do you mean by a type ? How do you know that the Paschal Lamb was a type of Christ'^ ? What is the testimony of St. Peter to this point? (1 Pet. i. 1!)). What is our Lord's own testimony as to His own sinlessness? (John viii. 40.) How is this truth asserted by St. John? (1 John iii. 5.) This Article asserts that Christ was entirely free from sin, both in his flesh, and in his spirit. Is this distinction observed in Scripture ? {2 Cor. vii. 1.) What are sins of the flesh' ? What does St. Paul say of fornication ? (1 Cor. vi. 18.) What do you mean by being peccable^ ? Was Christ pec- cable^? The .sinfuh/ess of man after regeneration. — From the Old Testament. How does Solomon speak of the tendency of man to sin? (1 Kings viii. 40.) How is Abraham described ? (2 Chron. xx. 7.) Did Abraham offend notwithstanding? (Genesis xx.) What was the sin of Moses ? ' A sin offeriug. An atonement for sin. - John i. 29. ' Sins in which the body is especially concemeil, as intemper- ance, lust, &c. Sins of the Sf int are those in whicli the mind is especially concerned, as pride, revenge, &c. ■* Liable to sin. ' No ; He was entirely free from all sin, and all tendency to sin, either of body or mind. E5 54 From the New Testament. What is the testi- mony of St. James to this point? (James iii. 2.) Of St. Jnlm ? (1 John i. 8.) How does St. Paul confess liis sinfulness? (1 Tim. i. 15.) Why did St. Paul withstand St. Peter to his face at Antioch ? (Gal. ii. 11.) What is the character given in St. lAike of Zacharias and his wife ? (Luke i. 6.) Shew from what follows that Zacharias was not entirely free from sin ' ? (verse 20.) What petition in the Lord's prayer implies the tendency of man to sin? Some persons have supposed that those who are regenerate are entirely free from sin. On what passage of Scripture has this opinion been founded ? (1 John iii. 9.) How do you understand the ex- pression " he cannot sin"'^ ? Why do you conclude that this is St. John's meaning^ ? Other persons have supposed that the regenerate do sin, but that it is no sin in them. On what Scripture passage is tliis error built? (Kom. viii. 1.) How is the statement in the first clause of this text qualified in the second ? Whence have these and similar errors arisen^ ? Evidence from Antiquity. — What is the testi- mony of Justin Martyr to the sinlessness of Christ^? ' He disbelieved the message of the Angel, aud was puuished with dumbness. ■2 He cannot sin wilfully and habitually. ' Because the same Apostle says (i. 8.) " If we say that we lun c no sin, we deceive ourselves, aud the truth is not in us." < From interpretiuj? too absolutely particular passages, instead of ooiiipariug spiritual things with spirituij. 5 Justin M.^rtyb. — " That only unreprovable just man." (Just. Dialoy. cm Tnjph.) 55 Of Cyril of Alexandria' ? Of Augustine '? How does Clement of Alexandria speak of the sinfulness of man ^ ? ARTICLE XVI. Of Sin after Baj)tism. Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardon- able. "Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we liave received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent. De Peccato post Baptismum. Non omne peccatum mortale post Baptismum volun- tarie perpetratum est peccatum in Splritum Sanctum, et irrcmissibilc. Proindc lapsis a Baptismo in peccata, locus poenitentia; non est negandus. Post acceptum Spiritum Sanctum possumus a gratia data recedere atque peccare, denuoque per gratiam Dei resurgere ac ' CvRiL. — " Christ was tlie first and the oiJy man upon earth that (lid not commit sin, neither was guile fouudm his mouth. (C//n7 dc recta Jide ). Augustine. — " Perhaps it is not without cause, that wlien we often find in Scripture that when men are said to be icithwit com- ])luint, we can find none said to he wUliotil sin, but that one alone of whom it is openly said, Him who did not know sin." (Aug. de nat. ct grut.) 1 Clement of Alex.\ndbia. — " The Word alone is without sin; for to sin is natural and common to all." {Clem. Alex. Piedugog. I. ••!. c. lilt.) 5G reslpiscere ; ideoque illi dairmandi sunt qui se, quamdiu hie vivant, amplius non posse peccare afiirmant, aut vere resipiscentibus venise locum denegant. What is the subject of this Article ? What are meant by deadly sins^ ? What may we infer from the expression "not every deadly sin" is unpar- donable'^ ■;' What is the difiference between the assertion of this Article, aud that of the last \vith regard to the tendency of man to sin^? What is meant by the jAace of forgiveness* ? There are three assertions in tliis Article — ( 1 ) That man may fall fi-om grace after Baptism. (2) That he cannot be assured that he shall not fall. (3) That he may rise again. Man may fall from grace after Baptism. What may we infer from the numerous exhortations, &c. of Scripture to perseverance ^ ? How does St. Paul speak of his liability to fall? (1 Cor. L\. 27.) In the parable of the seed sown, some fell upon the rocky ground ; what became of it after it had sprung up ? What do you infer ? Agiiinst what I In oue sense every sin is deadly ; but deadly sins liere mean known and deliberate sins, as opjiosed to sins of iijnorance or mjirmily. - That a sin may be a deadly sin, and yet not the sin against the Holy Ghost, the only one which is declared to be unpardonable. ' The last Aiticle asserted this — that, through the remainintj sin- fulness of nature we must commit sin after baptism ; this asserts that a man may commit sin after baptism, and yet not be Jinally lust. * The Latin version is locus venis, in allusion to the ancient practice of assigning a particular place in the Church to penitents ; it means the grant of forgiveness. ' Our liability to fall. does St. Paul caution the Corinthian Christians in 1 Cor. viii. 9 ? What does he say might he the result of their conduct? (verse 11.)'? On what condition is it asserted that Christians are the house of Christ? (Heb. iii. 6.) Kepeat Heh. vi. 4 — 0. What does St. Paid affirm might haj^pen to the enlightened ? In whom has God no plea- sure ? (Heh. X. 39.) What was the Divine threatening to the Church at Ephesus ? (Rev. ii. 5.) What is meant by the candlestick ? What do you infer - ? Shew that this is the view of the Church in her services ' ? Some persons have supposed that man cannot fall from grace given. What is this opinion called^ ? Supposing a Christian falls after grace has been given to him, does this imply any change- ableness on the part of God ? Where does the faidt lie ? Repeat Matthew xxiv. 2i. What is meant by the expression "if it were possible"^? Christ prayed for his disciples. Do these prayers imply the certainty of their continuing in grace ? For whom did our Lord pray that his faith might not fail ? (Luke xxii. 32.) Did St. Peters faith ' Tlie Greek word is arroXdrat ; and the pnssage therefore im- plies that a brother Christiiiu might hi- fiihil/ii Ins/. ■2 That tlie whole Church of Ephesi.s uiif^li't nill. ^ Burial Service. — " Suffer us not at our last lii>iu, fur any paius of death to fall from thee.'' Collect fur Second SuiuUii/ in Advent. — " That we may embrace and ever hold fast, the blessed hope of everlasting life." Collect for grqce — " Grant that this day we fall into no sin." * Final perseverance. ^ That they would use every endeavour ; (its in Aets xx. 10.) 58 fail afterwards ? (verse 57.) Supposing that those who have received grace were secure against faUing, what alteration would be made in their present condition' ? What do you mean by 11 state of probation ? Eepeat Romans xi. 29. What are the gifts and calhng of God, of which St. Paul si:)eaks^? Repeat 2 Cor. i. 22. What do you understand by a seal ' ? What by an earnest ' ? What is the nature of the seal and earnest given to Christians ^ ? When is it given to them**? How may it be forfeited? (1 Thess. V. 19.) To what are Christians begotten again ? (! ' Peter i. 3.) Will this hope brighten in the minds of true Christians as they advance in grace ' ? A Christian cannot he assured that he shall not fall so as to lose heaven. The angels were placed in a state of ]n-obation. Did they fall ? (Jude verse 6.) Did tlic Jews Ml ? What may be iofen-ed with regard to Christians? (1 Cor. x. 12.) What is St. Paul's caution to the Roman Christians ? (Rom. xi. 20.) How does he exhort the Philipi^ans to workout their salvation? \Yh\ with "fear and ' They would no longer be in a state of probation. 2 His ( lioii p lit till- Jewisb nation to be his people, owing to his love for Ibi iii, hIik Ii was still continued. ' A svnl is tliiit which testifies a contract, which is void if botli parties do not kut p it. ■* A}> earnest is money given as a pledge for the rest of the price, which may be forfeited. The gift of the Holy Ghost. 6 in t^eir baptism. ' The hope of a true Christian will certainly increase. St. Paul speaks with full assurance of hope as the time of his departure draws uigli. It is unlikely that a Christian who has long perse- xered will fall. 59 trembling"' '.' llcpcut Heb. xii. 28. What is tlic Greek word translated " godly fear" - ? How does St. Peter exhort us to pass the time of our sojourn- ing here ? (1 Peter i. 17.) Shew that the fear of falling is designed to preserve from falling. (.Jer. xxxii. 40.) How were the Hebrews to arrive at a full assurance of hope? (Heb. vi. 12.) Eepeat Heb. X. 22. How is the expression " full assur- ance of faith" qualified in the next verso? (v. 23.) What is meant by the expression fu// ass/o tu/ce, in these passages ' ? A Christian having fallen man ''^^f-' ugfii»- — What is the condition on which forgiveness is promised by Christ? (Matth. vi. 14.) What is the design of the parable of the prodigal son * ? What privilege did our Lord convey to His Apostles in John xx. 2:5 ? What was St. I'eter's advice to Simon? (Acts viii. 22.) What did this advice imply '^? Wliat was the punishment inilicted by St. Paul on the incestuons person" ? (1 Cor. v. 5.) What direction did St. Paul give with regard to the same person afterwards when he repented'? (2 Cor. ii (), 7.) Repeat 1 John iii. (i. What kind of siu ' Beciuisi.' tbey Iiiul a work to perform which they coiilil not do of themselves, anil because the grace of God was not irresistible. 2 EvXdlieia ; whic h means caution, implying danger. 3 The Greek word in each case is 7rXT]po(popla. The metaphor is that of a vessel borne along at full sail, and does not imply certaiiiti/. * To encourage sinnei-s to repentance. ■'> That his sin though great, might yet be forgiven. Kxcoiiimuuication. ' To receive him back again into the Church. fiO does the Apostle speak of ? Eepeat Heb. vi. 4 — G. What is the sin of which the Apostle sjieaks - ? How is this sin further described in Heb. x. 26 ? What were its aggravating circumstances' ? What does the Apostle say with regard to such persons ? How does the general tenor of Scripture require us to understand the term " impossible" in this passage ^ ? What warning is conveyed m these words to all Christians ^ ? What appears to have been the sin against the Holy Ghost * ? How may that sin be imitated ' ? For what kind of sin does St. John forbid prayer to be made? (1 John V. 10.) Evidence from Antiquity. — When was the doc- trine of final perseverance first introduced' ? Who was Novatian ' ? How was his teaching opposed > Will'iil and habitual siii. - Apostacy. ^ They had tasted the heavenly gift, &c. * Extremely difficult, though not beyond the reach of His grace, with whom all things are possible. " This iuipossibiUtr," says Bishop Taylor, " concerns not those that return and confess Christ, but those that wilfully and maliciously reject this only way of sal- vation, and never return to it again"'. {Bislwp Jeremij Taylor on the effect of repentance, § 4. j ^ The extreme danger of sinning wilfully after having been en- lightened. s Ascribing to the evil Spirit what Christ did by the power of the Holy Ghost. ' By habitual resistance to the grace of God. 8 It was not heard of till tlir i ml nf thf 4th centiuy. 9 A learned Presbytei ni 1, .m i ,;:)0) who held that those who had once fallen shouM nn aj;;uii Ijr admitted into the Church. His followers were called I'„nU,ns. G] by St. Cyprian ' ? How does Theodoret speak of siu after baptism - ? ARTICLE XVII. Of Predestination and Election. Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Sjjirit working in due season : they through Grace obey the calling : they be justified freely : they be made sons of God by adoption : they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity. As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortif)dng the works of the flesh, and their earthly ' St. Cyprian, — "But I wouiler thattlipre are sonu' so obstinate, as not to tliiiik tliat rcjirutiincc on<;lit to lie f^ivni to siicii as are falleu, or suppose tliat jiardnu slmulil In' il.'iii.'d lo iiciiitciils. when it is written ' i?(');!i-w(//( /- it-hciu i- lliini aii julli ii, ■ml repent, and do tlic first works.' " (C'l/prinii. Jijiist. arr not ai tiuilly brought to enjoy what Go, I secri'tly ili.l intrnd; and tliri'i'f'iiv to build upon God's election, if wf kcrp iu)i iiiusi lw.^ tn til.' ways which He hath appointed for men to walk in, is but a seU'-deceiving Viinity." ( Eccles. Pol. B. v. § 00.) * See the Article. " The Latin word is not plerumqiie, but generaliter. It might therefore be rendered generically ; meaning that the promises of God must be received generally with a reference to the whole collec- tive L'hurch of the election, and not with a reference to particular individuals. (See Faber's Primitive Doctrine of Election, p. 390.) * Against those who thought that though by the plain will of God all were elected, by his secret will only some. " Because God cannot contradict Himself. 07 theu is your duty aud your wisdom with reference to the doctrine of your election in Christ ? (2 Peter i. 10.) What promise is annexed to this exhorta- tion? (v. 10, last clause, and v. 11.) Shew how the teaching of this Article corres- ponds with other formularies of the Church of England' ? Was this the teaching of the Primitive Chm'ch - ? ' lu the service for Jiifiiut Uajiti-uj, the euiigretriition is dii-ected to pray that the eliihl alKjnt to be liaiitize.l mav " ever remain iu tlie number of God s faitliful and rln l children."' In the Catechism, the baptized person is lau^dit to exjiress his lielief in the Holy Ghost who sauctifietli him and uU iJic elect pmple { a clnistian Cluu-ch. St. Peter also laid the first foundaiioiiv nt aChmch among the (ientiles, bv the conversion of Curnelins and Ins Incnds (Acts X, I I Srr P.,,. I'lnrsni, II,,' Cir,',l. .1,1. ,.,:) ■ I.I i^lcv.,.,, |,r,,bably, to I 'ctcr s'//„v,7„/,/ ,lcn.al. No; and it was iK.t s(, ini.lerstood by St. Peter (See 1 Peter v. .'VuGLSTixE. — "When it was said to Peter it was said to all." (De (Iff. Christiano, .'JO, 12.) 70 the council held at Jerusalem about the question of circumcisiou ? (Acts XV. 7.) Who presided at that council? (verse 13.) What do you infer? Is any supremacy given to St. Peter in Gal. ii. 9 ? What happened afterwards ? (verse II.) Supposing that St. Peter was Bishop of Rome, was this supre- macy conceded to his successors ? Who opposed the supremacy of Victor' ? When did Pope Stephen live - ? Who opposed his claim to the supremacy ' ? What was conceded to him by Cyprian ^ '.' When was the claim first regularly made to jire-eminence of power ^ ? Had the Church of Rome erred at this time ? Does this Article admit that the Church of Rome is a part of the Church Catholic " ? Evidence from Antiquity. — Does the definition of the Church in this Article agree with those of the early Fathers ? How does Clement describe the Church'? How is it described by Origen*? What • IreiiEeus, Bishop of Lyous. In the :Ji(l century. •■' St. Cyprian, Bishop of Cai'thage. ^ Cyprian asserted tlie exclusive right of the Chiireh of Carthage to manage its own concerns ; thougli lie admitted that where different Churches were reipiireil to act in concert, he was williug to give precedence to Rome, on acconnt of the importance of the city ; just as in the Church of England, tlie Bishop of London takes precedence, after the Arclil.i^hnjK, rm ilje same reason. ^ At the end of the (itli . i nmiy, li\ (liegory tlie Great. 6 Yes. But it is a corrupt aiul an erring portion of the Church Catholic, as the Greek Churches aie. ' Clement of Alexandria. — He says, "I mean by the Church, not a place, but the congregation of the elect." " Origen. — He describes the Church as tht nfsembl;/ of all the faithful. 77 are the three notes or marks of ;i true Chim:h, accordintf to the Homily for Whitsunday' '.' ARTICLE XX. Of the Authority of the Church. The Church hath power to decree Rites or Cere- monies, and authority in Controversies of Faith : And yet it is not hawftil for the Church to ordain any thing that is conti-ary to God's Word written, neither may it so expound one pLace of Scripture, that it be repugnant to another. "Wherefore, although the Church be a. witness and a keeper of holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation. De Ecclcsifc Auctoritate. Habet Ecclesia ritus sivc caeremonias statuendi jus, et in fidei controversiis auctoritatem ; quamvis Ecclesia> non licet quicquam instituere, quod verbo Dei scripto adversetur, nee unum Scripturae locum sic exponerc potest, at alteri contradicat. Quare licet Ecclesia sit di-\inorum librorum testis et conservatrix, attamen ut adversus cos nihil decernere, ita praeter illos nihil cre- dendum de necessitate salutis debet obtrudere. fil ul 1 , .y 1 / id c tl s lit u III r /It turn of tlie Church is agreeMlil, i.n, i,, li, ,,i ,.i .,,:.| also to the doctrine of tlie Aiicln.t i .iil,, !^ .,,tiK,i ,,,„,.. „, „ j,,.*],, hud fault therewith.- (Horn, /or Wliihinul'ii, 2'"/ / t UJ'f-r-l ed\Vm»,p.i\-X\.) - I ■ J 78 What is the subject of this Aiticle ? What is affirmed with regard to the authority of the Church ? What do you mean by jwwer^'! To what does the expression " controversies of faith" allude-? By what rules must the Church be guided in the exer- cise of this authority^? What is meant by the Chiu'ch in this Aiticle^? Is the Church a Society, or an assembly^? Mention one of the marks of a Society.