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A CLASS-BOOK 
 
 OP 
 
 THE CATECHISM 
 
 OF 
 
 ^j)0 (a:6urcl) of eEnalanlr. 
 
Cambrttigf : 
 
 PRINTED BY C. J. CLAY. M.A. 
 AT THE UNIVERSITY PRESS. 
 
A CLASS-BOOK 
 
 OF 
 
 THE CxlTECHISM 
 
 OF 
 
 library: 
 
 THE BEVN G. F. MACLE AR.-B.D 
 
 HEAD MASTER OF KING'S COLLEGE SCHOOL, LONDON. 
 AND rUEACHEli AT THE TEMPLE CHURCH. 
 
 SonDon anD ©ambiitigc: 
 MACMILLAN AND CO. 
 
 1868. 
 
 [All RifjkU raei'vcd]. 
 
"In<\ enirNcoc nepi wn KATHXH0HZ Aopo^N 
 THN AC({)AAtid>.M.-S. Lucas i. 4. 
 
 -7 ^^ 
 
^^OTICE. 
 
 The present Work forms a Sequel to the 
 Autlior's Class-Boohs of Old and New Testa- 
 ment History. 
 
 Like tliem, it is furnished with notes, and 
 references to larger Works, and it is hoped 
 that it may be found, especially in the higher 
 Forms of our Public Schools, to supply a 
 suitable Manual of Instruction in the chief 
 doctrines of our Church, and a useful Help in 
 the preparation of Candidates for Confirmation. 
 
 21111^ 
 
CONTENTS. 
 
 Iktropuctiok 
 
 PAGKS 
 
 1—3 
 
 PART I. 
 
 THE CHRISTIAN COVENANT. 
 
 Chaptee I. The Christian Name 4 — Cy 
 
 Chapter II. Christian Privileges 7—9 
 
 Chapter III. The First Baptismal Vow 9 — 12 
 
 Chapter IY. The Second Baptismal Voiv 12 — 14 
 
 Chapter V. The Third Baptismal Vow and the 
 
 Obligation to keep our Voics 15 — > 7 
 
 PAET II. 
 
 THE CREED. 
 
 Chapter I. Summary of the Creed iS— 20 
 
 Chapter II. The First Article ^0—23 
 
 Chapter III. The Second Article 23—2/') 
 
 Chapter IV. The Third Article 26-2S 
 
 Chapter V. The Fonrth Article ^9 -.U 
 
 Chapter VI. The Fifth Article .U— .^^ 
 
 Chapter VII. The Sixth Article .^9—4.^ 
 
VIU CONTENTS. 
 
 PAGES 
 
 Chapter VIII. The Seventh Article 43 — 47 
 
 Chapter IX. The Eighth Article 48 — 52 
 
 Chapter X. The Ninth Article 53— 6i 
 
 Chapter XI. The Tenth Article 61—65 
 
 Chapter XII. The Eleventh Article 65 — 69 
 
 Chapter XIII. The Twelfth Article 69—72 
 
 PAUT III. 
 
 THE TEN COMMANDMENTS. 
 Introduction 74 
 
 Section I, 
 OUR DUTY TOWARDS GOD. 
 
 Chapter I. The First Commandment 77 
 
 Chapter II. The Second Commandment 80 
 
 Chapter III. The Third Commandment 82 
 
 Chapter IV. The Fourth Commandment 84 
 
 Section II. 
 OUR DUTY TOWARDS OUR NEIGHBOUR. 
 
 Chapter I. The Fifth Commandment 87 
 
 Chapter II. The Sixth Commandment 90 
 
 Chapter III. The Seventh Commandment 92 
 
 Chapter IV. The Eighth Commandment 94 
 
 Chapter V. The Ninth Commandment 96 
 
 Chapter VI. The Tenth Commandment 98- 
 
 -79 
 
 -82 
 
 -84 
 —86 
 
 -92 
 -94 
 96 
 
 PART 
 
 IV. 
 
 PKAYER. 
 
 THE LORD'S 
 
 Introduction 101 — 105 
 
 Chapter I. Structure of the Lord's Prager 105 — 107 
 
 Chapter II, The Invocation 107 — no 
 
CONTENTS. IX 
 
 PAGES 
 
 Chapter III. The Firnt Petition for God's Glory iii — 113 
 Chapter IV. The Second Petition for God's 
 
 Glory 114— 118 
 
 Chapter V. The Third Petition for God's 
 
 Glory iiS— 121 
 
 Chapter YI. TJic Fin^t Petition for our own 
 
 needs 121 — 124 
 
 Chapter VII. The Second Petition for our own 
 
 needs 124 — 127 
 
 Chapter VIII. The Third Petition for our own 
 
 needs 127 — 130 
 
 Chapter IX, The Fourth Petition for our own 
 
 needs 1,^0 — 133 
 
 Chapter X. Tlie Boxology 133—^37 
 
 PART V. 
 
 THE SACEAMENTS. 
 
 Section I. 
 NUMBER AND NATURE OF THE SACRAMENTS. 
 
 Chapter I. Number of the Sacraments 138 — 140 
 
 Chapter II. Nature of a Sacrament 140 — 143 
 
 Chapter III, The Parts of a Sacrament 1^3—146 
 
 Section II. 
 THE SACRAMENT OF BAPTISM, 
 
 Chapter I, The Outicard Sign in Baptism. 146 — 151 
 Chapter II. The Inward and Spiritual Grace 
 
 of Baptism 151 — 156 
 
 Chapter III. The Requirements for Baptism, 156— 160 
 
 Chapter IV. The Baptism of Infants j6o — 164 
 
X CONTENTS. 
 
 PAGES 
 
 Section III. 
 THE SACRAMENT OF THE LORD'S SUPPER. 
 
 Chapter I. The Object of the Institution of 
 
 the Lord's Supper 164— i6S 
 
 Chapter II. The Outward Part or Sign of the 
 
 Lord's Supper 169 — 173 
 
 Chapter III. The Inward Part of the Lord's 
 
 Supper 17.^ — 177 
 
 Chapter IV. The Benefits of the Lord's Supper 1 7 8 — 1 8 1 
 
 Chapter V. Requisites for approach to the 
 
 Lord's Supper iSi — 185 
 
 I. General Index 186—189 
 
 II. Index of Greek and Latin Words 190 
 
 III. Index of other Words 191 
 
COI..C 
 
 OLL/^ 
 
 '''' \RY 
 
 
 THAT IS TO SAY, 
 
 AN INSTRUCTION TO BE LEARNED OF EVERY PERSON, 
 
 BEFORE HE BE BROUGHT TO BE CONFIRMED 
 
 BY THE BISHOP. 
 
 INTRODUCTION 
 
 1. A Catechism is a course of instruction by ques- 
 tion and answer in the first principles, or elements, of 
 any subject. 
 
 2. Derivation. It is derived from a Greek word^ 
 which denotes, (i) to sound down, (ii) to teach hy word 
 of mouth. Thus St Luke states that he had composed 
 his Gospel in order that Theophilus might thoroughly 
 know the certainty of the things wherein he had been 
 orally instructed^, or, catechised, and Apollos is said to 
 have been mighty in the Scriptures, and to have been 
 orally insti^ucted^, or catechised, in the way of the Lord, 
 lie who thus teaches is called a Catechist^, and he who 
 is thus taught a Catechumen. 
 
 3. The Catechism of the Church of England is 
 a course of instruction in the first principles or elements 
 
 ^ KaT7;x^w, which comes from KaTa = dou"n, and '>]xos = a 
 sound, \A hence the English word echo. 
 
 Lk. i. 4. 
 
 •* OvTos Tjv KarrixilP-^vo^ ttjv 68ov tov Kvplou, Acts 
 xviii. -25 ; comp. also Kom. ii. 18, i Cor. xiv. 19, Gal, vi. 6. 
 
 ■* Which word is twice placed before questions in the 
 Church Catechism. 
 
 M. C. 1 
 
2 INTRODUCTION. 
 
 of the Christian religion^, and is "to be learned by 
 every person, before he is brought to be confirmed by 
 the Bishop." 
 
 4. Division of the Catechism. The first principles 
 in which the Catechism gives instruction may be divided 
 into Five Parts. 
 
 5. The First Part treats of the Christian Cove- 
 nant, and instructs us concerning the Christian Name^ 
 and the Privileges, and Obligations of our Baptism. 
 
 6. The Second Part treats of the Apostles^ Creed 
 and its explanation, and instructs us in the Faith, to 
 which our Covenant binds us. 
 
 7. The Third Part treats of the Ten Command- 
 ments and their summary, or the Duty to God and 
 Man, to which our Covenant obliges us. 
 
 8. The Fourth Part treats of Prayer, and espe- 
 cially the Pattern Prayer, called the Lord's Prayer, 
 given us by our Saviour. 
 
 9. The Fifth Part treats of the two Sacraments ; 
 (i) of Baptism, whereby we are admitted into the Chris- 
 tian Covenant, and (ii) of the Lord's Supper, whereby 
 our Covenant-union with Christ is renewed, "our souls 
 strengthened and refreshed," and " we be fed and sus- 
 tained to spiritual and everlasting life^" 
 
 10. History of the Catechism. Enghsh Versions 
 and Expositions of the Creed, the Lord's Prayer, and 
 the Ten Commandments had existed in very early 
 tiniest Immediately before the Reformation, however, 
 
 1 Compare the answer of the Bishops at the Savoy Con- 
 ference : "The Catechism is not iutended as a whole body of 
 divinity, but as a comprehension of the Articles of Faith, 
 and other doctrines most necessary to salvation." 
 
 ^ Noell's Catechism; Nicholson On the Catechism, p. 183. 
 
 ^ Thus, in Saxon times, the Council of Cealchythe, A.D. 
 785, directs, "that all shall know the Creed and the Lord's 
 Prayer, and that all Sponsors shall promise to teach them 
 their children." A Council held at Lambeth, a.d. 1281, 
 
INTRODUCTION. 6 
 
 the knowledge of these elements of the Christian reli- 
 gion would seem to have been very scanty. The first 
 Book of Service, therefore, put forth by the advisers 
 of Edward VI. in the year a.d. 1549, contained the 
 Catechism as far as the explanation of the Lord's 
 Prayer, which, with certain alterations^, still remains in 
 our Praycr-Book. Tiie Explanation of the Sacra- 
 ments^ was not added till after the Hampton Court 
 Conference, a.d. 1604, in the reign of James I. 
 
 directs the clersry to explain, four times a year, the Ten Coiii- 
 mandments and the Creed in the Vulgar or English tongue. 
 The injunctions of Henry VIII., in 1536 and 1538, ordered 
 the clergy to "teach the people the Lord's Prayer, the Creed, 
 and the Ten Commandments, sentence by sentence, on Sun- 
 days and Holydays." See Procter On the Booh of Common 
 Prayer, pp. 3S9, 390. 
 
 ^ Till the year 1661 the Catechism was inserted in the 
 Order of Confirmation, and the title in the Prayer- Books of 
 Edward and Elizabeth was, Confirmation, wherein is contained 
 a Catechism for Children. 
 
 ^ It is generally ascribed to Bishop Overall, the Prolocutor 
 of the Convocation, and at that time Dean of St Paul's, 
 but in all probability was translated by him from an old 
 Latin formula. 
 
 \—1 
 
PAET I. 
 THE CHRISTIAN COVENANT. 
 
 What is your Name ? — N. or M. 
 
 Who gave you this Name ? — My Godfathers and God- 
 mothers in my Baptism; wherein I was made a member of 
 Christ, the child of God, and an inheritor of the kingdom of 
 heaven. 
 
 What did your Godfathers and Godmothers then for you! 
 — They did promise and vow three things in my name. First, 
 that I should renounce the devil and all his loorhs, the pomps 
 and vanity of this loicked world, and all the sinful lusts of tJie 
 flesh. Secondly, that I should believe all the Articles of the 
 Christian Faith. And thirdly, that I should keep God's holy 
 will and commandments, and walk in the same all the days of 
 my life. 
 
 Dost thou not think that thou art bound to behave, and to 
 do, as they have promised for thee? — Yes verily ; and hy God's 
 help so I will. And I heartily thank our heavenly Father, 
 that he hath called me to this state of salvation, through Jesus 
 Christ our Saviour. And I pray unto God to give me His 
 grace, that I may continue in the same unto my life's end. 
 
 CHAPTER I. 
 
 THE CHRISTIAN NAME. 
 
 1. Names. The first question in the Catechism 
 is, What is your name ? A man's Name signifies that 
 he is a person, that he is a responsible being, and that 
 he has in him an immortal soul, for which he, and he 
 alone, must answer to God. 
 
 2. Names in the Bible. The Names which we 
 find in the Bible were not given at random, but have 
 definite meanings. Thus, to mention a few out of many, 
 
Pt. I. Ch. I.] THE CHRISTIAN NAME. 5 
 
 Seth means substituted, because he was born to Adam 
 instead of Abel (Gen. iv. 25) ; Abram means high 
 father, but when God's covenant with hhn was renewed, 
 he was called Abraham, or the father of a great multi- 
 tude {Gen. xvii. 5); Isaac means laughtet^hccsuxse his 
 mother Sarah laughed when she heard she should have 
 a son in her old age (Gen. xxi. 5 — 7); Samuel means 
 the asked of God (i Sam. i. 20); Ichabod means the 
 glory is departed from Israel, in memory of the capture 
 of the ark by the Philistines (i Sam. iv. 21). 
 
 3. The Surname. Persons now have two names, 
 tlie Christian and the Surname. The Surname is so 
 called because it is the name given oxer and above'^ the 
 Christian name. At first it was given to a person either 
 to mark something peculiar to him, or to preserve the 
 name of his father. But at, or soon after, the landing of 
 the Normans in this country, they introduced the use 
 of surnames as fixed or family names, and this custom 
 is now universal. 
 
 4. The Christian Name. The surname, which be- 
 longs to a person at the moment of his birth, is not 
 the name asked for in the Catechism. This is the Chris- 
 tian Name, which does not belong to a person at his 
 birth, but is giren to him^ at his Baptism, when he is 
 admitted into the Christian Covenant, and as he carries 
 it with him to the grave, always reminds him of that 
 Covenant ^ 
 
 1 From the French sur, Latin super, and nomen, = ^Ae- 
 over-and-abore-Name. 
 
 '^ Compare the Baptismal Service, Then the Priest shall 
 take the child into his handtf, and shall say to the Godfathers 
 and Godmothers, "Name this child." 
 
 •^ This Name, thus imposed in infancy, is "each one's 
 inalienable possession ; and is afterwards used in the most 
 solemn moments of life, in th_e marriage-vow, in all oaths 
 and enjjagements, and on all occasions when the person is 
 dealt with in his individual c.ipacity." See History of Chris- 
 tian Names, I. 12. Even among the Greeks and Komans it 
 
6 THE CHRISTIAN NAME. [Pt. I. 
 
 5. When and by whom given. In almost even- 
 civilized nation the giving of a name has been re- 
 garded as a solemn matter, and generally has been 
 accompanied with some religious ceremony. Amongst 
 the Jews it was given on the eighth day after birth 
 when the child was circumcised (Gen. xxi. 3, 4; Lk. i. 
 59,6o)\ Amongst Christian nations the Christian name 
 is given to the child at Baptism by his Godfathers and 
 Godmothers, that is, by persons, who act as parents ^ to 
 him in regard to God, and make for him^ certain 
 solemn promises, which "when he comes to age, he 
 himself is bound to perform." Hence Godfathers and 
 Godmothers are sometimes called sponsors^ and some- 
 times sureties. 
 
 was usual for a slave, when emancipated, to assume a new 
 name in token of his liaving entered on a ne^o, free life. 
 
 ^ Among the Greeks the father gave the child its name at 
 a solemn feast on the seventh, or tenth day after birth. The 
 Romans inherited at least one name. But in early times the 
 individual name {prcenomen) was solemnly given to a boy at 
 the age of fourteen. He then ceased to wear the hidla or 
 golden ball which hung from the neck, and assumed the toga 
 virilis or manly gown, of white with a purple hem. In later 
 times the name was bestowed on boys on the 9th, on girls on 
 the 8th day, and with a bathing of water. Hence the day 
 was called dies lustriciis, or dies nominum. See Smith's Diet. 
 Antiq , Art. Nomen ; History of Christian Names, I, p. 1-2. 
 
 2 Hence in ancient times they were called God-sibs (sib = 
 kin), meaning related in God, whence the present word "gos- 
 sip.'" See Trench, English Fast and Present, p. 207. 
 
 3 Hence in the Baptismal Service in the questions ad- 
 dressed to the Sponsors, and in their answers for the child, 
 the singular number is used, because the child, not they, is 
 considered as speaking. 
 
 ^ Called in (Treek'Ai/dSoxot, from dva^^eaOai — to promise, 
 in Latin Fide-jussores, and Sponsores, from the Latin word 
 8pondere = ifo roi(?. promise; a surety means a bondsman, one 
 who becomes bound for another ; godfathers and godmothers 
 become bound to see tliat a child shall be brought up in the 
 faith of a Christian. 
 
Ch. II.] CHRISTIAN PRIVILEGES. 7 
 
 CHAPTER 11. 
 
 CHRISTIAN PRIVILEGES 
 
 1. Baptism admits into Covenant. The bestowal, 
 however, of the Christian Name is but the least thing 
 that was done for us at our Baptism. For whereas by 
 nature we were horn in sin and icere the children 
 ofi£rath (Eph. ii. 3\ that is, strangers from the Church 
 which is God's household, by Baptism we were admitted 
 into the Christian covenant, and "the promises of for- 
 giveness of sin, and of our adoption to be the sons of 
 God by the Holy Ghost, were visibly signed and sealed 
 to us^" 
 
 2. The Old or Mosaic Covenant. From the 
 earliest times God has been pleased, of His free 
 mercy and goodness, to enter into Covenant with man. 
 Thus we read of His covenant with Noah'-^; of His 
 covenant with Abraham^; of His covenant with the 
 Israelites^. The last of these three covenants is called 
 sometimes the Mosaic, sometimes the Old Covenant. 
 It was concluded between God and the Israelites ; it 
 was solemnly ratified by the shedding of the blood of 
 numerous victims (Exod. xxiv. 5 — 8) ; it was adminis- 
 tered by the hands of a Mediator, Moses (Exod. xxiv. 2 ; 
 Gal. iii. 19); and the ordained mode of entrance into 
 it was by circwmrision (Lev. xii. 3 ; Rom. iv. 11). 
 
 3. The Christian Covenant. This Covenant was 
 not designed to last for ever, but to prepare for a 
 new and better Covenant (Jer. xxxi. 31^ — 33). This is 
 the Christian Covenant or God's Covenant in Christ, 
 which is not between Him and a single nation, like the 
 Israelites, but between Him and the whole world 
 
 ^ See Article xxvii.; Noell's Catechism. 
 
 - Gen. ix. 8 — 16. ^ Gen. xvii. i — 14. 
 
 4 Exod. xix. 3 — 6. 
 
8 CHRISTIAN PRIVILEGES. [Pt. I. 
 
 (Heb. viii. 7 — 13). For the whole world the Mediator 
 of this Covenant, Jesus Christ, shed His ow^n blood 
 upon the cross (Heb. ix. 12); to the whole world He 
 bade His Apostles proclaim the glad tidings of remission 
 of sins in His Name ; and for all nations He ordained 
 Baptism as the outward and visible sign of this Cove- 
 nant, and the mode of entrance into it (Mtt. xxviii. 
 19, 20). 
 
 4. Privileges of the Christian Covenant. As, 
 then, on the occasion of his circumcision, the Jew 
 received his name (Lk. i. 59; ii. 21), and was admitted 
 to all the privileges of the Old Covenant, so at his 
 Baptism the Christian is admitted to all the privileges 
 of the New Covenant, and to him individually they 
 are then sealed (Col, ii. 11, 12). These privileges are 
 set forth in the Catechism under three heads, and 
 we are taught to say, each one for ourselves, " at my 
 Baptism I was made (i) a ^nernber of Christ, (ii) a child 
 of God, and (iii) an inheritor of the kingdom of 
 heavenP 
 
 5. A member of Christ. "When our Lord Jesus 
 Christ took upon Him our nature, He became to us a 
 second Adam, and the beginning of a new nature and 
 life. He also purchased for Himself a universal Church, 
 and His relation to it is described in Scripture under 
 the figures of (i) a human hody and its members^ ; 
 (ii) a tree and its branches^ ; (iii) a building and the 
 stones composing it I The first of these figures is al- 
 luded to in the Catechism. Of the Church, into which 
 we are grafted by Baptism, Christ is the Head, and we 
 are " very members incorporate in His mystical Body, 
 which is the blessed company of all faithful people^." 
 
 1 Rom. xii. 4, 5 ; i Cor. xii. 12 — 27. 
 
 2 Jn. XV. I — 8 ; Rom. xi. 16 — 24. 
 
 3 I Pet. ii. 4 — 8; Eph. ii. 19, 22 ; Rev. iii. 12. 
 
 * See the Thanksgiving in the post-Communion Ser\dce. 
 
Ch. II.] CHRISTIAN PRIVILEGES. 9 
 
 6. The child of Grod. The second Christian privi- 
 lege flows from the first. For being in Baptism made 
 members of Christ, who is the Son of God, in virtue of 
 tliis union with Him we also become by adoption sons 
 of God. Hence, after His Resurrection, our Lord bade 
 Mary Magdalene go to His brethren, that is, to His 
 Apostles, and say unto them, I ascend unto My Father 
 and yoar Father, and to My God and your God (Jn. 
 XX. 17); and St Paul says that God sent forth His Son, 
 that ire might receive the adoption of sons (Gal. iv. 4, 5), 
 and that having received the Spirit of adoption we might 
 cry Abba, Father (Rom. viii. 15 ; comp. Heb. ii. 11). 
 
 7. An inheritor of the kingdom of heaven. 
 As the second Christian privilege flows from the 
 first, so does the third from the second. For if, as 
 members of Christ, we become sons of God, then also 
 we become heirs, heirs of God, and joint- heirs with 
 Christ of the Kingdom of Heaven (Rom. viii. 17; Gal. iii. 
 29; iv. 7). The expression "Kingdom of Heaven" is 
 used in diff'erent senses in the Bible. Sometimes it 
 means the Church of Christ "militant here in earth" 
 (Mtt. iii. 2; xiii. 47, 48). Sometimes it means the Church 
 of Christ in its future and glorified state, where we 
 shall have " our perfect consummation and bliss, both in 
 body and soul, in God's eternal and everlasting glory ^" 
 Of the kingdom of Heaven in the former of these senses 
 we are members now ; of the same kingdom in the latter 
 sense we are "heirs through hope 2" (Mtt. v. 20; Rev.xxL 
 4, 27). 
 
 CHAPTEK III. 
 THE FIRST BAPTISMAL VOW. 
 T. Conditions of the Covenant. Such, then, are 
 
 ' See the Burial Service. 
 
 '"^ See the Thanksgiving in the post-Communion Service. 
 
'10 THE FIRST BAPTISMAL VOW. [Pt. I. 
 
 the great privileges which, of His free mercy and grace, 
 God has signed and sealed to us ; such is His part of 
 the Covenant, which He will "most surely keep and 
 perform." But a Covenant supposes also certain con- 
 ditions on our part, and these are contained in the 
 "solemn vow, promise, and profession i," which our god- 
 fathers and godmothers made for us at our Baptism. 
 
 2. The Baptismal Vow. This Promise or Vow 
 includes three things : 
 
 (i) That we should renounce the Devil and all hia 
 works, the pomps and vanity of this wicked 
 world, and all the sinful lusts of the flesh. 
 
 (ii) That we should believe all the Articles of the 
 Christian Faith. 
 
 (iii) That we should keep God^s holy will and 
 coniinayidments, and walk in the same all the 
 days of our life. 
 Our Baptismal Vow, then, may be summed up in three 
 words ; (0 Renunciation, (2) Faith, and (3) Obedience. 
 
 3. Renunciation. The Latin word 2, from which 
 "renounce" comes, means to break off, declare, or enlist 
 oneself against. A soldier enlists himself on the side 
 of his sovereign, and engages to fight against all his 
 enemies. So the Christian soldier is " signed with the 
 sign of the Cross, in token that hereafter he shall not 
 be ashamed to confess the faith of Christ crucified, 
 and manfully to fight under His banner," and " to con- 
 
 1 See the Exhortation in the Baptismal Service. 
 
 - Renuntiare. In the first Prayer-Book of King Edward 
 VI. the word "forsake" was used instead of "renounce," 
 ■which was substituted at the last review. The latter is clearly 
 the better word. Tu forsake means to quit or give up. Now 
 we do not actually forsake the Devil, the world, and the flesh, 
 since they are with us go where we will. But we can re- 
 nounce, or declare and show our antagonism to them, so as 
 not "to follow nor be led by them." 
 
Ch. III.] THE FIRST BAPTISMAL VOW. 11 
 
 tiime His faithful soldier and servant unto his life's 
 end \" 
 
 4. The Devil and all his works. The first foe, 
 against Avhom we promise to contend, is the Devil, the 
 enemy of God and of all righteousness 2. Created origi- 
 nally good, like all the works of God, he abode not in 
 the truth (Jn. viii. 44), but rebelled against his Maker, 
 and fell from his high estate ( i Tim. iii. 6), and hence- 
 forth, at the head of numerous other spirits, arrayed 
 himself in open hostility to the Supreme, and goeth 
 about seekhig whoin he may devour (i Pet. v. 8). Every 
 kind of sin may be called a "work of the Devil," but 
 there are certain sins which may be peculiarly termed 
 his works; such are pride (i Tim. iii. 6), lying (Gen. 
 iii. 4; Jn. viii. 44), deceit and hypocrisy Acts v. i — 4), 
 murder (Jn. viii. 44), hatred (i Jn. iii. 8, 10, 15), envy 
 (Gen. iii. i — 5), tempting others (Mtt. xviii. 6, &c.). 
 
 5. The pomps and vanity of this wicked world. 
 The second foe against which we undertake to fight 
 manfully^ is the world. By the "world" here is meant 
 not the world we see around us, the heavens and the 
 earth and the objects of glory and beauty which God 
 has created therein, and which in the beginning He 
 pronounced to be very good (Gen. i. 31). What is meant 
 is the icorld lying in wickedness (i Jn. v. 19), with its 
 seen and temporal attractions, as opposed to the things 
 that are unseen and eternal (2 Cor. iv. 18), with its 
 vain, outward, show, its fleeting glory, and its low 
 
 ^ See the Baptismal Service. 
 
 2 In Scripture he is called sometimes Satan, i. e. the 
 Enemy (Matt. iv. ro) ; sometimes the Devil, i. e. the Slanderer 
 (Matt. V. i), because he slanders God to man (Gen. iii. i — 5), 
 and man to God (Job i. 9 — 11; Rev. xii. 10) ; sometimes the 
 Tempter (r Thess. iii. 5); sometimes Apollyon or Abaddon, 
 i.e. the Destroyer (Rev. ix. 11). 
 
 ^ See Baptismal Service. 
 