* What are the two points to be proved in this Article'? Rites and Ceremonies. — Had the Jewish Church any rites and ceremonies not enjoined by Moses'? Were these ceremonies condemned by our Saviour ? ' The Latin w ord is jus, wbicli means right. Disputes which may arise in the Church from time to time on matters of faith. 3 The Church must ordain nothing contrary to the Word of Goy what must its officers be guided iu their ])ianag('mt'nt of it-? For example, by what law must the visitor of a College be guided^? The Judges of the laud"*? By what law must the Cluu'ch be guided-^? What is the difference between the anthoritv of the Chiu'ch as to rites and ceremonies, and the siune authority as to mrt«t'r.« o/yfl ///<"? W]iy mav not the Church ordain any thing which is contrarv to the written word of God ? Rci)eat Gal. i. N. Why uuiy not the Church so expound om^ place of Scrip- ' By a decree of tbe Cbureli. - By tlie laws of tlie Society. By its statutes. * By the laws of the land. By tlie Scriptiues. » Mailers of faith must iiecessnrily be coiitaiiiccl in the word of God ; riles and ceremonies must not be inconsistent with the word of God. 80 tare, that it be repugnant to another' ? The Church is a witness and keeper of holy Writ. In what respects is the Church a witness^ ? In what respects a keeper ^ ? On what authority do we re- ceive the Canon of Scripture? Does the same power belong to a particular Church as to the universal, witli regard to the settlement of disputes? On what principle are all Articles and Creeds con- structed'? Is great respect due to such decisions of the Clinrch ;is are in agreement ^^^th the teach- ing of tliis Artirlo '' ? Evidence from Antiquity. — Has the Church always possessed the authority given to it in this Article ? What is the testimony of Clemens Eo- manus to this point*? Of Clemens Alexandrinus'? 1 Because all Scripture is giveu by iuspiratiou of God, and there- fore there must be a perfect consistency and agreement in its several pai'ts. - The Church is a witness to its age and authority. I The Church is a keeper or a guardian of Scripture ; as a College is of its statutes. * The principle of Chu rcli authority. 5 " Unto laws tlius r.iaile aud received by a whole Church they which live within the bosom of that Church must not tliink it a matter indifferent eitln'r to yield or not to yield obedience. Is it a small offence t.. St. Chrysostcm. — " But all things that ai-e in the Holy Scriptm'es are clear- and right ; all things necessary are manifest. " {Chrysost. in 3 Thess. horn. 3.) 82 the Spirit and Word of God.) they may err, and some- times have en-ed, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture. De auctoritate Conciliorum generalium. Generalia Concilia sine jussu et voluntate Principum congregari non possimt; et ubi convenerint, quia ex hominibus constant, qui non omnes Spiritu et Verbo Dei reguntur, et eiTare possunt, et interdum en-arunt etiam in his quae ad Deum pertinent ; ideoque quae ab illis constituuntur, ut ad salutem necessaria neque robur habent, neque auctoritatem, nisi ostcndi possint e sacris literis esse desumpta. What is tile subject of tliis Article '.' What do you mean by a Council ' ? Wliy are the Councils here spoken of, called fjeiieral - '.' What do you mean by "things pertaining to God"'? ^Vhat is the earhest instance of a Council being assembled ? (Acts xv.) In what important particular did this Council differ from all subsequent ones * ? When do we first hear of nntioual ox provincial councils in Ecclesi- astical History ? By what name were they called ? What was the first (jenerul Council ' ? Why were not general Councils held at an eai'Uer period ? By whose authority was the Council of ' An assembly of ecelesiasiifal persous. To distinguisli them from nal 'iomd or jmn incial Couiicil.t. ^ Matters of faitli. * Its memliers were inspired persous. ^ In the midiUe of the 'ind ceuturj-. "> Synods. ■ That of Nice, A.D. 32.5. 83 Nice called ' ? By whose authority were other general Councils convened ^ ? What was that Council called which was convened by the Church of Rome in 1132^? Was the Council of Trent called by the authority of the Church of Rome alone '? Had that Church power to call a general council '? What impediment is there now to a general council being held ? What is the relation of Church and State in a Christian community^? Who is the supreme governor in such a community^ ? What sanction then must the persons composing general councils have, before they can meet to dehberate/ ? In the constitution of the Jewish Polity, in whom was the supreme power vested " ? To whom was the direction given in Numbers xi. in? What was the natiu-e of tliat direction '.' Who sunmioiied a council to consult al:)ont bringing l)ack the ark? (1 Chron. xiii. 1. 2.) Why did not the Apostles ' That of the Emperor Coustanline. ' The second general council, tl;nt of Constantinople, A.D. -'Ssl, by the antbority &f Theodosius ; the third at Epliesus, A.D. 4:U, by Theodosius the youufrer; the fourth at Clialcedon, A.D. by Mareinnus. The first Lateran Council, included by the Church of Rome ill the number of general councils. '' In a Christian community Church and State are one and the same tliiuf; ; .■vci v member of such a community liciii;,' a part of both. Ilonkci Siiy.s, "The Church and Coiniiioiiwcalll. an- names which impDrt tliinf,'s really different, but tiiose things are accidents, and such accidents as may and should always" dwell lovingly together in one subject." {Huii/;n\ B. riii. § .'].) The Sovereign power, whatever it may be. The sanction of the government of the coiuitries to which they respectively belong. " In Moses, as the representative of the civil power. «4 obtain the sanction of the civil power in the case recorded in Acts xv. ' ? What general j^recepts of the New Testament enforce obedience to the civil power ? (Romans xiii. 1 — 5. Titus iii. I.) Was the civil power Christian when these precepts were given ? What do you infer from this ^ ? Ge/teral Cottncih not infallible. — What alone could secure a general council from error ' ? Was this the case with the council held at Jerusalem ? Shew that the members of that council were guided b)- the Holy Ghost (Acts xv. 28.) Can these words be applied in the same sense to other councils * ? On what grounds alone can we admit the infalli- bihty of councils'^? Repeat Matt. xvi. 18, last claus^e. Does this promise relate to the infallibihty of councils ^ ? Repeat John xiv. 26. To whom was this promise originally given ' ? Repeat Matt, xviii. 20. Was this promise limited to the Apostles ' They were inspired persons, and the civil power under which tliey lived, had not then embraced Christianity ; moreover, this was not a general coimcil. - If obedience to the civil power was enjoined upon Christians when that power was heathen, how much more when it became Christian. ' Its members being all favom-ed with a special Divine super- intendence. ■> No. The former had the grace of special and miraculous illumination, whereas other councils have only had the favour of that ijeneral assistance and presence which Christ promises to his Church. ■5 They must be proved to be so from Scripture. " No ; It is a general promise of perpetuity of tlie faith to the Chm-ch Catholic, not of infalUbility to a particular council. ' To tlie Apostles, as the founders of the Christian Church. So ouly ' ? In ai)})lyiug these and similar passages to the case of general councils, what points must first be examined - ? A^jply these tests to the CouncU of Nice. Supposing a general council to have been lawfully summoned, what must he its ultimate appeal, as to things necessary to salvation ? Evidence from Antiquity. — How does Tertullian assert the supremacy of the civil power ? What is the testimony of St. Jerome ^ ? Shew that general councils have erred, even in f/iinf/s pertain- in// to God. ^ ARTICLE XXII. Of Purgatory. The Romish doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God. 1 No; It is a general promise of Christ's presence with His Church to the end of time. We must enquii e whetlier these councils have had (jood motives, and whether they have been uiianimiius. 3 Teetullian.— " The Emperor is greater than all, and less than none but the true God." ( Tert. ad Scnp. c. 2. ) * St. Jerome. — " Answer, I pray tliee, the synod liv which he was excommunicated, in what city was it:' Teach us who were consuls that \. ;n- : ll'lial Eniprri^r mnniniinl, ,/ Ihis riniitcil tn be qathiired toiji iln , '■ ( .V, v J!, i rntantius, A.D. 300,) subscribed an crroui'i.u^ Cri-cd, s., llial, as Jerome says, " the whole world gi-oaned, and wondcreil to find itself Arian."' The second Nicene Coimcil, A.D. 7S7, decreed tlir worship of images. H 86 De Purgatorio. Doctrina Romanensium de Purgatorio, de Indulgen- tiis, de Veneratione, et Adoratione, turn Imaginum, turn Reliquiarum, necnon de invocatione Sanctorum, res est futilis, inaniter conficta, et nullis Scripturarum tes- timoniis innititur ; immo verbo Dei contradicit. What is the subject of tliis Article ? How does this Article diflfer from that published in 1552'!" How is the Romish doctrine concerning these jjoints described ? What do you mean by a fond things ? What is the Latin translated "but rather reiiugnant to the Word of God" ? These doctrines are condemned for three causes : (1) They are not grounded on reason; (2) Nor on Scripture. (8) They are contrary to both. Pitrgatortj — What is the Eomish doctrine con- cerning Purgatory ** ? From whence does the idea • Wliat is here called tlie " Romish doctrine" is tliere called " the doctrine of tlie Schoolmen" ; because in 1552 the Chiirch of Eome had not authoritatively recojrnized these doctrines; they were bow- ever so recognizcil by "that Church in 1003. 2 The Latin is res est futilis, inaniter conficta," a foolish thing, falsely ihriscd. 3 " Ininio, verbo Dei contradicit ;" yea rather, it contradicts the word of God. ^ That evei7 man is subject both to temporal and eterDal ptmishment, for his sins ; that God does indeed pardon sin as to its eternal ptmishment, for the merits of Christ ; but that the sinner is still liable to temporal punishment, which must be ex- jjiated by voluntary acts of penance here ; and if the expiation does not fiUly take place in this life, that there is an intermediate state in which departed souls suffer the remainder of their punishment, called PuRGAToiiy, because it is supposed to purge them from tlie reniainuig effects of their sins. 87 of Purgatory ap^jear to have originated ' '? Is there any allusion to Purgatory in Scripture''? Repeat Rev. xxi. 27. Where must we be cleansed in order that we may enter heaven? (Eccles. ix. 10. 2 Cor. vi. 2.) Repeat 1 Cor. iii. 9 — 15. On wh^t subject is St. Paul speaking in that passage ? To what does he compare the different teachers ? What do you understand by the gold, silver, pre- cious stones, &c. ^ ? What is the day spoken of in verse 13''? How will that day be revealed? (2 Thess. i. 7, 8.) What effect will the fire have upon the different teachers' works ^ ? What will happen to the teacher himself? (verse 15, last clause.) What do you mean by the expression " yet so as by fire" « ? Repeat Matt. xii. 32, last clause. What do you understand by the words " neither in this world, neither in the world to ' It is of heathen origin. Virgil appears to allude to it in the following lines : — Ergo exercentur poenis, veterumque malorum Supplicia expendunt. Aliie panduntur inanes Suspeusie ad ventos ; aliis sub gurgite vasto Iniectum eluitur scelus, aut exui-itiu- igni. —.Eh. Lib. fi. 0. 730. - No. The Scripture speaks only of two states beyond the grave, heaven and hell, liappiness and punishment. (Luke xvi. u'i, ii. Matt. XXV. 40, &c.) ^ Different characters converted to Christianity ; some of whom would be genuine converts, and others counterfeits {aboKifioi). ■* The day of judgment. ' The true converts will pass safely thi-ough, the rest will be destroyed. He will escape, as a man escapes whose house is on lire ; i. e. he will save himself and nothing more. Compare Jude ^.3, aiul Livy xxii. 3.1, " Ex damnationo collegje et sua prope anibustus evaserat.' 88 come" ' ? What is the iDarallel passage in St. Mark ? (iii. 29.) What state did St. Paul expect after death ? (2. Tim. iv. 8. Phil. i. 2S.) Into what state is Lazarus represented as passing immediately after his death (Luke xvi. 22.) What was our Lord's promiHc tn the penitent thief on the cross? How- is the ri)iiditioii nf all those who die in the Lord described by St. John ? (Eev. xiv. 13.) Does it pleasf God sometimes to visit His jieople with tciiipdiiil iiiiiiishmeuts for sin? How was Uavid luiuisht'd lur his presumptuous sin ? (2 Sam. xii. 10, What was the sin of Moses? How was he punished ? (Deut. xxxri. 49.) Does it please God sometimes to recompense the wicked vnth a temporal reward ? How was Ahab rewarded for his feigned humiliation ? (1 Kings xxi. 29.) What was the reward of Nebuchadnezzar for his service against Tyrus ? (Ezek. xxix. 18 — 20 ) Have these instances any thing to do \vith the doctrine condemned in this Article '- Was it an early custom in the Church to pray for the dead ' ? Had this custom any connection with Purgatory ^ ? What was the origin of prayers 1 It merely signifies what w ouhl nei er take plate. 2 No. They are a part of God's moral government iu this world, for the pirrpose of vindicating His attributes ; but they have nothing to do with the state beyond the grave. ' ll li:ifl lippoiiie verv gfnerni in thr third centurv, but we read iiotliiii- it hi the tirit or second. ' No. These prayers were ottered for those who were believed to be in heaven, and had originally no connection with Purgatory ; though they prepared the way for that error. for the dead' '.' Is there any authority in Serijiture for the practice of prayin<;- fi)r tlie (lend '.' When are we taught to heheve that tlie elect nf Got! will be admitted to their complete happiness - '? How is tliis expressed in the Burial Service ' Pardons. — What is the Latin word translated jHirdonx* :' What is the Romish doctrine con- cerning pardons"':' Wli,;( otliei' diH-triiie of the Church of Konjc i-. r,o,i]i<-ru :\ «nli it " .' Whv do you conclude that tlie Uciiiish dncn-nic with refer- ence to such i)ardons is a /'o//d thimi, rai/ili/ in- vented' ? In what respect is it rejjugnant to the Word of God « ? Had the Primitive Church the power of inflict- ing temporal i)unishments^ ? On what example of the New Testament does this ajjpear to have been founded? (1 Cor. v.) What was the nature ' It was the custom iu the Primitive Clmn li to ri>iiiiiii'iiiorate the departed saints annually upon the days of tl.ni di atlis, which days were called nutaUlin, because tliey 'wen; tin il:iys „n which they were ham tii/niii Ui heaven; and tliese acts of commemoration, by an easy tnuisilioii, passed into pravers for tlmr happiness. 2 At the hnal reunion of soul and iiody at the last day. •'' "That we witli all those tliat are ileparted in the true faith of tliy Holy Name, nniy have our perfect consummation and bliss, both in body and soul, in thy etermd and cverhisting gloi-y." ' Iii(hili/ejit'i(P. ' I '''II the ( 'Inni h has power to remit a whole or part of the pai:i ' - I on certain conditions. i Sec Article XIV. ' IN truth upon llie doctrines of Piirrjatorij and • . ....../»/;»«, wliicl. ).av.- iM-en s)i,-wii to false. ^"^1 . ' o; U tile jiowcr of rcmittinL;' (o.d's debts ; whereas, I iie i'luuiiy.e ('lim-ch had the power of putting notorious sinners to open penance in diis world. {.SVc llic Comminatiun •Service). H5 90 of these punishments ' ? When was the privilege granted of relaxing their severity ^ ? What were these favours called ' ? How did they differ from the pardons condemned in this Article ^ ? Worshipjnng and adoration, as well of Images as of Reliques. Images. — What are the Latin words translated worshipping and adoration ^ ? Repeat the second Commandment. What does this Commandment forhid ? What reason does God give for not having assumed a visible shape, when he gave the law from Sinai ? (Deut. iv. 16.) Did the Israehtes, notwithstanding this Commandment, fall into idolatry ? Were they punished for so doing ? What was the argiunent used by St. Paul to dis- suade the Athenians from idolatry? (Acts xvii. 24—29.) Repeat 1 John v. 21. How has it been attempted to defend the use of images ' ? What was the Gentile world condemned for doing by St. Paul? (Rom. i. 22, 23.) What is the Greek word translated an image in that passage* ? ' The offender was excluded from the Sacrament of the Lord's Supper, imtil he had performed certam acts of penance. - At the Council of Nice. Indulgences. < They were a leuiission of temporal punishments, which as the Church had inflicted, so it had a right to relax. i Veneratio et adoratio. c It forbids us to worship the true God by an image. ' By making a distinction between an image {iiKutv), and an idol (ctSwXoi/) ; the former being a true representation of a thing : the latter representing that which is not. It is then asserted that images (ei/toi'ef) may be used, because the mind wants a fiUcrum on which to rest the thoughts in prayer. 8 EtKUl'. 91 What ai3i)ears to have been the object of the Israelites in settiug up the golden calf ' ? How is this commented upon by the Psalmist ^ (Psalm cvi. 19, 20.) By whose command were the cherubims made for the sei-vice of the tabernacle ? Where were they placed ? (Heb. ix. 3 — 5.) Why do you conclude that they were never intended to be an object of worship - ? Had the early Christians any images in their worship ^ '? By what arguments did they combat the Gentile practice of image worship ^ ? About what period were images first introduced ^ ? What ajipeai-s to have been their design " ? Reliques. — What are meant by reliques'l Does Scripture give any sanction to the adoration of rehques ? What is recorded with regard to the burial of Moses '? (Dent, xxxiv. 0. ) What appears to have been the reason for this care with reference to his sepulchre^? Repeat 2 Kings xviii. 4. What ' It docs licit appear that they intended to make it as a God, or as the repre^ iiijtiw ,,f ;i Cod; but merely as something sensible by which to worship .!( lMi\ali. - Because tht y wen- placed in the "holiest of all," where the High Priest went only once a yeai-, and the people never. ^ No ; and they were reproached by the heathen for not usuio- them. * The plain statements of Scriptme, and the sniritrial nature of God. 5 In the .5th centmy To honour the memory of deimrted saints ; and perhaps also to accommodate the Christian religion to the prejudices of the heathen. ' The remains of departed saints, such as their bodies, and even their bones, their hair, or their garments, &e. 8 The proneness of the Jews to idolati-y, which might have led tlicm to pray Divine honour to his body. abuse had the Israehtes made of the brazen seq^eut ? Was Hezckiah connnciided for destroying it? Wliy were Aaron'is rod and the manna preserved'? Is there any evidence that they were worshipped ? What miracle was wrought by the bones of Ehsha after liis death '.' (2 Kings xiii. 21.) Were they worshipi)ed in roiisripience ? Repeat Acts xL\. 11, 12. ])() tlicsc iiiiriicU'w give any countenance to the veiiciatioii uf lelicpies^? If reliques had been intended to be the oljjects of adoration, when might we suppose they would have been most carefully preserved^ ? What did " devout men" do with the body of Stephen after his martyi-dom ? (Acts viii. 2.) Invocation of Saints. — What is the Romish doc- trine concerning the invocation of saints'*? How does it appear- that this is a fond thing, vainlv invented^? In what resj^ect is it repugnant to the Word of God ? (1 Tim. ii. o.) Do we read of anv invocation of Saints in the Old Testament ? Was Abraham iuvocated ? Or Moses ? Or Ehjah* ? What does St. Paul forbid in Col. ii. Is ? If we 1 That they niigbt be records of God's power. - No. The liiiiidkerchiefs and apron? were only tlie instruments of Christ's power, just as the burdvr »/ his garment was in the cjise of the womau with tlie issii,. of l.loo.i. '• III the earliest period of C'lin^tiaiiiiy, when the most precious rehques, those of oiu- Saviour ami his apostles were to be obtained. * That the Saints reiguiug with Christ oU'er np their prayers for men, and that it is good and useful to invocate or pray unto them. Because it assumes that the saints are omniscient and omnipre- sent. No ; altliough the miraculous mamier of his translation might Lave been thought a good reason for such invocation. are loibiddeu to worsliij) angels, wliat may we iufer with regard to men'? When St. John fell down to worship the angel, what was the answer ? (Rev. xix. 10.) Repeat the exhortation in Heb. xiii. 7. What are Christains here directed to do with regard to those who had d(>]iarted^ ? Why do yon infer that this exhoriatioii ivfcrs to those who were dead^ ? Upon what grounds has it been attempted to jnstify the invocation of Saints*? Is there any anthority for this distinction in Scripture ? What appears to have been the origin of the in- vocation of Saints'^? About what time does the custom appear to have been confirmed" ? E vidence from Antiquity . — What is the testimony of St. Cyprian against the doctrine of Purr/atorij'? Of St. Chrysostom"? I 'J'hat they iiuisl uot be worsUipped, being hiirer tknti the anrjeh. '- To remember, tu reverence, and to imitate them. The original is iji tlie past tense, MvT)jj.ov€ViTf tuv fiyovfjevoiv * By making a distinction between tlie language and the addresses made to God, and those made to saints. They say that Xarpela is given to God, BovXda to saints, and v7rfp8ov\fia to the Virgin Mary. They say that tliey address Go. Mouurhnnim. cap. 28.) I' At thf Mi--('-ii..u uf the .Jews, for fear it should be taken by the ChriMi;iu>. mi'X shrined. ' They said " Tlirse men know not that we can neither forsake Cliiist, who suH'ered for the salvation of all that are saved, the imiocent for the guilt)', nor worship any other ; Him truly being the Sou of God, we adore; but the martvTs, and disciples, and followers of the Lord we justly love for that extraordinary good mind which they have expressed towiu'd their King and Master, of whose happiness God grant that we jiartake, imd that we may leam by their examples. (Ecclcs. Smi/i: Ep. dc S. Poly. Maiiyi: .vrii.) What is the tostiuiouy of Augnstiiio with regard to the Invocation of Saints^ ARTICLE XXIII. Of Ministeriny in the Congregation. It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacra- ments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge la\vfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord's ^•ineyard. De Ministt-ando in Ecclenia. Non licet cuiquam sumere sibi munus publicc prsrdi- candi, aut administrandi Sacramcnta in Ecclcsia. nisi prius fuerit ad hoec obeunda legitime vocatus ct missus. Atqiie illos legitime vocatos et missos cxistimarc debe- mus, qui per homines, quibus potcstas vocandi minis- tros, atque mittendi in vineam Domini, publice conces.sa est in Ecclesia, cooptati fuerint, et adsciti in hoc opus. What is the subject of this Article ? What is meant by the Congregation'-? How is ministering in tlie Congregation described in this Article '? Why ' AvGi'STiNE. — " Let US not make it any jiart of religion to worship men tliat are dead ; for if tliey lived well, tbey are now in that state, that they need not, neither do they reciuire any honoiu- at our hands; but they would have us to worship God, &c.'" " They are then to be honoured for imitation ; not to be adored for religion." (Aug. de ver& religioiie. cap. ^ni.j - The word in the Latin is fCf/osin, whieli is elsewhere translated Church. 96 are these two points mentioned'? What is the Latin version of the words " chosen and called" ^ ? What are the two jiropositions to be proved in this Article'? Are these propositions agreeable to right reason and to our sense of the natural fitness of things ? Is the same piincijile recognized in the things ot the world, and in the administration of human afiairs"* ? What inference do you draw fi'om hence *? Does it aj^pear from Scripture that it is the will of Christ that His Church should be ordered and governed in any particular way''? Does the ScrijD- ture contain any exjaress direction as to the regula- tion and government of Christ's Church"? But ' See the answer in Aitiele XIX. - " Cooptati et adsciti ;" the former of which was the word used to represi ut admission into the College of Augm-s at Rome ; and both wdiils imply tliiit ministers must be admitted to their ofl5ce by 3 Fii si : that ministers mustnot be self-appointed ; axiA. secondly, that tlirv iiu.st be appointed by those who have authority for this pm-pose. * In human governments, no man is accounted to have a lawful call to any ofBce, nor can hp be permitted to execute it, except he be appointed to it, either by those who have the chief authority, or by persons delegated by them. How much less is it seemly or lawful that any should take upon them to act in such sacred and high mmistries as those which relate to God's holy Word and Sacraments, except they have first been commissioned by the Great Head of the Church, or by those to whom He has delegated autliority. •> We know that He is infinitely wise and good, a God of order and not of cotifusion ; and He intended his Chmch to continue for ever ; and this it could not do without such provision, for no Society can hold together witliout rule and subordination. ' We do not say that there is a direction in Scripture so plain as that contentious persons may not say it is not sufficient to con- vince them ; but there is evidence enough on the subject to satisfy the humble and sincere enquirer, who is not unwilling to be convinced by just reason. 07 would uot Christ, if He had intended that there should he at all times a certain constitution and order in his Church, have taken care to tell us this so explicitly and distinctly, that there should be no room for error or dispute ' ? Has Christ been pleased to deal with us in this manner in any other cases of importance relative to duty - ? For example ; On what principle do we condemn Polygamy '? On what principle do we obsei've the Jirst day of the week, instead of the -seventh, as the Christian Sabbath ? On what principle do we justify the Baptism of Infants ? What parts of the Holy Scripture appear to contain intimations as to Christ's will concerning the order and con- stitution of His Chm-ch ' ? From the Old Testament. — What argument would you derive from the Old Testament^ ? What ' This cannot be concluded on any reasonable analog}-. If He has given us intimations of His will, thoiigh not in express terms, yet discernible to us by the general tenor of Soriptiui"; His will so made known to us is as much binding upon us, as if it had been expressly revealed. ^ There are several instances in proof of this ; as lor ('mui)2)1p, the cases oi Folygnmy ; the observance of the Jirst dnij nfi/,,- n eck as the Christian Sabbath ; and the Baptism of InJ'aii'ts ■ in all of which, though we cannot allege any express warrant of God's word, yet we know for certain that iill Christian Chm-clies in all nations are agreed, and in all ages have been agi-eed, upon these pouits, from the first beginning of Christianity untU now; and this only upon the ground of the general tenor of Scripture, and the practice; of the Primitive Church, which is justly held to be the safest inter- preter of the sense in which those of the ApostoUe age received the Holy Scriptwes. 3 Both the Old and the New Testraiients. * The Old Testament shews that it was the will of God under the Jewish Covenant that none should take upon them to minister in holy tilings without ajipointment from Himself, or from those to whom He delegated authority. 98 jjassages of the Old Testament shew this ' ? What further proof may be derived from the Old Testa- ment ' ? But are the rules which were laid down for those who were under the Law, necessarily binding upon us, who hve under the gi-eater hght and greater freedom of the Gospel ^ ? Can any analogy be traced between the constitution of the Jewish Church and that of the Christian * ? From the New Testament. — WTiat information do we derive from the New Testament as to the order of the ministry which subsisted in the Christian Church in the times of the Apostles^? What were those orders'*? Who filled the superior ' All those which speak of the manner of the appointment, £ir~i of Aaron and of his sons, and afterwards of the Priests and Levites ; and the strict rules which were enjoined in these matters, for the purjjose of excluding all others from ministering. (See Gxod. xxviii. 41. xxix. 1—4. Numbers viii. G — 8, 14, &c.) 2 The cases of Korah, Dathan, and Ahiram, (Numbers xvi.) ; of Saul, (1 Sam. xiii.) ; and of Uzziah, (2 Chron. xxvi.) ; all of whom committed a gi-eat trespass in presuming to minister in holy things without being la%vfiJly called. 3 The argument docs not go to that extent; butthis we do maintain, that a part of that light wliicli we possess under the Gospel is derived to us from the Law rightly LUteii)rctfd ; and indeed, none are so im- reasonable as to conclude that God ilid not intend that we should derive any guidance in suc}i matters from the Old Testament, nor any insight into His will at aU times and under all circumstances ; for upon such a supposition the Old Testament would become a dead letter to us. ■> In the Jewish Church there was a threefold ministry, that of High Priest, Priest, and Levites ; corresponding to the three orders of Bishops, Priests, and Deacons. 5 We learn from the New Testament that there were three Orders of ministers actually existing at that time. 6 There were two gradations of inferior orders, one higher than the other ; and there was a third order, superior to ihcm botli,with power to ordain the two inferior orders, and to take the general oversight of tliem, and of the Church. (Jitlers iu the times of the Apostles'? Does it iippear from Scripture that the Apostles had power expressly given them to constitute other persons to carry on after their time the preaching of the Gosjiel, and the administration of the Sacraments^? Repeat the promise in Matt, xxviii. 20. Why do you infer that this promise was not limited to the Apostles only ? What were those persons called, who filled the ministry next in rank to the Apostles * ? Who were the first Presbyters ^ ? Is there any express mention of the appointment of the Seventy, or of any other persons to be Presbyters ^ ? Are they always called by the name of Presbyters or Elders ' ? For 1 The Apostles themselves, to whom oiir Lord committed both the first establishment and the goveruraeut of His Church. In John XX. 21, Christ said to them " As my Father hath sent me, even so send I yon." Now it is evident that God the Father sent Christ to ordain them ; therefore it follows that they also received power from Him to ordain others. And we know that in fact they did ordain others, which could only have been done by virtue of that commission with which they were invested by Christ. 3 Because they were only to live for a few years ; whereas this promise reaches to tlie end of time. * Presbyters or Elders, from the Greek npfcr^vTepos, which signifies a superior, properly in aye, and thence also iu worth and ijriivilij. From hence we derive our English word Priest. * It is vei7probable that they were the Seventy disciples mentioned in Luke xi, whom Christ sent forth to preach, and to heal the sick. {See Hooker, B. v. §78). * Tliere is no express mention of this ; but there is a distinct reference to the ordaining of Elders by the Apostles, Paul and Barnabas, iu every Church which they had foimded (Actsxiv. 23.) ; and in the Epistles to Timothy and Titus, and in other places, tliey are spoken of as an order then existing. ' They are sometimes called Bishops, from the Greek word inl(TKoiTOC, which signifies literally an overseer, and which, when applied t ^ and known to have snch qualities as are requisii. i : and al?o by publick Prayer, with Imposition of Hands. » i i > : ihk -i - il and admitted thereunto by lawfiU Authority." (Prvfur In tin Uniuwl ir, the Book of Common Prayer.) 108 What is the testimony of Hooker to the same pur- pose' ? To whom does he say this-? What further confirmation do we derive from Hooker''? What is the evidence of Bishojj Sanderson on this point ^ ? Of Bishop Taylor-^? How are these statements confirmed hy Ignatius" ? What is the testimony ' We reijuire you to find out but oiir rlmn li iiiinii tlie face of the whole earth, tliat hath been ordered liy yom di^i ijilinc, or hatli not been ordered by ours, tliat is to say, by Kjjisi-dpal lipginient, sit)ieuee tlie ihne that the blessed Apostles were hero conversant." {Hooker. Preface. §4.) - To the ruritaiis, who objected to the government of the Church by Bishops, Priests, and Deacons, and proposed other plans of their own inventiciii. " A tliousaiid live hundred years and upward, the t hurch oi Christ hath now coutiuucd under the sacred regiment of Bishops. Neither fur so long hath Chnstnunty lieeu ever planted ni any kingdom throuRliout the world, hut with this kind of government idoue ; whicli tii have been ordained of God. I am for mine own part, even as resolutely persuaded as that any other kind of govern- ; in the world whatsoev " Wherefore let us not fear that if any thing m the thur tutiou of Bishops was from Ghost was the Author of it. " "The Bishops (are) the inheritors of their power. $11.) ^ "Episcopacy relies not CoUUCils, but ilii' P hrii;]lnn institution 'u i - ■ , universal pni. , v ■ i; iuid it bath as -iviu ;i i- Taylor. Vol. vii. l>cd„-rt„,„. iGN.MIliS. — I:I(' s:n , I w of St. .John;) " I would -iv; the Bishops, Pn liortion iii God ' in another phu Deacons), there Trail. % God." (Hovhcr. B. i-Vt. § 1.) ■Ill bold and preremptory, luent. surely the farstli»sti- i veii of God ; the Holv lawliil Wucce (banilerson -IV;' lliV llle for those and Deacons ; and let it them. (hji. ad Poli/ctirp. without these (i. e. Bisho be no Chiirt'h properly s :s of the Apostles, and Lpiscnparij. piirt III. l.aih.- (Illslwp lin was a disciple o are obedient to mine to have my . ) He says also J'resbyters, and ■ailed." (Bp. ad .111 104 of Irenaeus' ? Of Tcrtullian^ ? How is the same thing shewn by the decrees of the Council of Nice' .' What are the three different kinds of proof bv which it has been shewn that the Episcopal form of government is the true government of the Church * ? But may we not conceive it possible that persons may be called of God by the express motion of the Holy Sjiirit to take upon them the ministry of the word of God and of His Sacraments^? Would you ' iKENius.- — He gives a catdogup of the twelve Bishops of Rome who governed successively in that see ; sajiug of Liuus, whom he calls the first of them, that " he was ordaiued Bishop immediately by tlie Apostles upon the first fomidation of the Church, and that Eleutherius was the 12th Bishop from the Apostles." Irenaeus also says that in his early life he saw Polycarp, who, he says, was appointed Bishop of SmjTna by tlie Apostles. (Lib. Hi. c. 3.) ^ Tertullian. — " Wlien your Caplai)is,tha.tis to say, iheDeacons, J'nabi/tffs, and Bhiiops tiy, who sliall teach the laity that they iiuist be coiistaut." (Deper.wc.) In another passage, Terttillian, in speaking of some who boasted that the things which they held tlipy received of such as lived with the Apostles themselves, has these words; "Let them therefore shew the begining of their Churches; let them recite their Bishops one by one, each in such sort succeeilir.g other, that the first Bishop of them have had for his Author and Predecessor some Apostle, or at least some Apostoli- cal person who persevered with the Apostles. For thus it is that the Apostolical Churches trace their pechgree (census suus de- ferunt.) The Church of Smyrna counts np to Polycarp, ordained by St. John ; the Chmch of Rome to Clement, ordained by St. Peter; and so the other Cliurches in like manner exhibit those who were ordained Bishops by the Apostles, by whom the Apostoli- cal succession was iirnpa'.iatrd uml coiitiiuud. ' '( Th- Prly suei^eeiliii- tlie A].M.ili ; lliat it was transuiittcil doMiiwanK in an unliinlven sneeessinn li.im ai,'e to age; and that in tins furni :nnl by this inuisniissii.i. ii lias been delivered down Ut us. ami tln-iiusb Clod's great goodness is still preserved tn as; and fmtlier, that in this form, as far as all essentiid things arc com crncil, it is the will of Clnisl thai it should reraaiti to tlie end of time, 'riieivnirc "it is not lawlul Inr any man to take upon him the office of pnlilii' pieaeliin.L;, or nnni-ti l ing the Sacraments in the Congregation, lielorc he lie lawlully called, and sent to execute the same. -Vnd those wc ou^hi to jndev law- fully called and sent, which be chosen and called to this wauk by men who have public authority given unto them in the (.'