12 THE FIRST BAPTISMAL VOW. [Pt. I. 
 
 maxims and principles of conduct. These things we 
 promise to "renounce," and to seek the guidance of the 
 Holy Spirit, remembering that the pomps of the world 
 and the world itself are passing away (i Jn. ii. 17 ; i Cor. 
 vii. 30- 
 
 6. The sinful lusts of the flesh. The third 
 Enemy we promise to contend against is the flesh. 
 By the " flesh " here is meant the lower part of our 
 nature, our natural appetites and passions, which we 
 have in common with the animals. Though not in them- 
 selves necessarily sinful, they become so when indulged 
 to excess instead of being kept in subjection (i Cor. ix. 
 27). In renoimcing, then, the sinful lusts of the flesh, 
 we renounce all sloth, gluttony, drunkenness (Gal. v. 
 21), sensuality, and impurity (Eph. v. 3 — 5), the end of 
 which things is death (Rom. vi. 21 ; viii. 13). 
 
 CHAPTER lY. 
 
 THE SECOND CHRISTIAN VOW. 
 
 1. Faith. Our second baptismal vow is to believe 
 all the Articles'^ of the Christian Faith, is, in one word, 
 a vow of Faith. 
 
 2. Faith in man's natural life. Faith is not a 
 principle peculiar to religion. In a lower form we act 
 upon it every day of our lives. In faith, in the firm 
 persuasion that sleep will restore strength to our weary 
 limbs, we betake ourselves to rest. In faith we commit 
 the seed to the ground, fully believing that spring will 
 be succeeded by summer, and summer by winter. In 
 faith we entrust ourselves to the care of a physician, 
 and, in the hope of a cure, submit to the medicines he 
 prescribes. In short, "everything that we do from any 
 
 1 Articles, from the Latin articulus — artus = aiom?, de- 
 notes (i) a small joint, (2) a particular substance, (3) a single 
 clause, term, or item. 
 
Ch. IV.] THE SECOND CHRISTIAN VOW. 13 
 
 motive whatsoever, beyond the impulses of the senses 
 and the hists of the moment, everything that we do iu 
 any way for the sake of others, or with a view to the 
 future, though it be no further than the morrow, must 
 needs be in some measure an act of faith '." 
 
 3. Religious Faith. Faith, in religion, is the same 
 principle as faith in natural life, and differs only in its 
 object. It is the firm persuasion oi" the being, existence, 
 and character of God as made known to us in the Gos- 
 pel of His Son, and an unfaltering trust and reliance on 
 Him, His word, and His will (Heb. xi. i, 6). 
 
 4. Creeds. From the earliest times all who sought 
 to be baptized were required to make an open confes- 
 sion of their faith-. Such a confession is called in Eng- 
 lish a " Creed ^," which is derived from the Latin word 
 " Credo," / hdieve. At first these Creeds were very 
 brief and simple (comp. Acts viii. 37), but, as the Church 
 spread more widely, it became necessary, in consequence 
 of false teaching, to make them more precise and defi- 
 nite, and so they were gi-adually enlarged, and assumed 
 their present forms. 
 
 5. The Apostles' Creed. The Creed, which is 
 
 ^ Hare's Victonj of Faith, p. 92, 
 
 ^ The first traces of Creeds may be found in such passages 
 as I Cor. XV. 3 — 8; i Tim. iii. 16. See Heurtley's Creeds of 
 the Westei^i Church; Guericke's Antiquities of the Christian 
 Church, p. 227. 
 
 ^ The earliest name, by which a Creed was designated, 
 was ^v/j-fSoXoi', Symbolum, a symbol. The meaning of the 
 word is uncertain. It may denote (i) a summary of Chris- 
 tian doctrine; or (2), hke the Tessera militai^ among the 
 Roman soldiers, a sign or watchword whereby Christians 
 were distinguished from heathens and unbelievers. Comp. 
 the Catechism of Edicard VI. Q. "Why is this abridgement of 
 the faith termed a symbol? Answer. A symbol is, as much as 
 to say, a sign, mark, privy token, or watchword, whereby the 
 soldiers of the same camp are known from their enemies." For 
 other derivations see Bp. Browne On the Articles, Art. VIU. 
 
14 THE SECOND CHRISTIAN VOW. [Pt. I. 
 
 treated of in the Catechism as containin<r the Articles 
 of the Christian Faitli, is commonly^ called the Apostles' 
 Creed. It is so called, not because it was drawn up 
 by the Apostles, but because it contains the doctrines 
 taught by them, and is in substance the same as has 
 been used in the Church ever since their times ^. 
 
 6. The Nicene Creed. Besides the Apostles' Creed 
 there are also the Nicene and Athanasian Creeds. The 
 Nicene Creed was first drawn up at the Council of Nice 
 in Bithynia, a.d. 325, and afterwards enlarged at the 
 Council of Constantinople, A.D. 381. It was chiefly de- 
 signed to meet the opinions of those ^ who taught that 
 our Lord Jesus Christ was not the only-begotten Son of 
 God, and therefore not God, and that the Holy Ghost 
 was a creature. Hence it treats fully of the Godhead 
 of the Son and of the Holy Ghost. 
 
 7. The Athanasian Creed, or the Creed of St 
 Athanasius, a great bishop of Alexandria in the fourth 
 century, is so called, not because it was drawn up by 
 him (for it was not composed till 100 years after his 
 death), but because it asserts those gi-eat truths which 
 he spent his life in defending. These were the doctrines 
 of the Holy Trinity and of the union of the Godhead 
 and Manhood in our Lord Jesus Christ. It was drawn 
 up in Latin, probably in Gaul, as some think, by Hilary 
 of Aries, a.d. 429, or, as others, by Victricius, bishop of 
 Rouen ^, a.d. 401. 
 
 1 See Article viii. of the Church of England. 
 
 ^ Another probable reason why it was so called is because 
 the form most nearly like it is the Roman or Italian Creed 
 found in the exposition of Rufinus of Aquileia. Now as the 
 Church of Rome was the only Church in the West, whicli 
 could certainly claim to have been founded by an Apostle, its 
 See was called the Apostolic See, and its Creed the Apostolic. 
 or Apostles'* Creed. Bp. Browne on Article viii. ; Heurtley's 
 Creeds of the Western Church, p. 26 ; Bingham, Antiq. x. 3. 45. 
 
 '^ Especially Arius and Macedonius. 
 
 ^ See Waterland On the Athanasian Creed, ch. viii. 
 
ch.v.] the third baptismal vow. 15 
 
 CHAPTER Y. 
 
 the third baptismal vow, 
 and the obligation to keep our vows. 
 
 1. The Third Vow. Our third Baptismal Vow is 
 to keep God's holy ic'dl and coinmtmdments, and ta 
 walk in the same all the days of our life, or, in one 
 word, it is a Vow of Obedience. 
 
 2. The Ten Commandineiits. The Command- 
 ments are Ten in number, whence their name " Deca- 
 logue," or the Ten Words. They are contained in the 
 twentieth chapter of the Book of Exodus, and were 
 uttered by God Himself in the hearing of the Israelites, 
 when, after their delivery from Egypt, they were en- 
 camped before Mount Sinai (Ex. xix. xx.). 
 
 3. The occasion of their delivery. Their delivery 
 marks a most momentous epoch in the history of the 
 world. At a time when men were falling more and more 
 away from God, were worshij^ping and sercing the 
 creature ratlter than the Creator (Rom. i. 25), and for- 
 getting the dictates of the Law written in their hearts 
 i^Rom. ii. 15), it pleased Him solemnly to republish the 
 Law of Nature. Out of the midst of fire and cloud and 
 thick darkness, with thunderings and lightnings and 
 voices^ (Deut. v. 22), lie uttered the Ten Command- 
 ments, and afterwards caused them to be inscribed in 
 visible characters on two Tables of Stone, and delivered 
 them to Moses to be kept from age to age (Exod. xxxii. 
 15, 16; 2 Cor. iii. 7, 13). 
 
 4. The Moral Law not done away. By these 
 Commandments God has borne a fixed and unalterable 
 testimony against sin, and shown us the path of duty 
 towards Himself and one another, in which He would 
 have us walk. Hence Christ Himself came not to destroy 
 the Law, hut to fulfil it (Mtt. v. 17), and He has taught 
 
16 THE THIRD BAPTISMAL VOW. [Pt. L 
 
 us how its precepts reach not only to the outward acts, 
 but to the thoughts and intents of the hearts From 
 obedience, therefore, to the Moral Law "no Christian 
 man whatsoever is free*." Even as the Son of God came 
 down from heaven not to do His own will, but the will 
 of Him that sent Him (Jn. vi. 38), so must we learn to 
 walk in the narrow way that leadeth unto life, marked 
 out for us by God's commandments. 
 
 5. Duty of keeping our Vows. Such, then, are 
 our Baptismal Vows of Renunciation, Faith, and Obe- 
 dience, and we must remember that as the privileges 
 then signed and sealed to us are real gifts to us through 
 God's free grace, and that He will " surely keep and per- 
 form " His part of the Covenant, so the Vows we make 
 on our part are binding upon us in the most solemn 
 manner. Promises made to our fellow-creatures are 
 meant to be kept, much more those made to Him in 
 whom we live a7id move and have our being (Deut. 
 xxiii. 21). 
 
 6. Need of Divine Grace. Hence in the Catechism 
 we say, " we verily think we are bound to believe and to 
 do" as was promised for us at our Baptism, and declare 
 that by God's help we will so believe and do. We 
 say bp God's help, for in the lifelong battle we promise 
 to wage " we have no power of ourselves to help our- 
 selves 2." Through " the weakness of our mortal nature" 
 we can do no good thing without God's merciful aid, 
 but He is " the strength of all them that put their trust 
 in Him-*," and by the help of His grace He can enable 
 us to keep His commandments, and walk in tJie laws 
 
 1 See His Coraments in the Sermon on the Mount on the 
 Sixth and Seventh Commandments (Mtt. v. 21, 22; 27, 28). 
 
 2 See Article VII. of the Church of England. 
 
 3 Collect for the Second Sunday in Lent. 
 
 ♦ Collect for the First Sunday after Trinity. 
 
ch. v.] obligation to keep our vows. 17 
 
 which He hath set before us (Jn. xv. 5; Phil. ii. 13; 
 iv. 13). 
 
 7. Thankfulness for privileges. Momentous, there- 
 fore, are the Vows we have undertaken, and we should 
 ever remember that it is an inestimable privilege to 
 have been brought into covenant with God through 
 Jesus Christ. Thus to have been placed in a state of 
 salvation^ calls for hearty thanksgiving to our heavenly 
 Father, and for earnest prayer that He will give us His 
 grace that we may not fall away from, but contiime in 
 the same, and " daily increase in His Holy Spirit until 
 we come unto His everlasting kingdom^" (Eph. iii. 14 — 
 19; Phil. i. 9— II; iv. 8). 
 
 ^ That is, "on the road to and in process of salvation." 
 A state of salvation does not imply a state, in which we are 
 certain to be saved, but a state in which we are being saved. 
 Compare the expression tovs aw^o^euovs in Acts ii. 47. 
 
 - See the Prayer of Confirmation, and compare the Col- 
 lect for Christmas Day; "Almighty God, who hast given us 
 thy only-begotten Son to take our nature upon him, and as 
 at this time to be born of a pure Virgin ; Grant that we being 
 regenerate, and made thy children by adoption and grace, 
 may daily be renewed by thy Holy Spirit ; tiirougli the same 
 our Lord Jesus Christ, who liveth and reigneth with thee and 
 the same Spirit, ever one God, world without end. Amen.''^ 
 
 col.coi.lN 
 
 
 4 
 
 V - ••'' -"_ V a. J. ^ 
 
 ^^•i,^ N.YOIIK, 
 
 M. C. 
 
18 SUMMARY OF THE CREED. [Pt. II. 
 
 PART 11. 
 
 THE CREED. 
 
 Kehearse the Articles of thy Belief. — 7 helieve in God the 
 Father Almighty, Maker of heaven and earth: And in Jesvs 
 Christ his only Son our Lord, Who was conceived by the Holy 
 Ghost, Born of the Virgin Mary, Suffered under Pontius Pi- 
 late, Was crucified, dead, and buried. He descended into hell ; 
 The third day he rose again from the dead, He ascended into 
 heaven, And sitteth at the right hand of God the Father Al- 
 mighty ; From thence he shall come to judge the quick and the 
 dead. I believe in the Holy Ghost ; The holy Catholic Church; 
 The Communion of Saints ; Tha Forgiveness of sins ; The Re- 
 surrection of the Body; And the Life everlasting. Amen. 
 
 What dost thou chiefly learn in these Articles of thy 
 Belief? — First, / learn to believe in God the Father, v:ho hath 
 made me, and all the world. Secondly, In God the Son, who 
 hath redeemed me, and all mankind. Thirdly, In God the 
 Holy Ghost, who sanctiieth me, and all the elect peo'ple of God. 
 
 CHAPTER I. 
 
 SUMMARY OF THE CREED. 
 
 1. The Creed, which we are taught iu the Cate- 
 chism to rehearse^ is the Apostles' Creed, as being the 
 most simple and elementary, and in most frequent^ use 
 amongst us. 
 
 2. The Articles it contains are Twelve in number, 
 and though the first word / helieve occurs but twice in 
 the Creed, it really belongs to each of these Articles, 
 and to every part or single truth contained in them 2. 
 
 1 From the French rehercer {re again, and herce a harrow) 
 = lit. to harrow again, thence to repeat, recite. Comp. Judg. 
 V. 11; I Sam. xvii. 31. 
 
 2 As (i) in the Baptismal Services, (2) the Visitation of 
 the Sick, (3) at Morning and Evening Prayer. 
 
 3 See Pearson On the Creed, Art. i. 
 
Ch. I.] SUMMARY OF TUB CREED. 19 
 
 3. Summary of the Creed. From these Articles 
 we cliiefly learn to believe in the All-Holy Trinity, into 
 whose Xanie we were baptized. For, thongh there is 
 but One living and true God (Exod. xx. 3, Isai. xliv. 6), 
 yet in the Unity of the Godhead there are three Per- 
 sons, the Father, the Son, and the Holy Ghost (Matt. 
 xxviii. 19). 
 
 4. God the Father. Of the Twelve Articles 
 one relates to the First Person in the Trinity, God the 
 Father, " Who hath made us and all the workP." 
 
 5. God the Son. Six Articles relate to the Second 
 Person in the Trinity, God the Sou, " who hath redeemed 
 us and all mankind." 
 
 6. God the Holy Ghost. One Article relates to 
 the Third Person in the Trinity, God the Holy Ghost, 
 " who sanctifieth us and all the elect people of God." 
 
 7. The Holy Catholic Church. The remaining 
 four Articles relate to the Holy Catholic Church, and 
 the privileges conferred on us- as its members. 
 
 8. The Twelve Articles, then, of the Creed are 
 Art. I. — I believe in God the Father, Almighty, 
 
 Maker of heaven and earth. 
 Art. II. — And in Jesus Christ, His only Son, 
 
 our Lord; 
 Art. III. — Who was conceived hy the Holy 
 
 Ghost, hor7i of the Virgin Mary ; 
 Art. IV. — Suffered under Pontius Pilate^ was 
 
 crucified, dead, and buried; 
 Art. Y. — He descended into Hell, the third day 
 
 He rose again from the dead ; 
 Art. VI. — He ascended into heaven, and sitteth 
 
 at the right hand of God, the Father 
 
 Almighty ; 
 
 ' See Becon's Catechism, Parker Society's Works. 
 ^ See Nicholson On the Catechism,, p. 30. 
 
 2—2 
 
20 THE FIRST ARTICLE. [Pt. IL 
 
 Art. VII. — From thence He shall come to judge 
 the quick and the dead. 
 
 Art. \lll.— I believe in The Holy Ghost; 
 
 Art. IX.— The Holy Catholic Church, the Com- 
 munion of Saints ; 
 
 Art. X. — The Forgiveness of sins ; 
 
 Art. XI. — The Resurrection of the Body ; 
 
 Art. XII. — And the Life everlasting. 
 
 CHAPTER IL 
 
 THE FIRST ARTICLE. 
 
 I believe in God the Father, Almighty, Maker of 
 heaven and earth. 
 
 1. I. With this little word the Creed commences, 
 and by the use of the singular instead of the plural 
 number brings the faith home to each one of us, as our 
 own faith, and not that of any other person ^ 
 
 2. I believe. The behef here intended is far 
 more than a bare confession, opinion, or assent of the 
 mind. It implies not merely a belief that God is, but 
 that we put our whole trust ^, hope, and confidence in 
 Him, that we rely upon Him, and adhere to Him. 
 
 3. I believe in God. The first Article in the 
 Creed declares the existence of God, a truth, which is 
 
 1 Nicholson On the Cafechism, p. 31. 
 
 2 The first words of the Creed in Latin are not Credo 
 Dewm, = I believe that God is, which, as St James says (Jas. 
 ii. 19), the devils do and tremble; nor are they Credo Deo = I 
 believe that the icord of God is true; but Credo in Deum = / be- 
 lieve in God, I put my whole trust and confidence in Him. See 
 the Appendix to Noell's Catechism. 
 
Ch. II.] TEE FIRST ARTICLE . 21 
 
 the foundation of all religion, and to which there is 
 no age so distant \ no country so remote, no people 
 so barbarous, but they have testified in some form or 
 other. 
 
 4. The Father. Though, as has been already 
 said, there is but one living and true God, yet in the 
 unity of the Godhead there are Three Persons, of whom 
 the first is God the Father. It is true that the Father- 
 hood of God was not unknown to the Jews, for Isaiah 
 says, Tlioii, Lord, art oar FatJier, our Redeemer, Thy 
 Name is from everlasting (Isai. Ixiii. 16); and Malachi 
 asks. Have ice not all one Father, hath not one God 
 created us? (Mai. ii. 10), It is true also that the 
 Greeks and Romans and other heathen nations had dim 
 conceptions of a great All-Father, " the Father of Gods 
 and men," as St Paul acknowledged when he quoted to 
 the Athenians the words of one of their owti poets, for 
 we are the offspring of God (Acts xvii. 28). But when 
 our Lord Jesus Christ took upon Him our nature and 
 shed His blood for us, then we really knew that God is 
 our Father not only because He created us, and in Him. 
 we live and move and have our heimg (Acts xvii. 28), 
 but also because by virtue of our union with His Son he 
 has adopted us into His family, luis given us poicer to 
 become the Sons of God (Jn. i. 12), and has bestowed 
 upon us the Spirit of adoption, whereby we cry, Abba, 
 Father (Rom. viii. 15).^ 
 
 5. Almighty. And not only is He the Father, 
 but He is also Almighty, or Omnipotent. He can do 
 all things, and none can stay His hand, or say unto 
 Him What doest Thou? (Dan. iv. 35; Job xlii. 2); 
 He is the source of all power, the blessed and only 
 Potentate, King of kings and Lord of lords (i Tim. 
 
 1 See Pearson On the Creed, Art. I. 
 ^ See Barrow's Sermons on the Creed. 
 
22 THE FIRST ARTICLE. [Pt. II. 
 
 vi. 15) ; He ruletli and disposeth all things, and direct- 
 eth them according to His will^ ; He hath prepared 
 His throne in heaven, and His kingdoiin ruleth over 
 all (Ps. ciii. 19). 
 
 6. Maker of heaven and earth. This Article of 
 the Creed once ended with the word Almighty^, but 
 now we go on to declare our belief in a great proof of 
 God's Almighty power, which distinguishes Him from 
 all false gods ; for, as the Psalmist says, all the gods of 
 the nations are but idols, hut the Lord made the hea- 
 vens (Ps. xcvi. 5)^. The goodly frame of things around 
 us, the heaven above, the earth beneath, and the waters 
 under the earth did not come into existence of them- 
 selves, nor do they subsist of themselves. Of His infi- 
 nite power He made them all by His Son (Heb. i. 2)'*, 
 and with His Spirit (Gen. i. 2), and having made tliem 
 He ever sustains and upholds them by His Providence. 
 He rules the motions of the sun and moon and stars ; 
 He orders the ministrations of angels and archangels, 
 of cherubim and seraphim (Ps. ciii. 20, 21); He num- 
 bers the very hairs of our head, and without Him 
 
 ^ The words Creator of heaven and earth were not in the 
 earliest Creeds, but were probably " introduced in the East, 
 at a very early period, to arrest the truth against the blas- 
 phemy of those who denied that the Father of our Lord Jesus 
 Christ and the Creator of the world were one and the same 
 God;" Heurtley's Creeds of the Western Church, p. 129. 
 
 2 The word rendered by us Almighty is in the Latin Creed 
 Omnipotens, and in the Greek UavTOKparup. This last word 
 is the same as the Hebrew Sahaoth (comp. Isai. xlviii. 2; Jer. 
 1. 34), the Lord of Hosts, importing "God's universal conduct 
 and managery of all creatures ; for all things in the world, 
 as being ranged in a goodly and convenient order (like an 
 army marching in array, or marshalled to battle), are called 
 armies, or sahaoth.'''' Barrow's Sermons. 
 
 3 Comp. 2 Kings xix. 15, 19 ; Jer. x. 11 ; Acts xiv. 15, 
 xvii. 24. 
 
 * Compare the Nicene Creed. 
 
Ch. III.] THE SECOND ARTICLE. 23 
 
 not a sparrow falleth to the ground (Mtt. x. 29, 30 ; 
 Lk. xxi. 18). 
 
 CHAPTER III. 
 
 THE SECOND ARTICLE. 
 And in Jesus Christ, His onhj Son, our Lord. 
 
 1. The Second Part of the Creed. Next after 
 our belief in " God the Father, who made us and all 
 the world," comes our belief " in Jesus Christ, His only 
 Son, our Lord." Hence the six following Articles of 
 the Creed set forth His Person, His Office, and His 
 Work of Redemption. 
 
 2. Jesus. And the first point to consider is the 
 ever-blessed Xame by which the second Person in the 
 Trinity was known as a man among men. This was 
 Jesus, for so was He called before His birth by the 
 angel Gabriel (Lk. i. 31; Mtt. i. 21), and so was He 
 named by His earthly parents at His circumcision 
 (Lk. ii. 21). It is a Hebrew word, and is the same as 
 Joshua, the name of the valiant companion of Moses 
 and the conqueror of Palestine ^ He was first called 
 Hoshea, a Saviour or Deliverer, but afterwards Jeho- 
 sliua, or Joshua, Jehovah the Saviour, or JehovaKs 
 Salvation (Num. xiii. 16; xiv. 6, 30). In the Greek 
 translation of the Bible the name Joshua is always ren- 
 dered by the word 'IH20Y2, Jesus, whence its use in 
 the New Testament. 
 
 3. Meaning of the Name. TJiou shalt call His 
 Name Jesus, or the Lord who saves, said the Angel 
 
 ^ Comp. Acts vii. 45, Which also our fathers that came 
 after Irovfjht in u'ith Jesus, i. e. Joshua, into the possession 
 of the Gentiles; and Heb. iv. 8, For (/"Jesus, i. e. Joshua, 
 had (jlven them rest, then icould he not hate spoken of another 
 day. 
 
24 THE SECOND ARTICLE. [Pt. II. 
 
 Gabriel to Joseph, for He shall save His people from 
 their sins (Lk. i. 31). Such is the import of the Name 
 which is above every name (Phil. ii. 9). The first 
 Joshua was but a man, and by the power of Jehovah ^ 
 enabled the Israelites to vanquish the Canaanites, and 
 divided the Land of Promise among their tribes. But 
 Jesus was at once God and a Saviour (Mtt. i. 21 — 23); 
 He Himself came down from the highest heaven, and 
 as our Saviour delivered us from the guilt and power of 
 sin, destroyed him that hath the power of death, that 
 is, the devil (Heb. ii. 14), and will hereafter bring His 
 people into the presence of God, and assign to them the 
 mansions He is preparing for them (Jn. xiv. 2). 
 
 4. Christ. But the second Person in the Godhead 
 is not only called Jesus, but also Christ. This is a 
 Greek word and means Anointed, and is the same as 
 the Hebrew Messiah, a title which the Jews for many 
 generations gave to their expected Deliverer (Dan. ix. 
 25; Jn. i.41). Amongst the Jews men were solemnly 
 anointed to three offices, those of the priest, the pro- 
 p)het, and the king. Thus Aaron was an anointed 
 priest^; Elisha an anointed proj)het^; Saul an anointed 
 king^. But in the person of our Redeemer the three 
 offices met which were never conjoined in any other ^ 
 Melchizedek, indeed, was king and priest, David was 
 king and prophet, but none, save Jesus, was all three, 
 the anointed Priest, the anointed Prophet, the anointed 
 King. With the unction of the Holy Spirit (Lk. iv. 18) 
 He was anointed as Priest '^j to put away sin hy the 
 sacrifice of Himself (Heb. ix. 26) ; as Prophet, to reveal 
 
 ^ Comp. Josh. i. 6 (margin) with Josh, i, 9. 
 ^ Exod. XXX. 30. 2 I Kings xix. 16. 
 
 ■* I Sam. xvi. i, 13. 
 ^ Nicholson On the Catechism, p. 40. 
 
 6 On this threefold office of Christ, see Butler's Analogy, 
 Pt. II. chap. 5. 
 
Ch. III.] THE SECOND ARTICLE. 25 
 
 the Divine will to man (Lk. iv. i8); as King, to reign 
 over the home of Jacob for ever, and exercise dominion 
 for all ages (Lk. 1. 32, t,2))- 
 
 5. His Only Son. But the second Person in the 
 ever-bles.sed Trinity is not only Jesus Christ, He is also 
 the only, or only-begotten \ Son of God, begotten of His 
 Father before all worlds-, and of the same substance, 
 majesty, might, and power with His Father. This is a 
 gi-eat mystery, but it is expressly declared in Scripture. 
 In the beginning, says St John, was the Word, and the 
 "Word was icith God, and the Word teas God (Jn. i. i); 
 a?id the Word, lie continues, became fesh, and dwelt 
 among us, and ice beheld His glory, the glory as of 
 the only-begotten of the Father, fall of grace and 
 truth (Jn. i. 14=*). God, who at sundry times and in 
 dicers manners spake in time ]mst unto the fathers 
 by the prophets, loath in these last days sjyoken unto us 
 by His Son, whom He hath apjxnnted heir of all 
 things^ by ich'nn also He made the worlds; who is the 
 brightness of His glory and the e.rpress image of His 
 Person (Heb. i. i — 3). 
 
 ^ Compare the Creed in the Baptismal Service. 
 
 2 The simple confession in the Apostles' Creed, And in 
 Jesus Christ, IJis onh/ Son, our Lord, is expanded in the 
 Nicene Cr^ed into A nd in one Lord Jesus Christ, the only- 
 begotten Son of God, begotten of His Father before all loorlds, 
 God of God, Light of Light, very God of very God, begotten, 
 not made, being of one substance with the Father, by lohom all 
 thinr/s were made Here it is to be observed, that (i) "Very 
 God of very God" means true God of (from) triie God: very 
 being an adjective signifying- "true," "real," from the Latin 
 verus, Fr. vi'ai. Compare Gen. xxvii. 21, Art thou my very 
 son Esau 1 and Jn. vii. 26, Do the rulers know indeed that 
 this is the very Christ? (See Bible Word- Book, p. 510.) (ii) 
 The Article, by whom all things were made, refei-s to the Son, 
 not to the Fatlier (of whom it has been already said), and 
 contain in fact the words of St John. i. 3. 
 