(.uei-cgu- tion, to call and send labourers into the Lord s Vineyard, ' lliut is, the BiSHovs. lOG De loqitendo in Ecclesia lingua quam populus intelUgit. Linguo populo non intellecta, publicas in Ecclesia preces peragere, aut Sacramenta administrare, verbo Dei, et primitivae Ecclesiae consuetudine plane repugnat. Wliat is the subject of this Article ? 'WTiat is meant by a tongue ? How does this Article differ from that published in 1552'? Wliy are prayer and the administration of the Sacraments only mentioned in this Article '? For what two reasons does this Article condemn the use of any unknown language in the conduct- ing of Divine Service ? What do you understand by the custom of the Primitive Church' ? From what general consideration would you con- clude that the public service of the Church ought to be conducted in a language understood by the people * ? In what language were the Jewish sei-vices conducted ? What general direction does St. Paul give with regard to public worship ? ( 1 Cor. xiv. 26.) What is the general argument of St. Paid in that chapter '? • The Article publislied in 15.52, ran thus : " It is most fit and most agreeable to the Word of God, that nothing he read or re- hearsed in the Congregation in a tongue not known unto the people ; which St. Paul hath forbidden to be done, unless some be present to interpret." 2 Because the perfonning of mass in Latin was paiticularly in- sisted upon by the Chiu-eh of Rome, and because preaching was always in the vemacular tongue. That delivered by ti'adition. It is obvious to common sense that it should be so conducted, in order that the people may be e(Ufied. 107 About wliiit time did tlie usu of Laliu, as the \ ulgar tongue, gradually cease in Euroi^e ' ? By \\liom was the use of the Latin Liturgy subse- 'juently imi)osed- ? What appears to have been his reason? Where was this imposition resisted^? Evidence from Antiquittj. — Did the Primitive Church always use a language understood by the people'' ? In what words does Justin Martyr describe the mode of conducting Divine Service = ? In what language did St. Chrysostom compose his Liturgy « ? St. Basil ? What is the testimony of Origen as to the practise in the 3rd century ' ? 1 Dming the coiu-se of the ninth ceutiuy, in consequence of the inuptiou of the Goths, and the subversion of the Eoman Empii-e. 2 By Gregoiy the Vllth, (Hildebnmd), in the eleventh century, in order to support the papal pretensions. 3 In Spain, where tlie Gothic missal had already supplanted the Eoman. Invariably so. s Justin Martyr.— "After tliis we all rise unanimously, and send up om- prayers ; and as we said before, our jirnycrs being finished, the bread is offered, and the wine and water, and the President pom's out prayers and thanksgivings with all his might (a)(rei hvvafii^ aira), and then the people cry out, saying, ' Amen.' " (Justin Martyr. Apol. ?. 67.) ^ In Greek. ' Origen. — '•' The Grecians pray to God in the Greek, the Eomans in the Eoman, and every one in his own tonsue." ( Orin cent. Cds. I. 8.; B K J ARTICLE XXV. Of the Sacraments. Sacraments ordained of Christ be not only badges or tokens of Christian men"s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will 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. There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say. Baptism, and the Supper of the Lord. Those five commonly called Sacraments, that is to say. Confirmation, Penance, Orders, Matrimony, and Extreme L^nction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures ; but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or cere- mony ordained of God. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same they have a wholesome eflPect or operation : but they that receive them unworthily purchase to themselves damnation, as Saint Paid saith. De Sacramentis. Sacramenta a Christo instituta, non tantum sunt notsc professionis Christianorum, sed certa quaedam potius testimonia, et efficacia signa gratise atque bonac in nos voluntatis Dei, per quce invisibiliter ipse in nos opcratur, nostramque fidcm in se non solum excitat, verum etiam confirmat. Duo a Christo Domino nostro in Evangelio instituta sunt Sacramenta : scilicet, Baptismus, ct Coena Domini. Quinque ilia vulgo nominata Sacramenta, scilicet. Confiimatio, Pcenitentia, Ordo, Mahimonium, et Ex- ticma Unctio, pro Sacramentis Evangelicis habenda lot) lion sunt, lit qnw. partim a prava Apostolorum imita- lioiic ])rofhi\cnint, ])artim vit;r status sunt in Scripturis ipiidrni proliatl: sed sacramentdniiu candcm cum ]?ap- tiMUd ct ('(I'lui Domini rationem non liabcntcs. ut qiix signimi aliquod visibilc, scu caTcmoniam, a Deo iiisti- tutani, non liabeant. Sacramenta non in hoc instituta sunt a Christo ut spectarentur, aut circumferrentur, scd ut rite illis utere- mui-, et in his duntaxat qui digne percipiunt sahitaiem habent effoctum : Qui vero indignc percipiunt, dam- nationem (ut inquit Paulus) sibi ipsis acquirunt. How does this Article differ from that puljlished iu the Reign of Edward YI'? AVhat [lart was added in 15G2-? What are the different points asserted iu this Article as it is now settled'? What is the original meaning of the word Sacra- ment^ ? How is a saerauicnt defined in this Arlirle ?' What is the corres]ion(Uiig delimtioii in ilie Church ' The old Article begun willi the wen ds, " Our Loiil .losiis Christ gathered his peoplr into a Society hy Siicrann'nts, vitv tViv iu uimiber, most . asily tn In- Ivcpt, ami of iimst ■■\r, llciit sii^mri, "111011, that is to say, iJaiui^iii ninl ihr Sii|i]i,a- ,.r I.nnl. ' '|'l,,.ii |u11,,h,.i1 the i)aragrapli mIik Ii 111 ihis Arti.-l,' is ilir lasi, cNrrj.tiii- llial atlrr the word "operation" this si-uteui-e was added, " Not as some say, ex opere opcrato, wliich terms as they ai'e sU-ange and utterly iin- knowu to the Holy Scripture, so do they yield a sense which savoureth of little piety, but of nmcb supers'tition." Lastly, that sentence followed, witli wliieli tlii- Aitirle n,,w begins. The paragraph relaiin- m ilie ihr i.ivien.led Sacraments. ^ (1) The definition nl a Sanaiiinii ; , Tliosetwo ordinances are specified which answer to this deliuition : (3,) The five pre- tended Sacraments are condemned; {-i,) The proper use of the Sacraments is declared. * The word Sacrament (Snrrdmnihim) oiifiiually si^^iilied ait ofitli, especially the oath taken l.y v,,],],,.,, ;],,. nuiu ,,.,,1. ,,(■ allegiance. Tliis sigiiilM ation, afi. 1 iln . -,, i.h ,1,,, ,,i ,| iiin,,:. auity, led to the applieaimu of il,r i., il;,. m, ,,1 |i;,j,ii^i,, .,,„] the Supper of the Lord, as those Ijy wlui li ili.' L hnstiaii especially pledges himself to the service of Christ. JIO Cateuliism? Shew that these two definitions agree. By what does God work invisibly in us' ? What is the Latin version of the clause " doth not only quicken, but also strengthen and confirm our faith in Him"-? To which Sacrament does the word quicken seem to refer ? To which does stretif/then and confirm refer ? What are the four requisites ill a Sacrament, as defined by the Church of Eng- land'? Shew that the Sacrament of Baptism answers these tests." Shew the same thing with regard to the Sacrament of the Lord's Supper. ■^Vhat are the five commonly called Sacraments condemned in this Article ? Why are they denied to be Sacraments according to the definition of the Church of England ? Confirmation. — Repeat Acts viii. 12 — 17. Who preached Christ to the Samaritans? What was Phihp ? Did he baptize the Samaritans upon their profession of faith ? What was then done by the Church ? (verse 14.) Who were Peter and John ? What ordinance did they then administer ? Does it appear from the nan-ativo that this was a usual thing at that time ' ? What question was put by St. Paul to certain disciples at Ephesus ? (Acts xix. ' The Latiu version is j)er qua, i. e. by the which Sacraments. - Nostramque fidem in se non sohim excitat, venim etiam conHruiat. ^ Mutter, Form, Institution, and Effect. * Matter, Water. Form, "in the mime of the Father, and of the Son, and of the Holij Ghost." Institution, the command of Christ (Matt, xxviii. 10.) Efl'ect, a death unto sin, and a tiew birth nnto rinhleoasness. {Worn. vi. 4. Col. ii. 12, &<-.J ■> It is recorded as a matter of course, without any previous deliberation a.s to its propriety. Ill ■■i. } Wliat rite did St. Paul afterwards administer ? 'verse (i.) Did the use of Confirmation continue after tlie miraeulous gifts bad ceased in the Church ' ? What is the testimony of Tertulhan to this point ? Of Cyprian ? What, according to Scripture and Antiquity, ajipears to be the proper view to take of the rite of Confirmation-'? Who is the proper Church officer to administer it ? On what authority is tlie administration of the rite so restricted ' ? What reason has been assigned for this restriction^ ? Why is Confirmation severed from Baptism' ? ' It was uuiversally pnicli.seil. Tertullian says, "After this, (i. e. Baptism) the liaml is laid upon us, witli invocation and invi- tation of the Holy Spirit." » * " Tlieu that most holy Spirit Cometh dowit willingly from the Father upon the bodies which have been sanctified and blessed." (Do Baptism. § H). Cyprian also says, speaking of the converts in Samaria, that having ob- tained the lci,'itiiiiatr ]iii]itism (it llir diincli, then "what was wanting was liy I'm-i ,„„] .].,]„<, lunirly, that prayer being made for thnn.v.iili I;imii:/ .h, ,.r lumd-, ihc Holy Spirit should be invoked ami p. mini ii|hiu iIm ui ; now also is done among us, those baptized in lli.- ('Imivl, In juf.- brought to the Bishops of the Church, and by our piiiyn iinJ liiying on of liands they receive the Holy Ghost, and iin- pri|,,, i, d with the seal of the Lord." (£/). 73. § 8.) - It is an Apostolic orilinance, the completion of the Sacrament of Baptism. That of Scripture and tlie Trimitive Church. ■* The reason why Bishops alone have authority to contimi is not because the benefit or gi'ace of Confirmation is greater than tliat of Baptism ; but rather inasmuch as by the Sacrament of Baptism men are admitted into Christ's Church, if he baptizes them not to whom the rlii, I' mill ml iiv of (heir soids belongs, yet for honour's sake, and >" I I 'lmd authority over them, the performance of 11" I iiiy should be sought for at his hands. {See of inferior det,nv(' not liriuL; permitted to coiilii n:, ■.nui hoh Ironi the circumstaii. r nf |„.r>,ii,s lieing baptized wliro iiii:,in,, ;,i uhicli age they may be admitted into God's family, though lin y cannot in their own persons perform the conditions of membership. 11:^ Why do you conclude that Coufirmation is uot to be coimted for a Sacrament of the Gospel'? Penance. — What is the derivation of the word penance -7 What is the teaching of the Church of Eome with regard to penance^ ? On what grounds do you conclude that it is no Sacramenf ? What is the first part of penance, according to the Church of Eome ? Does the Chui'ch of England acknow- ledge the necessity of contrition ? How does she differ from the Church of Eome on this head*? What is the second part of penance ? What is the doctrine of tlje Church of England mth regard to confession to apriest«? What, according to the Church of Eome, is the third part of penance ? ' Because it does uot auswer tbe test, being not ordained bv Chi-ist himself. 2 It is derived from pcenitentia, the Latin translation of the word fieravoia, which means a change of mind. J That it is a Sacrament of remitting sins after Baptism, and that It ccinsisf; of the foUowing parts— (1; Contrition, which in- cludes hearty soitow for sin, and firm pmpose of amendment. There is, l]<,«ever, an imperfect contrition devised by them, called attrition, which iiieims sorrow for sin, mthout a resolution to sin no more, and this they consider sufficient to make the Sacrament effecUial. (2) C„nfi>i^i,„t, which is to accuse ourselves of lOl our sins to the Priest, (.i.) Jhsohilion, which is pronounced by the priest J«(/iC-io% upon confession made to him. (4) Salisfnction. After the guilt of sm is remitted, there remains some penance to be undergone, decided upon by the priest, according to the nature of the offence. This, however, may be commuted by ulms, or by fastinff, or by the pni/ men t „/ mnrwy. If the party dies before the penance is completed, he es into purgatory. * It has no outwmd visible sign ordained by Christ. ^ She denies the efficacy of attrition. •> " As for private confession, abuses and en-ors set apart, we condemn it not, but leave it at liberty." (Jewel. Apol. 1.50, quoted hi/ Hooker.) See also the E.rliortation to the Holy Communion, in the Book of Common Prayer, and the Order for the Visitation of the Siek. 113 What is the doctrine of the Church of Englaud with regard to ahuolution ' ? What is the fourth part of the Romish Sacrament of penance ? How does the Chm-ch of England differ fi'om that of Rome with regard to satisfaction'^^ How was this word employed hy the ancient Church ? What was the origin of penauce'? Why was private confession adopted '? At what period was penance itself made secret ? When was it com- muted ? Orders. — What is the doctrine of the Church of Rome with regard to Orders'^ ? Upon what grounds has it been attempted to sliew that this is a Sacra- ' God " has given power ami coimuandmeut to bis Ministers to declare and pronoimce to his people, being penitent, the absolu- tion and remission of their sins ;" but the absolution so given is ministerial and precuton/, and not jiidicial. The Church of England rejects satisfactiiin in the sense in which it is intended by the Church of Konie ; an,l thoUKli the eiirly Fathers used this word, their own writings shew that they merely iuti'uded by it whatever a pi'uitent should ibi in humbling hmiscir U, iu..]. and ti^stifviug his rr|H-Htaurr l,v his deeds. ■1 In il~ . .11-111, liriiaiire'iva- pnlilir, ami it an.se tnmi the cases of apiistaey ill lla limes ,,r ilii. iieis,'eiuiiiii~. Afterwards, as the Church ineiea-i ,), e i|)|ilieil as a remedy to tlie disorders lUid corruptions whe I eer; ii|i witliui its pale. Tliis led to the making cunt ,1 H'' matter, in order to avoid scandal against the ( Imi.li; -.muh afterwards, in the .")th century, penance itself was private, and towards the end of the 8th ceuturj', it first began to be commuted. ■* That the ordination of ministers is a Sacrament, fomided upon the institution of Christ and his Apostles. In the earliest ages, ministers were set apart to then- office by prayer and the im- position of hands ; but afterwards other rites were added, and in the 10th ceutm-y the practice arose of ileliveiiiig the sacred vessels to tlie priests, and at tile same time wmds w, i-e used, wliich assigned to tliem the power of ullenno- up saeriliees id t;,,.!. \fter this, five other orders were a.lded to lie' |.rimilive ,,nl,as of Bishops, Vriests, and Deacons — namely, Subdeai oiis. .Acolyths. Exorcists, Readers, and Doorkeepers. 114 ment' ? Shew that it is not a Sacrament according to the definition of the Church of England.^ In what other respects does the Church of England differ from the Church of Rome with regard to Order H ^ ? By whom was Timothy ordained ? (2 Tim. i. 6.) Who assisted at his ordination? (1 Tim. iv. 14.) Is this primitive custom observed by the Church of England ? Matrimony. — How is the rite of matilmony described in a subsequent part of this Article ? What is the teaching of the Church of Rome with regard to matrimony * ? Upon what authority has it been attempted to shew that matrimony is a Sacrament? (Ephes. v. 32.) What is the word translated mystery in the Greek*? What is the version of this passage in the Vulgate * ? Is the word mystrrv ;iii|iliril iu Scriptm-e to other things besides Saciauuuts ? (I Tun. iii. 16. Rev. xvii. 5.) How do you understand the words " this is a great 1 That it was instituted by Christ. - Though Christ ordained his Apostles, and gave them autho- rity to ordaiu others, yet we read of no outward and visible sign appointed by Him for this purpose, nor did Christ and his Apos- tles make use of the same ceremony. Christ breatlu'd on his Apostles ; the Apostles laid their Itands on those whom they ordained. 3 The Church of England rejects the inferior orders, which cannot be traced up to the primitive times, nor does she recognize the sacrificial character of the Priest. * That it is a Sacrament instituted by God, and not devised by man. * Mvarrjpiov. s Hoc est magnum sacramentimi. 115 mystei7" in Ephes. v. 32 ' ? When was matrimony instituted ^ ? Upon what general ground do you conclude that it is no Sacrament ^ ? What consequence has been drawn from maldng matrimony a Sacrament * ? Does Scrijiture sanc- tion a divorce under certain circumstances ? (Matt. V. 32.) What is the teaching of the Chm-ch of England with regard to matrimony^ ? By whom ought it to he administered '? Extreme Unction. — What do you mean by ex- treme unction'' ? Upon what grounds has it been attempted to maintain that this is a Sacrament ? (James v. 14, 15.) What symbolical action was sometimes performed by the Apostles in heahng the sick ? (Mark vi. 13.) Was this oil the symbol of a benefit wrought on the soul, or of one wrought on the bodi/ ' ? Why do you conclude tbat extreme unction is no Sacrament' ? What remarkable ' Wheu St. Paiil said, " this is a gi-eat mystery," lie was speak- ing concerning Chi-ist and the Church ; the words must therefore be applied to that mystical union of Christ and his Church, of which tlie marriage bond was a figm'e. " In the time of man's iuuoceucy." * It does not answer the test. That the mai-riage bond is indissoluble. ^ That it is an honourable estate, instituted of God, but not an outward sign of an inward grace. Being a holy estate, instituted by God, it should be adminis- tered by none but His authorized ministers. ' The anointing of tlie sick, with prayer for the forgiveness of tlieir sins, administered to them shortly before their death, and therefore called extreme imction. 