 3 Comp. I Jn. iv. 9 ; and Heb. i. 2, 3. 
 
26 THE THIRD ARTICLE. [Pt, II. 
 
 6. Our Lord. Moreover the eternal Son of God is 
 our Lord. The word Lord is that name of God, which 
 in the Hebrew is expressed by Jehovah ^, and this was 
 distinctly applied to Christ by the Angels at His birth. 
 Unto you, said they to the shepherds, is horn this day 
 in the city of David, a Saviour, which is Christ the 
 Lord (Lk. ii. 1 1 ). But it is also the title of a King or 
 Ruler, and in this sense is specially applicable to Christ. 
 For to Him the Father hath delegated authority over 
 man, angels, and all things, so that He is King of kings 
 and Lord of lords, and He, by taking upon Him our 
 nature, has bought us with a price (Comp. Heb. ii. 14; 
 Acts XX. 28), so that He is for ever our Lord and Master 
 and we are His servants- (i Cor. vi. 20). 
 
 CHAPTER lY. 
 
 THE THIRD ARTICLE. 
 
 Who was conceived by the Holy Ghost, born of the 
 Virgin Mary. 
 
 I. The Incarnation. Having set forth generally 
 the Name and Offices of our blessed Lord, the Creed 
 passes on to treat of what He has done and suflFered, 
 
 ^ In Greek Kupto?, in Latin Dominus; both in Ps. Ixxxiii. 
 t8, where we read, Thou, ivhose name alone is Jehovah, art 
 the most high in all the earth, and in Exod. vi, 3, where God 
 saith, I appeared unto Abraham, unto Isaac, and unto Jacob, 
 by the name of God Almighty ; but by my Name Jehovah was 
 I not hiown unto them, "for the name /e/iora/i, the Greek 
 translation, which the Apostles followed, hath no other name 
 but Lord ; and therefore, undoubtedly, by that word which 
 we translate the Lord did they understand the proper name 
 of God, Jehovah." Pearson O^i the Creed, Art, ii, 
 
 2 Moreover, in our Baptismal Vow we bind ourselves unto 
 His service. See Pearson On the Creed, Art, ii. 
 
Ch. IV.] TUE THIRD ARTICLE. 27 
 
 what He continues to do still, and will do finally^ " for 
 us men and for our salvation." And first it deals with 
 His Incarnation, or His taking upon Him our nature. 
 
 2. The Promise of Redemption. When through 
 the transgression of our first parents, mankind fell into 
 captivity to sin and death (Rom. v. 12), it was promised 
 that the Seed of the teaman should hruise the seiyent's 
 head (Gen. iii. 15), and Avin back for man his lost in- 
 heritance. At length, when the fulness of time was 
 come (Gal. iv. 4), in His infinite love 2 for man and the 
 world which He had made, God sent forth His Son to 
 take our nature upon Him, and the Son out of the 
 same infinite love condescended to 7nake Himself of no 
 reputation, to he made in the likeness of men, and to 
 become Emmanuel, God with us (Mtt. i. 23 ; Phil. ii. 7 ; 
 Heb. ii. 14). 
 
 3. He was conceived by the Holy Ghost. But 
 since the taint and corruption of our nature descends 
 to all men, who are born in the natural way of the 
 oflFspring of Adam^, it w^as not possible that the Most 
 Holy One could be conceived after the ordinary manner 
 of men. The secret power, therefore, and operation of 
 the Holy Ghost (Mtt. i. 20; Lk. i. 35), who in the be- 
 ginning brooded over the waters and brought order out 
 of chaos and life out of death (Gen. i. 2), caused that 
 the Eternal Son of God should, in accordance with the 
 word of prophecy ■*, be conceived of a pure Virgin °. 
 
 4. Born of the Virgin Mary. The humble maiden, 
 thus divinely and pre-eminently favoured (Lk. i. 28), was 
 
 1 Abp. Seeker's Lectures on the Catechism. 
 
 2 See Barrow's Sermons on tlie Incarnation of our Lord, 
 and compare the Collect for the Sunday before Easter, and 
 Jn. iii. 16, I Jn. iv. 9. 
 
 3 See the viiith Article of the Church of England. 
 * See Isaiah vii. 14. 
 
 ^ Compare the Collect for Christmas Day. 
 
28 THE THIRD ARTICLE. [Pt. II. 
 
 named Mary, or Miriam, of the royal tribe of Judah 
 and of the lineage of David ^ (Lk. i. 32 ; Rom. i. 3). 
 While living in the retired village of Nazareth, in 
 northern Palestine, the Angel Gabriel announced to her 
 that the Holy Gh<)st should come upon her., and the 
 power of the Highest overshadow her, and that the 
 Holy Thing which should he horn of her should he 
 called the Son of God (Lk. i. 35). 
 
 5. At Bethlehem. The miraculous birth thus an- 
 nounced from heaven took place, as had been predict- 
 ed^, at Bethlehem, a village of Judsea. Thither the 
 holy Virgin had gone up with her husband Joseph, a 
 carpenter of Nazareth, in consequence of a decree of 
 the Emperor Augustus, that the whole Roman world 
 should be taxed ^ (Lk. ii. i). While they were there, 
 the hour long ago foreseen in the counsels of eternity 
 arrived; the days were acco^nplished that she should he 
 delivered; and she hrought forth her firstborn Son, 
 and wrapped Hint in swaddling clothes, and laid Him 
 in a nvinger ( Lk. ii. 7 j. 
 
 6. Perfect God and Perfect Man. Thus " in great 
 humility'^" w^as He, who was with the Father before 
 all worlds, pleased to be conceived and born, and " to 
 commence His residence on earth for our salvation^." 
 Remaining perfect God He became perfect Man, " of a 
 reasonable soul and human flesh subsisting*^." Remain- 
 ing the Son of God Most High, He became Jesus, the 
 Son of Mary, and increased in wisdom and stature, 
 and in favour with God and man (Lk. ii. 52). 
 
 1 See Class- Booh of New Testament History, p. 130. 
 
 ^ See Micah v. 2, and compare Mtt. ii. 5, 6. 
 
 ^ See Class- Booh of Neio Testament History, pp. 134, 135. 
 
 * See Collect for the First Sunday in Advent. 
 
 ^ Mill's Lectures on the Catechism, p. 81. and Archer But- 
 ler's Sermon on the Mystery of the Incarnation, Vol. i. p. ']2.\ 
 
 ^ See the Athanasian Creed, and Hooker, Eccl. Pol., 
 Bk. IV. 53, 3. 
 
ch. v.] tue fourth article. 29 
 
 CHAPTER V. 
 
 THE FOURTH ARTICLE. 
 
 He suffered under Pontius Pilate, teas c?^ucijied, 
 dead, and buried. 
 
 I. He suffered. Having confessed that for us men 
 and for our salvation, the Eternal Son of God came 
 down from heaven and was made Man, the Creed 
 passes on to the equally marvellous truth, that " He 
 suffered under Pontius Pilate, was crucified, dead, 
 and buried." 
 
 2. His Sufferings predicted. For as the first 
 Adam brought sin into the world and death by sin (Rom. 
 v. 12, 14), so from the beginning it was predicted, with 
 more or less clearness, that the Second Adam, who 
 knew no sin but came to j)ut away sin, sliould suffer 
 and die (Mk. ix. 12; i Pet. i. 11). Thus the earliest 
 prophecy had declared that the Seed of the w^oman 
 should bruise the Ser^'teiifs head, but at the same time 
 had whispered that the Serpent should bruise His heel ^ 
 (Gen. iii. 15). The Prophets, moreover, who were raised 
 uj) one after the other to foreshadow the Person, Ofiice, 
 and "Work^ of the Messiah, intimated that His triumph 
 would not be that of an earthly conqueror. Isaiah spoke 
 of the coming of a Man of sorrows and acquainted, 
 with grief; of His being wounded for our transgres- 
 sions and bruised for our iniquities; of His being op- 
 pressed and afflicted, of His being brought as a Lamb 
 to the slaughter, and of His being stricken for the 
 transgression of His p>^ople (Isai. hii. i — 10); Zecha- 
 riah, again, had predicted that the Messiah should be 
 
 ^ That is, Hh human 'nature. 
 
 2 See Micah V. 2; Isai. vii. 14; Zech. vi. 13; Isai. Ixi. i, 
 and read Pearson On the Creed, Art. iv. 
 
30 THE FOURTH ARTICLE. [Pt. II. 
 
 smitten (Zech. xiii. 7) ; and Daniel had declared that 
 He should he cut off, hut not for Himself^ (Dan. 
 ix. 26). 
 
 3. And fulfilled. And even so was it fulfilled. 
 For our blessed Lord having grown up to man's estate 
 in the despised town of Nazareth (Jn. i. 46), at length 
 came forth on His errand of wondrous Love. Having 
 been baptized in the Jordan by his forerunner John the 
 Baptist (Mtt. iii. 15, 16 ; Lk. iii. 21, 22), for three years 
 He went about the towns and villages of Palestine, 
 declaring in discourses and parables such as never 'inan 
 spake the will of His Father, and proving Himself 
 victorious over nature and the sx^irit- world, over disease 
 and death. But though He came to His own, His own 
 received Him not (Jn. i. 11). Though he went about 
 doing good, His lowly birth caused Him to be despised 
 and rejected (Mtt, xiii. 55 — 57); the rulers of the 
 nation hated Him, and sought to kill Him ; one of His 
 own disciples betrayed Him; and at length He was 
 brought as a prisoner before Pontius Piiate", the Ro- 
 man ^ governor of Judsea, as One who deserved to die, 
 because He made Himself the Son of God (Jn. xix. 7). 
 
 ^ Moreover, while "the Prophets said in express terms 
 that the Messiah, whom they foretold, should suffer, Moses 
 said so in those ceremonies which were instituted by his 
 ministry," (i) in the sacrifice of the Pascal lamb, (2) in the 
 uplifting of the brazen serpent in the -wilderness, (5) in the 
 Sacrificial ritual generally, which all pointed to a greater and 
 a perfect Sacrifice. And what the prophets predicted, and 
 the Law of Moses foreshadowed, our Lord Himself declared 
 to His Apostles would be fulfilled (Lk. xviii. 31). 
 
 2 By the mention of the name of this governor the Creed 
 determines the time when the Savioiir suffered. For from 
 the monuments of history (Tacitus, Annals, xv. 44), we know 
 that Pontius Pilate was sent forth by Tiberius Caesar to be 
 procurator of Judaea in A.D. 26, and that he held this office 
 till the year A. D. 36. See Class-Booh of New Testament 
 History, ip-p. 150 — 152. 
 
 ^ For " the power of life and death was not in any court 
 
ch. v.] the fourth article. 31 
 
 4. He suffered under Pontius Pilate. When the 
 Holy One was brought before liis tribunal, Pihite ex- 
 amined Ilim and the cliarg-es In-ought against Him, and 
 three times declared that he found no fault in Him 
 (Jn. xviii. 38). But though he pronounced Ilim to be 
 innocent, though he washed his hands in token of it, 
 and knew well that it was for envy that the chief 
 priests and rulers had delivered Him up (Mtt. xxvii. 
 18), he did not release Him. Carried away by the 
 furious clamour of His accusers he first gave orders that 
 He should be scourged. This painful and horrible^ 
 punishment the Holy One suffered. The soldiers of 
 Pilate executed his command with their wonted severity, 
 and not content with inflicting upon Him cruel stripes, 
 they placed a reed in His right hand, they saluted Him 
 in mockery Hail, King of the Jews, they struck Him 
 with the reed, they spat in His face, and heaped upon 
 Him indignities unspeakable-. 
 
 5. Was Crucified. But this spectacle of terrible 
 suffering borne without a single murmur drew forth no 
 pity from the Jews. Crucify '^ Him, Crucfy Him, was 
 their cry (Jn. xix. 6). For awhile Pilate hesitated, but 
 at length, tcilling to content the iieople (Mk. xv. 15), he 
 delivered the Holy One to a band of soldiers, who led 
 
 of the Jews, but in the Roman governor alone as supreme.'' 
 See Pearson On the Creed, Art. iv., and Lightfoot on Mtt. 
 XXV i. 3. 
 
 1 See Class-Booh of New Testament History, p. 305, n. 
 
 2 Compare Mtt. xxvii. 28 — 30; Mk. xv. [8, 19; John 
 xix. 2. 
 
 ^ Crucifixion was not a Jewish but a Poman punishment, 
 and only inflicted l)y them on slaves and the lowest criminals. 
 Had the Jews been at liberty to inflict the punishment due 
 by their law for the crime of blasphemy, that punishment 
 would have been by stoning (Levit. xxiv. 16). See Pearson 
 On the Creed, Art. iv; Class-Booh of New Testament HUtory , 
 p. 309 and notes. 
 
32 THE FOURTH ARTICLE. [Pt. II. 
 
 Him forth without the city to a place called Golgotha, 
 
 the place of a skulP (Mtt. xxvii. 33). There the soldiers 
 stripped Him of His garments, nailed His hands and 
 feet to a Cross, placed a title over His head, This is 
 Jesus, the King of the Jeics, and thus crucified Him 
 between two malefactors, one on His right hand, the 
 other on His left (Mtt. xxvii. 37, 38). 
 
 6. Dead. In the Nicene, as also in some of the 
 earlier Creeds, we say that our Lord was "crucified 
 under Pontius Pilate and suflFered." But the Apostles' 
 Creed adds that He " died," that is, that His crucifixion 
 ended in a real death 2. And this is added in ojipositiou 
 to the opinions of those who taught that His death was 
 not real, but only apparent". The truth however of His 
 death is clearly set forth in the Gospels. For they tell 
 us that after He had hung ujjon the Cross about six 
 hours, i.e. from nine in the morning till three in the 
 afternoon, He cried with a loud voice. Father, into Thy 
 hands I commend My Spirit (Lk. xxiii. 46), and gave 
 up the ghost, which means that His spirit was separated 
 from His body, and, as death consists in this separation, 
 so far as He was Man, He died. Moreover, when the 
 soldiers deputed for this purpose by Pilate, at the request 
 of the Jewish rulers^, came to Golgotha, they broke the 
 
 ^ In Greek called Kranion, probably from the shape of 
 its rounded summit. The Vulgate has rendered it in locum 
 CalvaricB, whence comes the English Calvary (Lk. xxiii. 33). 
 
 2 Compare the third Article of the Church of England, 
 *'who truly suffered, was crucified, dead, and buried." 
 
 2 The error of the Docetas. See Bp. Browne On the 
 Articles, Art. 11. 
 
 ^ Death by crucifixion did not generally supervene till 
 after three days, and was at last the result of gradual numb- 
 ing and starvation. During this time the Romans permitted 
 the suS'erers to linger on, instead of shortening their agonies. 
 The Mosaic law did not permit such barbarities, see Deut. 
 xxi. 22, 23. 
 
Cn. v.] THE FOURTH ARTICLE. 33 
 
 legs of tlie two malefactors, but when they came to the 
 l;ody of Jesus, they found that lie was dead already 
 (Jn. xix. ;^2)- They broke, therefore, not a bone of His 
 body\ but one of the soldiers thrust his spear into His 
 side, thus inflicting a wound of itself sufficient to cause 
 death^, and immediately there flowed forth blood and 
 water (Jn. xix. 34), showing by this separation of the 
 blood from the water, that he was truly dead. 
 
 7. And buried. And as He truly died, so also 
 was He truly " buried^." For the Gospel narratives 
 relate, that before the tidings of the Saviour's death 
 could reach the ears of Pilate, Joseph of Arimathaea, 
 a man of wealth, a member of the Sanhedrin, and a 
 secret disciple of Jesus, boldly went to the procurator 
 and requested that the Body of the Redeemer might 
 be given up to him (Mk. xv. 43). Assured by the cen- 
 turion who had been present at the crucifixion, that 
 death had really taken place, Pilate assented, and 
 Joseph having purchased fine linen proceeded to Gol- 
 gotha with Nicodemus, who had bought a mixture of 
 myrrh and aloes, about an hundred loound loeight 
 (Jn. xix, 39). Arrived there, they took down the Holy 
 Body, Avrapped it in the linen clothes with the myrrh 
 and aloes, and conveyed it to a new tomb that Joseph 
 
 ^ Thus unconsciously fulfilling the type of the Paschal 
 lamb (Ex. xii. 46; Ps. xxxiv. •zo), just as the piercing of the 
 side fulfilled the words of Zechariah, that men should look 
 upon Him ^choni they had pierced (Zech. xii. 10). 
 
 2 The spear used is called X^yxv (Jii- xix. 34), i.e. the 
 Roman Jiasta, the iron head of which was the toidth of a 
 handbreadth, and pointed at the end. 
 
 3 The burial of our Lord formed a distinct subject of 
 St Paul's preaching, as appears from i Cor. xv. 4. And 
 since in Baptism the Christian is said to he buried with 
 Christ (Col. ii. 12) into death (Rom. vi. 4), the afternoon of 
 Easter Eve was in the Early Church one of the most favour- 
 ite times for baptizing. See Guericke's Antiq. of the Christiaa 
 Church, p. 149, and compare the Collect for Easter Even. 
 
 M.C. 3 
 
34 THE FOURTH ARTICLE. [Pt. II. 
 
 had hewed out of a rock in a garden which he possessed 
 near the place of crucifixion. There, in the presence of 
 Mary Magdalene and other women, they laid the Body, 
 rolled a great stone to the entrance, and departed \ 
 
 CHAPTER YI. 
 
 ARTICLE F. 
 
 He descended into Hell, the third day He rose again 
 from the dead. 
 
 1. He descended into Hell. Thus in accordance 
 with His own prediction (Mtt. xii. 40), in respect to 
 His body was the Holy One truly buried, and thus did 
 He make His grave with the rich (Isai. liii. 9). The 
 Creed now proceeds to declare what became of His 
 soul, or spirit, Avhich in death He commended into His 
 Father's hands (Lk. xxiii. 46), and says that in it "He 
 descended into HellV 
 
 2. The word Hell here used is the English equi- 
 valent of the Greek word Hades, which literally means 
 the unseen or hidden place^. It does not denote the 
 
 ^ Mtt. xxvii. 60; Mk. xv. 46; Lk. xxiii. 53, 54. 
 
 2 This Article is not found in the oldest Creeds. It 
 first occurs in the Cieed of the Church of Aquileia, about 
 A. D. 400, whence in all probability it was taken into the 
 Apostles' Creed. All the earlier fathers, however, of the 
 Church laid great stress on the belief in Christ's descent to 
 Hades, as establishing the true doctrine of His humanity, 
 viz. that He was "perfect Man, of a reasonable soul and 
 human flesh subsisting;" "for whereas His Body was laid 
 in the grave, and His soul went down to Hades, He must 
 have had both Body and Soul." Bp. Browne On the Articles, 
 p. 81 ; Ileurtley On the Creeds, pp. 134 — 157. 
 
 '^ The word Hell is derived fiom the A. S. h8elen=:fo 
 cover or conceal, and denotes, like the Hebrew Sheol, "the 
 coveriid place," the invisible underworld. ree;'j'a is the 
 Greek word for "the place of torment," and ?? d^uacros for 
 
Ch. VI.] THE FIFTH ARTICLE. 35 
 
 2->lace of torment, for which a different Greek word is 
 always used, but tlie place of departed spirits K 
 
 3. Scripture Proof. That our Lord did descend 
 into Hades is phain from His own words to the penitent 
 thief, Verily I say unto thee, To-day shalt thou he 
 with Me in Paradise^ (Lk. xxiii. 43). Now "Paradise" 
 or the "Garden of Eden" was a term applied by the 
 Jews to that part of Hades containing the souls of the 
 blessed in their intermediate stated Moreover, St Pe- 
 ter, in his address to the Jews on the day of Pentecost, 
 quoting the sixteenth Psalm, Thou wilt not leave My 
 soul in Hades, neither icilt Thou suffer Tliine Holy 
 
 "the bottomless pit." See Lk. viii, 31, and comp. Trench 
 On the Miracles, p. 471 n. 
 
 ^ The phrase used in the earlier Creeds in which this 
 word occurs is in Greek eh to. Karaxdjpta, (comp. Eph. iv. 9), 
 in Latin ad inferna or in inferna, in later times ad {inferos, 
 "to the inhabitants of the Inferna," as one Anglo-Saxon 
 version exactly renders it, lie nither asfah to helwarum. 
 
 2 From the Greek word Trapdoetaos^a walled rjarden, 
 or park of a king, rich in fruits and flowers. The Jews 
 disposed of the souls of the rigliteous till the resurrection 
 under a threefold phrase; (r) "The Garden of Eden" or 
 "Paradise ;" (2) "under the throne of glory" (-. "under the 
 altar" Rev. vi. 9) ; (3) "in Abraham's bosom" (Lk. xvi. 22). 
 See Liglitfoot's Ilor. Heh. on Lk. xvi. 22; and Bp. Browne 
 on the third Article. 
 
 3 The Creed does not state the purpose of Christ's descent 
 into Hades, but from 1 Peter iii. 19, according to the most 
 probable interpretation of the verse, we gather that He %vent 
 and preached, or rather made proclamation {eK-qpv^ev) to the 
 spirits in prison, i. e. in ward or guardianship (iu (pvXaKrj) in 
 Hades ; and as to the subject of His proclamation, what can 
 "be more probable than that He should have proclaimed to 
 them that their Redemption had been fully effected, that 
 Satan had been conquered, that the great Sacrifice had been 
 ofiFered up? If angels joy over one sinner that rcpenteth (Lk. 
 XV. 10), may we not suppose Paradise filled with rapture, 
 when the Soul of Jesus came among the souls of His re- 
 deemed, Himself the Herald {ktjpu^) of His own victory?" See 
 Bp. Browne on the third Article ; Horsley's Sermons, Vol. I. 
 XX. ; and Noell's Catechism. 
 
 3—2 
 
36 THE FIFTH ARTICLE. [Pt. II. 
 
 One to see corruption, distinctly states that the Psalmist 
 spake of the resurrection of Christ, that His soul was 
 not left in Hades, neither His flesh did see corrujytion 
 (Acts ii. 25 — 31). From these passages, then, we infer 
 that, as when human beings die, their bodies are laid in 
 the grave, while their souls pass to the realm of spirits, 
 even so our Lord descended thither also, " that He 
 might fulfil the conditions also of death proper to hu- 
 man nature ^" 
 
 4. The third day. The Body of oar Lord, as we 
 have seen, was laid in the tomb on the day preceding 
 the Jewish Sabbath, that is, on Friday evening, and 
 there, during Friday night, Saturday, and Saturday 
 night ^, it remained. But early in the morning of the 
 first day of the week, our Lord's Day (Rev. i. 10), 
 Mary Magdalene and the other women set out thither 
 to complete the embalming of the Body (Lk. xxiv. i). 
 While they were musing who should roll away the great 
 stone from the entrance, the earth quaked beneath 
 their feet, and an Angel descended and rolled away 
 the stone and sat upon it. 
 
 5. He rose again from the dead. Though be- 
 
 ^ Bp. Browne on the third Article. 
 
 ^ It was the custom of the Jews to call the same time 
 three days and three nights (i Sam. xxx, 12, 13), or after three 
 days, or on the third day (2 Chron. x. 5, 12), putting the whole 
 for a part. Hence the Saviour in one place says that as 
 Jonas was three days and three nights in the whale's belly, so 
 shall the Son of Man he three days and three nights in the heart 
 of the earth (Matt. xii. 40) ; in another place He says, Destroy 
 this temple, and in three days I will raise it up (Jn. ii, 19); in 
 another place He says, After three days 1 will rise again 
 (Matt, xxvii. 63). We must understand, therefore, by the 
 expression, He rose from the dead the third day, not that He 
 continued the space of three whole days dead, but that during 
 Friday night, Saturday, and Saturday night, He lay in the 
 grave, and on the third day, our Lord's day. He rose again. 
 See Pearson, On the Creed, Art. v. and the notes. 
 
Ch. \r[.] THE FIFTH ARTICLE. 37 
 
 wilderecl by these strange events, the women advanced 
 nearer, and perceived not only that the stone was rolled 
 away, but that the sepulchre was empty (Lk. xxiv. 3); 
 and as they were standing full of awe and wonder, an 
 Angel announced to them that their Lord teas i^isen 
 (Lk. xxiv. 5, 6), and bade them go tell the joyful news to 
 His Apostles. Filled at once with mingled fear and 
 joy they hurried with all speed to the Apostles, who at 
 first regarded their words as no better than an idle 
 tale (Lk. xxiv. 11). But soon they found that the an- 
 nouncement of the Angel was true. Their Lord was 
 risen indeed, and from time to time^ during a period 
 of forty days they were privileged to see Him, and that 
 not only separately but together^, not by night only but 
 by day, and they were permitted not merely to see 
 Ilim but to touch Him, to converse with Him, to eat 
 with Him. to examine His person, and to assure them- 
 selves that " He had truly risen again from death V and 
 came forth the Conqueror of the Grave. 
 
 6. According to the Scriptures. Thus, then, on 
 the third day, as prophets had foreshown, and He 
 
 1 Comp. Acts i. 3, oTTavofxevos, appearing from time to 
 time, in opposition to His continued sojourn before. See 
 W'estcott's Gospel' of the Resurrection, p. 1 1 r. 
 
 2 For the risen Saviour manifested Himself (i) to Mary 
 Magi'alene (Jn. xx. 11 — iS) ; (2) to the other ministering 
 women (Mtt. xxviii. 9) ; to the two disciples journeying to- 
 wards Emmaus (Lk. xxiv. 13 — 33); (4) to St Peter (Lu, 
 xxiv. 34 ; I Cor. xv. 5) ; (5) to the ten Apostles (Lu. xxiv. 
 33 — 46) ; (6) to the eleven Apostles (when Thomas was pre- 
 sent, Jn. XX. 24 — 31); (7) to seven Apostles by the Lake of 
 Tiberias (Jn, xxi. i — 14); (8) to the eleven Apostles, and 
 probably the 500 brethren, on the appointed mountain (Mtt. 
 xxviii, 16 — 18, I Cor. xv. 6); (9) to James (i Cor. xv. 7); 
 (10) to the Apostles in or near Jerusalem just before the 
 Ascension (i Cor. xv. 7, Lk. xxiv. 50). See Wieseler's 
 Chronol. Synopsis ; Tischendorf's S7jnopsis Evangelica; Ellicott'a 
 Lectures, p. 414 n. 
 
 3 See Article IV. 
 
38 THE FIFTH ARTICLE. [Pt. II. 
 
 Himself had predicted (Mtt. xvi. 21 ; xvii. 22, 23), did 
 the Lord rise again, and the fact was attested by His 
 Apostles (Acts i. 3), by His Enemies (Mtt. xxviii. 1 1 — 
 15), and by Angels from heaven (Lk. xxiv. 4 — 7^). From 
 the earliest times His Resurrection has formed one of 
 the Articles of the Creed, for it is the keystone of the 
 Christian Faith. It is one of the plainest proofs of His 
 Divinity (Rom. i. 4 ; Jn. x. 18); it is the sign and seal of 
 the acceptance of the Sacrifice He offered upon the 
 Cross ^ (Rom. iv. 25 ; i Cor. xv. 56, 57) ; it is the earnest 
 and pledge^ of our Resurrection (i Cor. xv. 2c — 22); 
 it is the fount and source of all our means of grace in 
 this life, of all our hopes and assurances as regards the 
 next. 
 