8 One wrought upon the body. 9 Because it was not instituted by Chj-ist, and it appears to have been merely an outward sign which accompanied the exercise of the mu-aculous gifts, and which therefore ceased when these gifts ceased. 110 difference is there between tlie results of this rite as performed in the Aijostolic times, and as now practised by the Church of Eome ' ? 'When do we find the first mention of this rite as unconnected with miraculous gifts'- ? When do we find it alluded to again ^ ? For what purpose does it appear to have been then used * ? What are the two assertions in the last pai-agraph of this Ai'ticle ? To which Sacrament does the first assertion refer ? Is there any authority in Scripture, or in the Primitive Church, for cai-rying about the Sacrament of the Lord's Supper ? In what persons only, have the Sacraments a wholesome effect and operation ? What do we mean by ivorthihj receiving ^ ? Against what eiTor is this assertion directed" ? Evidence from Antiquity. — What appears to have been the number of Sacraments acknowledged in the Primitive Church ' ? How do you account for their not being distinctly determined * ? What ' In the foi-mer case, the sick were restored to lieolth ; iu the latter, it immediately precedes their deatli. - Ill the 5th century, by Pope Innocent I. ■> Not till the 7th or nth ceutuiT. The i)rayers which then accompanied it shew tliat at that time its object was the recovery of the sick. j With repentance and faith. Against the eiTor that the Sacraments have a mechimiciil efifect, ex opere operuto, i. e. that the mere receiving of them conveys grace, without reference to the faith of the recipient. ' The two Sacraments of Baptism and the Lord's Supper. •* Because at that time there was no controversy on the subject. 117 Sacriiiuciits does Justin Martyr speak of ? What does Tertulliau ? What is the testimony of St. Augustine - ? When was it first announced that there were seven Sacraments ^ ? By what Council was tliis assertion suhsequeutly confirmed ^ ? ARTICLE XXVI. Of the unworthiness of the Ministers, u-hich hinders not the effect of the Sacrament. Although in the visible Chiircli the c^^l be over min- gled with the good, and sometimes the c ^ il have chief authority in the Ministi-ation of the Word and Sacra- ments, 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 ilinistry, both in liearmg the Word of God, and in rcccivmg of the Sacraments. Neither is the effect of Christ's ordi- nance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them ; which be effectual, because of Christ's institu- ' Justin Mabxyb. — He speaks only of two suciameuts, Biiptisui and the Eucharist. (Apol. I. Ul ). TfrtuUian joins these two together, and says notliing of any more. (Dc Corona Milills, c. 3.) - St. Augustine. — " But the Lord himself, imd the Apostolical doctrine delivered iusteail of many, but some few things, and those most easy to be performed, most noble to be understood, and most chaste in their observation, such as lue the Sacrament of Bap- tism, and the celebration of the body and blood of the Lord. {De doctr. Christ, l.'i.) 3 In the l'2tli ccutiury, by Peter Lombaid. ' The Council of Trent. lis tion and promise, although they be ministered by esil men. Nevertheless, it appertaineth to the discipline of the Church, that enquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences ; and finally being found guUty, by just judgement be deposed. Be vi instiiutionum divinantm, quod earn non tollat malitia ministroruni. Quamvis in Ecclesia visibili, bonis mali semper sunt admixti, atque interdum ministerio verbi et Sacramen- torum administrationi pra'sint ; taraen cum non suo sed Christi nomine agant, cju^que mandato et aucto- ritate ministi-ent, illorum ministerio uti licet, cum in verbo Dei audiendo, tum in Sacramentis percipiendis. Neque per illorum malitiam effectus institutorum Christi toUitur, aut gratia donorum Dei minuitur, quoad eos qui fide ct rite sibi oblata percipiunt, quae propter institutionem Christi et promissionem efficacia sunt, licet per malos administrentur. Ad Ecclesiae tamen disciplinam pertinet, ut in malos ministros inquiratur, accusenturque ab his, qiii eorum flagitia noverint, atque tandem justo convicti judicio deponantur. Against what error is this Article directed' ? What do you mean by the Visible Church in this Article ^ ? What jiarables of our Lord exemjilif}- tlie truth that the evil are ever mingled mth the good in the Visible Church ? What is the Latin version of the expression "have chief authority" ' ? ' That of supposing tliat tlie unworthiiiess of a Minister hinder.- llie efiect of the ordinances administered by him. - The Holy Catholic Church here ou earth. The Latin word is prossint, which would be more properly translated lirn-c the charge af, or, iire intrusted with. 119 What is llu' ivason assigned in this Article wliv we may use the ministry of evil men' ? Tlic uuworthiness of M ii/is/rrs hi/iders not the effect of the Sacnimei/t.s (idini/nsicred hij them. What direction did our L(jrd give to his disciples with regard to the teaching of the Scrilies and Pharisees?. (Matt, xxiii. 2, 8.) In what sense did they sit in Moses' seat- ? How does it appear that they were unworthy ? But was it innt vtli(<- less the duty of the people to attend iij)()n iheir ministry? Repeat John vi. 70. To whom did Christ refer ? Did our Lord know the character of Judas before he chose him ? Did the wicked- ness of Judas invahdate his acts as an Apostle? What do you infer from these examjjles The Romish Church has taught tliat the inten- tion of the minister is necessary in order to make the Sacraments valid. What is meant by this'? Is this a question witliin the limits of human in- vestigation ? What evils result from the main- tenance of this opinion ■* ? What is asserted in the last jjaragraph of this Article ? Is it agreeable to reason that evil minis- ters, when proved to be such, should be deposed ? ' Rec-iinsc tliey i-xercise lljp miiiistrv, not in their own name, bin, in cliii-rs. fore, if this opinion 111' n il.-, a,, ,,iir , ,m . "iimiiI) irli wliether he has renUy been baptizeil. nisteriiif; llicni intends ili:,t ilirx .1h,ii|,1 * It tends to throw ilniil.i umi -,, ,h of Cljristianity, becausr m, (.n, .km I ihi oliice of teachers of religion. M't vuliil, unless the person admi- ili'- uliole system lii'iirl, and there- 120 Whnl was the character of Eh's sons? (I Sam. ii. 12.) Did Eli lake the proper steps to restrain them ? What -was threatened to Eli in conse- quence ? (1 Sam. iii. 11.) What was the sin of Nadab and Abihu? (Lev. x. 1.) How was that sin punished? What reason was assigned for this severe visitation ? fl.evit. x. S.) Who was Timo- thy ? What (Ihi rtidiis were given to him with re- gard to the (lis( i],liiie of the Chiurch ? (1 Tim. V. 1, 19, 211. \i. What cousi(kiatioii esj)ecially aggravates the sins committed by evil ministers ' ? Evidence from Antiquity. — By whom was the opinion condemned in this Article first main- tained ^ ? Who opposed that opinion ^ ? Quote a testimony fi'om St. Augustine to this point.'' What is the evidence of St. Chrysostom ^ ? What parti- cular circumstances appear to have revived this oiiiuion in the 16th century"^? Has it always appertained to the disciphne of • That they are committed by those, whose special office and work it is to destroy siu. - By the Donatists, in llie early part of the fifth century. 3 Augustine, Bishop of Hippo. < Augustine. — " Reineniber that the manners of evil men do not hinder the sacraments of God, so as to make them either not to ha at all, or less holv." {Auij. cont. lileras Petiliani, I. 2. [110. Vol. ix].) ■'• St. Chbysostom — "God is wont to work, even by such as are unworthy ; and the grace of Baptism is not at all hindered by the life of the priest." {Chrysost. in 1 Cor. hum. 8._) The gross vices practised by the Clergy at that time. 121 the Church to make enquiry of evil ministers ' ? Shew this from St. Cyprian.'-' AKTICLE XXVII. Of Baptism. Baptism is not only a sign of profession, and mark of difference, whereby Christian men arc discerned from others that be not christened, but it i.s also a sign of Regeneration or new Birth, whereby, as by an in- strument, they that receive Baptism rightly are grafted into the Church ; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed ; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ. De Baptismo. Baptismus non est tantum professionis signum, ac discriminis nota, qua Christiani a non Christianis dis- cernantur, sed etiam est signum regenerationis, per quod, tanquam per insh-umentum, rccte baptismum susciplentes, Ecclesiae inseruntur, promissiones de re- missione peccatorum, atque adoptione nostra in filios Dei per Spiritum sanctum visibiliter obsignantur, fides confinnatm-, et vi divina? invocationis gratia augetur. Baptismus parvulorum omnino in Ecclesia retinen- dus est, ut qui cum Christi institutione optime con- gruat. ' Always, as may be seen from the decrees of the ('duiicils. 2 St. Cypbian— " As to Felicissimus the ileiicnii, 1, i Im,, kn. w that he is cast out from among us; inasmuch ns hi sidrs his iViMids imd robberies, of wliich we are very certitiu thiu lie is f.qiiUv, he is also charged with adultery." (Cypr. Epist. 38., i>. 41. O'jJ.Ed.) L 122 What is the subject of this Article ? What is the origin of the word Baptism^ ? How is Bap- tism defined in this Article ? What is the Latin version of the words " whereby Christian men are discerned from others that be not christened ' What do you mean by a sign' ? In what sense IS Baptism a sign ' ? What is the meaning of the word regeneration ^ ? What is the meaning of the expression, " they that receive baptism rightly ^^i Distinguish between rightly and worthily? What passage of Scripture iUustrates the expression, " are grafted into the Church?" (Rom. xi. 24, &c.) How is the same thing expressed in other words in the Church Catechism « ? What particular bene- fits are declared to be promised in Baptism ? What do you understand by grace ' ? What then are the three benefits conferred in Baptism ? What is the Latin version of the words, "as most agreeable with the institution of Christ " ? 1 It IS derived from the Greek word jSaTrTi'fo) to immerse; though in the sacred writers the word is used to denote anv washin? whether hy^dipping or sprmkling. (Vide Mark vii. 4. Liie xi. 38 ) - Qua Christiaui a uon Christianis discernantnr. ■> A sign may denote either a mark of something that has taken place, or a mark of something to be conferred. ' Of something to be conferred New Birth. " In the way appointed by Christ. - Bighfli^ refers to the manner of administering; worthily to the dtsposilion oj the recipient. j "«= ■' \Vhei ein I was made a member of Christ. ' m ^'■"^"P^'^s f'f'^iies given to us by the Holy Spirit i-orgiveness of sms ; adoption into the family of God ; and the sanctifying influences of the Holy Spu-it. '1 " Ut qui cum iustitutione Christi optima congruat-" o* is vera nrcordnnt with the institution of Christ. 123 The Sacrament of Baptism. — Define a Sacra- ment. What is the matter or outward sign in Baptism'? What is the form''! What is the institution "? What is the e^ect ^? How is the effect or the inward grace of Baptism expressed in the Church Catechism ? Eepeat our Lord's words in John iii. 3. How does He further explain his meaning in the 5th verse ? How does St. Paul describe Baptism? (Titus iii. 5.) How is God said to purify and cleanse his Church ? ( Ephe- sians v. 20.) Shew the analogy between the natural and the spiritual birth.^ Shew from Scrip- ture that the forgiveness of sins is connected with Baptism. (Acts ii. 38.) How is the same thing implied by Ananias? (Acts xxii. 10.) How does it appear that by means of Baptism we are admitted into the family of God ? (Gal. in. 20.) How are these words further explained in the following verse? What is the origin of the expression, " have put on Christ" «? What is the third benefit 1 Vf&lei. 2 In the name of the Father, ajid of the Son, and of tlie Holy Ghost. ' The command of Clu-ist, (Matt, xxviii. I'J.) * Regeneration, including the three benefits stated above. 5 " As we are not naturally men without birth, so neither ai-e we Christian men in tlie eye of the Chm-ch of God, but by new birth ; nor according to the manifest ordinai-y course of Divine disi)ensation new bom, but by that Baptism which both declareth and maketh us Christians." ^Hooker, Book v. § (iO.) s The expression, " have put on," is a technical term ; the per- son about to be baptized went down into tlie water with his ordi- nary clothes, imd upon coming up again fi-om the water, received a new robe, called the chrysm. 124 confeiTed in Baptism ? Shew that the gift of the Holy Spirit is conuected with Baptism in Scrip- ture ? (Acts ii. 38. last clause.) What does St. Paul connect with the washing of regeneration ? (Titus iii 5, last clause.) How is our Lord's bap- tism distinguished from that of John ? (Matth. iii. 11.) Are the benefits confeiTed in Baptism absolute or conditional ? What is covenanted on the part of those to whom they are promised ' ? What do these conditions require from every baptized per- son, in order that he may receive the full privi- leges of Baptism - '' What is promised to him iu order that he may i)erform them ^ ? How is this work of the Spirit distinguished from regeneration ? (Titus iii. 6.) How is the same distinction drawn in the Collect for Christmas Day * ? Infant Bajitism. — What reason is given in this Article why Infant Baptism is to be retained iu the Church ■? Shew how it agrees with that institu- tion ^ ? What was the rite of admission into the Jewish Church ? At what age was that rite ap- pointed to be administered ? What conclusion do you draw from hence with regard to the Baptism of • Eepentance, faith, ami obedience. - A hearty forsaking of sin, a steadfast belief iu the ijromises of God, and a sincere obedience to His will. 3 The gift of the Holy Spirit. * " Grant that we, being regenerate, and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit." ^ Nations consist of persons of all ages, and therefore infants as well as adults must have been included in the command. 125 Infants ' ? What is the passage of Scripture which is selected as the Gospel in the service for the Bap- tism of Infants? (Mark x. 13—16.) What infer- ence does the Church draw from these words in the exhortation which follows ? Eepeat 1 Cor. vii. 14. With regard to what case does St. Paul give du-ections in that passage? What benefit does he mention incidentally as arising to the chil- dren of such parents, supposing them to remain together ? What is the inference ? How are we to account for there being no direct command in Scripture for baptizing infants =? Was circumcision of the natiu-e of a covenant ? Did this circum- stance prevent the Jewish child from being admit- ted into that covenant before he was able to per- form the conditions ? What provision is made in the Christian Church to meet this difficulty ^ ? Are children bound to perform the promise so made for them, when they come to age ? Why •* ? What is the nature of the promise made by Godfathers and Godmothers in baptism ^ ? ' If infants were admitted into the famUy of God under the rigorous covenant of Die Law, n fortiori may we expect to iind that tlicy are capable of admission into that family imder the covenanf of^gi-ace. 2 Partly because it was a thing to which the Jews were already accustomed m the case of circumcision, and partly because for obvious reasons those lirst admitted into the Church must have hfiPTi adiuts. •> Godfathers and godmothers are appointed, who iiromise in behalf of tlie child. ' Because all men are boimd to do the will of God as soon as ever it is made known to them. ^ They promise that the child shall be instructed in his duties as soon as he shaU be able to leai-u. ' L5 126 Evidence from Antiquity. — Did the Primitive Christians consider that Kegeneration was the effect of Baptism ' ? What is the language of Justin Martyr on this point''? Of St. Chi7sostom'? Of St. Athauasius ? Does it ajjpear from the early Fathers that In- fant Baptism was generally practised? 'WTiat is the testimony of Irenaeus to this point ^ ? Of Ori- gen ^ ? Of Cyprian '? What dhection is given in the Apostolical Constitutions ' ? 1 Tliey all speak of Baptism as the sign and seal of regeneration. 2 .JusTis M.iRTYB — " It is unlawful for any to partake of the Eucharist, save him wlio believes in the truth of our doctrines, and who has been washpil iu the bath for the remission of sins, and for regenemtioitr (Jiisl. Mm: Apul. i. § 66.) 3 Chkysostom — " By nieaus of water we are regenerated." (^Chrysost. in Job. horn. 8.5.) * AxH.tN.iSius — " He that is baptized puts off the old maa, and is renewed, as being rcijeiieralfcl {av(o6(v yevvrjdeic) by the grace of the Spirit." (Alliaii. in illud, " Quicmtqiie dixeril. Sec.) ^ Irexj:is — "Christ came to save all men by Himself; all, I mean, who by Him are bom again to God ; infants, children, boys, youths, and older men ; therefore He passed throngh everv age." {Irocciis, § ii. c. 2-i.) •> Okigex — Yoimg cliildren are baptized into the remission of sins." (Orir/en in Lnr. horn. ' Cyi'riax — " Moreover, if to the greatest siimers, and to tliose who have oH'euded God along time since, yet afterwards believe in Him, remission of sins is granted, and no one is debarred from receiving baptism and grace ; how much more ought not these benefits to be denied to an infant, who being but newly bom hath as yet no way sinned, except that being bom in the ilesh according to Adam, he hath contracted the contagion of the old death from his very birth, who is the more easily admitted to re- ceive remission of sins upon this very account, because he hath no sins of his o\™ to be remitted, but only those of others." {Cyprian. Ep. ryd.) 8 "He who says, when I die, I will be baptized, in order that I may not sin and defile my Baptism ; that man is ignorant to- wards God, and forgetful of his nature. Tarry not to tum to the Lord, but baptize even yom chikheu, and bring them up in the nurture and admonition of the Lord; for He says ' Suffer little chil- dren to come unto me, aud forbid themnoV" {Const.Apost.L. 6.C.15.) 