 ^ The commemoration, moreover, of Christ's Resurrection 
 from the very earliest times (Jn. xx. 19, xx. 26, Acts xx. 7, 
 I Cor. xvi. 2), on the first day of the week, or the Lord's Day 
 (Rev. i. 10), is a strong testimony to its truth, and that it 
 was not added to our religion in any later age, after the his- 
 tory of the time was forgotten, and the truth of the account 
 could not be examined. See Westcott's Gospel of the Resur- 
 rection, p. 106, 2nd Edit. 
 
 2 On the day our Lord rose from the dead, the i6th of 
 the Jewish month Nisan, the first ripe sheaf of barley was 
 brought into the temple sanctuary, and there waved by the 
 priest before the Lord, till which was done, no produce of the 
 now ripening harvest might be eaten (Lev. xxiii. 9 — 11). As 
 that ripe sheaf was the pledge and earnest of the whole 
 harvest, so is the Resurrection of Christ the Firstfruit, the 
 pledge of the harvest and ingathering of all men. 
 
 ^ " By His death we know that He suffered for sin, by 
 His resurrection we are assured that the sins for which He 
 suffered were not His own ; had no man been a sinner. He 
 had not died; had He been a sinner. He had not risen again ; 
 but dying for those sins which we committed. He rose from 
 the dead to shew that He had made full satisfaction for 
 them, that we believing in Him might obtain remission of 
 our sin, and justification of our persons." Pearson, On the 
 Creed, Art, v. 
 
Cn. VII.] THE SIXTH ARTICLE. 39 
 
 CHAPTER VII. 
 ARTICLE Vr. 
 
 He ascended into heaven, and sitteth at the right hand 
 of God the Father Almighty. 
 
 1. The Great Forty Days. After His glorious 
 Resurrection the Saviour remained upon this earth for 
 a space o^ forty days (Acts i. 3). During- tliis period 
 He satisfied His Apostles from time to time respecting 
 His death and the prophecies which had foreshadowed 
 it, instructed them in the things concerning His king- 
 dom (Acts i. 3), and gave them His last commission 
 to go and make disciples of all nations, baptizing them 
 into the Name of the Father, and of the Son, and of 
 the Holy Ghost (Mtt. xxviii. 19, 20). 
 
 2. The Walk to Olivet. At length this solemn 
 period drew to a close. Warned it may be by the 
 Saviour Himself, or attracted by the near approach of 
 the festival of Pentecost, the Apostles left Galilee, and 
 returned to Jerusalem. There they once more saw their 
 risen Lord, and received His command to remain in 
 Jerusalem, till they should be baptized with the Holy 
 Ghost, and endued icith power from on high (Acts 
 i. 5). At last He bade them accompany Him along the 
 road towards Bethany and the Mount of Olives (Lk. 
 xxiv. 50). Convinced that something mysterious was 
 about to happen, and thinking that He intended to com- 
 mence His long-expected reign, they began to enquire. 
 Lord., wilt Thou at this time restore the kingdom to 
 Israel? But their enquiries were solemnly silenced. 
 It was not for them to know the times or the seasons, 
 which the Fattier had put in His own power : it was 
 their duty and privilege to be witnesses to the Lord in 
 Jerusalem, and in all Judwa, and in Samaria, and 
 unto the uttermost part of the earth (Acts i. 8). 
 
40 THE SIXTH ARTICLE. [Pt. II. 
 
 3. He ascended into heaven. Thus conversing 
 they followed Him even to the borders of the district^ of 
 Bethany, to one of the secluded hills which overhang 
 the village on the eastern slope of Olivet. There they 
 received his last solemn and abiding blessing (Lu. xxiv. 
 50), and while his hands were yet uplifted in benediction 
 (Lu. xxiv. 51), a marvellous change took place. By the 
 power of His inherent Deity he began to be parted 
 from them, and there came a cloud in which He rose 
 from Olivet, and was carried up in to heaven out of their 
 sight (Lk. xxiv. 5 1 ; Acts i. 9). Long time stood the 
 Eleven looking upwards and watching Him as He re- 
 ceded more and more from view (Acts i. 10). At length 
 two angelic beings clad in white apparel addressed 
 them, Ye 'men of Galilee, ivhy stand ye gazing up 
 into heaven ? This same Jesus, icho hath been taken 
 from you into heaven, shall so come in like manner as 
 ye have seen him, go into heaven (Acts i. 11). 
 
 4. The difference between the Resurrection and 
 the Ascension 2 is very noticeable. When exactly the 
 Lord rose again, how He looked when He arose, no man 
 knoweth, for no man saw. But when He ascended, 
 when it was of the utmost importance that men should 
 be assured that He had gone up to the same blest 
 abode, where He was with the Father before the world 
 teas (Jn. xvii. 5), then, in the presence of many wit- 
 nesses, did He withdraw, and that not swiftly and im- 
 perceptibly, like Enoch, who was not, for God took him 
 
 * "Not altogether into Bethany, but so far as the point 
 where Bethany came into sight." Stier. '^ A more»secluded 
 spot could scarcely have been found so near the stir of a 
 ■mighty city; the long ridge of Olivet screens the hills, and 
 the hills themselves screen the village beneath from all sound 
 or sight of the city behind." Stanley's Sinai and Palestine, 
 P- 454. 
 
 ^ The Ascension had been foretold by our Lord Himself ; 
 see Jn. vi. 62, vii. 33, xiv. 28, xvi. 5, xx. 17. 
 
Ch. VII.] TUB SIXTH ARTICLE. 41 
 
 (Gen. V. 24), nor icitJi a chariot of fire, and horses of 
 fire (2 Kings ii. 11), as in the case of Elijah, but gra- 
 dually and quietly, without pomp or circumstance, as 
 though it was but the natural close of His Divine life 
 on earth, 
 
 5. He sitteth at the right hand of God. Thus, 
 then, as David had predicted, did the Holy One ascend 
 up on high, and lead capticity captive, and receive 
 gifts for men (Ps. Ixviii. 18)^; thus did He enter into 
 His glory, and bear our redeemed humanity /^r above 
 all heavens (Eph. iv. 10), into the very presence of God, 
 into " that place of all places in the universe of things 
 in situation most eminent, in quality most holy, in dig- 
 nity most excellent, in glory most illustrious, the inmost 
 sanctuary of God's temple above 2." Having stated this, 
 the Creed passes on to speak of what He does in the 
 highest heavens. He sitteth, it says, at the right hand 
 of God, the Father Almighty (Ps. ex. i). Now God 
 is a Spirit, and hath not hands like a man. Therefore 
 we must understand, by this session^ at God's right 
 hand, that in the heavens our Lord now occupies the 
 
 ^ Compare also the Proper Psalms appointed for Ascen- 
 sion-Day, the eighth, fifteenth, twenty-first, twenty-fourth, 
 forty- seventh, and one hundred and eighth. 
 
 - Barrow's sermon on the Ascension. Compare the words 
 of Pearson, On the Creed, Art. vi. : "whatsoever heaven is 
 higher than all the rest which are called heavens ; whatsoever 
 sanctuary is holier than all which are called holies ; whatso- 
 ever place is of greatest dignity in all those courts above, into 
 that place did He ascend, where in the splendour of His 
 Deity He was before He took upon Him our humanity." 
 
 ■^ We must not understand His session as deterniining 
 any posture of His body in the heavens, for in one place St 
 Paul merely says, that He is at ihe right hand of God (Rom. 
 viii. 34, I Pet. iii. 22), and St Stephen affirmed that De saw 
 Him standing on the right hand of God (Act^ vii. 56). The 
 word signifies (i.) habitation, possession, and continuance ; 
 (ii.) rest and quietness ; (iii.) dominion, sovereignty, and 
 
42 THE SIXTH ARTICLE. [Pt. II. 
 
 place of greatest honour, of most exalted majesty ^ 
 and of most perfect bliss, and that God hath conferred 
 upon Him all pre-eminence of dignity, power, favour, 
 and felicity. 
 
 6. As our Priest. But we are not to conceive of 
 the session of our Lord as though it implied a state of 
 inactive rest. In the highest heavens He exerciseth 
 the twofold functions, typified by Melchizedek, of Priest 
 and King (Heb. vii. 21). As the Jewish high-priest en- 
 tered once every year, on the great day of Atonement 
 into the Holy of Holies, with the blood of various 
 victims, which he sprinkled before the mercy-seat (Lev. 
 xvi. 1 5), even so as our high-priest Christ has entered 
 into the true Holy of Holies with His own Blood (Heb. 
 ix. 12), and pleads face to face wdth God the merits of 
 His sacrifice (Rom. viii. 34). For even in that glorious 
 world He still retains a perfect sense of our infirmi- 
 ties, and of all the mystery of human pain wliich He 
 learnt on earth, and out of His perfect love, knowledge, 
 and sympathy, He, as our Advocate, intercedes for us, 
 and through His intercession our prayers ascend to and 
 are accepted at the Throne of Grace (Heb. iv. 14, vii. 25 ; 
 I Jn. ii. I, 2; Rev. viii. 3). 
 
 7. As our King. And not only as our Great High 
 Priest (Heb. iv. 14), but as King of kings and Lord of 
 lords does He sit at the right hand of God. There with 
 infinite power, wisdom, and providence He is guiding 
 the destinies of the Universe, and especially of the 
 
 majesty. Ipsiim verbum sedere regni significat potestatem. 
 Pearson, On the Creed, Art. vi. 
 
 ^ "Because the most honourable place amongst men is 
 the right hand, as when Bath3heba went unto King Solomon, 
 he sat dovjn on his throne, and caused a seat to be set for the 
 ]cing''s mother, and she sat on the right hand (i Kings ii. 19, 
 compare also Matt. xx. 21), therefore the right hand of God 
 signifies the glorious majesty of God." Pearson, On the 
 Creed, Art. Vi. 
 
Ch. VII.] THE SIXTH ARTICLE. 43 
 
 redeemed family of man. Slowly indeed, as we count 
 slowness \ but yet surely He is directing all things 
 towards their destined end, and employing the agency 
 of heaven and earth for the government and defence of 
 His people. As yet, indeed, we do not see all things 
 put under Him (Heb. ii. 8), but as He is able, so will 
 He subdue all things unto Himself (Phil. iii. 21), and 
 in due time the last enemy, even death (i Cor. xv. 26), 
 shall be destroyed, and the Victory, for which all crea- 
 tion waiteth, shall be finally and completely won. 
 
 CHAPTER YIII. 
 ARTICLE VII. 
 
 From thence He shall come to judge the quick and 
 the dead. 
 
 I. From thence He shall come. When He was 
 upon earth our Lord declared not only that he should 
 ascend into heaven (Jn. vi. 62), but also that from 
 thence He should come again. Sometimes He stated 
 this under various images, as that of a "master re- 
 turning to his household" (Mtt. xxiv. 45 — 51), or "a 
 nobleman returning from a far country" (Lk. xix, 12 — • 
 27), or "a bridegroom comhig for his bride" (Mtt. xxv. 
 I — 12). Sometimes He spoke of it expressly, as when 
 He told His disciples that He was going away to pre- 
 pare a place for them, and would come again and re- 
 ceive them unto Himself (Jn. xiv. 2, 3) ; or when He 
 
 1 " Men are impatient, and for precipitating things: but 
 the Author of Nature appears deliberate throughout His 
 operations, accomplishing His natural ends by slow succes- 
 sive steps. And there is a plan of things beforeliand laid 
 out, which, from the nature of it, requires various systems 
 of means, as well as length of time, in order to the carrying 
 on of its several parts into execution." Butler's Analogy ^ 
 Part II. Chap, iv, and note in Fitzgerald's edition. 
 
44 THE SEVENTH ARTICLE. [Pt. II. 
 
 declared to the Jewish rulers that hereafter they should 
 see the Son of Man sitting on the right hand of power, 
 and coming in the clouds of heaven (Mtt. xxvi. 64). 
 Thus also the angels, who appeared to the Apostles at 
 the Ascension, distinctly stated that the same Jesus, 
 who had been taken from them into heaven, should so 
 come in like manner as they had seen Him go into 
 heaven (Acts i. 11). 
 
 2. To judge. The second coming, however, of the 
 Saviour will not be, hke His first, " in great humility \" 
 but in "glorious majesty," and with all His holy angels 
 to execute judgment in the earth. This is His own 
 express declaration. The Father, He saith, judgeth 
 no man, hut hath cominitted all judgment unto the 
 Son, and hath given Him authority to execute judg- 
 ment because He is the Son of Man^ (Jn. v. 22, 27). 
 Thus also St Paul said to the Athenians on Mars' hill, 
 God hath appointed a day, in the which He will judge 
 
 ^ See the Collect for the First Sunday in Advent, 
 2 Because He is the Son of Man. This remarkable title is 
 never applied by the writers of the Gospels to the Eternal 
 Son of God. Wherever it is applied, it is by our Lord Him- 
 self. There are only three exceptions to this rule, Acts vii. 
 56, Rev. i. 13, and Rev. xiv. 14. During, however, the 
 period of His sojourn in this world, there was no title our 
 Lord was pleased so often and so constantly to apply to 
 Himself ; for a few out of many instances compare Jn. i. 51, 
 iii. 13 ; Lk. v. 24, vi. 22 ; Mk. ix. 31, x. 33 ; Mk. xiv. 62. 
 Observe, it is not Son of a Man, but "Son of Man." The 
 word in the original used for man implies human being, and the 
 expression denotes that He who was the " Son of God" from 
 all eternity became the " Son of Man" in time, the second 
 Adam ; " It pleased not the Word or Wisdom of God to take 
 to itself some one person amongst men, for then should one 
 have been advanced, which was assumed, and no more ; but 
 wisdom, to the end she might save many, built her house of 
 that nature which is common unto all, she made not this or 
 that man her habitation, but dwelt in us." Hooker, Eccl. 
 Pol. Book V. Iii. 3. 
 
Ch. VIII.] THE SEVENTH ARTICLE. 45 
 
 the world in righteousness hy that Man whom He 
 hath ordained {Acts xvii, 31 ; comp. Rom. ii. 16). 
 
 3. The quick and the dead. Concerning the na- 
 ture of this Judgment it has been revealed to us that 
 it will extend alike to the quick 1 and to the dead, that 
 is, to those who shall be alive at that Day, and to those 
 who shall have died before it arrives. / charge thee, 
 writes St Paul to Timothy, before God and the Lord 
 Jesus Christ, who shall judge the quick and dead at 
 His apjjearing and His kingdom (2 Tim. iv. i). Who, 
 writes St Peter of profane men, shall render an ac- 
 count to Him tJiat is ready to judge both the quick 
 and dead (i Pet. iv. 5). For ice shall not all sleep, 
 i. e. the sleep of death, hut we shall all he changed, in 
 a moment, in the twinkling of an eye, at the last 
 trump (i Cor. XV. 51)... and the dead, hoth small and 
 great, shall stand before the Judgment-seat of Christ 
 (Rev. XX. 12). 
 
 4, According to their works. Moreover, it will ex- 
 tend to the thoughts (i Cor. iv. 5), words (Mtt. xii. 36), 
 and actions^ (Rev. xx. 13) of men. For He, before w^hom 
 nations (Mtt. xxv. 32) will be then assembled, knoweth 
 what is in man (Jn. ii. 25). He will bring to light the 
 hidden things of darkness, and will make manifest 
 the counsels of the hearts (i Cor. iv. 5). He will exact 
 
 ^ Quick means living, moving, from the A.-S. civic, ciouc, 
 Germ, queck. Comp. Lev. xiii. 10; Num. xvi. 30; Ps. Iv. 15; 
 cxxiv. 3 ; also Chaucer's Kn'ujhCs Tale, 101 7 : 
 
 Nat fully quyk, na fully deed they were. 
 
 Shakespere, Hamlet, Act v. So. i : 
 
 ^Tis for the dead, not for the quiclc. 
 
 See The Bible Word-Book, p. 393. 
 
 ^ Beside the direct testimony of the Word of God we are 
 convinced of a future judf(ment (t) by our conscience, (2) by 
 reflection on God as a just God, (3) by the consent of almost 
 all mankind. See Pearson, On the Creed, Art. Vii.j Butler's 
 Analofjy, Bk. I. Ch. iii. 
 
46 THE SEVENTH ABTICLE. [Pt. IL 
 
 a strict account of the deeds done in fhe body, whether 
 they he good or whether they he evil (2 Cor. v. 10), and 
 on His sentence will depend issues of inconceivable 
 moment; for they that have done evil shall go away 
 into everlasting punishment^ hut the righteous into 
 life eternal (Mtt. xxv. 46). 
 
 5. The Judge, then, on this great and terrible 
 Bay will be no other than the Son of Man, whom 
 Daniel foresaw coming with the clouds of heaven (Dan. 
 vii. 13, 14). For though the right and power of judging 
 inseparably pertains to God Almighty, whose creatures 
 and servants we are^, yet He hath delegated this 
 authority to His Son (Jn. vi. 27). All the revelations of 
 Scripture imply that the future Judgment will be trans- 
 acted in a regular, public, and most solemn manner, in 
 the face and audience of all the world, before angels 
 and men. But the glorious presence of God we could 
 not endure. He dwelleth in the light which no man can 
 approach unto, so that no man hath seen nor can see 
 Him (i Tim. vi. 16). Thou ca^st not see My face, said 
 He to Moses, for there shall no man see Me and live 
 (Exod. xxxiii. 20). As, then, the only-hegotten Son, who 
 is in the hosom of the Father (Jn. i. 18), alone ever 
 declared, or manifested Him to His creatures, so to 
 Him God hath delegated the universal and ultimate 
 judgment of mankind, so that "as in our nature He 
 performed all that was requisite to save us, as in our 
 nature He was exalted to God's right hand to rule and 
 bless us, so He shall in our nature appear to judge us 2." 
 
 ^ See Barrow's sermon On the Circumstances of the Future 
 Judgment. 
 
 2 Barrow's Sermons. Compare also Pearson On the Creed, 
 Art. VII. " The Father, who is only God, and never took 
 upon Him either the nature of man or angels, judgeth no 
 man (and the same reason reacheth also to the Holy Ghost) ; 
 hut hath committed all judgment to the Son, and the reason 
 
Ch. VIII.] THE SEVENTH ARTICLE. 47 
 
 6. Because He is the Son of Man, therefore is 
 He decreed and determined by God to be our Judge 
 (Jn. vi. 27). For this high ofiSce he unites proprie- 
 ties -nhich could not be found in any otlier even the 
 highest archangel. For not only, as the Gospel records 
 assure us, is He our Redeemer and endued Avith per- 
 fect equity of mind, and immutable love of right ; not 
 only has He the divine faculty of searching men's 
 hearts, so that He knows all matters of fact that ever 
 were, and can discern the right in every case ; but He 
 alone from experience of human life can possess that 
 " exact temperament of affection toward man, which is 
 requisite to the distribution of equal justice towards 
 them, according to due measures of mercy and seve- 
 rity ^" 
 
 7. Summary. This, then, is the sum of the second 
 pnrt of the Christian Faith, " wherein is contained the 
 whole story of our redemption by Jesus ChristV His 
 Incarnation, His sufferings under Pontius Pilate, His 
 Death, His Burial, His descent into Hades, His Resur- 
 rectioi\ on the third day, His ascent into heaven, His 
 session at the right hand of God, His future coming to 
 judge the quick and the dead^. 
 
 why He hath committed it to Him is, because lie is, not only 
 the Son of God, and so truly God, but also the Son of Man, 
 and so truly Man ; because He is that Son of Man who suf- 
 fered so much for the sons of men." 
 
 ^ Barrow. ^ Noell's Catechism. 
 
 ^ After the words to juclf/e both the quick and the dead, 
 the Nicene Creed adds the clause Of whose kingdom there 
 shall be no end, which is said to have been directed against 
 the opinion of those " who taught that, at the Day of judg- 
 ment, the Word would return into the bosom of the Father, 
 whence He came forth, and cease to have a distinct personal 
 subsistence, and by consequence a distinct personal reign." 
 Heurtley, pp. 139, 140. 
 
48 THE EIGHTH ARTICLE. [Pt. II. 
 
 CHAPTER IX. 
 
 ARTICLE VIII. 
 I believe in the Holy Ghost. 
 
 I. I believe. Having confessed our faith in God 
 the Father, " who hatli made us and all the world," and 
 in God the Son, " who hath redeemed us and all man- 
 kind," we now proceed to confess our faith in God the 
 Holy Ghost, "who sanctifieth us and all the elect people 
 of God." Before this Article repeat again the first 
 word of the Creed, / believe, because of the many par- 
 ticulars concerning the Son and His work of Redemp- 
 tion which have intervened. 
 
 2. I believe in the Holy Ghost \ then, or Holy 
 Spirit, is the Eighth Article of the Creed, or, as it is 
 more fully expressed in the Nicene Creed, / beliece in 
 the Holy Ghost, the Lord} and Giver of Life, loho 
 proceedeth from the Father and the So7i, icho with 
 the Father and the Son together is worshipped and 
 glorified, who spake by the Prophets^. 
 
 3. The Holy Ghost a Person. By these words 
 we profess our belief that the Holy Ghost is "not a 
 virtue, nor a gift, but a Person ^.^ And this may be 
 proved from Scripture. For He is called by our blessed 
 
 ^ From A.-S. gdst, G. geist, i.e. spirit, breath, opposed to 
 body. Hence the expression in the Catechism " our ghostly 
 enemy " = our "spiritual enemy." 
 
 ^ That is, the Lord God and the Giver of Life, to Kupiov 
 Kal TO fwoTTotoV. These words were added to the Nicene Creed 
 at the second General Council of Constantinople ; see Pearson 
 On the Creed, Art. Viii., and the notes. 
 
 2 Compare the statements in the Athanasian Creed, and 
 the words of the Fifth Article, 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. 
 
 ^ Pearson On the Creed, Art. viii, ; Nicholson On the 
 Catechism. 
 
Ch. IX.] THE EIGHTH ARTICLE. 49 
 
 Lord tlie Comforter^ (Jii. xiv. 26); lie is said to come 
 to men (Jn. xvi. 7), to s}wak to men (Acts x. 19, 20; xiii. 
 2), to hid men do things for Him (Acts xiii. 2, 4), to 
 give gifts unto men (i Cor. xii. 8— 11), to iiitercede for 
 men (Rom. viii. 26), to lore men (Rom. xv. 30), to he 
 grieved by the actions of men (Eph. iv. 30) ; and these 
 expressions imply that He is a Tcrson. 
 
 4. And proceedeth from the Father and the 
 Son. Moreover, while the Scriptures ever speak of the 
 Son of God as hcgotten of the Father, so they speak of 
 the Holy Ghost as coming forth ov 2:)rocecding from the 
 Father and the Son. He i^roceeds from the Father, for 
 lie is called the Spirit (f the Father (Mtt. x. 20), Ho 
 is described as sent hy the Father (Jn. xiv. 26), as given 
 hy the Father (Jn. xiv. 16), and in express words as 
 j)roceeding from the Father (Jn. xv. 26). Again, He 
 proceeds from the Son^, for He is called the Spirit of 
 
 ^ IlapaK\7]Tov, the Paraclete. This word strictly denotes 
 an Advocate, and in this sense it is used in i Jn. ii. i, We 
 have an Advocate {irapdKKrjTov) v:ith the Father, Jesus Christ 
 the righteous. But as an advocate is one, who being sum- 
 moned to the side of the accused or imperilled man, stands 
 by to aid and encourage, so the word also means the Com- 
 forter, that is, the Strengthener, and Supjyortcr, from the 
 late Latin comfortare (Fr. conforter from con and fortis— 
 strong") = to strengthen. The idea of strengthening and sup- 
 porting has been lost sight of in the modern usage of the 
 word, which now signifies to console. But when WicUf first 
 used the word, "be intended it in the sense of strengthening 
 or supporting. Thus he renders Phil, iv, 13, "I may alle 
 thingis in him that comfortith me " = strengtheneth me. 
 Again, he renders Isai. xli. 7, "and be comfortide liym with 
 nailes, that it shoulde not be moved," where our present ver- 
 sion translates "and he fastened it with nails." See Hare's 
 Mission of the Comforter, pp. 521—527; The Bible Word- 
 Book, p. 1 16. 
 
 2 The words Filioque, "and from the Son," are not in the 
 
 Nicene Creed, but were gradually adopted in the West. They 
 
 first appear in the acts of an assembly of bishops at Braga, 
 
 A.D. 412. Their use gave rise to the great schism between 
 
 yi. C. 4 
 
50 THE EIGHTH ARTICLE. [Pt. II. 
 
 Christ (Rom. viii. 9 ; Gal. iv. 6), He is described as sent 
 hy the Son (Jii. xv. 26), and as gli^eii hy the Sori^ (Jn. 
 XX. 22). 
 
 5. Is God. Bat while proceeding from the Father 
 and the Son, He is " of one substance, majesty, and 
 glory with them, being very and Eternal God-." For 
 the Scriptures ascribe to Him the attributes of Deity. 
 He is eternal (Heb. ix. 14); He is omniscient (i Cor. ii. 
 10); He is omnipotent (Lk. i. 35); He was associated 
 with the Son in the act of creation (Gen. i. 2) ; He 
 knoiceth. the dee}} things of God (i Cor. ii. 10); to 
 sin against Him is to sin against God (Acts v. 3, 4) ; 
 and into His Name we are baptized (Mtt. xxviii. 19). 
 Hence in the Is^icene Creed is He truly termed "the 
 Lord," that is, " the Lord God." 
 
 6. The Giver of Life. But in the same Creed He 
 is called not only "the Lord," but also the "Giver of 
 Life." For we read that at the creation of the world 
 the Spirit of God brooded over the face of the waters 
 (Gen. i. 2), and awoke order out of chaos, and life out of 
 death, and again at the new creation of the world, when 
 the Saviour rose triumphant from the tomb. He is said 
 to have been quickened hy the Spirit (i Pet. iii. 18). 
 Moreover, He is the Author and Giver of intellectual 
 life. To Him is ascribed all supernatural wisdom and 
 knowledge (Ex. xxxi. 3 ; i Cor. xii. 8) ; He in old times 
 " spake by the prophets," and as they were moved and 
 inspired by Him, so they wrote (2 Pet. i. 21), He, on 
 the day of Pentecost, came from heaven upon the Apo- 
 stles, like a mighty rushing wind (Acts ii. 2), to teach 
 
 the East and the West, A.D, 1053; the Eastern Church re- 
 fusing to use an expression which had not been sanctioned 
 by a General Council. Bp. Browne On the Articles; Hard- 
 wick's Middle Ages, pp. 195, 29S, and the notes. 
 
 1 See Pearson On the Creed. 
 
 ^ Comp. Article v. 
 
Ch. IX.] THE EIGHTH ARTICLE. 51 
 
 them and to lead tliem into all tnith, "giving them 
 both the gift of divers languages, and also boldness 
 with fervent zeal constantly to preach the Gospel unto 
 all nations \" and He afterwards strengthened them 
 and the Churches they founded with manifold gifts of 
 grace, as tJte word df ici.s-dom, the icord of knoicledge^ 
 healings, the working of miracles, irropliecy^ discern- 
 ing <f spirits, dicers kind <f tongues, and the inter- 
 j^retation of tongites, dividing unto every man sever- 
 ally as he wo ft Id (i Cor. xii. 6 — 1 1). 
 
 7. The Spirit of Holiness. And not only is He 
 called the Giver of Life, but also the " Holy Spirit," or 
 the " Spirit of Holiness" (Rom. i. 4). And since we ai'e 
 in ourselves unholy and impure, and without holiness it is 
 impossible to please God (Heb. xii. 14), He inspires us 
 with holy desires, and prompts us to good counsels 
 (Eph. V. 9) ; He creates in us the first dispositions to- 
 wards truth and holiness (Gal. v. 22, 23); He prevents, 
 i. e. goes before us, " that we may have a good will, and 
 works with us when we have that good wilP" (Rom. 
 viii. 14); He renews us unto repentance (Heb. vi. 6); 
 and if we thwart not His gracious influences by wilful 
 sin, He sanctifieth us and all the elect=* people ot God, 
 i.e. all members of the Church of Christ. 
 
 ^ See the proper Preface in the Communion Service for 
 ^\^litsunrlay, i.e. Pentecost-day (compare tlie Teutonic forms 
 Pfingsten-tag and Whingsten). Others derive it from Wyison- 
 day, i.e. wit or Wisdom-D&y, in memory of the gift of 
 wisdom bestowed on the Apostles. See Procter, On the Booh 
 of Common Prayer, pp. 290, 291 and notes. 
 
 2 Art. X. Cranmer's Catechism, Oxford Edition, p. 122. 
 
 ' As under the Old C<ivenant the u-liole Jewish nation 
 were elected, or choi^en, to be God's peculiar people, to have 
 the covenant and the promises (Deut. vii. 6; xxvi. 18, 19; 
 Amos iii. i, 2), so the Apostles teach tliat the tvhole 
 Church, composed of both converted Jews and Gentiles, is 
 His cterf, or chosen, people, under the New Covenant (Comp. 
 E^m. i. 6, 7; I Cor. i, 24; Phil. i. i ; i Pet. ii. 9, 10, 
 
 4—2 
 
52 THE EIGHTH ARTICLE. [Pt. II. 
 
 8. The Comforter. But, lastly, as the Comforter 
 or " Strengtliener," it is His office to strengthen and 
 sustain us in our doubts and difficulties, distresses and 
 afflictions, to beget in us joy and peace in believing, 
 to help our ii{fi,rmities, and whereas we know not 
 what to pray for as we ought, to make, as our Ad- 
 vocate, intercession for us (Rom. viii. 26). And as He 
 is ever ready to shed forth His gracious influences with- 
 in us, it is our duty to yield them a ready entrance and 
 a kind welcome into our hearts ; to hearken attentively 
 to His voice speaking to us through our consciences^; 
 to beware of quenching the divine light He kindles 
 within us (i Thess. v. 19), of resisting Him when He 
 prompts us to pure thoughts and holy acts, of grieving 
 Him when He w^ould take up His abode in the temples 
 of our souls (Eph. iv. 30; i Cor. vi. 19); and by the 
 steady use of every means of grace we ouglit to seek to 
 foster His gracious w^ork within us, that so He "may 
 in all things direct and rule our hearts ^," 
 
 compared with Ex. xix. 5, 6). Hence in the Liturgy, Cate- 
 chism, and Htnnilies, we find the elect regarded ''as identical 
 with the baptized, or, what is the same thing, with the 
 Church of Christ throughout the world." Bp. Browne on 
 the xviith Article. 
 
 1 Barrow's Sermon On the Divinity of the Holy Ghost; 
 "It is through the whisperings of conscience that the Spirit 
 speaks. If, then, men are willingly deaf to their consciences, 
 they cannot hear the Spirit. If hearing, if being compelled 
 to hear, the remonstrances of conscience, they nevertheless 
 decide, and resolve, and determine to go against them ; then 
 they grieve, then they defy, then they do despite to the Spirit 
 of God." Paley's Sermon On Spiritual Influence, Part iii. 
 
 ^ Collect for the Nineteenth Sunday after Trinity, 
 
Ch. X.] THE NINTH ARTICLE. 53 
 
 CHAPTER X. 
 
 ARTICLE IX. 
 
 The Holy Catholic Church; the Communion of Saints. 
 
 PART I. 
 THE HOLY CATHOLIC CHURCH. 
 
 1 . The Church. In the last Article we confessed 
 our belief in the Holy Ghost, "whose special office it is 
 "to sanctify us and all the elect people of God." The 
 "elect people of God," as we have seen above \ includes 
 all members of the Church of Christ throughout the 
 world. In the present Article, therefore, we naturally 
 pass on to speak of the Church, the great sphere of the 
 Spirit's operations, and which is here defined^ to be 
 "Holy" and "Catholic." 
 
 2. Meaning of the Word. The word which we 
 
 ^ See above, p. 51 note. 
 
 ^ And in the Xicene Creed, Et? fx.'iav KadoKiKrju nal diro- 
 <XTo\iK7]u ''EKKXrialau = And in One Catholic and Apostolic 
 Church. 
 
 2 From the Greek KvpiaKT), a feminine adjective, from 
 Kuptos, the Lord, and otVto, a .house. The word KvpiaKos 
 occurs in 1 Cor, xi. 10, Rev. i. 10. From KvpiaKr] comes the 
 German kirche, and the Scotch kirk. The presence of a Greek 
 word in the vocabulary of our Anglo-Saxon forefathers has 
 been thus explained. "While the Anglo-Saxons and other 
 tribes of the Teutonic stock were almost universally converted 
 through contact with the Latin Church in the Western pro- 
 vinces of the Roman empire, or by its missionaiies, some 
 Goths on the Lower Danube had been brought at an earlier 
 date to the knowledge of Christ by Greek missionaries from 
 Constantinople; in this KvpiaK7],OT 'church,' did, with certain 
 other v/ords, pass over from the Greek to the Gothic tongue ; 
 and these Goths, the first converted, and the first therefore 
 with a Christian vocabulary, lent the word in their turn to 
 the other German tribes, among these to our Anglo-Saxon 
 
54 THE NINTH ARTICLE. [Pt. TI. 
 
 the Greek language Ecdesia'^. This originally denoted 
 an assembly of persons called out from among others by 
 the voice of a herald, as e. g. at Athens, for the purpose 
 of legislation. In the sense of an assembly or con- 
 gregatkm it is often applied in the Old Testament to 
 the Israelitish nation^, which was "called out" by 
 God from the rest of the world, to bear witness to His 
 Unity, to preserve His laws, to keep alive the hope of 
 Redemption, and to exhibit the pattern of a people 
 living in righteousness and true godliness. 
 
 3. Foundation of the Church. Xow, when our 
 Lord declared His intention of building His Church 
 Mtt. xvi. 18; xviii. 17), He used this word Ecclesia^, 
 
 forefathers ; and by this circuit it has come round from Con- 
 stantinople to us," See Hooker, Ecd. Pol. v. xiii, i. Words- 
 worth's Theopkilus Anglicanus, p. i and note. 
 
 ^ From €K = out and Ka\eoi=l call. Hence the French 
 eglise. 
 
 ^ Hence the expressions so often occurring, the congrega- 
 tion of Isratl (Ex. xii. 6 ; Num. xvi. 9), the elders of the con- 
 gregation (Lev. iv. 15 ; Num. xvi. 2), the Tabernacle of the 
 congregation (Lev. iv. 4 ; Ex. xxxv. 21), the day of the assem- 
 bly or congregation (Deut.'iK. 10; xviii, 16). Hence St Stephen 
 says of Moses that he ivas in the church (or congregation, e/c- 
 KXrjffla) in the vnlderness with the angel that spake to him in 
 the Mount Sina (Act vii. 38). Again, David says in Ps. xxii. 
 22 (quoted in Heb. ii. 12), I ivilL declare Thy name unto my 
 brethren, in the midst of the church or congregation (iv /xecnp 
 €KK\r}aias) u'ill I sing jiraise unto Thee. Again he says in 
 Ps. XX vi. 12, My foot standeth in an even place: in the con- 
 gregation {€KK\7]aiaLs) icill I bless the Lord. Comp. also Ps. 
 Ixviii. 26. The Hebrew ^Jlp is rendered in the Septuagint 
 sometimes by the vvord eKKKrjala, sometimes by (rvvaywyrj, 
 both \)e\n.g = congregation. In the xixth Article the Church 
 is called a " Congregation of faithful men," Coetus fidelium. 
 
 3 " As (Tvvayojyr), synagogue, was the more frequent word 
 for the congregation of the Jews ; so perhaps our Lord and 
 His Apostles, adopted, by way of preference and for dis- 
 tinction's sake, the word eKKXrjala, church, for the congrega- 
 tion of Christians." Bp. Browne on the Xixth Article. 
 
Ch. X.] THE NINTH ARTICLE. 55 
 
 or Coufjregatiou, and in His last command to His Apo- 
 stles bade tliem call members into it, not from one 
 nation only like the Jews, but from the whole world 
 (Mtt. xxviii. 19, 20). Accordingly, His Church was 
 founded on the day of Pentecost through the preaching 
 of tliQ Apostle Peter after the descent of the Holy 
 Ghost, and uitmhered about three thousand souls (Acts 
 
 ii. 40- 
 
 4. Spread of the Church. Though small at first, 
 like f//e grain of mustard seed, to which Christ had 
 compared it (Mtt. xiii. 31), the Church spread gra- 
 dually from Jerusalem to Samaria and Galilee, and 
 thence to the uttermost parts of the earth. As it 
 spread, the word '' Church" was naturally applied some- 
 times to the whole collective body of Christians, par- 
 takers of one hope, one faltlt, and one baptism (Eph. 
 iv. 4) ; sometimes to the community of Christians in a 
 particular town or country, as at Jerusalem (Acts viii. i), 
 at Antioch (Acts xiii. i), at Ephesus (Acts xx. 17), at 
 Corinth ( i Cor. 1, 2, comp. Rev. ii. iii.) ; sometimes to 
 a single body of Christians meeting or living in a private 
 house, as that of Aquila and Priscilla (Rom. xvi. 5), 
 that of ^^ymphas (Col. iv. 15), or that of Philemon 
 (Philcm. 2\ 
 
 5. The Church, then, spoken of in the Apostles' 
 Creed is the collective Society ^ or Congregation of be- 
 lievers, which Christ first called out from the rest of the 
 world by the preaching of His Apostles, of which He is 
 the Head, having purchased it for Himself with His 
 own Blood (Acts xx. 28); to which He is ever adding 
 sucli as shall be saved (Acts ii. 47) ; against wliicli, by 
 \irtue of His all-sufiicient promise, the gates of hell 
 shall not prevail (Mtt. xvi. 18): and which "has been, 
 
 1 "The Church is always a visible Society of men." 
 Hooker, Ecc. Pol. ill. i. 14. 
 
56 THE NINTH ARTICLE. [Pt. II. 
 
 now is, and hereafter shall be, so long as the sun and 
 moon endured" 
 
 6. Holy. Now the Church of Christ is called in the 
 Creed Holy^, not because every member of it is holy, 
 for in this mortal life the tares will be ever mingled 
 with the wheat^ (Mtt. xiii. 24), but for two chief reasons, 
 first, in respect to its Author, and secondly, in respect 
 to the object for which it was founded. It is Holy 
 in respect to its Author, because it was founded by, is 
 united to (Eph. v. 29 — 32}, receives life from (Jn. xv. 
 5), is ruled by (Heb. iii. 6), and is the mystical Body of 
 Christ, who is the Holy one (Mk. i. 24 ; Acts iii. 14). 
 Again, it is Holy, in respect to the object for which it 
 was fomided, viz. to put down evil, to exhibit a pattern 
 of, to. beget and to increase in the world, holiness 
 (i Cor. i. 2 ; 2 Tim. i. 9), and to form a community of 
 persons showing forth the praises of Him, who hath 
 called them out of darkness into His marvellous light 
 (i Pet. ii. 9). 
 
 7. Catholic. But in the Creed the Church is called 
 
 1 Pearson On the Creed, Art. ix. ; Cranmer's Catechism, 
 p. 124. 
 
 2 In the Nicene Creed the Church is also called one, or 
 united, for all its members have one God and Father (Eph. iv. 
 6), are sheep of one Fold under one Shepherd (Jn. x. 16), are 
 all baptized into one Spirit (i Cor. xii. 13), and have all one 
 Faith and one Hope of their calling (Eph. iv. 2 — 5). See 
 Barrow On the Unity of the Church. In the same Creed it is 
 called i^postolic, as being built on the foundation of the 
 Apostles and Prophets, Jesus Christ Himself being the Head 
 Corner Stone, and as continuing steadfastly in the doctrine 
 of the Apostles. See Acts ii. 42; Eph. ii. 20; and the Collect 
 for SS. Simon and Jude's Day. 
 
 ^ Our Lord also compares it to a Threshing Floor con- 
 taining Grain and Chaff (Mtt. iii. 12); to a Fold with Sheep 
 and Goats in it (Mtt. xxv. 32) ; to a Net enclosing good and 
 bad fish (Mtt. xiii. 47, 48) ; to a Vine with fruitful and un- 
 fruitful branches (Jn. xv. i — 6). 
 
Ch. X.] THE NINTH ARTICLE. 57 
 
 not only '' Holy " but also " Catholic ^" This term, in- 
 deed, is nowhere to be found in Scripture, but, as used 
 by early Christian writers, it denotes " universal," i. e. 
 " extending to all mankind." This the Jewish Church 
 was not. It consisted only of one nation. Its sacrifices 
 could be offered only in one temple, and in one place, 
 Jerusalem. But our blessed Lord bade His Apostles 
 ffo forth into all the world (Mk. xvi. 15), and gather 
 into His Church from every kindred and tongue and 
 j)eople (Rev. v. 9 ; comp. Acts x. 34, 35). Wherever, 
 therefore, there is " a congregation of faithful men, in 
 the which the pure Word of God is preached, and the 
 Sacraments duly administered according to Christ's 
 ordinance V' there is a Branch of the one "Catholic," 
 or "Universal" Church, of which He is the Head, and 
 which He intended should not be limited to one peo- 
 ple, or confined to one nation, but should " be dis- 
 seminated through all nations, extended to all places, 
 propagated to all ages ^." 
 
 8. The Church Militant. By the nature of the 
 case, then, so long as we live a mortal life, " the holi- 
 ness of the Cimrch is not yet full and perfectly finish- 
 ed." The Society of Christians, scattered over the 
 world, forms a " Church Militant," whose mission is to be 
 always in arms against sin and wickedness. But at the 
 Last Day it shall be a Church Triumphant, " clothed 
 
 ^ From the Greek adjective KaOoKLKo^ — tinhersal, which is 
 derived from the adverb Kad6\ov= throughout, aud that from 
 /caret and oKos — whole. 
 
 2 Art. XIX. " As the main body of the sea being one, yet 
 within divers precincts hath divers names ; so the Catholic 
 Church is in like sort divided into a number of distinct so- 
 cieties, every one of which is termed a Church within itself." 
 Hooker, E. P. ill. i. 14. 
 
 ^ See Pearson On the Creed, Art. IX. Hence the Church 
 may be said to be Catholic in respect of time as well as of 
 place. 
 
58 THE NINTH ARTICLE. [Pt. IL 
 
 with innocency and holiness, full and perfectly finished, 
 as with a snowy white and most pure garment \" and 
 Christ, who purchased it with His o\Yn blood, shall 
 present it to Himself a glorious Church, not having 
 sjjot, or tcrinkle, or any such thing (Eph. v. 25 — 27), 
 
 PART IL 
 
 THE COMMUNION OF SAINTS. 
 
 1. The First of the four great privileges of the 
 Christian Church is The Communion of Saints, and 
 though this clause was one of the latest additions to 
 the Western Creed, yet it is "in no way inferior in 
 relation to the certainty of the truth thereof^." 
 
 2. Saints. The word "saints^" or "holy persons" 
 is often applied in the New Testament to the whole 
 body of baptized Christians in a city or district, just 
 as the Israelites are frequently called by the i)ropliets 
 a "holy nation^," that is, a people separated from 
 the rest of the world and dedicated to God's service. 
 Thus we read of the Aj^ostle Peter passing through 
 all quarters, and coming down to the saints ichich 
 dwelt at Lydda (Acts ix. 32). Thus the Apostle Paul 
 speaks of the collection for the poor saints at Jeru- 
 
 ^ Noell's Catechism; Wordsworth's Theophilus Anglica- 
 nus, p. 14. 
 
 ^ Pearson On the Creed, Art. X.; Heurtley, p. 145, 
 
 ^ Sanciti, contracted into sa.iicti=- set apart. 
 
 ^ " The penmen of the Old Testament do often speak of 
 the people of Israel as of an holy nation, and God doth speak 
 unto them as to a people holy unto Hhnself; because He had 
 chosen them out of all nations of the world, and appropriated 
 them to Himself. Although, therefore, most of that nation 
 were rebelHous to Him which called them, and void of all 
 true inherent and actual sanctity ; yet because they were all 
 in that matter separated, they were all, as to that separation, 
 called Itoly." Pearson On the Creed. 
 
Ch. X.] TUE NINTH ARTICLE. 59 
 
 sah'm (Rom. xv. 26), nncl writes to all the saints in 
 Acha'ia (2 Cor. i. i), to all the saints in Christ Jesus 
 at Philijypi (Phil. i. i), to the saints at Ephesus (Eph. 
 i. i). Thus too the Apostle Jude speaks of the faith 
 once dellcered unto the saints (Jude 3). In each of 
 these places the term is applied to all who profess tlie 
 name of Christ, and who are therefore called to walk in 
 holiness. But as they were not all Israel, which were 
 of Israel (Rom. ix. 6), and as not every one that saith 
 Lord, Lord, shall enter into the kingdom of heaven, 
 hut he that doeth the will of the Father which is in 
 heaven (Mtt. vii. 21), so the term "saints" is also ap- 
 plied in a more restricted sense to such as knowing 
 that God hath called them unto holiness (i Thes. iv. 7), 
 seek, so far as is possible in this mortal life, to live up 
 to their high vocation, and to be holy even as He who 
 called them is holy (i Pet. i. 15). 
 
 3. The Communion of Saints. Now the true 
 members of the Church " militant here in earth," may 
 be, and are, scattered and sundered from one another 
 by divers and far distant times and places. But "in 
 what nation soever, or in what land soever they be\" 
 we believe that they have communio7i or fellowship 
 with the Father^, with the Son^, with the Holy 
 Ghost^, and with the Holy Angels^, wiio take delight 
 in ministering for their benefit (Heb. 1. 14). Again, we 
 
 ^ Noell'a Catechism; Cranrner's Catediisvi, p. 124. 
 
 2 I Jn. i. 3, And tridy our felloxoslup is ^vith the Father. 
 
 2 I Jn. i. 3, And trii/// oar fellowship is...ivith His Son 
 Jesus Christ. Comp. also Jn. xiv. 23, If a man love Me, he 
 will keep My words; and My Father will love him, and we will 
 come auto Jam, and make our abode with him. Compare also 
 Jn. xvii. 20—23; I Cor. i. 9; Rom. vi. 3 — 8. 
 
 ^ The communion of the Holy Ghost be with you all, 2 Cor. 
 xiii. 14. Comp. Phil. ii. 1. 
 
 5 Comp. Heb. xii. 22, But ye are come to mount Sion, and 
 unto the city of the livimj God, the heavenly Jerusalem, and to 
 
60 THE NINTH ARTICLE. [Pt. II. 
 
 believe that, however scattered and sundered they may 
 be now, they are knit together in communion and fellow- 
 ship^ one with another. They are all members incor- 
 porate in the same mystical Body, they are all united 
 to the same Head (Eph. iv. 15, 16), and they have all 
 one Faith, one Baptism, and one Hope of their calling^. 
 4. The Saints departed. But the term " Saints " 
 also includes those who have departed this life in the 
 true faith and fear of God, and who having finished 
 their course (2 Tim. iv. 7), have been " delivered from 
 the burden of the flesh, and are in joy and felicity 2." 
 Now the author of the Epistle to the Hebrews says 
 to the believers, to whom he was writing, that they 
 were come to the general assembly and Church of the 
 firstborn, which are enrolled'^ in heaven, . ... to the 
 spirits of just men 7nade perfect. Hence we infer that 
 the communion and fellowship, which the members of 
 the Church have with their common Lord and with one 
 another^, is not broken up by the death of any. Death, 
 which is no more than the separation of the soul from 
 the body, does not separate the departed from the love 
 
 an innumerable company of anr/els. Compare also Mtt. xviii. 
 10, and the Collect for St Michael's Day. "Of angels we are 
 not to consider only what they are and do in regard of their 
 own being, but that also which concerneth them as they are 
 Unked into a kind of corporation amongst themselves, and of 
 society or fellowship with men." Hooker, E. P. I, iv. 2. 
 
 1 See the Collect for All Saints' Day, and the Prayer in 
 the Post-Communion Service. 
 
 ^ There is one body, and one Spirit, even as ye are called in 
 one hope of your calling; one Lord, one faith, one baptism 
 (Eph. iv. 4, 5). 
 
 2 See the Prayer in the Burial Service. 
 ^ See Heb. xii. 23, margin. 
 
 ^ The earliest writers who mention this Article of the 
 Creed especially "understood it of the Communion which the 
 saints on earth have with the saints departed." Heurtley, 
 p. 146; Pearson On the Creed, Art. ix. note. 
 
Cn. X.] THE XIXTB ARTICLE. 61 
 
 of God (Rom. viii. 39), ?fnto whom all live (Lk. xx. 38), 
 or from the love of Christ, who docs not cease to be 
 their Head, because they are removed from our siglit. 
 As we have communion with the Father, and the Son, 
 so have they ; as we look earnestly /or the adojMon, to 
 wit, the redemption of our body (Rom. viii. 23), so do 
 they, fellow-members of the same mystical body, Xon^ 
 for the time when God's final Victory shall be revealed 
 (Rev. vi. 9, 10), when we and they shall " have our per- 
 fect consummation and bliss in God's eternal and ever- 
 
 CHAPTER XI. 
 
 ARTICLE X. 
 
 The Forgiceness of Sins. 
 
 r. The Second gi-eat privilege of the Church is the 
 F(jrgii'cness of Sins, and this Article occurs with hardly 
 any variation in all the Creeds^. 
 
 2. Sin. A mournful catalogue of words, based on 
 a great variety of images, is employed in Scripture to 
 describe the state of sinfulness which man inherits 
 from his birth. Sometimes it is set forth as the miss- 
 ing of a mark or aim 2; sometimes as the transgressing* 
 
 ' See the Collect in the Burial Service, the Prayer for 
 the whole state of Christ's Church Militant here in earth, and 
 the Collect for All Saints' Day. Hence our Church has ap- 
 pointed special days for the commemoration of the saints of 
 God, of which Hooker has said that " they are the splendour 
 and outward dignity of our religion, forcible witnesses of an- 
 cient truth, provocations to the exercise of all piety, shadows 
 of our endless felicity in heaven, and on earth everlasting 
 records and memorials." Eccl. Hoi. v. Ixxi. 11. 
 
 2 Heurtley, p. 146. The Nicene Creed mentions Bap- 
 tism as the Sacrament of Remission. 
 
 •* 'AfMapria, or d[ji.dpT7}[xa. Comp. Horn. II. v. 287 ; 
 TX. 501. 
 
 ■* llapa.3a(TL%, from iro-pal^aLvw—to transgress. Compare 
 
62 THE TENTH ARTICLE. [Pt. II. 
 
 of a line; sometimes as disobedience to a voice ^; some- 
 times as ignorance ^ of what we ought to have done ; 
 sometimes as a defeat or discomfiture^; sometimes 
 as a debf*; sometimes as disobedience to law^. The 
 last figure is employed in the most general definition of 
 sin given in the New Testament, viz. Sin is transgres- 
 sion of law (i Jn. iii. 4'^). 
 
 3. The Guilt of Sin. For " whatsoever is done by 
 man, or is in man, having any contrariety or opposition 
 to the Law of God, is sin"." This Law was first broken 
 by Adam, hy tdioin sin entered into the icorld, and 
 death hy sin (Rom. v, 12), Hence ''the fault and cor- 
 ruption of the nature of man ^," who is the offspring of 
 Adam, whereby he is inclined to act contrary to the 
 law of God, is called original sin, and every yielding to 
 this corrupt inclination, whether in thought, word, or 
 deed, is actual sin, Now sin not only involves a breach 
 
 Cicero, Peccare est tanquam transilire lineam. The word 
 occurs seven times in the N. T., and is twice applied to 
 Adam's fall, Rom. v, 14, I Tim. ii. 14. 
 
 ^ HapaKor], from irapaKoveiu — (i) to hear hcside, (■2) to 
 hear carelessly, (3) to take no heed of. The v^-ord occurs 
 three times, Rom. v. 19, 2 Cor. x. 6, Heb. ii. 2. 
 
 2 'AyvoTjfJLa, which occurs once, Heb. ix. 7. 
 
 ^ "'H.TTrjfia (Rom. xi, ii, i Cor. vi. 7), from -^TTaaOai 
 = to he loorsted, discomfited, because, as Gerhard says, "a 
 sinner yields to, is worsted by, the temptations of the flesh 
 and of Satan." Compare the Latin delictum. Trench's N. T. 
 Synonyms, p. 237, 2nd edit. 
 
 4 '0(peiK'r]iJ.a, from ocpeCketv = to ov:e. Thus it occurs in 
 Mtt. vi. 12, For; live us our debts as we forgive oar debtors. 
 
 ^ ^Avofxia, horn a not and voixos = a laiv. The word 
 occurs fourteen times in the N.T., and is generally trans- 
 lated in the E.V. by iniquity (Mtt. vii. 23, Rom. vi. 19, 
 Heb. X. 17) ; once, by unrighteousness (2 Cor, vi. 14) ; and 
 once, by transgression of tlue law (i Jn. iii. 4) : Trench's 
 Synonyms, p. 232. 
 
 6 See Alford in loc. 
 
 ^ Pearson On tlie Creed, Art. X. 
 
 8 See the Ninth Article of the Church of England. 
 
Ch. XI.] THE TENTH ARTICLE. 63 
 
 of tlie Lav,-, but brings guilt upon the soul, and even 
 its visible results are often of the most disastrous de- 
 scription. Of its ultimate and invisible consequences, 
 however, experience can tell us nothing. But Avliat the 
 human conscience has more or less certainly antici- 
 pated'. Revelation confirms, when it declares that the 
 wages of sin is death (Rom. vi. 23; Jas. i. 15). 
 