127 ARTICLE XXVIII. Of the Lord's Supper. The Supper of the Lord is not only a sign of the love that Christians oupjht to have among themselves one to another ; but rather is a Sarramcnt of our Re- demption by Chiisfs (loath; insomucli that to such as rightly, worthily, and with faitli, receive the same, the Bread which we break is a partaking of the Body of Christ ; and likewise the Cup of Blessing is a par- taking of the Blood of Christ. Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, can- not 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 supersti- tions. 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 Chrisfs ordinance reserved, carried about, lifted up, or worshipped. De Cana Domini. Cccna Domini non est tantum signum mutuoe bene- volentiffi Christianorum inter sese, verum potius est Sacramentum nostra; per mortem Christi redemptionis. Atque adeo, rite, digne, et cum fide sumentibus, panis quam frangimus est communicatio corporis Christi ; similiter poculum benedictionis est communicatio san- guinis Christi. Panis et vini transubstantiatio in Eucharistia, ex sacris Uteris probari non potest. Sed apertis Scripturae ver- bis advcrsatur, Sacramenti naturam evertit, et multa- rum supcrstitionum dedit occasioncm. Corpus Christi datur, accipitur, et manducatur in Ccena, tantum coclesti et spiritual! ratione. Medium 128 autem quo corpus Christi accipitur et manducatur in Coena, fides est. Sacramentum Eucharistiae ex institutione Christi non servabatur, circumferebatiir, elevabatur, nec adorabatur. What are the two Sacraments ordained by Christ ? By what other name is the Lord's Sujjper some- times cahed ' ? What authority have we for call- ing this Sacrament the Lord's Supper ? (1 Cor. xi. 20.) What low view have some persons held with regard to the Sacrament of Baptism ^ ? What with regard to the SupjDer of the Lord ' ? What is it the design of this Article to shew ^ ? How is this expressed in the Article ? In what sense do you understand the word Sacrament in that pas- sage* ? To whom are the bread and wine in the Lord's Supper a partaking of the Body and Blood of Christ ? Distinguish between rightly and wor- thily!' What is meant by the expression, " a parta- king of the body of Christ ' ?" What is the Matter in the Lord's Supper ? The For ml The Institution'' (1 Cor. xi. 24, 25.) The Effect How would you distinguish between the effects of the two Sacraments upon the worthy 1 The Eucharist, or giving of tbauks ; so called because our Lord introduced the ordinance with a fonn of thanksgiving. It is also called the Holy Communion, from the expressions in 1 Cor. x. IC. 2 That it is merely a sign of profession, and mark of difference. 3 That it is merely a sign of remembrance, and an act of love. That it is both a sign and a means of grace. s In the sense in which it is defined in the Church Catechism. 6 See page 122, note 7. ' A partaking of that redemption which the body of Christ has obtained. * The same benefits entunerated in Baptism. 129 recii)ient ' ? For example ; there is a difiference between f/rantiiif/ and reiicwiin/ a lease Which would be represented by Bajitism '.' Wliich by the Lord's Supper ? Repc:ii Lnkcxxii. I'-Ajdst clause. What do yon ini'iT IVoin ihis expression -witli regard to the J.ords Supper-' .' is not this men- tioned in the Article '? liei'eal :\latt. xxvi, 28. How does St. Paul express the benelits of the Lord's Supi^er to the faithful'.' (I Gor. x. 10.) What ancient custom is referred to in that pas- sage ■* How is the same allusion made else- where ? (I Cor. V. 7.) How does our Lord shew the necessity of thus spiritually partaking of Him ? (John vi. 53— 50.) Tranmhutaiitiatiori . — What is meant by tran- Kiihsta/itiali(i/i How has it been attempted to reconcile this doi trine with reason"'.' For what cause is tins doctrine eondenjued in this Article? Upon what Scripture authority do the lioiuanists rest their behef in this doctrine '.' (Matt. x.wi. ' By the sacrament of Baptism lie is iidmitted iuto tlie covenimt, wbicL ill tlie Lord's Supper lit' nitijus mid cotijirnis. - That it is an act of cimiiiiemoi iitiini. ■I Prolinbly because it was never ilisiiuted. ^ I'liiit n| IVii-ting upon the victim in order to partake of the beiri lit uf 111;' -arrilice. I h' docuiiie that in the Sacranieut of the Lord's Supper the bread aud wine are actually converted into tlie flesh and blood of Christ. >> It is assumed that all material substances imisist of two parts, substance and accidents; the substam-e Ijein^' suinetliing invisi- ble and impalpable, the accidents botli vi^iMr iimi tiuigible. It is then asserted that this substance iml . iniiiii^L; iiiidrr the cogni- zance of our senses, may undergo a truii^luriiuitiiu), tlie accidents still remaining the same. 130 26, last clause.) Had Christ's Body been literally brokeo at that time ? Or his Blood shed? What ordinance was He celebrating at the time that He instituted this Sacrament ? How was the lamb in that ordinance described ? Sujij^osing the words of the institution were to be understood in their literal sense, what woidd the cup become ? What does our Lord call the wine after it has been consecra- ted ? (Matt. xxvi. 29.) And St. Paul? (1 Cor. xi. 26.) Kepeat 1 Cor. xi. 29. What is meant by the expression "not discerning the Lord's body'?" Would the Corinthians have been hkely to have committed the sin for which they are here reproved by St. Paul, if they had believed that the bread and wine were actually converted into Christ's Body and Blood? In Avhat sense do we understand the words " this is my body-?" How does this doctrine overthow the nature of a Sacrament'? To what superstitions has it given rise"? Histonj of Transuhstavtiation . — When did dis- cussion first arise as to the manner of Christ's pre- sence in this Sacrament^? What was the occasion of it? What progress did the doctrine make in ' Not distinguisliing that consecrated bread and wine which represents Clirist's body, from ordinary food. This represents my body, and spiritually becomes such to the faitliful recipient. ^ It destroys the outward and visible sign. ■* See the last paragraph of this Article. ^ In the 8th century controversy arose about image worship, in whicli it was declared that the consecrated elements were the image of Christ. This opinion was, however, condemned by the Coun- cU of Nice. 131 the 9tli century ' ? How long a period may be said to have ehipsed from the institution of the Lord's Su])|)or hefiire disputation arose as to the manner of Christ's presence in that Sacrament ^ ? When did the controversy again revive ^ ? When was the doctrine of the real corporal presence first publicly decreed to be a doctrine of Scripture''? Wlien was the term transubstantiation first known * ? How is the Body of Christ said in this Article to be given, taken, and eaten ? Against what doc- trine does this assertion appear to be directed * ? What is the difference between transubstantiation and consubstantiation ' ? What is the mean by which the Body of Christ is received ' ? How is this expressed in other words in the Church Cate- chism ? To illustrate this by Scripture. Christ is said to be our Hfe. Why is He so called ' ? What ' In the 9th century tlie doctrine of the bodily presence was openly asserted by Pasehase Eadbert, a French Abbot, but he was refuted by several eminent writers of that time, such as Eaban Maur, Bertram, and John Scot. The object of Bertram's book was to explain the difference between figurative an It has been asserted that the commandment •' Drink \e lOl of this," was delivered to the AposUes; and is not therefore "bindin" on the laity. - If oiir Lord's words were to be so understood, thev would limit tlie Lord's Supjjer altogether to the Priests. ' That of transubstantiation. Believing that the bread and wine were actually changed into the body and blood of Christ, thev believed also that Chi-ist was received whole and entire in either kind * In the yeai- 14U. l,y tlii' CouucU of Constance. ^ "Chi-ist (bil iu-fiiiiti- this Sacrament in both kinds, and the faitlifiil in the prmiilivr Climrh did receive in both kinds; yet it practice being reasonably brought in to avoid some dangers" and scandals, they appoint the custom to contmue, of consecrating in both kinds, and of giring to the laity onlv in one kind; since Christ was eutu-e and ti-uly imder each kind." (Cone. Coitsl. Sess. 11.) 6 lu St. Cyprian's time there were some who thought it imne- cessaiT to use wine in the sacrament ; they therefore used water only, imd hence were called Aijuarii. ' Cyprian. — "If it be not lawful to loose any one of the least commands of Christ, how much more is it imlawful to break so great and so weighty a one, that does so very nearly relate to the Sacrament of our Lord's passion, and of our redemption, or by any human institution to change it into that which is quite differ- ent from the Divme institution." {Cypr.Ep. 03.; 137 ARTICLE XXXI. Of the one oblation of Christ finished upon the Cross. The ofifering 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. De unica Christi ollatione in cruce perfecta. Oblatio Christi semel facta, perfecta est redemptio, propitiatio, et satisfactio pro omnibus peccatis totius mundi, tarn originalibus, quam actualibus ; neque prae- ter illam unicam est ulla alia pro peccatis expiatio ; unde missarum sacriftcia, quibus vulgo dicebatur, sacer- dotem offerre Christum in remissionem pcenae aut cul- pae, pro vivis et defunctis, blasphema figmenta sunt, etpemiciosae imposturaj. What does this Article assert with regard to the offering of Christ once made ? Is there any other satisfactiou for sin but this '? What doctrine of the Komish Church is opposed to this truth ? How ai-e such sacrifices denounced in tliis Article ? What is the Romish doctrine of the sarrilittc of mass ' ? What is the origin of tlie word juass ^ ? • It is maintained that because the bread and wine are changed by consecration into the real Body and Blofid of Christ, therefore Christ is Oft'errd U]l ti, C,,,! l.v lllr |:l irM ;ll r;l. ll rrlcbnitiou of thf Eucharist, tli;i ■ , ' , acrifice, which is avaihiblf i ; :; i,, ,. the wealthy are iudurr.l i., , . , , , ! iK,; „,,,v be said for lliem, au.l i!: - : I, / ,„„,,>, ,s. ^ It is 'i' i ■ : I. ' :i 'I'lii' aiiririu service of the Church Nva, al^ ■ ,: , |v,,, al !],.■ mnrlusi.m of the first part of wlii.'li, all but tlic lUitLlul wcrr ,1 with the words. "Ite, missa est ecclesia," whence tlir s. n i, , . .iniioeiiein); at thai point obtained the name of missio, imssf,. ur mas.s 138 What is the Latin word translated pain in this Article ' ? AVhy is the latter clause of this Article put in the past tense = ? In what respect are such sacrifices blasphemous fables ^ ? In what respect are they danrjerous deceits * ? What is the Latin version of the words "dangerous deceits^?" What passages of Scripture are ojjposed to the doctrine of the mass"*? Shew that Christ was offered once for all? (Heb. ix. 26. Heb. x. 10.) Shew that this offering was a perfect satisfaction for sin. (Heb. ix. 25. Heb. x. 2G.) By what rea- soning has it been attempted to reconcile the doctrine of the mass vith these passages of Scrip- ture ' ? What is the fallacy of tliis reasoning* ? Wliat is a sacrifice " ? Is this word used in dif- ferent senses in Scripture ? What, for examijle, is 1 Pana, punishment. 2 This Article was drawn up in the time of Edward VI. and before the decrees of the Council of Trent were published ; it was therefore probably put by the Reformers in the past teuse^ in the hope that the Romanists might be induced to alter this monstrous doctrme. 3 Because they derogate from the snfficiency of the one sacrifice of Christ. Because they encourage wickedness, by holding out an easy metliod of pardon. Periiiciosa; imposfiira. « All those which speak of the full, perfect, and sufficient sacri- fice of Christ. ' It has been asserted that the ofiering of the priest in the mass is a continuation of the same sacrifice. 8 It assumes that Christ is still suffering. In the sacrifice of mass, either Christ sufifers, or lie does not suffer; if He suffers, He is not sitting at the right hand of God ; if He does not suffer, it is no sacrifice. ' An offering made to God. 139 said to be a sacrifice iu Psalm cxli. 2 ' ? lu Psalm li. 17- ? Iu Hebrews xiii. 15 ? In Pliil. iv. IS ^ ? What Ivind of sacrifice is implied in tlie word Eii- charht^ ? In what other resjoects may the Eucha- rist be called a sacrifice ? How do these views of a sacrifice differ from that of the Eomauists, with regard to the sacrifice of the mass ' ? Evidence from Aiitiquitij. — By what argument does it api^ear iudirectly that the Primitive Christ- ians did not consider the Eucharist as a propitia- tory sacrifice*'? What is the testimony of Justin Martyr on this point" '? Of St. Augustine "' ? In what sense did they consider the Eucharist as a sacrifice " ? ' Prayer. Repentance. 5 Praise. * Acts of cliarity. ^ Tliiuiks-iviu-. 6 There is an oftViinj< liia^ln in it of hrnu} „n,l ,r,„r. rolled oblations in the Prayrr iur ih. Cinirc!) :\rilitaiit, iiml i.f T-iiM ]M,i!-, (J,rl,„ .V,irl,,r, Apnt.-l.) I" Ai (.1 .,11m:.— ■• Christians do still cdcbratc II,c vu iiwri) of the sacrifice then made, in the holy olVrrin^ and p;n1ici|ialion of the Body and Blood of Christ." fJ.ir/. r„i,l.' r„iis/„,:,. I. -ill, ,-. IH.) " It was an oblation of tin- Ajr,,,/ ami a-ia, , ;,s ;\n acknowledg- ment that th (Vnil- olli Mcrr (ouiV, li I, alsoi'alledft pure and ». Ka6aimi> Kul di'iii/jaxro)/ ffvcrlav) "itlieApo-, „,s, so that it aporars at that tune to have been : r,],n-H;il,iti,m of the greai sacrifice once made by Chri.,1. See albu Mede on Malachi, i. II. 140 ARTICLE XXXII. Of the Marriage of Priests. 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 discretion, as they shall judge the same to serve better to godliness. De conjugio Sacerdotum. Episcopis, presbyteris, et diaconis nullo mandate di-sdno praeceptum est, ut aut coelibatum voveant aut a matrimonio abstineant. Licet igitur etiam illis, ut coBteris omnibus Christianis, ubi hoc ad pietatem magis facere judicaverint, pro suo arbitratu matrimonium con- trahere. What is the history of this Article ' ? What art the two assertions in the first clause ? What is th' difference between these assertions ^ ? To whic] ; of them does the last clause of the Article refer .' What orders of the Christian ministry ai-e mentioned in this Article ^ ? Is there any passage in Scrip- ture which forbids the marriage of the Priesthood ? To whom Avas the Priesthood confined under tht- J ewish dispensation * ? What followed from hence ^ '? ' The first paragraph only was published in the reign of Eilwaru VI. ; the concluding paragraph was added in the reign of Elizabeth. - The first means that the clergy ai'e not bound at the time cii their ordination to enter into a solemn engagement not to marr.- : the second, that they are not bound to abstain from marriage wit)!- out such vow. 3 Bishops, Priests, and Deacons, in which there is a taei. rejection of the minor orders of tlie Bomish Church. * To the descendants of one particular family. ' The High Priest was obliged to marr}'. Ul Was Simou Peter a married man ? How does this appear ? (Matt. viii. 14.) Wlio was Philip ? Was he a married man ? (Acts xxi. 8, 9.) Repeat 1 Cor., ix. 5. What is meant l)y The early i'atlirrs advoiMird ihr lawl'niiirss of uiaiTiage against the Encratites, the .Moiuauist,, and the Kovatiaiis. " The spread of MunHthUm, and tlie popular veneration for excessive austerities. 142 on this questiou ' ? When was the principle fairly estabhshed ? ARTICLE XXXIII. Of excommunicate Persons, how they are to be avoided. That iierson which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publican, until he be openly reconciled by penance, and received into the Church by a Judge that hath authority there- unto. De excommunicatis vitandis. Qui per publicam Ecclesiae denunciationem rite ab imitate Ecclesise proecisus est et excommunicatus, is ab universa fidelium multitudine (donee per poenitentiam. publice reconciliatus fuerit arbitiio judicis competentis) habendus est tanquam ethnicus et publicanus. What is the subject of this Article ^? What is meant by excommunication ^ ? What does this Article assume * ? What is meant by the expres- sion " rightly" cut oflf^ ? Who are meant by the I It was proposed at that CoubcQ to forbid the marriage of the clergy altogether ; this, however, was opposed by Paphnutius, and it was fiually enacted that all who had been married before they took orders should retain their wives, but that they should not marry a second time. CeHbacy, however, stiU gained ground, being encouraged by the Popes, and was at last established by Gregory VII., A.D. 1085. '■^ The treatment of exconmnmicate persons. Separation fiom outward commimion with the Visible Chtirch. That the Church has the right to excommunicate her members. 5 According to due order of the Church. 143 whole umltitiule of the faithful ' ? How are they to regard the excommunicate person ? What is to be understood by this ? Is the excommunication to be final ? What is meant penance^"? By what general reasoning would you conclude that the Church has the right of excommunica- ting * ? Has this principle been generally acknow- ledged in the world = ? Does it appear that the Jewish Church had this power*? Eepeat Matt, xviii. 15 — 17. Was this a private or a puhlic wrong ? What then woidd you infer from hence with regard to pubHc wrongs ? Eepeat Matt, xviii. 18. What does this passage imply'? Does it appear from Scripture that the right of excommu- nicating was admitted after the Church was firmly estabhshed ? Eepeat 1 Cor. v. 1 — 5. How was the incestuous person to be punished ? By whose ' The whole Christian Society ; all tlie members of Christ's Holy Catholic Church. 