 4. The Forgiveness of Sin. Now as experience 
 testifies that mere sorrow and regret avail not to arrest 
 the visible consequences of sin^, so Revelation testifies 
 that repentance alone, and by itself, cannot arrest its 
 ultimate consequences. But what man's unaided efibrts 
 cannot do, that it declares^ God in His infinite mercy 
 has done for him. The icages of sin is death., hut the 
 gift of God is eternal life through Jesus Christ our 
 Lord (Rom. vi. 23). For the only-begotten Son of God, 
 whose very name Jesus testifies that He came to save 
 us from our sins\ and who Himself was without sin, 
 holg, harmless, and undefiled (Heb. vii. 26), for us 
 men and for our salvation came down from heaven^^ 
 took upon Him our nature, and therein lived a life of 
 spotless obedience to His Father, and yielded up His 
 life a ransom for many (Mtt. xx. 28). He, who knew 
 
 1 Compare the language of Socrates in Plato's Gorgias, 
 524 E, and in the IlepubUc, ix. 579 D ; also the words of 
 Tacitus respecting Tiberius, An. vi. 6, and Cioero, Off. ill. 21. 
 
 - See Butler's A nalogy, Pt. 11. ch. v, 
 
 2 "In this darkness, or this light of nature, call it which 
 you please, Revelation comes in, confii-ms every doubting 
 fear which could enter into the heart of man, concerning the 
 future unprevented consequence of wickedness, ...but teaches 
 us that God lias mercifully interposed in such a manner as was 
 necessary and effectual to prevent that execution of justice 
 iipon sinners which He had appointed should otherwise have 
 been executed upon them." Butler's Analogy, Pt. II. ch. v.; 
 comp. also Seeker's Lectures on the Catechism, I. 239. 
 
 * See above, p. 23 and note. 
 
 * Niceue Creed. 
 
64 THE TENTH ARTICLE. [Pt. II. 
 
 no sin, became a sin-offering for us (2 Cor. v. 21), 
 liore our sins in His own Body on the tree (i Pet. ii, 
 24) and on the altar of His Cross made a full, per- 
 fect, and sufficient sacrifice, ♦oblation, and satisfaction, 
 not only for original guilt, but for all actual sins of 
 men^ 
 
 5. Means and Conditions. The Forgiveness of 
 sins, then, is a free gift, which Christ, as our Paschal 
 Lamb^, purchased for us by His meritorious Cross and 
 Passion, and which He commanded should be 2')reached 
 to all nations in His Name (Lk. xxiv. 47). All the 
 reasons why His sufferings had this efficacy we cannot 
 tell, but it is our wisdom thankfully to accept so great 
 a benefit, and without disputing how it was procured 
 on the part of our Redeemer-, to enquire what are the 
 means whereby, and the conditions on which it is offered 
 to us. Now the means are (1) Baptism^ wherein the 
 promise of forgiveness is signed and sealed to US'*; 
 
 ^ See the Prayer of Consecration in the Communion Oflace, 
 and the Second, Tenth, and Thirty-first Articles. The thr«e 
 great circles of images, which the Scriptures employ, when 
 they represent to us the purport of the death of Christ, are 
 
 (1) a sin-offering or propitiation {IXaa/Jids, 1 Jn. ii. 2; iv. 10), 
 
 (2) reconciliation vjith an offended friend {KaTaWayrj = atone- 
 ment, i.e. at-one-moment, Rom. v. 11, xi. 15; 2 Cor. v. [8, 
 iq), (3) redemption from slavery {airoXvTpoxns, Rom. iii. 24; 
 Eph, i. 7 ; Col. i. 14). See Grotii Befensio Fidel Cath. de 
 Satisfactione Christi, Chap. i. ; Trench's N. T. Synonyms, 
 p. 276, 2nd edition. 
 
 2 I Cor. V, 7 ; compare the Proper Preface in the Com- 
 munion Office for Easter Day. 
 
 •^ See Butler's Analogy, Part II. ch. v., where he declares it 
 to be the doctrine of the Gospel that our blessed Lord (1) 
 rendered repentance of the efficacy which it is by what He 
 did and suffered for us ; (2) obtained for us the benefit of 
 having it accepted unto eternal Kfe ; (3) put us into a capa- 
 city of salvation. 
 
 * Hence in the Nicene Creed we say we beheve in oti£ 
 Baptism for the remission of sins, even as Sb Peter on the day 
 of Pentecost bade the first Christians be baptized in the 
 
Ch. XI.] THE TENTH ARTICLE, 65 
 
 (2) Praijer, in answer to whicli God has appointed for- 
 giveness^ at any time when it is sincerely sought; (3) 
 the Absolution of the Church-, which. God has "given 
 power and connnandiuentto His ministers to declare and 
 pronounce to His people;" (4) the Sacrament of the 
 LoviVs Supper, wherein we personally apply to ourselves 
 the benefit of Christ's meritorious Cross and Passion. 
 The conditions, on which we receive this inestimable 
 benefit, are (i) that we sincerely repent us of our sins 
 (Acts iii. 19), (2) that we confess them (i Jn. i. 9), 
 
 (3) that we believe that God is faithful and just to 
 forgice them, and to cleanse us from all unrighteous- 
 ness (i Jn. i. 9; Rom. iii. 25). 
 
 CHAPTER XII. 
 
 ARTICLE XI. 
 
 The Resurrection of the Body. 
 
 I. The Eleventh Article of the Creed treats of the 
 
 Resurre<-tio7i of the Body'\ and fitly follows the pre- 
 
 Xame of Jesus Christ for the remission of sins (Acts ii. 38), 
 and Ananias bade the repentant Saul arise and be baptized, 
 and v:ash away his sins, calling on the name of the Lord (Acts 
 xxii. 16 ; comp, Actsx. 42 — 48 ; Eph. v. 25, 26, and the Bap- 
 tismal Service). See Pearson On the Creed; Seeker's Lectures 
 on the Catechism, I, 242. 
 
 ^ Hence, in the Lord's Prayer, the Saviour has bidden us 
 pray Forgice us our trespasses as tve forgive them that trespass 
 ar/ainst us (Mtt. vi. 12 ; Lk. xi, 4), thereby teaching us that 
 "as we through the frailty of our nature are always subject 
 unto sin, so we should always exercise the acts of repentance, 
 and for ever seek tiie favour of God." Pearson On the Creed, 
 Art. X. 
 
 2 Comp. Jn. XX, 22, 23; Mtt. xvi. 19; the Church of 
 England has three forms of Absolution : (i) in the daily Morn- 
 ing and Evening Service, (2) in the Communion Service, 
 (3) in the Visitation of the Sick, but they all presuppose 
 Confession, Repentance, and Faith. 
 
 '^ lu the Creed of the Church of Aquileia this Article was 
 M. C. 5 
 
66 THE ELEVENTH ARTWLE. [Pt. II. 
 
 ceding Article, as a third pt-ivilege of the Church and 
 Work of the Spirit. 
 
 2. Even in the Old Testament we find hopes ex- 
 pressed of a Resurrection. Thus Job says, / know that 
 my Redeemer liveth, and that He shall stand at the 
 latter day upon the earth, and though after my skin 
 worms destroy this body, yet in my flesh shall I see 
 God (Job Six. 25, 26). Again, Isaiah prophesies, Thy 
 dead men shall live, together with my dead body shall 
 they ay^ise (Isai. xxvi. 19), and Daniel says yet more 
 plainly. Many of them that sleep in the dust of the 
 earth shall awake, so7ne to everlasting life, and some 
 to shame and everlasting contempt (Dan. xii. 2). The 
 Sadducess, indeed, in the time of our Lord, denied the 
 doctrine, as they also denied the existence of angels 
 and spirits, but Martha without doubt expressed the 
 hopes of her age, when she said of her brother Lazarus, 
 I know that he shall rise again in the resurrection at 
 the last day (Jn. xi. 24). 
 
 3. But the Nev/ Testament fully reveals what is 
 only partially anticipated in the Old. Verily, verily, I 
 say unto you, our Lord declared to the Jews, The hour 
 is coming, and now is, tchen the dead shall hear the 
 voice of the Son of God... and shall come forth ; they 
 that have done good unto the resurrection of life, and 
 they that have done evil unto the resurrection of con- 
 demnation (Jn. V. 25, 28, 29). And when the Sadducees 
 brought forward certain coarse objections to the doc- 
 trine. He declared that they erred, not knowing the 
 Scriptures, nor the power of God, for a resurrection 
 
 entitled The Resurrection of this flesh. In the Prymer of 
 A.D. 1538 it is expressed The resurrection of the fleisch. But 
 in the Necessary Doctrine and Erudition Jor any Christian 
 Man, A.D. 1543, this was altered to its present form, while 
 the ancient formula still remains in the Baptismal Creed and 
 the Visitation of the Sick. See Heurtley, pp. 100, loi. 
 
Ch. XII.] THE ELEVENTH ARTICLE. 67 
 
 was implied in the very name whereby God was pleased 
 to reveal Himself, when He said, / am the God of 
 Abraham, and the God of Isaac, and the God of 
 Jacoh^, He was not the God of the dead, hut of the 
 lii'ing (Mtt. xxii. 30), 
 
 4. Pledges of a Resurrection. Xot only, how- 
 ever, did He thus distinctly declare that there will be a 
 resurrection, but He was pleased on more than one 
 occasion to give proofs*-^ of its possibility. Thus in the 
 death-chamber He restored to life the daughter of 
 Jairus"^; on the way to the grave He raised the son of 
 the widow of Nain'^; and four days after death He called 
 forth Lazarus from the tomb^ But the most signal 
 instance was His own glorious conquest of death, when 
 He arose triumphant from the grave, and sheiced Him- 
 self alive after His passion by many infallible ijro(fs^ 
 (Acts i. 3). 
 
 5. The Resurrection of Christ. And His Resur- 
 
 1 "An assertion which could rot be made of an annihi- 
 lated being of the past." Alford in loc. 
 
 2 Even as proofs had been given in Old Testament times : 
 for we read there of the restoration to life, 
 
 (a) Of the dead child of the widow of Zarephath 
 
 (i Kings xvii. 22) ;. 
 (6) Of the child of the Shunammite woman (2 Kings 
 
 iv. 32—37); 
 (c) Of the dead man who was cast into the grave of 
 Elisha (2 Kings xiii. 21). 
 
 3 Mtt. ix. 18 — 26; Mk. V, 22 — 43 ; Lk. viii. 41 — 56. 
 ^ Lk. vii. 12 — 15. 
 
 5 Jn. xi. 39—44. "We have also in the Xew Testament 
 the instance of Tabitha or Dorcas (Acts ix. 38 — 45). 
 
 6 See above, p. 37 and the notes. Observe the importance 
 which St Paul attaches to the historiccd proofs of the Resur- 
 rection of .Jesus Christ. IlUstratioiis of the doctrine we may 
 trace (i) in the resurrection of Spring from the icy sepulchre 
 of Winter, (2) in the caterpillar passing into the butterfly, 
 (3) in the uprising of the seed sown. See Pearson, on Art. xr. 
 (1 Cor. XV. 36—39.) 
 
 5—2 
 
68 THE ELEVENTH ARTICLE. [Pt. II. 
 
 rection is the pledge and earnest of the resurrection of 
 humanity^. For as by virtue of our union with the first 
 Adam we all die, even so by our union with the second 
 Adam shall we all he made alive (i Cor. xv. 22). But 
 every man in his own order^. Christ, the Jirst fruit, 
 is risen ; hereafter shall rise all they that are Chrisfs 
 at His coming (i Cor. xv. 23); for if we believe^ that 
 Jesus died and rose again, even so them also which 
 sleep in Jesus will God bring with Him (i Thess. 
 iv. 14). 
 
 6. The Resurrection of the Body. And not only 
 is His resurrection a pledge of our resurrection, but it 
 also enables us to understand in some measure what is 
 meant by a resurrection of the body. For while the in- 
 tonations of His voice, and the marks in His hands and 
 feet proved that the Body wherewith He rose, was the 
 same Body in which He had died, yet there were not 
 wanting proofs that it had undergone marvellous change. 
 The risen Saviour was no longer subject to laws of time 
 and space. He comes we know not whence. He goes 
 we know not whither. Now He stands in the midst of 
 the Apostles (Jn. xx. 19). Now He vanishes out of 
 their sight (Lk. xxiv. 31); and at length He is received 
 
 ^ This was partially fulfilled when from the graves which 
 opened at His death many bodies of the saints ivhich slejpt 
 arose after His resvirrection, and came out of their graves, and 
 went into ilie Holy City, and appeared unto many (Mtt. xxvii. 
 
 52, 53). 
 
 ^ Or, rather, "troop" or "rank," as in an army, ev ry 
 t'St'y rd'yiJ.aTL, i Cor, xv. 23, "as though the scene were pre- 
 sented of troop after troop appearing after their victorious 
 general." Stanley On the Corinthians ; and Barrow's Sermon 
 On the Resurrection, 
 
 3 "There is no shadow of uncertainty intended in the 
 expression if we believe. It denotes, as surely as it is a pri- 
 mary article of our Creed, that thC' Saviour first died, and then 
 rose. The resurrection of Christians is as sure as the resur- 
 rection of Christ." Vaughan On i Tfcess. iv. 14. 
 
Ch. XII. 1 TUE ELEVENTH ARTICLE. 69 
 
 up into heaven^ (Acts i. 9). So shall it be at the resur- 
 rection of the dead. The bodies with wliich they shall 
 rise, shall so far be the same bodies, that every one 
 shall have properly his own, and be truly the same 
 person he was before ^ But these bodies will be very 
 different from our present bodies"'. Sown in corrujHion, 
 they shall be raised in lncorrux>tion ; sown in weaknessy 
 they shall be raised in poicer ; sown in dishonour^ they 
 shall be raised in glory {\ Cor. xv. 42 — 44) ; and, invested 
 with new attributes and new properties, they shall be 
 like unto Christ's glorious Body, according to the mighty 
 working whereby God is able to subdue all things unto 
 Himselp {V\\\\. iii. 21). 
 
 CHAPTER XIII. 
 
 ARTICLE XIL 
 
 TJie Life Everlasting. Amen. 
 
 T. The Fourth of our great privileges as members 
 
 of the Church, is the Life Everlasting. This Article of 
 
 ^ " The Resurrection is not like any one of the recorded 
 miracles of raising from the dead. It is not a restoration to 
 the old life, to its wants, to its inevitable close, but the reve- 
 lation of a new life, foreshadowing new powers of action and 
 a new mode of being. It is not like any of the fabled apo- 
 theoses of the friends of the gods... it is the consecration of 
 
 a restored and perfected manhood The Body, which was 
 
 recognised as essentially the same Body, had yet undergone 
 some marvellous change, of which we can gain a faint idea by 
 what is directly recorded of its manifestations." Westcott 
 On the Resurrection, 154 — 160. 
 
 - Archbishop Seeker On the CaterJilsm, Vol. i. 271. 
 
 ^ The Apostle's analogy of the Seed-corn enables us in a 
 measure to understand this. The grain of wheat, after being 
 apparently destroyed, rises again, and the body with which 
 it is raised may be called its (ncn hody. But stiil it is a new 
 body, it is the old life reappearing in a higher form, with 
 stem, and leaves, and fruit, &c. Robertson's Lectures on the 
 Corinthians. 
 
 * See the Service for the Burial of the Dead. 
 
70 THE TWELFTH ARTICLE. [Pr. II. 
 
 the CreecP is to be taken in close connection with the 
 one preceding. For as we believe that there shall be a 
 resurrection of the dead, so we believe that the dead 
 shall rise to life, and that this life will be everlasting. 
 
 2. Everlasting Life. True, indeed, it is that all 
 shall rise again ; they that have done good, unto the 
 resurrection of life; and they that have done evil, 
 to the resurrection of condemnation ( Jn. v. 29). But in 
 this Article is specially set forth " the most large gifts 
 which God will give to them that be HisV and who 
 depart hence "in His true faith and fear^." 
 
 3. Present. In one sense everlasting life may be 
 regarded as a present gift, and as having its commence- 
 ment on earth. For our blessed Lord says. This is life 
 eternal, to knoic the only true God, and Jesus Christ 
 whom He has sent (Jn. xvii. 3). Again, He saith, He 
 that heareth My imrd, and helieveth on Him that sent 
 Me, hath everlasting life, and shall not come into con- 
 demnation, hut is passed from death unto life^ (Jn. v. 
 24) ; and this Ufe He imparts through the grace of the 
 Holy Ghost. 
 
 4. Future. But though begun on earth, everlast- 
 ing life in all its fulness is a future gift, and mil be 
 only then perfectly realized, when it shall be shared by 
 
 1 Wanting in some of the early Creeds, the Twelfth 
 Article "can hardly be said to have been established in the 
 Western formularies till the middle of the seventh ceutm-y." 
 Henrtley, p. 151. 
 
 2 Noell's Catechism; see also Nicholson On the Catechism, 
 p. 86, smaller Edn. 
 
 3 See the Prayer for the Church Militant in the Com- 
 munion Service. 
 
 ^ Compare also Jn, iii. 36 ; vi. 47. Hence we say in the 
 second Collect in the Morning Prayer, that "our eternal 
 life standeth," i.e. consisteth, "in the knowledge of God;" 
 and in the Collect for St Philip and St James's Day, that 
 ^' truly to know God is everlasting life." 
 
Ch. XII.] THE TWELFTH ARTICLE. 71 
 
 the whole being of man, body, soul, and spirit, in the 
 day of his complete redemption. Respecting the nature 
 of this life. Revelation gives no exact or particular ac- 
 count, and that probably because our finite faculties 
 are not caj^able of receiving it^, for, as the Apostle 
 Paul says, Eye hath not seen, nor ear heard, neither 
 hath it entered itito the Jieart of man, to conceive the 
 things which God hath pre2)ared for them that love 
 Him- (i Cor. ii. 9). Still some ideas are given us re- 
 specting "the life of the world to come^," and that 
 (i) negatively and (2) positively*, telling us what it will 
 not and what it will have. 
 
 5. Negatively. In the nein heaven, then, and the 
 new earth (Rev. xxi. i), we learn that there shall be 
 neither hunger'^, nor thirst^, nor nightly nor pain"^, nor 
 sorroic^, nor death^. All that makes this life full of 
 misery and trouble, of care and anxiety, shall be done 
 away ; for God will icipe away all tears from every 
 eye (Rev. xxi. 4), and will make all things new (Rev. 
 xxi. 5). 
 
 6. Positively. But Revelation also tells us some- 
 thing of what the life of the world to come "vvill have. 
 And we gather that not only will there be an absence 
 of j^ll painful toil, all distressing anxiety, all overwhelmr 
 
 ^ See Seeker On the Catechism, Vol. i. p. 270, and 
 Whately Ort the Doctr'me of a Future State. 
 
 ^ Compare the Collect for the Sixth Sunday after Trinity. 
 
 ^ As this Article is expressed in the Nicene Creed. 
 
 ^ Nicholson On the Catechism, p. 86. 
 
 ^ Rev. vii. 16, and compare Isai. xlix. to. 
 
 ^ Rev. xxii. 5, There shall he no night there; and they 
 jieed no candle, neither lirjht of the sun; for the Lord God 
 giveth them light; comp. Rev. xxi. •23, 25. 
 
 ^ Rev. xxi. 4. The word for imin in the original alsQ 
 denotes excessive toil, exhausting labour, which also will h3,y^ 
 passed away. 
 
 ^ Rev. xxi. 4 ; comp. Isai. xxxy. iq. 
 
 ? Rev. xxi. 4 ; i Cor. xv. 26. 
 
72 THE TWELFTH ARTICLE. [Pt. II. Ch. XII. 
 
 ing sorrow, but the future life will be a state of rest'^, 
 and peace'^, and joij'K Again, St Paul informs us, that 
 our vile bodies^ will be fashioned like unto Chrisfs 
 glorious Body (Phil. iii. 21), which at His transfigura- 
 tion shone as the sun, and was white as the light (Mtt. 
 xvii. 2); St John tells us that we shall he like unto 
 God, for we shall see Him as He is (i Jn. iii. 2); and 
 our Lord declares that we shall be as the angels of 
 God in hearen (Mtt. xxii. 30). These words, whatever 
 they may denote in all their depth and fulness, at least 
 imply, that freed from all tendency to decay and disor- 
 der, our bodies will become fitting instruments for the 
 noblest exertions, that our faculties will be infinitely ex- 
 alted, and our understandings raised to their utmost 
 capacities ^ ; and that in a state of never- ending felicity, 
 and ever-increasing progress and improvement*', we 
 shall be employed in execating the will of Him in 
 whom we live, and move, and have our heing (Acts 
 xvii. 28). 
 
 7. Amen. Such are some of "the good things 
 passing man's understanding, which God hath prepared 
 for them that love Him^," and to this, and so to all the 
 other Articles of the Creed, we reiterate our assent by 
 solemnly adding. Amen, i.et So be it\ 
 
 ^ Or Sabbatli-l'eeping, Ileb. iv. 9. 
 
 ^ Isaiah Ivii. 1. 
 
 ^ Mtt. XXV. 21, Enter tJiou into the joy of thy Lord. 
 
 * More literally, the body of our humiliation, to au/ma ttjs 
 raireLvdoaews rjfxwv. 
 
 ^ St Paul tells us that we shall Jcno20 even as we are Tcnoion 
 by Grod, I Cor. xiii. T2 ; see Seeker's Lectures on the Catechism. 
 
 ^ See Whately's Lectures on the Doctrine of a Future 
 State; and Isaac Taylor's Physical Theory of Another Life. 
 
 7 See the Collect for the Sixth Sunday after Trinity. 
 
 8 So ends the Creed in the Prymer of A. D. 1538, and an 
 English Creed, circ. a. D. 1400. One of the xvth century 
 coneludes, So mote it be, Amen. See Heurtley, p. 99. 
 
PxVKT III. 
 
 THE COMMANDMENTS. 
 
 CHAPTER I. 
 
 You said, that your Godfathers and Godmothers did pro- 
 mise for you, that you should keep God's Commandments. 
 Tell me how many there be? Ten. 
 
 Which be they ? The mmc which God spake in the tioentieiJi 
 Chapter of Exodua, sauinr/, I am the Lord tkif God, who 
 hroiKjht thee out of the land of Egypt, out of the home of 
 bondage. 
 
 I. Thou shalt have none other gods hut me. 
 
 IT. Thou shah not make to th>/self any graven hnar/e, nor 
 the likeness of any thing that is in heaven above, or in the earth 
 beneath, or in the xoater under the earth. Thou shalt not bow 
 dou-n to them, nor irorship them: for I the Lord thy God am 
 a jealous God, and visit the sins of the fathers upon the children, 
 unto the third and fourth generation of them that hate me, and 
 shew mercy unto thousands in them that love me, and keep my 
 commandments. 
 
 III. Thou shalt not take the Name of the Lord thy God 
 in vain : for the Lord icill not hold him guiltless that taketh 
 his Name in vain. 
 
 IV. Itememher that thou keep holy the Sabhath-day. Six 
 days shalt thou labour, and do all that thou hast to do; but 
 the seventh day is the Sabbath of the Lord thy God. In it thou 
 shalt do no manner of work, thou, and thy son, and thy 
 daughter, thy man-sei'vant, and thy maid-servant, thy cattle, 
 and the stranger that is within thy gates. For in six days the 
 Lord made heaven and earth, the sea, and all that in them is, 
 and rested the seventh day; wherefore the Lord blessed the 
 seventh day, and li allowed it. 
 
 V. Honour thy father and thy mother, that thy days may 
 he long in the land xohich the Lord thy God giveth thee. 
 
 VI. Thou shalt do no murder. 
 
 VII. Thou shah not commit adultery. 
 
 VIII. Thou shalt not steal. 
 
 IX. Thou shalt not hear false witness against thy neigh- 
 bour. 
 
74 INTRODUCTION. [Pt, III. 
 
 X. Thou slialt not covet thy neighbour's house, thou shalt 
 not covet thy neighbour''s wife, nor his servant, nor his maid, 
 nor his ox, nor his ass, nor any thing that is his. 
 
 What dost thou chiefly learn by these commandments? 
 I learn two things: my duty towards Ood, and my duty tOr 
 wards my Neighbour. 
 
 What is thy duty towards God ? 3fy duty towards God, 
 is to believe in him, to fear him, and to love him with all my 
 heart, with all my mind, with all my soul, and with all my 
 strength ; to xoorship him, to give him thanks, to put my xohole 
 trust in him, to call upon him, to honour his holy Name and 
 his Word, and to serve him truly all the days of my life. 
 
 What is thy duty towards thy Neighbour? My duty to- 
 wards my Neighbour, is to love him as myself, and to do to all 
 men, as I would they should do unto me: To love, honour, and 
 succour my father and mother: To honour and obey the Queen, 
 and all that are put in authority under her: To submit myself 
 to all my governours, teachers, spiritual pastors and masters: 
 To order myself lowly and reverently to all my betters: To hurt 
 no bodii by tvord nor deed : To be true and just in all my deal- 
 ing : To bear no malice nor hatred in my heart : To keep my 
 hands from inching and stealing, and my tongue from evil- 
 speaking, lying, and slandering : To keep my body in temper- 
 ance, soberness, and chastity : Not to covet nor desire other 
 men's goods ; but to learn and labour to get mine own living, 
 and to do my duty in that stq,te of life, unto which it shall 
 please God to call me. 
 
 INTROBUCTION. 
 
 I. The Ten Commandments. Of the three vowa 
 made at our Baptism, the third, as we have already 
 seen^ is that of Obedience, or to keep GocVs holy 
 will and commandments, and walk in the same all 
 the days of our life. We haye also seen that these 
 Commandments are Ten in number, that they were 
 given to the Israelites by God Himself, under circum- 
 stances of peculiar solemnity, that as containing the 
 Moral Law they were not done away by our Lord, and 
 
 1 See above, p. 15. 
 
Ch. I.] INTRODUCTION. 75 
 
 that " from obedience to them no Christian man what- 
 soever is free^" 
 
 2. Their Division. When first given to Moses they 
 were written on two tables of stone- (Ex. xxxii, 15, 16), 
 and were long preserved in the Ark (Deut. x. 5)3, How 
 many Commandments were written on each Table is 
 not certain. Some think Five were written on each'*; 
 others hold that Three were written on one and Seven 
 on the other. Others, again, as is apparently the case 
 in the Church Catechism, distribute them into Four 
 and Six 5. According to this division the First Table 
 teaches us our Duty towards God^\ and the Second our 
 Duty towards our ncUjhhour. 
 
 3. The Lord thy God. To remind us, moreover, 
 that the Ten Commandments are binding upon us, the 
 preface to them contained in the twentieth Chapter of 
 Exodus is also rehearsed in the Catechism^. For in 
 answer to the question. How many Commandments 
 are there? we reply, Ten; and in answer to the further 
 
 1 See above, p. 16, and the note. 
 
 2 And on loth their sides, on the one side and on the other 
 side were they written (Ex. xxxii. 15). " We know not their 
 form or size. But we know the hard, imperishable granite 
 out of which they were hewn ; we know itvS red hue ; the style 
 of the engraving must liave been such as can be still discerned 
 in the Desert Inscriptions." Stanley's Jeioish Churchy Pt. I. 
 p. 175. 
 
 3 Comp. I Kings viii. i, 9 ; Heb. ix. 4. Hence it was 
 called the Arh of the Testimony (Numb. iv. 5). 
 
 * See Smith's Dictionary of the Bible, Art. Ten Com,- 
 mandments. 
 
 ^ See Noell's Catechism. 
 