2 He is not to be reg.inled as a l.rotlier Christian. The brother- hood of nature would still remain ; the brotherhood of grace is dissolved. Repentance and conti-ition, together witli the pimishment assigned by the Church. The nature of the Chinch as a Society. It is necessary to the well-being of a Society that it should have the power of expelling its members. ^ Exclusion from sacred rites was practised even amongst the heathen, iiin! v- . < n-hl. rr,l „s a severe punishment. " ■'' V|irars always to have had this power, I'o'l' iu tlu- . M : , :M,d in that of our Saviour. (SeeExo- dus XU. Ill - I . . Ml. jl I — ,l..ljli ix. Ill, \ 1 Ihe words n-liil.- /'<•«««.//- i.. : tions given in the preceding verses ; What is the second assertion of this Article ? Supposing every indi\adual was left to the free exercise of his private judgment, in opposition to the decisions of the Chui-ch, what must follow " ? On what thi-ee grounds ought those who break the traditions of the Church to be rebuked * ? Why is a person who breaks the laws of a civil society to be punished ? What directions has an inspired Apostle given with regard to the external regimen of the Church? (1 Cor. xiv. 40.) Whose law then does a person break, who offends against the com- mon order of the Church ? How does such a person hurt the authority of the magistrate ' ? How does he wound the consciences of weak bre- thren * ? Is such an action a sin against God ? (1 Cor. viii. 12.) * In a cold climate sprinkling would be resorted to rather thai dipying. ^ It is no longer necessary to assemble the people to serve God in close and secret meetings. The kiss of peace is no longer given, being imsnited to the maimers of the time and coimtry. ■* All miiformity of worship would at once be destroyed, and the very existence of the Church, as a visible Society, would be endangered. 5 See the Article. ° Because he offends against the common order of that society, and weakens the ties by which it is held together. ' By disobedience ; for the magistrate, as is his duty, protects the Church in the maintenance of its order and discipline. ' He shocks them ; or he lessens their regard for religious mat- ters altogether, or he encourages them to a similar disobedience. 11!) What is tlic tJiird asscrtioii ofthis AvUrh' '.' What is to be understood by iliis .issci iiuii ' How does it appear that eacli particnhii- ( 'inncli ]ias |]iis power ^? Evidoicc fioDi J///i)/iii/i/. — l)o,'s it aii|ii';ir that in the early ages (if Cln-i.sliaruty tlic tradilioiis and ceremonies in diflereiit Churches wrw (hvers'''.' Shew this from the writings of Jiviueus ' ■' of St. Augustine ^ ? > That traditions and oerenionies need not be diaun-ed bytlicnliolc body of Clm.li,nM,..„ JmH Hut .aolM.ivti. nlar SoriHv l,as ilds pnw.r. dent of..;. , ,,!, . / ,, IZr^ - ' Mini. Ill iii_,iii,i In III,, sanir faitli. i.ii«uii iisiHii, til iiialliTs 1,1 ilisciijhue wbichChriM li;i. Ml, ,1,1,- ,.,i„„„anii,.,l nor inrbiddrn, rad, narti- culiir Clnucli limy n-,r Us iiMii lilnn-tv. 3 In tin- l aily'ayi s imnicular Ohnrch ordained and varied at as ideasuH.. n, ..«,. ru, , and ...m.„mi..s. Tl,- rituals of difiVr- ent C liur,.lres were ,l,Hi rent in tlie tnnc.s unmediately snceeeding tire Apostles. " ^ liiEN.EUs Kives an aeeimnt nt ll,e dispute between Polyearp and Anieetus eoiieenini, ,1, .,.rv;„i„„ of Kaster, ,n the following words.— "Si. l-iilvnirp li,.„„ ;,, ii.iine with Anieetns, and tliev havmghad -„iiin lmli. |.|l:,„,u..|-,^ ..vuh .-aeh other ab„nt ntiier thmss, pivsi lilly rii,„,„|.„.,I 1 liii,, ,,,„,,,, .„„, ^,„.„,,,,, ,i„.„„ei,.gj^ l':ir,.,ul;,r lii.i.h lur neither ;\""-t"; l-l-nilili. i'i,ly,.:i,.|, 1,1 |,,„„ „|,„,,v,|,„. |,:,^3ter of'!!!,,"''",!'" .I'llm, the diseiple („.,""' "■' ' ."' ■M"'"ilr, Willi whom he had ,' ! . . . ,1 i ; , ,1^. .\,,,,.^.^,|^ (Q observe , ,, ', ■ '■ limy to ih), aceordinj; •" ' '•• l.im. This beiuff the case between tlieiii, thrv, nnt^ulislainlin-, e.ii,.ii,ii,i„.iti.,l ,ri,h each other." r/'r»r™,s, 7-V,„;,„, /,>,./. ,„/ f;',,,., „ ,^\\ /;, ], ^^j. ■5 Augustine. -But otlier thin-, whi.h «r.. ..hm.-r.l arri'irdius to the several plaees and regions of the eartli ; „. li .,■ , x'ai'uph-, that .some tastou the Sabbath dtiy, others do nut, s,i,„|. nart ilve hilv of tlle Jl.iily and lilood of the Lord, nllms 1,11 ,1 ifiiu davs tn and llie lik,. kiiel of tliinirs has a free obs inoii • ii..iilii.',.'i .'|f r'. any belter diseipliueii, tli,-,. ,I,ni,s ,„ a ,r:,v,. inid pnnleii, Chris- cLn,.T::J\ ''i^i, wi:,;::::,.; r'':'n,o;,:''; faith .tor good nnnn.ers, is nuhlierently to l.e'aecoun;nl";7a,!d to be observed and kept for their Society amongst whom he lives (Aug. Ep.utlJan.l, cup.i.) 150 .ARTICLE XXXV. Of the Homilies. The second Book of Homilies, the several titles ^'hereof wc ha^-e joined under this Article, doth con- tain a godly 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 judge them to be read in Churches by the Ministers, diligently and distinctly, that they may l)e undcrstanded of the people. Of the Names of the Homilies. 1. Oftlir rhjht of tlif Church. 2. JUjurnst 'peril of 'idolatry. 3. Of repairing and hccpinq clean of Churches. 4. Of good IVorh : first of Fasting. 5. Against Ghittong and Drunkenness. 6. Aijaiiist E.rcess of Apparel. 7. (if Pragcr. 8. ''/'/' ///(■ Place and Time of Prayer. 9. That Coirinion Pragers and Sacraments ought to he mi/iistcred in a knoirn tongue. 10. Of the rn errnd estimation of God's Word. 11. Of Alnis-doineeii pre- pared' ? What is affirmed in this Article with reference to the doctrine contained in the Homi- hes ? What is to l)e understood by dortrhie in this passage ? How f:u- may persons who sub- scribe to the Articles be expected to give their ' It is derived from the Greek word o/iiXi'a, " faiiiUiar inter- couj-se," aud nieaus tlierefore, " a jilaiii familiar discourse or 2 In 1047. 3 The Artirl," onlv I'limiicrates ihe Itouiilies in tlie second Book; the (■Mll,,\viiis ;iiv \h.,~,- m iln- iiiNt; — (1.) A IVuitnil IM,ori;,tLM>, tu il,r liruding of Holy Scrip- ture. f2.) or Ih. M\^,■v^ ,,r all .Mankind. (3.) or tl.r s^ih;;iiu„ of all Mankind, a.) Of thr tnu- and livelv Kailh. (5.) Of C;oo In 15C0. s Some of those in the first book, by Craniner, and those in the second, by Jewell. 6 Teaching, diilerent from ductrim in the theological sense. 152 assent to the Homilies ' ? What is the authority referred to in the words, "we judge them"*? AVlicre are tliey ajipointed to he read ? What ap- pears to liave '^\vu cause for the prei)aration of these Homilies ' Some persons have held that nothmg ought to Ijc publicly read in Churches, ex- cept the Holy Scriptures. By what reasoning has it been attempted to defend this opinion * ? How does the weakness of this argument ai^pear ^ ? Evidence from AntUiuitij. — Does it appear that in the Primitive Church any writings were read besides Canonical Scripture « ? What is the testi- mony of Jerome ' ? Of Eusebius « ? ' Tbey iiiiiy assent to tlie geueral nature and tendency of the teacbinn^ coutainpa in iliem, witljout being committed to an appro- Vill of every seiiteiiee. 3 rj!!""' I'y wl»<«e authority the Articles were past. Tlie vt'ilruce of some iirear-hers, and the ignorance of other', were oue eause, ami the preraiUiuj errors and abuses were another. ■' On the ground that under the Law nothing was permitte.i to be brought into tlie temple, but what had been sanctified. - If this ai-ni,„.i.t Kry.. ailiiiitted, it would follow that ever)- tiling m the Cliuirli m,b..lv wliieh is not precisely instituted bv Chi-ist; niorcovei , ii„. „bj( , turn would apply still more strongly to exposition anil jo:',irl,,,i,/ ; and yet we know that crposUion of Scriii- ture was usual in tin- SAiiagogues. It lias been slievai that the Apocryphal Books were read, ari'l it also appears that the Shepherd of Hermas, and the EpisUes ..l' Clement and Polycarp were so read. ' Jekome.— "Hermas, of whom the Apostle Paul, writing to the Eomans, makes mention, saymg, Salute Asyncritns, Phlegou, Hennas, &c.: they say, he ( Hennas) was the author of the book whieh eall.'a ilir I'asK.r. ami in some Churches of Greece it i^ read puMiely. ' (.7,, ■-,»„. r.d.ii.p.SSl.) Jerome also says Uiat " Polyearp wrote lo llie i'hilijipians a very useful episUe, which to this day is read in Uie Asian asM-mblies.- (p. 8i3.) 8 EcsEBius says of tli.. i-pi-il,- ,,i Clemens Eomamis- " It is a gi-eat and a.hnirable one, «hi( li h,' wrote fi-om the Church of the Eomans to that of the Corinthians, there being a sedition then at Corinth ; and this Epistle we know to be read piiblidv in most of the Chiu-ches, botli long ago, and also in oiu- tiiiie ' (Euseh. His). Lib. Hi., c. IC.) 153 ARTICLE XXXVI. Of Consecration of Bishops and Ministers. The Book of Consecration of Archbishops andBishop.s, 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 any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the 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, aud lawfully consecrated and ordered. De Episcoporum et Ministroruni Consecratione. Libcllus de consecratione Ai-chiepiscoporum, et Epis- coporum, et de ordinatione Presbytcrorum et Diaco- conorum, editus nuper temporibus Edvardi VI., et auctoritate Parliamenti illis ipsis temporibus confirma- tus, omnia ad ejusmodi consecrationem et ordinationem neccssaria continet, ct nihil habet, quod ex se sit, aut superstitiosum aut impium ; itaque quicunque juxta ritus illius libri consecrati aut ordinati sunt, ab anno secundo prsedicti regis Edvardi, usque ad hoc tempus, aut in posterum juxta eosdem ritus consecrabuntur, aut ordinabuntur, rite atque ordine, atque legitime statui- mus esse et fore consecrates et ordinatos. What does this Article state with regard to the Book of Consecration of Ministers, set forth iu the time of Edward VI. ' ? What is the Latin version of the word " ungodly" ? What were the circum- ' First, that it contains all things necessary to such consecration ; aud secondly, that it contains nothing superstitious aud ungodly. 154 stances which occasioned the 2nd j^aragraph of this Article ' ? What is the meaning of the expression " set forth," as distinguished from " confinned" ? What is the iirst assertion of this Article -with regard to the Book of Consecration ? How does the truth of this assertion appear'^ ? What is the second assertion of this Article ? 'NMiat objection has been urged against the form of Consecration used in the Church of England^? In what sense are the words, " Receive the Holy Ghost," used^ ? When our Lord appointed his Apostles to go into the world and teach all nations, what chd he add ? (John XX. 22.) Dues it appear that the gifts of the Holy Ghost whivh the Apostles then received were miraculous ^ ? When did they receive the 1 TliPi-e was a new fonn of orilinatious agieed upon liy the Bislioiis ill the thiid veai- of King Edwaiil ; and when the Book of Comuiou Trayer was confii-med by Act of Parliament two yeai-s after, this form of ordination was included. In Queen Marys reign this Act was repealed ; and the Book of Common Prayer and the Book of Ordination were by name condemned. WTien Queen Eli- zabeth came to the tlirone, King Edward's Prayer Book was again authorized, but the Book of Ordination was not then expressly named. It was tlien contended by Bishop Bonner, that since this book had been by name condemned in Queen MaiVs Act, but had not been by name received in Queen Ehzabeth's, it was therefore still condemned in law, and hence that all ordinations according to that form were illegal and invalid. It was to meet that objec- tion that this paragi-apli was inserted in the Article. - We have no piirticiihir account of the forms by which Bishops, Priests, and Deacons were admitted to their several Orders in the New Testament, except that it was done by Tmpositiuii of Hands and Prayer, both which our forms contain. The words of the Bishop to the person about to be ordered, * li. rriM I!,.' of the Holy Ghost — i.e. such power as the Spirit nl (_ lirisi lias endowed His Church with. ^ No ; because they were the subject of a jjromise to be fulfilled aftenviu-ds ; namely, on the day of Pentecost. 155 miraculous gifts'? (Taikc; xxiv. 40.) What theu appears to have l.r: thr nature of the gift which they received M-hen tlieLoi'tl breathed u])oii them' ? Is the same authority still given to Chiist's Jlinis- ters - ? Should theu the words whicli ( (luvey that authority be objected to ? What question is asked of the candidate before his ordination as to his inward <■((!! i/ii/ ' '.' How does it appear that the secret and si iisililc ti stiiuonv of God's Spirit in the soul is not /iccesmrili/ recpiired to this iuward caUing-* ? By what ordinarv means may a candidate satisfy himself upon this point ^ ? Evidence from Antiquity. — Consecration of Bishops. — What was the decree of the Council of Nice with regard to the consecration of Bishops « ? When was the fourth' Council of Carthage con- 1 Authority relating to tlie administration of tLeir office, as is evident from the words which follow in John xx. 23. 2 Yes ; because of His promise that He will be with them always, even to the end of the world. 3 See Article xxiii. * Because were this necessary, an unsaiictijied man could not be rightly called, which would be a false conclusion, as we know by the case of Judas. {See Article XXVI.) U ill a sober moment he has reason to tnist that he has com- lietent knowledge and abilities, and a real puipose in his heart with God's grace, " to serve God for the promoting of His gloiy, and the editying of His people ;" he may by this means satisfy hmiself that he is properly called to the niinisti-y. " "It is most proper that a Bishop should be constituted by all the Bishops of the Province ; but if this be difficult on account of some urgent necessit)', or the length of the wav, that at all events three shoiJd meet together at tlie same place; those who are absent also giving their siiflrages, and their consent m wTititig, and then the ordination be perfonned. The confirnimg, however' of what is done in each Provmce belongs to the Metropolitan of it! {Canon ii: ) vened ' ? What was the decree of that Council on this subject^ ? Shew the agreement of these regu- lations with the Ordinal of the Church of England. Orderimj of Priests. — What is the date of the Apostohcal Canons ' ? What directions do they contain with reference to the Ordering of Priests * ? What is the decree of the 4 th Council of Carthage on this subject^ ? Do these ancient practices ac- cord with the regulations of the Church of Eng- land ? Ordering of Deacons. — What reason is given in the Canons of the fourth Council of Carthage why the Bishop only should lay his hands on the head of the Deacon* ? 1 A.D. 309. 2 " Wljen a Bishop is ordained, let two Bishops hold the Boot of the Gospels over his head, and one pouring forth the blessin j upon hun, let the other Bishops that are present touch his hea i with their hands, or put their hands on his head." (Concil. Car tliag. 4. Can. 2.) It is probable that they were collected in their present form about the middle of the third century, though many of the Canons themselves were enacted at a much earUer period. " Let a Presbyter, Deacon, and the rest of the Clergy be or- dained by one Bishop." {Canon II.) 5 When a Priest is ordained, the Bishop blessing him, and holding his hand upon his head, let all the Priests also, which are present, hold their hands by the hand of the Bishop upon his head." {Condi. Curthug. i, can. 3.) •> " When a Deacon is ordained, let the Bishop only that blesseth him put his hand upon his head, because he is not ordained to the Priesthood, but only to the ministry." {Concil. Carthag. i, can. i.) 157 ARTICLE XXXVII. Of the Civil Magistrates. The Queen's Majesty hath the chief power in this Realm of Eiu/hmd, and other her Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Ci\il, in all causes doth appertain, and is not, nor ought to be, subject to any foreign Jurisdiction. Where we attribute to the Queen's Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended ; we give 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 given always to all godly 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 Tem- poral, and restrain with the ci\dl sword the stubborn and evil-doers. The Bishop of Rome hath no jurisdiction in this Realm of England. The laws of the Realm may puni.sh Christian men with death, for heinous and grievous oflfences. It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars. De civilibus Magistratibus. Regia Majestas in hoc AngliEe regno, ac caeteris ejus dominiis, summam habet potestatem, ad quam omnium statuum hujus regni, sive illi Ecclesiastici sint, sive Civi- les, in omnibus causis, suprema gubernatio pcrtinet, et nidli externae jurisdictioni est subjecta, nee esse debet.' Cum Regise Majestati summam gubernationem fri- buimus, quibus titulis intelligimus animos quorundani calumniatorum offendi, non damus Regibus nostris, aut verbi Dei aut Sacramentorum administrationem, quod etiam Injunctiones ab Elizabetha Regina nostra, nuper editae, apertissime testantur ; sed cam tantum pra- rogativam, quam in Sacris Scripturis a Deo ipso, omni- 0 158 bus piis Principibus, ^-idcmus semper fuisse attributam : hoc est, ut omnes status atque ordines fidei suae a Deo commissos, sive illi Ecclesiastlci sint, sive Ch-iles, in officio contineant, et contumaces ac delinquentes gladio civili coerceant. Romanus pontifex nullam habet jurisdictionem in hoc regno Angliae. Leges regni possunt Christianos, propter capitalia ct gra\'ia crimina morte, punire. Christianis licet, ex mandato Magistratus, arma por- tare, et justa bella administrare. How does this Article differ from that pubUshed in 1552 ■ ? What appears to have been the reason for the alterations made in 1562*? What differ- ence is there between the present circumstances of this country, and those of the time when these Ai'- ticles were originally jmssed' ? Who are meant bv the " slanderous folks" spoken of in the second para- grai)h^ ? What are the Injunctions here referred to* ? 1 The Article published in 155'2 was much shorter. Instead of the first paragraph were the words, " The King of England is Suprcnif Hi iul iu earth, next uuder Christ, of the Church of Eng- laml anil Iri-lainl." Then followed the paragraph against the Pope's jiu-isdictiou, as it now stands, wiUi the addition of the words, " the Civil Magistrate is ordained and allowed of God ; ■wherefore we must obey him, not only for fear of punishment, but also for conscience salce." 