 ^ And thus in effect our Lord divides them, see Mtt. xxii. 
 37—40. 
 
 '' It is to be observed that the translation of the Deca- 
 logue used in the Communion Service, and in the Catechism, 
 is not that of our present Version, but that of the Great 
 Bible, A. D. 1539-40. 
 
76 INTRODUCTION. [Pt. III. 
 
 question, Which he they ? we say, The same which God 
 spake in the twentieth Chapter of Exodus , saying, I 
 am the Lord thy God, who h^ought thee out of the 
 land of Egypt, out of the house ofhondage. 
 
 4. Typical Condition of the Israelites. For the 
 circumstances of the Israelites at the time of the de- 
 livery of these Commandments were typical of our 
 condition now (i Cor. x. 6 — 11), and the grounds on 
 which obedience to them was demanded of the chosen 
 Nation, in a still deeper sense apply to all Christians. 
 Thus, had the Israelites been set free, by a mighty 
 hand and a stretched-out arm, from low and degrad- 
 ing bondage in Egypt ? We have been delivered by the 
 same infinite mercy, from a still worse thraldom, even 
 that of sin, death, and Satan \ Had God made a solemn 
 Covenant with the Israelites? He has made us par- 
 takers of a new and better Covenant 2. Had they been 
 haptized unto'^ Moses in the cloud and in the sea? 
 (i Cor. X. 2), we have been baptized into the Name of 
 the Triune God Himself Were they in a state of 
 deliverance, and on the road amidst dangers and temp- 
 tations to a Land of Promise 1 we also have been 
 placed in a state of salvation, we are members of a 
 Church Militant, and, amidst the temptations of the 
 world, the flesh, and the Devil, are journeying through 
 life towards a better and a heavenly inheritance (Heb. 
 xi. 16). 
 
 5. Principles of Interpretation. Thus, then, were 
 
 ^ " Theirs was from the captivity of their bodies ; ours 
 from the bondage of our souls. Theirs from Egypt only, 
 and the tyranny of man ; ours from hell, and the tyranny 
 of the devil. They were redeemed by strength of arm, by 
 signs and wonders, without any price at all ; but He bought 
 and paid for us with His own blood" (r Pet. i. 18, 19). 
 Nicholson On the Catechism, p. 97. See also Noell's Catechism. 
 
 2 See above, pp. 7, 8. 
 
 2 That is, into fealty or obedience to Moses. 
 
§1] 
 
 IXTRODVCTION. 
 
 77 
 
 the circumstances of the Israehtes typical of our own. 
 !Now, since God, the Author of these Commandments, 
 is a Spirit (Jn. iv. 23, 24), His Law also is sjuritual, 
 and, unlike human laws, reacheth to the thowjhU and 
 intents of the heart (Heb. iv. 12). Hence, as our Lord's 
 own exposition of certain of the Commandments teaches, 
 every precept is to be regarded with great latitude, and 
 we infer that when any duty is enjoined, the contrary 
 sin is forbidden, and when any sin is forbidden, the 
 contrary duty is enjoined ^ 
 
 SECTION I. 
 
 Duty towards God. 
 
 CHAPTER I. 
 
 THE FIRST COMMANDMENT. 
 
 First Commandment. 
 Thou xhalt have none other 
 gods but^ Me. 
 
 Duty towards God. 
 
 My duty towards God is to 
 believe in Him, to fear Him, 
 and to love Him ivith all my 
 heart, with all my mind, with 
 all my soul, and with all my 
 strength. 
 
 I. The first Commandment condemns and for- 
 bids idolatry, which, as we have already seen 2, gradually 
 spread over the world through forgetfulness of the one 
 true God, and unthankfulness to Him for common 
 mercies^. Though men knew God, as St Paul says, 
 
 ^ See Nicholson On the Catechism, p. 92 ; Seeker's Lec- 
 tures, I. 287. 
 
 2 Or, as it is in our version, Thou shalt have no other gods 
 before Me (Exod. xx. 3). 
 
 ^ See above, p. 15. 
 
 * See Class-BooTc of Old Testament History, p. 22. 
 
78 THE FIRST COMMANDMENT. [Pt. III. 
 
 they glorified'^ him not as God, neither were thank- 
 ful ; hut became vain in their imaginations, and 
 their foolish heart was darkened. Professing them- 
 selves to he icise, they became fools, and exchanged the 
 glory of the incorruptible God for^ an image tnade 
 like to corruptible man, and to birds, and fourfooted 
 beasts, and creeping things (Rom. i. 21 — 23). Now all 
 such worshipping of the creature rather than the Crea- 
 tor was solemnly forbidden to the Israelites. They were 
 to have and acknowledge no other god beside the One 
 true God, who had revealed Himself to them as the 
 God of Abraham, Isaac, and Jacob, merciful and 
 gracious, longsuffering, aTid abundant in goodness and 
 truth (Ex. xxxiv. 6). 
 
 2. The Sin forbidden. Thus also we, as Chris- 
 tians, are forbidden to have or acknowledge any other 
 god but that God of infinite mercy and holiness, who 
 has revealed Himself to us in the person of His Son 
 (Heb. i. i), and into whose Name we have been bap- 
 tized. And though we are not in danger of worship- 
 ping the gods of the heathen, there are other gods we 
 are bidden to renounce, lest they usurp the place in our 
 hearts due to God alone. Such gods men make for 
 themselves when they ascribe all things to fate or 
 chance ; when they set their hearts on the accumulation 
 of wealth^; when they are lovers of pleasures, or of 
 themselves, more than lovers of God"; when they be- 
 come devoted to covetousness, ichich is idolatry^ (Col. 
 
 "^ That is, they did not, either in worship or conduct, re- 
 cognise the perfection of God's character, as manifested in His 
 works. Vaughan, in loc. 
 
 2 "HXXa^ai'. ..ev — exchanged for. 
 
 3 Job xxxi. 24, 25 ; Mtt. vi. 24, ye cannot serve God and 
 Mammon. 
 
 ** 2 Tim. iii. 2,4; Phil. iii. 19. 
 
 5 Avaritia maxime affigit ad terram. Bengel in loc. 
 
§1.] THE FIRST COMMANDMENT. 79 
 
 iii. 5), or to their own honour, their own glory, and their 
 own advancement '. 
 
 3. The Duty enjoined. While, however, this is 
 the conduct forbidden, there is also a duty which this 
 conunandnient enjoins. Our duty towards God, Avho 
 has revealed Himself to us in llis works and in His 
 Word, is to heliece in Him-, and trust His providence 
 and His superintending care; to fear Him as a Being 
 of infinite power, knowledge, and holiness^; to love Him 
 for all His goodness as manifested " in our creation, pre- 
 servation, and all the blessings of this life, but above all 
 for His inestimable love in the redemption of the world 
 by our Lord Jesus Christ ^;" and this love and adoring 
 gratitude we are to show forth not only with our lips, 
 but in our lives, by giving up ourselves, and devoting 
 all our powers and faculties, heart and mind, soul and 
 strength, to His service, and that work in life which He 
 has given us to do^ 
 
 ^ " The second way of making goddes of creatures is when 
 men put their hole confidence in other thinges than in God, 
 and haue these or suche lyke thoughtes wythin themselfes— I 
 woulde I liadde suche riches or landes, I woulde suche a man 
 were my frende, then slioulde I be ryche, happye and blessed, 
 then should I be sufficiently defended and armed against all 
 chaunces that maye happen vnto me in this worlde. They 
 tliat thinke thus, haue such riches landes and creatures for a 
 god, although with their tongue they say not so, yea althoughe 
 this affection lye hidde in our hearte so secretly, that we our 
 selfes should scantly knowe of it." Cranmer's Catechism, 
 pp. 10, ir. 
 
 2 Heb. xi. 6. 
 
 =* I Pet. V. 7 ; Phil. iv. 6. 
 
 * See the General Thanksgiving in the Morning and 
 Evening Service. 
 
 ^ Mtt. xxii. 37 ; Mk. xii. 30 ; Luke x. 27. 
 
80 
 
 THE SECOND COMMANDMENT. [Pt. III. 
 
 CHAPTER II. 
 
 THE SECOND COMMANDMENT. 
 
 Duty towards God, 
 My dutij toioards God is to 
 icorship Him, to give Him 
 thauTcs, to put my tdiole trnst 
 in Him, to call upon Him. 
 
 The Second Commandment. 
 • Thou shall not make to thy- 
 self any graven image, nor the 
 likeness of any thing that is in 
 heaven above, or in the earth 
 beneath, or in the water under 
 the earth. Thou shall not bow 
 down to them, nor %oorship 
 them : for I the Lord thy God 
 am a jealous God, and visit the 
 sins of the fathers upon the 
 children, unto the third and 
 fourth generation of them that 
 hate Me, and sheio mercy unto 
 thousands in them that love Me, 
 and keep my commandments. 
 
 1. Object of the Gommandment. As the first 
 Commandment enjoined the Israehte to worship only 
 the true God, so the second forbade his worshipping 
 Him under any visible resemblance or form. 
 
 2. As addressed to the Israelites. Hence they 
 were warned against making for themselves any graven 
 image, or any likeness of anything in heaven above, as 
 of the sun, moon, and stars, or in the earth beneath, 
 as of men, birds, beasts, and creeping things, or in the 
 water under the earth, as of fish and other marine 
 animals (see Deut. iv. 15—19). 
 
 3. Egyptian Idolatry. The idolatrous objects 
 here alluded to were chiefly those with which the Is- 
 raelites had become acquainted in Egypt. There they 
 had witnessed the gorgeous ceremonies which attended 
 the worship of Ra^ the "Smi-god," and of Isis and 
 
 ' Hence ''Plia-raoh,'' f/iC C/u7cZo/f/ie*SMn, "Potiphe-rah,' 
 the Servant of the Sun. 
 
§T.] THE SECOND COMMANDMENT. 81 
 
 Osiris. There they Iiatl seen incense burnt three times 
 every day in honour of the sacred black calf Mnevis at 
 On\ and of his rival the bull Apis at Memphis ^ There 
 they had seen religious honours paid to the sacred 
 goat of Mendes ; to the ram of Amnion ; to the mighty 
 I'haraoh, the child and representative of the Sun-god ; 
 to the Xile, " the life-giving father of all that exists ;" 
 to the cat, the dog and the serpent ; to the hawk^, tlie 
 hippopotamus and the crocodile. 
 
 4. Warnings against Idol-worship. In this Com- 
 mandment, therefore, Gotl forbade the Israelites mak- 
 ing any representation of such objects for the purpose 
 of ^<'o^ship. To the command He also added a povs^er- 
 ful motive why it should be obeyed. For He declared 
 Himself to be a jealous God'^, i.e. ftiU of zeal for His 
 own glory, who would not let the honour, due only to 
 Himself, be paid to any creature (Isai. xlii. 8), but for this 
 sin would visit with punishment both the guilty person 
 and his children to the third and fourth generation^. 
 
 1 Or Heliopolis, the City of the Sun. See Wilkinson's 
 Egyptians, v. 315. *' The molten calf in the wilderness, the 
 golden calves of Dan and Bethel, were reminiscences, not to 
 be wiped out of the national memory for centuries, of the 
 consecrated calf of Ra, the god Mnevis.'* Stanley's /eu;^s^ 
 Church, I. 90. 
 
 ^ See Class-Booh of Old Testament History, p. 89 n. 
 
 ^ In the sanctuary of Heliopolis, "apart from all the 
 surrounding chambers, underneath the carved figure of the 
 Sun-god, sate in his gilded cage the sacred hawk." Stanley's 
 Jewish Church, L 90. 
 
 ^ By this word jealousy he declareth that he can abide no 
 partner nor equal. See Exod. xxxiv. 14; Josh. xxiv. 19. 
 Noell's Catechism. 
 
 ^ That is, if they persevered in the idolatrous iniquities of 
 their fathers, see Ezek. xviii. 20. For examples compare the 
 instances (i) of the Israelites when they worshipped the 
 golden calf, Ex. xxxii. 4, 25 — •29 ; {2) of Jeroboam and his 
 successors, i Kings xii. 28; xiii. 34; xiv. 10, 17; xv. 29, 
 M. c, 6 
 
82 
 
 THE SECOND COMMANDMENT. [Pt. III. 
 
 At the same time He added that He would show mercy 
 unto thousands, that is, to a thousand generations 
 (Deut. vii. 9), of them that loved Him and showed 
 forth their love by keeping His commandments. 
 
 5. As addressed to us. While this is the scope 
 of the Commandment as addressed to the Israelites, 
 in its application to us as Christians, it forbids our 
 harbouring any unworthy conceptions of the Most 
 High, or introducing any superstitious forms into our 
 worship of Him. Moreover, it enjoins the positive 
 duty of worshipping Him in spirit and in truth 
 (Jn. iv. 23, 24), as revealed to us in the Person of His 
 Son, who has become for us the Visible Image of the 
 Invisible God; of giving Him thanks for His love and 
 mercy; of putting our ichole trust in Him amidst 
 every event of our daily lives ; and of calling upon 
 Him in public and private prayer \ 
 
 CHAPTER III. 
 
 THE THIRD COMMANDMENT. 
 
 Third Commandment. 
 Thou shalt not take the 
 Name of the Lord thy God in 
 vain : for the Lord will not 
 hold him guiltless that taketh 
 His Name in vain. 
 
 Duty towai^ds God. 
 
 31}/ duty tovMrds God is... 
 to honour His holy Name and 
 His Word. 
 
 I. Object of the Commandment. As originally 
 addressed to the Israelites, the third Commandment 
 forbade their taking, i. e. " taking up " in their mouth, 
 
 30 ; (3) Ahab, I Kings xxi. 29 ; (4) Manasseh, 2 Kings xxi. 
 10—15. 
 
 * Hence it includes the duty in the worship of God of 
 using such ceremonies, as serve for (i) Decency, {2) Order, 
 (3) Edification, i Cor. xiv. 30, 32, 40 ; Nicholson On the 
 Catechism^ p. 107. 
 
§ I.] THE THIRD COMMANDMENT. 83 
 
 or uttering the Name of the Lord their God to or 
 upon a vain, false, or wicked thing ^ It solemnly 
 forbade, therefore, the application of the Name of 
 the One true God to an idoP, and the use of it in 
 curses, fiilse oaths, and blasphemous expressions, and 
 affirmed that the Lord would not hold him guiltless, 
 that is, would account him very guilty-^, that took His 
 Name in rain. 
 
 2. Its literal meaning. In its first and most 
 literal sense, therefore, as applicable to us, this Com- 
 mandment forbids all false swearing or perjury, all pro- 
 fane oaths and bliisphemy*, all rash vows^, and all use of 
 the awful Name of God on light and trivial occasions. 
 
 3. Its further meaning. But the " Name " of God 
 includes not only His own titles, but also everything, 
 upon which He hath set His Name, as His Word, by 
 which He hath revealed Himself to us, His House '^j 
 
 1 Comp. Exod. xxiii. i; Lev. xix. 11, 12; Deut. v. 11. 
 The vfOTd'^\^^-to'Tanity,^xoh2ih\y=for a falseJwod, though 
 some, like the LXX, interpret it errl fiaTaii^ = for a light 
 and vain purpose. 
 
 ^ Exod. xxxii. 3 — 5. 
 
 ^ A strong way of expressing the extreme contrary, as in 
 Ps. v. 4; Eccl. viii. 13, Nicholson On the Catechism, p. 110. 
 
 * Levit. xxiv. 14 — 16; Mtt. v. 33 — 37, xxiii. 16—2^. It 
 does not, however, forbid the use of oaths in a court of justice, 
 which (i) are directly commanded (Deut. vi. 13 ; Ex, xxii. 10, 
 II ; comp. Heb. vi. 16) ; (2) are sanctioned by the example 
 of our Lord (Mtt. xxvi. 63. 64), and of St Paul, who frequently 
 in very weighty matters, calls God to witness, which is 
 essentially taking an oath (comp. Rom. i. 9 ; 2 Cor. xi. 10, 31 ; 
 xii. 19; Gal. i. 20; Phil. i. 8). The Thirty-Ninth Article 
 says, the "Christian Reliijion doth not prohibit, but that a 
 man may swear when the Magistrate riquireth, in a cause of 
 faith and charity, so it be done according to the Prophet's 
 teaching (Jer. iv. 2), in justice, judgment, and truth." 
 
 5 Matt. xiv. 7; James v. 12. 
 
 * Comp. also Isai. viii. 20; Acts xvii. 10, ii ; Jn. v. 39; 
 1 Tim. iii. 15. 
 
 6—2 
 
84 
 
 THE THIRD COMMANDMENT. [Pt. III. 
 
 in wiiich His honour dwelleth (Ps. xxvi. 8)^, and the 
 Sacraments and Ordinances ordained in His Church 2. 
 In this wider sense, therefore, this Commandment for- 
 bids severally all irreverence, levity, and thoughtless- 
 ness in regard to holy things, and enjoins the positive 
 duty of honouring God's holy Name'"*, of approaching 
 Him with humility and awe, and treating His Word 
 with reverence, docility, and faith. 
 
 CHAPTER lY. 
 
 THE FOURTH COMMANDMENT. 
 
 FouBTH Commandment. 
 Remember that thou keep 
 holy the Sabbath-day. Six 
 days shalt thou labour, and 
 do all that thou hast to do; 
 but the seventh day is the Sab- 
 lath of the Lord thy God. In 
 it thou shalt do no manner of 
 loork, thou, and thy son, and 
 thy daughter, thy man-servant, 
 and thy maid- servant, thy cat- 
 tle, and the stranger that is 
 within thy gates. For in six 
 days the Lord made heaven 
 and earth, the sea, and all that 
 in them is, and rested the se- 
 venth day; wherefore the Lord 
 blessed the seventh day, and 
 hallowed it. 
 
 I. Institution of the Sabbath. The Sabbath- 
 day, or Day of Best, as the word Remember seems to 
 
 Duty towards God. 
 3Iy duty totoards God is... 
 to serve Him truly all the days 
 of my life. 
 
 13. 
 
 1 Comp. also Isai. Ivi. 7 ; i Kings vi. 12, 13 ; Mtt. xxi. 
 
 2 Comp. I Cor. xi. 17 — 34. 
 
 2 See Isai. Levi, i, 2 ; Col. iii. 16. 
 
§ I.] THE FOURTH COMMANDMENT, 85 
 
 imply, was not improbably known to the Israelites be- 
 fore the giving of the Law. For a hallowing of the 
 Sabbath by God is mentioned at the Creation (Gen. iL 
 2, 3), and a trace of its observance may be found in 
 the regulations respecting the collection of tlie manna 
 in the wilderness before the Chosen people reached 
 Sinai (Exod, xvi. 23, 30). The observajice of it, how- 
 ever, was then definitely enjoined, (i) as a commemo- 
 ration of the Creation (Exod. xx. 11); (ii) as an ordi- 
 nance of humanity towards those employed in labour; 
 viii) as a national memorial of the deliverance from 
 Egypt (Deut. v. 15); and (iv) as the sign of a perpetual 
 covenant between God and the children of Israel for 
 ever (Ex. xxxi. 16, 17 ; Ezek. xx. 12). 
 
 2. Its observance amongst the Jews, In ac- 
 cordance \di\\ the Divine connnand the Sabbath was 
 observed by the Jews not as a fast, but as a day of 
 rest from worldly occupations, and was shared by the 
 whole people, theu' servants, the stranger ^vitliin their 
 gates, and even the animals (Ex. xx. 10; Deut. v. 14). 
 All bodily labour was strictly prohibited, and wilful 
 desecration of the Day was punished with stoning 
 (Exod. xxxi. 14; Num. xv. 35). 
 
 3. The Lord's Day. Of this Commandment, then, 
 the jMoral part is that a certain time be set apart for 
 the worship of the Most High, and this obligation is 
 perpetual and eternal \ The Day observed by the Jews 
 was the seventh day of the week, or our Saturday. But 
 in very early times i\\e first of every seven days became 
 the Christian day of rest, for on it our Lord rose from 
 the dead, and the first outpouring of the Holy Spirit 
 was vouchsafed*. On this Day the first disciples were 
 
 ^ Nicholgon On the Catechism, p. 116. Hammond's PraC' 
 tical Catechism, pp. 184, 185. 
 
 2 See Article Lord's Day in Smith's Dictionary of the 
 Bible. 
 
8G THE FOURTH COMMANDMENT. [Pt. III. 
 
 wont to meet together (Jn. xx. 19, 26) to break the 
 Bread, and join in holy worship (Acts xx. 7 ; i Cor. xvi. 
 I, 2), and in remembrance of the Saviour's resurrection 
 to call it the Lord's Day^ (Rev. i. 10). 
 
 4. Its Obligation. This, then, is the Christian Day 
 of Rest, which we sliould Rememher to keep holy by 
 laying aside the ordinary occupations of the week, save 
 such as are works of necessity or of charity^, and as 
 far as possible all worldly cares and pleasures (Isai. Iviii. 
 13, 14); by joining in Church worship^; by devout me- 
 ditation on God's word, and the performance of acts of 
 charity and mercy. Such an observance of the Lord's Day 
 is the best preparation for doing diligently and with all 
 our might the proper work of the week, and by the 
 due consecration of one day for truly serving God " all 
 the days of our life^." 
 
 5. Recapitulation. Thus in these four Command- 
 ments is comprehended and set forth our Duty towards 
 God. li\\Q, first teaches us how we are to acknowledge 
 Him and Him alone for our God ; the second how, ab- 
 horring the adoration of all idols and images, we are to 
 worship Him in spirit and i7i truth; the third how 
 with the mouth we are to honour His holy Name and 
 His word ; the fourth how we are to consecrate His 
 Day and so all days to His serviced 
 
 1 'H rfjxipa rod Kvplov, 7} KvpiaKr), Dies Dominica, 
 and sometimes simply Dominica. See Guericke's Antiquities, 
 p. 124- 
 
 2 Mtt. xii. r — 5, 12 ; Luke vi. 1—5. "As early as the end 
 of the 2nd century all work and labour on the Sunday was 
 regarded as a sinful tempting of God. In A.D. 321 the 
 Emperor Coiistantine ordered a cessation on the day of all 
 judicial and other public business, and subsequently forbade 
 all such military exercises as would interfere with the public 
 worship of the Christian, soldiers." Guericke's Antiquities, 
 pp. 126, 127, 
 
 ^ Lk. iv. 16; Heb. x. 25, ^ See the Catechism. 
 
 ^ Nicholson, p. 91 ; Hammond's Catechism, p. 184. 
 
IL] 
 
 THE FIFTH COMMANDMENT, 
 
 87 
 
 SECTION IL 
 OurDuty towards our Neighbour. 
 
 CHAPTER I. 
 
 THE FIFTH COMMANDMENT. 
 
 Fifth Commandment. 
 Honour tliy father and thy 
 mother, that thy days may he 
 long in the leinel which the 
 Loi'd thy God giveth thee. 
 
 DCTY TOWARDS OUR NEIGH- 
 BOUR. 
 
 My duty totmrds my Neigh- 
 hour, is to love him as myself, 
 and to do to all men, as I 
 tcould they should do unto me : 
 To love, honour, and succour 
 my father and mother: To 
 honour and obey the Queen, 
 and edl that are put in autho- 
 rity under her: To submit 
 myself to all my governors, 
 teachei-s, spiritual pastor's and 
 masters : To order myself low- 
 ly and reverently to all my 
 betters. 
 
 I . Our Neigh'boiir. From the Commandments wliicli 
 teach us our Duty towards God, we i)ass on to those 
 which teach us our Duty towards our ueighboui-', i.e., 
 all men with whom we have to deal. This Duty is thus 
 generally described, My duty towards my neighbour 
 ■is to loce him as myself^ and to do to all men as I 
 would they should do unto tne. Here our own selves 
 are set for the rule towards our neighbour, and as no 
 
 1 "Our Neighbour is every one, with whom we have at any 
 time any concern, or on whose welfare our actions have any 
 influence. For whosoever is thus within our reach, is in the 
 most important sense near to us, however distant in other 
 respects." Seeker's Lectures, II. p. r. "Our neighbour is 
 that part of the universe, that part of mankind, that part of 
 our country, which comes under our immediate notice, 
 acquaintance, and influence, and with which we have to do." 
 Bp. Butler Upon, the Love of our Neighbour. 
 
83 THE FIFTH COMMANDMENT. [P^. III. 
 
 man hateth his own flesh, hut nou^risheth it and che- 
 risheth it (Eph. v. 29), so ^ with that " truth of love " are 
 we to love our neighbour, and do to all men, according 
 to our Lord's golden rule, as ice looidd they should do 
 unto lis (Mtt. vii. 12). 
 
 2. Parental Authority. The word ** neighbour," 
 tlien, including all men with whom we have to deal, 
 comprehends superiors as well as equals, and as pa- 
 rental authority is the origin and type of all authority, 
 the Fifth Commandment is placed at the head of the 
 second Table, and treats of the honour due to Father 
 and Motlier. 
 
 3. Enforced in the Mosaic Law. The duty of 
 sho^dng honour to parents, as the authors of our being, 
 which natural reason teaches, was strongly enforced in 
 the Mosaic Law. Reverence for parents is the first duty 
 after that appertaining to God Himself, and is the first 
 and the only commandment to which a promise of long 
 life and continuance in the Promised Land is definitely 
 attached (Ex. xx. 12; Eph. vi. 2). The Mosaic Law, in- 
 deed, did not invest the father with the same boundless 
 power as the Greek and Roman Laws, but it made the 
 act of smiting father or mother a capital ofl'ence^, and 
 directed that unnatural and disobedient children should 
 be put to death 3. 
 
 4. And by Christ and His Apostles. The duty 
 
 ^ The adverb sicut, 'as,' is not a note of parity, but 
 similitude, and shows not the quantity, but the quality of our 
 love. For no man is bound to love another equally, or so 
 much as himself, but with that truth of love that he loves 
 himself; the love then of man to man ought to be true, and 
 not false ; real, and not feigned nor adulterate. A man would 
 be loath that other men should dissemble with him, neither 
 may he then dissemble with them ; let love be trntJiout dis- 
 &imulation (Rom. xii. 9). Nicholson On the CalecJiism, p. 124. 
 
 ^ Ex. xxi. 15, 17; Lev. xix. 3, xx. 9. 
 
 ^ Ex. xxi. 17; Deut. xxi. i8— 2i, 
 
§ II.] THE FIFTH COMMANDMENT. 89 
 
 of obedience of children towards their parents is also 
 sanctioned by Christian teaching. For not only did our 
 Lord go down with Ilis earthly parents to Nazareth and 
 live in subjection unto them (Lk. ii. 51), but when He 
 hung upon the Cross, He commended Ilis mother to 
 the care of His favourite disciple St John (Jn, xix. 26). 
 He also found great fault with those amongst the Jews 
 who made this Law of none effect by certain traditions 
 and exemptions (Mtt. xv. 3), and St Paul affirms obe- 
 dience to parents to be at once right (Eph. vi. i), and 
 ic ell-pleasing unto the Lord (Col. iii. 20), while he classes 
 disobedience to them among the signs of 2yc7Hlous times 
 (2 Tim. iii. 2). 
 