2 A i)rejudice had arisen in the minds of many of the people against the term Head, as applied to the kingly power, and tliis prejudice was eucouraged botli by the Puritans and the Papists. It was therefore thought expecheut to define more particiUarly the natm-e aud limits of the civU authority. ^ At that time there was a power iu this coimtry not subject to the supreme government of the realm. The Puritans, who denied the right of the Civil Magistrate to interfere iu any ecclesiastical matters. 5 Those published in 1559, soon after Queen Elizabeth came to the throne. They state that the Queen had no intention to challenge any other authority than to have under God the sove- reignty and rule over all persons and causes ecclesiastical, so as no otlier foreign power should, or ought to have, any superiority over them. 159 There are three propositions in this Article — (1.) That the Queen's Majesty has the chief power and government in this country. (2.) That the Bishop of Kome has no jurisdic- tion in this country. (3.) The nature and measures of the Civil power and government are stated. The niqiremacjj of the Civil Power. — Is the supremacy of the civil power recognized in the Old Testament ' '? What precept of our Saviour shews that the same supremacy is acknowledged in the New Testament? (Luke xx. 25.) What directions does St. Paul give in this matter? (Komans xiii. 1.) St. Peter? (1 Peter ii. 13—14.) Was the Civil power Christian or heathen at that time ? What do you infer - ? What is the second proposition of this Article ? On Avhat ground has the Church of Eome attempted to assert a jurisdiction over this realm'? Is the Church of Eome really the mother of all the Churches * ? It has been said that England was converted to the faidi by the Church of Rome. Is ' Yes, thicmghout ; although we might have supposed it other- wisr from the circumstance of the Jewish polity having been a l/iriicrai i/. \Vi' find in Exodus xxxii. 22, that Aaron is in subjec- tion to Moses; and after the kingly power was established, David, Asa, Jehoshaphat, Josias, and others are represented as unrliiug laws for matters of religion, the afl'airs of the temple, and the ser- vice of God, and issuing orders and directions to the Ministers of the Church for the better performance of their duties. See page HI, note 2. On the ground that she is the mother of all the Churches, imd that the Bishop of Rome is the Universal Bishop. * Certainly not ; if any Church might lay clahn to such a title, it would rather be Jerusalem. 160 this i^roijosition strictly true' ? When did the Bishop of Rome first acquire a jurisdiction in this country ^ ? What causes contributed to advance the papal supremacy from this time ^ ? On what grounds was Heni7 VIII. justified in withdrawing himself from that jurisdiction'' ? What are the nature and measures of the royal supremacy as defined in this Article ^ ? Suppose a State where the Civil power is heathen ; what is the relation of Church and State in such a com- munity " ? What is the nature of the relation ' There can be no question that this country was imder great obligations to the Church of Rome for the mission of Augustine, at the end of tl)e sixth century; but it is equally certain that Christianity had been introduced amongst the Britons at a much earlier period ; perhaps by St. Paul himself; for Clement of Borne says that he preached righteousness to the whole world, coming even to the utmost boimds of the west (eVi to repfia r^r Sva-eas) : and TertuUian speaks of " Britannomm iuaccessa Komanis loca, Christo vero subdita ;" but, at all events, there was a flourishing Church in the island at the end of the third century. Upon the Saxon invasion, however, A. D. 4.50, Christianity was driven into comers, though not entirely swept away, for upon the arrival of Augustine, we read of a conference taking place between him and the British Bisho])s, whom he found in the island, as to the time of observing En'itfr, ^cr. ^ From the time of the mission of Augustine, the foimdation of this supremacy be^'aii to lir laid, but it coiild not be said to be acquired till the eleventh ceiitiu-y, upon the accession of William the Conqueror, who gained the throne by the sword, and was glad to avail himself of the power of the Pope to establish him in his possession. J The vices or weaknesses, or deficiency of title of the English Monarchs. ^ On the groimd that it was an usurpation. ' That the Queen has an authority and power to command, even in matters of CJiristian Eeligion, and that there is no higher or greater above her in those things in which she is appointed to rule. Bnt this supremacy by no means implies the power of performing any sacred fimction in the Chinch. 6 They are two independent Societies. 161 where the Bishop of Rome is supreme ' ? How does the commonwealth of England differ from the former of these two States ^ ? How from the latter ' ? With what ancient polity does this con- stitution agree ^ ? What power had Uzziah? What power did he usurp ? (2 Chron. xxvi. 16.) How was he pimished for so doing? (verse 19 — 21.) What power was given to St. Peter = ? Shew that the power of the sword was forbidden him ? ( Matt, xxvi. 52.) How has the measure of the Royal supremacy been expressed by King James ' ? Punishment of Death. — What does this Article affirm with regard to the punishment of death '? Repeat Genesis ix. 6. What reason is given for this injunction? (verse 6, last clause.) Does this reason always remain ? What do you infer ? Was ' The Cliurcb and the Stnte are then one Society ; but the Bishop of Borne divides that Society, by not sufi'ering the Church to depend upon the Civil Magistrate; imd be debars the suljjects from giving an undivided allegiance to their lawful sovereign. '•^ The Church and the State with us are one Society. 3 The Church is in subjection to the CivU power, which it is not where the Bishop of Rome is supreme. That of the Jews. ^ The power of the keys, which means the power of exercising Church discipline. ^ King James says that the King's supremacy implies a power " to command obedience to be given to tlie Word of God, by re- forming religion according to His prescribed will, by assisting the spiritual power with his temporal sword, by reformation of corrup- tion, by procuring due obedience to the Church, by judging and cutting off all frivolous questions and schisms, as Coustantine did ; and finally, by making decormn to be observed in aU indiflFerent things for that piu^ose, which is the only intent of tlie oath of supremacy." {King James's Apology.) 05 102 the punishment of death extended to other offences Ijesides murder, under the Mosaic dispensation ' ' Do we find any prohibition of this sanction in the New Testament ? What does St. Paul declare witli regard to the power of the Civil Magistrate ? (Ro- mans xiii. 4.) What is meant by the sword-? How does St. Paul admit the same principle in Acts XXV. 1 1 ? For what objects does the Civil power punish ' ? Which of these is sacrificed in the punishment of death ? Lawfulness of War. — What is the assertion in the last paragraph of this Article ? By whom were this and the former assertion denied at the time of the reformation * ? Was war sanctioned in the Old Testament^? Do we find any prohibition of it in the New ? What advice did John the Baptist give to the sol- diers who came to him for Baptism '? (Luke iii. 14.) How did tlie centurion, who besought Christ to heal his servant, dcseribe himself? (Matt. viii. 9.) Does it appear that he renounced his profession of a solcUer, when he embraced Christianity ? What was the character of Cornelius ? (Acts x. 2.) Did ' See Deut. xvii. 0. Exod. xxi. 15, IC, 17, kc. 2 The sword is always considered as the instrument of death, and " bearing the sword" is au expression equivalent with " having the power of life and death." 3 The Civil power does not pimisb with the design of giving an oflTender bis deserts; \mt, first, for his reformation, mxA secondly, for the protectidu of society. ' By the Anabaptists. ^ The Jews were fi-equently engaged in war, and that by the command of God himself. (Niunbers xxxi, 2, 3. Josh, viii 21, &c.) 16:3 St. Peter urge him to forsake his ealhng uinm his conversion? By wliat exai)i])le dn\ St. Paul ex- hort Timothy to dihgenco in liis calling? (2 Tim. ii. 4.) But though it thus ajipcirs that war is justifiable, is it not to he ili^jurcuted ? What "would ho the rrsult if the prineii)les of Christianity gained their ])rii|)(.'r infiitenee in the world' ? Evide/ice from Aiiiie that from the tunc iIi.a u m lir i liri-tiim-,, llir inisinr^s of the Churrli,!!!- r( i lr^ni-,ln :il r;m>es iWpcu.li-il on tbfui." (Sot rat. prnem. a,l. I. .V II, si. Kr.-l..^., ■ ■• till Ajiii^ili slu'wiii^ how be comniaiuls tliis to all, both Priests iiiiil Plonks, :iiiil not. only to secular persons, be makes it clear from tlie lir,-t wmils, saying, 'Let every soul, &c., though he be an Apostle, tlioin^li lie 1»- an Evnnn:elist, tliongh he be a Prophet, or whosm m i he In . i Clinjsosl. in Rom. Iioiii. ■l:^.) * Bash,.— ■■ I'li-il .1! Hiiiin'j In ili.' IJ n,, euinniaiids that they I.. .1:1 . i.. . |. • : - il...' I, • il . i •,■ .■>..;■, to seculai- ni l ■ 1 : lie adds speakiii,^^ ol 11 ; i ..iir .ui'l . n - i;,,. ' ■ ; ' We must not separate one part of tin' text from th.- iitln'r; if the whole practicr nf tli,- r;,. 1 v i liri -limi , t- li.- lollnwr,! mu i,, this piurtioulur, it w..ul.| iir.kr il n.- -sirv for •• all tn U- |..y.'tl..T." ' It was vulmiUmi. \ v. -i. i Imilt.i in ../imili,,,,, lArt^ ix. .li;. Acts xi. 29, &c.) and l aused by tlie peculiiu- circumstances of the Church in Jerusalem. 106 The diitij of ahmcjivirifj. — What is the meaning of the words righteous and righteousness, as fre- quently nsed in the Old Testament ' ? By what argument from the Old Testament does St. Paul exhort the Corinthians tohberality? (2 Cor.ix. 9.) For what reasons is almsgiving a necessary duty -? What was it that recommended Corneluis to the Divine favour ? (Acts x. 4.) What apostolical pre- cept recognizes a constant performance of this duty? (1 Cor. xvi. 2.) How is the same thing recognized by our own Church ^ ? Evidence from AntiquiUj. — What precept of Cle- ment of Kome shews that the idea of a general community of goods was not enteitained in his time ? What is the testimony of Justin Martyr on this point ^? 1 The word righteovs often means bountiful ; and righteousness means liberality or almsgiving. It is used in this sense in Psalm cxii. C, as is evident by a comparison of that verse with verses 0 and !). {See Medc Disc, xxii.^ 2 It is thauksgiving in the act, acknowledging God to be the Lord and Giver of idl ; it reminds us of our Maker, (Luke xii. 33—34) ; and it gives us a claim, through Christ, to mercy at the last day. (Matt. XXV. 3i, &c.) ■'' The Church does not consider her service as complete without the offering up of alms to God, as is evident from the Otfertory. ^ Clement. — " Let him that is strong, not despise him that is weak, and let him him that is weak reverence him that is strong; let the rich contribute to the poor, and the poor give thanks to to God." {Clem. Bom. ep. iid. Corinth.) ■5 Justin Martyb.— " Those of us that have much, and are willing, according to every one's pleasure, give and contri- bute as much as themselves wiD ; and that which is gathered is given to the President, (t« Trpoeorirt), and he helps orphans and widows vnth it, and those tliat aie in wimt by reason of sickness, or any other cause, and those that aie in bonds, and strangers that come a great way, and in brief he takes care of all that are in necessity." (.Tustin Martyr, Apol. I. 67.) 167 ARTICLE XXXIX. Of a Christian mans Oath. As wc confess that wiin and rash Swearmg- is for- bidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet's teaching, in justice, judgment, and truth. De Jurejurando. Quemadmodum juramentum vanum ct temerarium a Domino nostro Jesu Christo, et Apostolo ejus .Jacobo, Christianis hominibus interdictumessefatemur; itaChris- tianorum religionem minime prohibere censemus, quin jubente Magistratu in causa fidei et charitatis jurare liceat, modo id fiat juxta propheta? doctrinam, in justitia, in judicio, et veritate. What Idnd of swearing does this Article condemn? What does it allow ? What are here meant by "faith and charity"'? What is the Prophet's teaching here referred to ? (Jer. iv. 2.) What sects have held that all oaths are unlawful - ? What is au oath^ ? What precepts of Scripture forbid vain and rash swearing? (Exod. xx. 7; Matth. V. 34, &c.; James v. 12. ) 1 Faith here means simply the busiuess of establisliing tlip credit of auy thing ; and charity includes any good and Chi-isliaii motive. 2 The Anabaptists at the time when the Articles were ilrawu up, and the Quakers now. ' An appeal to God to be witness to what you are saying. 108 Does it appear from the Old Testament that oaths were allowed in causes of faith and charity' '? Is the same thing sanctioned in the New ? Eepeat Mark viii. 12. What is the Greek version of the words " there shall no sign, &c."-? Did our Lord object to take the oath when it was administered to Him in the palace of the high jiriest '? What instances do the Ejiistles furnish us with, of solemn ai^peals made to God ? (Kom. i. 9 ; 2 Cor. xi. 31 ; Gal. i. 20, &c.) What kind of swearing does our Lord condemn in Matth. \. 34. " ? Repeat James v. 12. What is meant by the expression " ani/ other oath"^'^ What three directions does the Prophet give with regard to the taking of an oath* ? In what form of words is the oath administered in our Courts of Justice'? Evidence from Antiquity. — Shew from St. Cyril of Alexandria, that a Christian man's oath ' See Genesis xxi. 23; xxvi. 28; Lev. v. 1, &c. 2 El ht}&r\iT(Tai tnjfieiov, &c., which was the regular form of an oath. See Matthew xxvi. 63, 04. 3 The words 2%o« Juist said were the Eastern mode of affirma- tion. Vain and rash swearing in common conversation, as is evident from the context. Any other oath of that kind, such as those just eniunerated. It must be taken in truth, so as not to swear falsely ; in judg- ment, so as not to sweai- ignorantly ; and in righteoi/sness, so as not to swear imjustly. " The witness pledges himself to speak the truth, the whole truth, and nothing but the truth. 169 is permitted ' ? Shew the same thing from St. Augustine^? > Cykil.— "Let yea ami nay, iiim>n^>t those that have chosen to lead the best life, have the use ami foice of an oath, ami let things be so confirmed; but if yea and nay be despised by any, let the use of oaths be at last tnmed or directed to that which is greater than us, yea and every creature, viz., the Deity." {Cijril. Alex, de adorat. I. 6.) ° Augustine. — " Though it be said we shall not swear, yet I do not remember it is any where read that we should not receive or take an oath from one another." (Aug. Ep. ad Pub. 47. 2.) THE RATIFICATION. This Book of Articles before rehearsed, Is again approved, and alloived to be holden and executed within the Realm, by the assent and consent of our Sovereign 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 Nether-house in their Convocation, in the Year of our Lord 1571. P 171 A CHRONOLOGICAL LIST OF FATHERS QUOTED IN THIS WORK. Clement, Bishop of Rome, . . about a..d. 93. Ignatius, Bishop of Antioch, ..about a.d. 100. PoLYCARP, Bishop of Smyena, ..about a.d. 160. Justin Maktyk, . . . . . . about a.d. 150. lKEN.a:us, Bishop of Lyons, . . . . a.d. 177. Theophilus, Bishop of Antioch, . . a.d. 180. Clement of Alexandria, Head of the ) ^ d 190 Catechetical School in that city . . ( Tebtullian, a Presbyter of the Church at Carthage, Oeigen, Head of the Catecheti- cal School at Alexandria, Cyprian, Bishop of Carthage, about a.d. 200. about A.D. 202. A.D. 248. Athanasius, present as a Deacon at the \ Council of Nice, a.d. 325, Bishop of > a.d. 326. Alexandria, . . . . . . ) Cyril, Bishop of Jerusalem, . . a.d. 350. Basil the Great, Bishop of C^sarea ) ^ ^ in Cappadocia, . . . . . . j Ambrose, Archbishop of Milan, . . a.d. 374. Epiphanius, Bishop of Salamis, . . a.d. 390. 172 Chetsostom, Bishop of Constantinople, a.d. 398. Jerome, Peesbttee of Rome, . . a.d. 400. Augustine, Bishop of Hippo, . . a.d. 410. Cyril, Bishop of Alexandria, . . a.d. 415. Theodoeet, Bishop of Ctrus in Stria, a.d. 423. Gregory the Great, Bishop of Rome, . . a.d. 490. 173 INDEX OF THE ARTICLES. ARTICLE. PAGE. 1. Of Faith in the Holy Trinity .. 1 2. Of Christ the Son of God 8 3. Of His going do^\^l into Hell . . 14 Of His Re.surrection . . 15 5. yji tne xioiy ijriiost . . 19 6. Of the SutRciency of the Scrijjtiires . . 22 Ui tne UiQ 1 estament .. 27 g (Ji me inree ureecls . . 32 ui uriginat oin . . 35 10 Kji r ree Will . , . . 39 11. Of Justification . . 41 12 KJI vjooq vv orKs . . 44 13. Of Works before Justification . . . . 46 14. Of "Works of Supererogation . . . . 49 15. Of Christ alone without Sin . . . . 51 16. Of Sin after Baptism . . 55 17. Of Predestination and Election . . . . 61 18. Of obtaining Salvation by Christ . . .. 68 19. Of the Church . . 71 20. Of the Authority of the Church . . . . 77 21. Of the Authority of General Councils . . 81 22. Of Purgatory . . . . 85 23. Of Ministering in the Congregation . . 95 24. Of Speaking in the Congregation . . .. 105 25. Of the Sacraments .. 108 174 ARTICLE. PACE. 26. Of the Unworthincss of Ministers .. 11" 27. Of Baptism . . . . . . . . 121 28. Of the Lord's Supper .. .. ..127 29. Of the Wicked, which eat not the Body of Christ . . . . . . . . 133 30. Of both kinds . . . . . . . . 135 81. Of Christ's one Oblation .. ..137 32. Of the Marriage of Priests . . . . 140 33. Of Excommunicate Persons . . . . 142 34. Of the Traditions of the Church . . . . 145 35. Of HomUies . . . . . . . . 150 36. Of Consecration of Ministers . . . . 153 37. Of Civil Magistrates . . . . . . 157 38. Of Christian Men's Goods . . . . 164 39. Of a Christian Man's Oath . . . . 167 The Ratification . . . . . . 169 PRINTED BY JOHN DAVIES, SHREWSBIEY. I, Date Ehie U I I V.' i 1