 5. Earthly Authority. But as the parental is the 
 type and origin of all authority, and the family is the 
 nursery of the State, the Catechism proceeds to include 
 under the Fifth Commandment the duty not only of 
 loving, honouring, and succouring^ father and mother, 
 but also of submission to all earthly authority. And 
 this too is sanctioned by the teaching of Christ, who 
 paid tribute (Mtt. xvii. 24 — 27), and enjoined others to 
 render unto Consar the things that are Caesar'' s (Mtt. 
 xxii. 21), and of His Apostles, who taught the duty of 
 rendering tribute to whom tribute is due, fear to whom 
 fear, honour to ichom honour (Rom. xiii. 7), and of 
 subjection to the higher poioers (Rom. xiii. i — 5 ; Tit. 
 iii. I ; I Pet. ii. 13). Rightly, therefore, does the Cate- 
 chism hold that the Fifth Commandment teaches us 
 " to honour and obey the queen and all that are put in 
 authority under her, to submit ourselves to all our go- 
 vernors, teachers, spiritual pastors and masters, and to 
 order ourselves lowly and reverently to all our betters.'* 
 
 1 To succour,from Latin succurrere,¥T . secourir = (i) to run 
 up to for the purpose of assisting; (2) to help; (3) to support. 
 Comp. 2 Sam. viii. 5, xxi. 17; 2 Cor. vi. 2; Heb. ii. i8. See 
 Bible Word-Booh, p. 464. 
 
90 THE SIXTH COMMANDMENT. [Pt. III. 
 
 CHAPTER II. 
 
 THE SIXTH COMMANDMENT. 
 
 Sixth Commandment. 
 Thou shall do no murder. 
 
 Duty towards our Neigh- 
 bour. 
 My duty toicards my Neigh- 
 hour is... To hurt no body by 
 tcord or deed ...To bear no 
 malice noi' hatred in my heart. 
 
 1. Right of Personal Security. The previous 
 Commandment treated of our duty towards superiors, 
 the five following- treat of our duty towards all men 
 alike, whether superiors, inferiors, or equals. And first, 
 we are taught our duty respecting the life of our fellow- 
 man, that he possesses a right of personal security \ and 
 that we may not deprive him of his life, or commit wilful 
 murder. 
 
 2. Murder. In accordance with this precept the 
 wilful shedder of man's blood met with no compassion 
 from the Mosaic code. The original law at Sinai and 
 the subsequent repetition of it^ made death the inevi- 
 table penalty of murder, even as it had been in the days 
 of Noah ; Whoso sheddeth man^s hlood, by man shall his 
 blood he shed (Gen. ix. 6). 
 
 3. The Sermon on the Mount. But as inter- 
 preted by our Lord, we see that this Commandment has 
 a deeper application than the mere committal of mur- 
 der. Ye have heard, said He, that it teas said to^ them 
 of old time, Thou shall not kill ; and ichosoemr shall 
 kill shall he in danger of the judgment. But I say 
 
 1 Wliewell's Elements of Morality, I. 40. 
 ^ Comp. Ex. xxi. 12 — 14, with Deut. xix. 11 — 13. 
 ^ The Greek rots dpxaiois is better rendered to them 
 than by them of old time. 
 
§ II.] THE SIXTH COMMANDMENT. 91 
 
 unto T/ou, that whosoever is angry with his brother 
 without a cause^ shall he in danger of the judgment ; 
 and whosoever shall say to his brother, Raca^, shall he 
 in danger of the Council; hut whosoever shall say 
 Thoufool^, shall he in danger ofheJlfire^ (Mtt. v. 22). 
 "Whence it is clear that while the letter of this precept 
 forbids only the act, the spirit of it forbids all those 
 vindictive passions, which tend to murder, revenge, envy, 
 hatred, provoking words, malice, and illwill. (See Eph. 
 iv. 26, 31.) 
 
 4. The Positive Duty. But while, in the words of 
 
 ^ The received Version adds here dKr^ = without a cause, 
 but the word is wanting in many MSS. and is omitted by 
 Tischeiidorf. 
 
 2 Eaca = empty, hrainless, a term of contempt. See 
 Tholuck's Servion on the Mount, p. 178. 
 
 3 In Greek /Ltwp^ neither (ij thou fool (comp. Mtt. xxiii. 
 17, 19) ; or (2)=a Hebrew word signifying rebel (conip. Hear 
 noiv, ye rebels, Num. xx. 10); or {7,) = d6€os, atheist. Tholuck, 
 p. 180. "He addresses himself," says Luther, "not to the 
 hand, but to the whole person. Hence it is that Thou shall 
 not kill, expresses as much as if He had said. Whatever 
 members you have, and however you maj^ kill, whether by 
 hand, or heart, or tongue, or gesture; whether you look 
 fiercely, and refuse with your eyes to let your neighbour 
 live, or whether you mean with )'our ears to kill, and 
 hate to hear him praised, all is condemned; for then 13 
 your heart and all wdthin you so disposed as to wish 
 him dead." 
 
 ^ "There were among the Jews three well-known degrees 
 of guilt, coming respectively under the cognizance of the 
 local and the supreme courts (See Deut. xvi. 18); and after 
 these is set the "yhwa tov trvpos, the end of the malefactor, 
 whose corpse, thrown out in^o the valley of Hinnom, was 
 devoured by the worm or tlie flame (comp. 2 Kings xxiii. 10; 
 Jer. vii. 31). Similarly in the spiritual kingdom of Christ, 
 shall the sins even of thought and word be brought into 
 judgment and punished, each according to its degree of guilt, 
 but even the least of them before no less a tribunal than the 
 judgment-seat of Christ." Alford On Mtt. v. 22. 
 
92 
 
 THE SIXTH COMMANDMENT. [Pt. HI. 
 
 the Catechism, the precept thus forbids our hurting 
 anybody "by word or deed " or bearing any "malice or 
 hatred in the heart," it also enforces the positive duty 
 of cultivating a forgiving disposition \ of praying for 
 And relieving the vs'ants of our enemies 2, of contributing 
 to the necessities of those in need^, and generally of 
 being merciful even as our Father in heaven is merciful 
 (Lk. vi. 36). 
 
 CHAPTER III. 
 
 THE SEVENTH COMMANDMENT. 
 
 Duty towakds our Neigh- 
 bour. 
 My duty towards my Neigh- 
 hour is... To keep my body in 
 temperance, soberness, and 
 
 Seventh Commandment. 
 
 Thou shall not commit 
 adultery. 
 
 I. The relation of Husband and Wife. As the 
 last Commandment proclaimed the sanctity of human 
 life, so the present proclaims the sanctity of marriage. 
 The institution of marriage, the parent of civil society *, 
 is "an honourable estate" ordained by God Himself^, 
 "adorned and beautified^" by the presence and first 
 
 "^ If ye forgive men their trespasses, your heavenly Father 
 will also forgive you : hut if ye forgive not men their trespasses, 
 neither loill your Father forgive your trespasses (Mtt. vi. 14) ; 
 forgiving one another, even as God for Christ's sake hath for- 
 given you (Eph. iv. 32). 
 
 2 Pray for them which despitefally use you and persecute 
 you (Mtt. V. 44). If thine enemy hunger, feed him; if he thirst, 
 give him drink (Rom, xii. ■20). 
 
 3 Whoso hath this world's goods, and seeth his brother have 
 need, and shutteth up his bowels of compassion from him, how 
 dwelleth the love of God in Him? (i Jn. iii. 17). 
 
 * Cicero calls marriage Principium Urhis et quasi semina- 
 fium reipuhlicce, De Off. i. xvii. 54. 
 
 ^ Gen. ii. 24, quoted by Christ Mtt. xix. 4, 5; Mk. x. 6—9. 
 ^ Jn. ii. I — II. See the Marriage Service. 
 
§ II.] THE SEVENTH COMMANDMENT. 93 
 
 miracle of His blessed Son, and declared by St Paul to 
 be a type of " the mystical union that is betwixt Christ 
 and His Church \" 
 
 2. Adultery. All oflfcuces, therefore, against so 
 honourable an estate are of a very heinous character, and 
 the sin of adultery has in all ages and amongst all nations 
 been severely punished. In the Mosaic code it ranked 
 next to murder, and the punishment for both parties 
 was death by stoning-. 
 
 3. Duty of Purity. But like the last, this Com- 
 mandment also has been explained by our Lord. Ye 
 have heard, said He, that it was said to them of old 
 time, Thou shalt not commit adultery : but I say unto 
 you, That ichosoever looketh on a woman to lust after 
 her, hath coiivmitted adultery icilh her already in his 
 luart (Mtt. V. 27, 28). From which we learn that this 
 Precept goes far beyond the mere act of adultery, and 
 forbids the dominion of sensual desires and the indul- 
 gence of every kind of wantonness in act, speech, or 
 thought^. 
 
 4. Specially incumbent on Christians. Hence 
 the Catechism traces to this Commandment the positive 
 duty) of keeping^ the body in temperance^ soberness, 
 
 1 Eph. V. 23—32. See the Marriage Service. 
 
 2 Comp. Levit. xviii. 20 ; xx. 10; Deut. xxii. 22. 
 
 3 See Gal. v. 19, where St Paul classes adultery, fornka' 
 tlon, nncleanness, lascivioumess among the works of the fiesli, 
 and Eph. v. 3, where be declares that fornication and alt 
 nncleanness ought not to he once named amongst Christians, 
 neither filthiness, nor foolish talking, nor jesting, which are not 
 convenient. Comp. also i Cor. vi. 9; Col. iii. 5. 
 
 ■* Or as St Paul expresses it, i Cor. ix. 27, keeping under, 
 viria-md^u} fiov rb (T(2fMa kuI SovXayojyu}, literally, / beat my 
 tody black and blue and lead it about as a slate. 
 
 ^ Temperayice (Acts xxiv. 25; Gal. v. 23; 2 Pet. i. 6) 
 has lately assumed ahnost exclusively the meaning of mode- 
 ration in the matter of drink ; its original sense was that of 
 
94 THE SEVENTH COMMANDMENT. [Pt. III. 
 
 and chastity. For every other sin that a man doeth is 
 without the body (i Cor. vi. i8), but he that is impure 
 sinneth against his own body which is a temjyle of the 
 Holy Ghost (i Cor. vi. 19), and if any man destroy the 
 temple of God, him shall God destroy (i Cor. iii. 17). 
 
 CHAPTER lY. 
 THE EIGHTH COMMANDMENT. 
 
 Eighth Commandment. 
 Thou shalt not steal. 
 
 Duty towards our Neigh- 
 bour. 
 My duty toioards my Neigh- 
 hour is... To he true and just in 
 all my dealing... To keep my 
 hands from picking and 
 stealing. 
 
 I. Rights of Property. Besides Lis right to life 
 and personal security, every man has a just title to some- 
 what which he may call his own, whether his title ariseth 
 by just acquisition, or inheritance, or gift, or contracts 
 This right has been protected by all laws, and not least 
 by the Mosaic law, which denounced all robbery, and 
 enacted that the thief should not go unpunished^ 
 
 self-restraint (Gr, iyKpareia, Latin teniperantia) or self-control. 
 Comp. Latimer, Rem. p. 378, " Doctor Barnes, I hear say, 
 preached this day a very good sermon, with great moderation 
 and temperance of himself;" also Bacon's Essays, V. 1 7, " The 
 vertue of prosperitie, is temperance, the vertue of adversity, 
 is fortitude." The Bihle Word-hook, p. 478. 
 
 1 Nicholson On the Catechism, p. 137. "The Right of 
 Property is requisite as a condition of the Free Agency of 
 Man." Wheweli's Elements of Morality, ii. 22. 
 
 ^ Direct theft was punished by restitution. If the stolen 
 goods were found in the hands of the thief, he was to restore 
 twofold. But a still heavier fine was exacted if he had sold, 
 or injured the stolen property. If unable to pay, he was to 
 be sold into slavery to a Hebrew master, and serve him till 
 he could pay (Ex. xxii. 1 — 4, Comp. 2 Sam. xii. 6). See 
 Class-Book of Old Testament History, pp. 165, 166. 
 
§11.] TEE EIGHTH COMMANDMENT. 95 
 
 2. Picking and Stealing. But according to tlie 
 principle of interpretation, which has been apphed to 
 tlie other Commandments, it is clear that, as explained 
 in the Catechism, this also forbids, besides open robbery, 
 all kinds of dishonesty \ all "picking^" and stealing, all 
 unfairness and trickery in buying or selling =*, borrow- 
 ing or lending, in fact every species of fraud and extor- 
 tion ^ 
 
 3. Truth and Justice. And while the Command- 
 ment forbids such sins, it enjoins the positive duty of 
 being "true and just in all our dealings," of using every 
 honest means to get our own living s, of giving and 
 paving every man his due, and, instead of taking what 
 is another's, of being ready to distribute "^ from our own 
 
 ^ "And here note that this worde, thefte, dothe not onely 
 signifie open robberies, extoicions, and nianyfest poollyng but 
 also all manner of craftes, and subtile "wajes, by the whiche 
 we conuey our neygbbours goodes from him, contrary to his 
 knowledge or wytt, altlioughe the gyle haue neiier so fayre a 
 coloure of vertue and honesty." Cranmer's Catechism, p. 73. 
 
 - Picking— 7«7/(f7'/r?</ or peW/ thieviny. "I had of late 
 occasion to speak of picJcimj and stealing, where I shewed 
 unto you the danger wherein they be that steal their neigh- 
 bours' goods from them." Latimer's Sermons, p. 452, quoted 
 in the Bihlc Wurd-hook, p. 368. 
 
 ^ Ye shall do no i(nrl[/hteousness...in meteyard, in iceight, 
 or in measure. Just balances, just weights, a just ephah, and a 
 just hin, shall ye have, Lev. xix. 35, 36. Couip. Deut. xxv. 
 13—16; Prov. xi. 1, xvi. 11. 
 
 * I have uritten unto you not to Tceep company if any man 
 
 that is called a brother be an extortioner, 1 Cor, v. 11. 
 
 Thieves shall not inherit the Kingdom of God, i Cor. vi. 10. 
 
 Comp. Ezek. xxii. 29; Hos. iv. 2, 3. 
 
 ^ Let him that stole steal no more: but rather let him 
 labour, workinr/ with his hands the thing which is good, that he 
 may have to give to him that needeth. Eph. iv. 28; Comp. 
 I fhess. iv. II ; i Tim. v. 8. 
 
 ^ Charge them that are rich in this world... that they do 
 good, that they be rich in good works, ready to distribute. 1 Tim. 
 vi. 17, 18; Comp. Eom. xii. 13; Heb. xiii. 16; i Jn. iii. 17. 
 
96 THE NINTH COMMANDMENT. [Pt. III. 
 
 wealth to the wants and necessities of those that 
 lacki. 
 
 CHAPTER Y. 
 
 THE NINTH COMMANDMENT. 
 
 Ninth Commandment. 
 
 Thou shalt not hear 
 witness against thy Neighbour. 
 
 Duty towaeds our Neigh- 
 bour, 
 My duty towards my Neigh- 
 lour is... To keep my tongue 
 from evil-speaking, lying, and 
 slandering. 
 
 1. The Character. The Ninth Commandment 
 treats of our duty respecting our neighbour's character 
 and reputation, which are as precious as his Hfe and 
 property 2. 
 
 2. False Witness. The crime, thei-efore, at which 
 the Commandment first and most expressly points, is 
 giving false witness in a court of justice. And as in 
 such cases evidence is always given upon oath, this Pre- 
 cept, like the third, forbids perjury, which there is 
 regarded as impiety against God, here as injurious to 
 man^. The Mosaic Law, like all other laws, regarded 
 perjury as one of the most heinous of crimes, and 
 
 1 "Also thys precepte wylleth us to be so farre absent 
 from takynge awaye an other manne's good, that it bycldeth 
 us to gyue parte of our owne riches to them that lacke and 
 desire it, according to the commandment of Christ, whiche 
 sayeth, Gieue to every man that doeth aske the.^' Cranmer's 
 Catechism, p. 79. 
 
 ^ " Forasmuche as our riches standeth not onelye in pos- 
 session of landes, teneraentes, cattail, or money, but also in 
 our good name, fame and estimation, (which farre passeth al 
 gold syluer and precious stones,) therfore foloweth this com- 
 mandment, Thou shalt beare no false witnes agaynst thy neygh- 
 bour." Cranmer's Catechism, p. 80. 
 
 ^ A good name is rather to be chosen than great riches, 
 Prov. xxii. i. A good name is better than precious ointment, 
 Eccl. vii. I ; see Seeker's Lectures on the Catechism, 11. p. 96. 
 
§ II.] THE NINTH COMMANDMENT. 97 
 
 enacted that if a false witness rose up against any 
 man he should be brought before the priests and 
 judges, and if, after diligent inquisition, the charge was 
 established, then should be done unto him as he had 
 thought to have done unto hishrotfier^ (Deut. xix. i6 — 
 
 21). 
 
 3. Evil speaking. But this Commandment ex- 
 tends to false witness, not merely in judicial proceed- 
 ings, but also in common conversation. For a man's re- 
 putation may be, and too often is, seriously injured by 
 calumny, misrepresentation, imputing bad motives, and 
 spreading false and slanderous reports. Hence, the 
 Israelites were forbidden to allow any to go up and 
 dozen as a talebeurer among the people (Lev. xix. 16), 
 and were directed to keep from a false matter (Ex. 
 xxiii. 7) ; for whoso pr icily slandered his neighbour him 
 would God destroy (Ps. ci. 5). Hence also our Lord 
 instructs us, condemn not, and ye shall not he con- 
 demned, judge not, that ye he not judged (Lk. vi. 37; 
 Mtt. vii. i), and St Paul enjoins us to p)ut away all evil- 
 speaking (Eph. iv. 31), for true Christian love thinketh 
 no ecil (i Cor. xiii. 5). 
 
 4- Lying and Slandering. Thus, as explained in 
 the Catechism, this Commandment enjoins the duty of 
 "keeping the tongue from evil-speaking, Ijing, and slan- 
 dering." For detraction and calumny generally lead to 
 lying, which is one of the seven things that are described 
 as an abomination unto the Lord (Prov.vi. 17), and in- 
 cluding, as it does, equivocation, exaggeration, and false 
 colouring, strikes at the very root of that mutual trust 
 and confidence which is the foundation of society. Again 
 and again therefore in the New Testament is the Chris- 
 tian exhorted to put away lying as being unworthy of 
 
 ^ For examples of false witness see i Kings xxi. 9, 10; 
 Mtt. xxvi. 59 — 61. 
 
 M,C. 7 
 
98 
 
 THE NINTH COMMANDMENT. [Pt. III. 
 
 his profession 1, and his membership of Christ's Church^, 
 as being worthy only of the Evil One ^, and entailing 
 future condemnation"*. 
 
 CHAPTER YI. 
 
 THE TENTH COMMANDMENT. 
 
 Tenth Commandment. 
 
 Thou shall not covet thy 
 neighhour''s house, thou shall 
 not covet thy neighbour's wife, 
 nor his servant, nor his maid, 
 nor his ox, nor his as&, nor 
 any thing that is his. 
 
 Duty towards my Neigh- 
 bour. 
 3Iy duty towards my neigh- 
 hour is. . .not to cat-el nor desire 
 other men^s goods; hullo learn 
 and labour truly to get mine 
 own living, and to do my 
 duty in that state of life, unto 
 lohich it shall i^lease God to 
 call me. 
 
 1. Scope of the Commandment. The tenth Com- 
 mandment deals not with the act or speech, but with 
 the thoughts and motions of the heart. As addressed 
 to the Israelites it strikingly anticipates the teaching 
 of our Lord in the Sermon on the Mount, for it cuts 
 to the quick, and shews that God's law takes hold on 
 the first and mmost intentions and motions to evil^ 
 (Rom. vii. 7). 
 
 2. The sin forbidden. The sin, which this Com- 
 mandment forbids, is covetousness, or concupiscence. 
 
 "^ All liars shall have their 'pari in the laJce which bumeth 
 with fire and brimstone; which is the second death. Eev. xxi. 
 8; xxii. 15. 
 
 2 Lie not one to another, seeing that ye have put off the old 
 man with his deeds. Col. iii. 9. 
 
 3 Putting away lying, speaJc every man truth with his 
 neighbour : for we are members one of another. Eph. iv. 25 \ 
 comp. Eom. xii. 5. 
 
 ^ When he speaketh a lie, he speaTceth of his own: for he is a 
 liar, and the father of it. Jn. viii. 44. 
 
 ^ Nicholson On the Catechism, p. 141, , 
 
§11.] THE TENTH COMMANDMENT. 99 
 
 The original word thus translated^ in our Bibles has 
 the force not merely of to desire, which may be natural, 
 but " to set the heart upon," to " desire immoderately," 
 and is generally used in a bad sense, as denoting " evil 
 concui^iscence." It may, therefore, include various ob- 
 jects of immoderate desire, and may assume the form 
 of fleshly lust", or of covetous longing for another's 
 property^, or of the love of money ^. But whatever 
 may be its precise object, closely allied as it is with 
 envy and discontent, ichen it hath conceived, it bring- 
 eth forth sin, and sin, when it is finished^, hringeth 
 forth death (Jas. i. 14, 15). 
 
 3. And denounced. Hence the sin of covetous- 
 ness is again and again condemned in the Bible. Take 
 heed and beware of covetousness is one of the Lord's 
 warnings (Lk. xii. 15) ; the covetous man, writes St Paul 
 to the Ephesians, is an idolater^, and hath no inhe- 
 
 ^ 'ETTcOv/xla, sometimes translated desire (Lk. xxii. 15, 
 Phil. i. 23), sometimes lust (Mk. iv. 19, Horn. i. 24, &c.), 
 sometimes concupiscence (Rom. vii. 8 ; Col. iii. 5). It is 
 rarely used in a good, much oftener in a bad sense, not only 
 as = concupiscentia, but mala concupiscentia. Our English 
 word lust once meant mere strong desire, and was not always 
 employed in an evil sense as now. See Trench's Si/nonyms, 
 p. 311 ; Eiljle Word-Eook, p. 302, and p. 552. 
 
 ^ Thou shalt not covet thy nelr)hhour''s wife, as in the case 
 of David (2 Sam. xi. i — 5), who verily was draion away by 
 his oicn lust and enticed (Jas. i. 14), and so feU into adultery 
 and murder. 
 
 3 As in the case of Ahab and the vineyard of Naboth 
 (i Kings xxi. 4. 19). 
 
 ^ As in the instances of (i) Achan, (Josh. vii. i — 26), 
 (2) Balaam (2 Pet. ii. 15), (3) Gehazi (2 Kings v. 20 — 27), 
 (4) Judas Iscariot (Mtt. xxvi. 14, 15). 
 
 ^ ^AiroreXeaOeLaa, consummatum, adultum robur nactum : 
 id quod celeHter Jit. Bengel in loc. 
 
 ^ For he worships Mammon instead of God (Mtt. vi. 24) 
 see Ellicott on Epb. v. 5. Avaritia est summa defectio a 
 Creatore ad crealuram, et summe vlolat 2^^'cece2)tum de dill- 
 
 7—2 
 
100 THE TENTH COMMANDMENT. [Pt. III. 
 
 ritance in the kingdom of Christ and of God (Eph. 
 V. 5); the love of money, he says to Timothy, is the 
 root of all evil (i Tim. vi. 10); and on account of evil 
 concupiscence, he says to the Colossians, the wrath of 
 God coineth on the children of disobedience (Col. iii. 
 5,6). 
 
 4. The Duty Enjoined. Now for this sin the 
 great antidote is the grace commended in the Cate- 
 chism, viz. Contentments This virtue, when united 
 with godliness, is truly great gain (i Tim. vi. 6), and 
 teaches us, who brought nothing into this world, and 
 who it is certain will carry nothing out (i Tim. vi. 7), 
 instead of coveting or desiring other men's goods, to 
 " learn and labour truly to get our own living^, and to 
 do our duty in that state of life^ unto which it shall 
 please God to call us." 
 
 gendo 'proximo, quod simile est prcecepto de diligendo Deo. 
 Bengel in 1. c. Comp. i Cor. vi. 10; Col. iii. 5, 6. 
 
 ^ Let your conversation he without covetousness ; and he 
 CONTENT icith such things as ye have; for He hath said, I will 
 never leave thee, nor forsake thee, Heb. xiii. 5 ; and comp. 
 Phil. iv. II. 
 
 2 Study... to do your own husiness, and to work with your 
 own hands, i Thess. iv. 11, and corap. Acts xx. 34; Eph. 
 iv. 28. 
 
 3 "God calls us to our state of life : there let us rest, and 
 do our duty in it. In it, whatever it be, is safety, usefulness, 
 true dignity : beyond it, outside of it, lies the unknown, the 
 untried, perhaps the dangerous, certainly the disappointing." 
 Vaughan, On Confirmation, p. 39. 
 
PART IV. 
 THE LORD'S PRAYER. 
 
 My good child, know this, that thou art not able to do 
 these things of thyself, nor to walk in the Commandments 
 of God, and to serve him, without his special grace ; which 
 thou must learn at all times to call for by diligent prayer. 
 Let me hear therefore, if thou canst say the Lord's Prayer? 
 
 Our Father, which art in heaven, Hallowed he thy Name. 
 Thy kingdom come. Thy icill he done in eai'fh, As it is in 
 heaven. Give us this day our daily bread. And forgive us 
 our trespasses, As xve forgive tliem that trespass against us. 
 And lead us not into temjjtution; But deliver ics from evil. 
 Amen. 
 
 What desirest thou of God in this Prayer ? 
 
 / desire my Lord God our heavenly Father, who is the 
 giver of all goodness, to send his grace unto me, and to 
 all people ; that we may xvorship him, serve him, and ohey 
 him, as toe ought to do. And I pray unto God, that he will 
 send us all things that he needful both for our soids and bodies; 
 and that he will be merciful unto us, and forgive us our sins; 
 and that it will please him to save and defend us in all dan- 
 gers ghostly and bodily; and that he icill keep us from all sin 
 and wickedness, and from our ghostly enemy, and from ever- 
 lasting death. And this I trust he icill do of his mercy and 
 goodness, through our Lord Jesus Christ. And tlierefore I say. 
 Amen, So be it. 
 
 INTRODUCTION. 
 
 r. Need of Grace. Having explained the Baptis- 
 mal vow of renunciation, faith, and obedience, the 
 Catechism proceeds to remind us that we are not able 
 to keep it of ourselves, nor " to walk' in the command- 
 
 ^ Compare Cranmer's Catechism, p. 128. 
 
102 INTRODUCTTON. [Pt. IV. 
 
 ments of God, and to serve Him, without His special 
 graced which we must learn at all times to call for by 
 diligent prayer." 
 
 2. The frailty of our Nature. That of ourselves 
 we are unable to do these things is sadly brought home 
 to us by daily experience. For no one ever made a 
 sincere effort to do his duty towards God and man 
 without finding that "through the weakness of his 
 mortal nature 2" "he is sore let and hindered in rim- 
 ning the race that is set before him 3," that the good he 
 would he does not, and the evil ichich he would not 
 that he does (Rom. vii. 19); that the flesh lusteth against 
 the Spirit, and the Spirit strives'^ against the flesh 
 (Gal. V. 17); that he may delight in the law of God 
 after the inward man; but sees another law in his 
 memhersj warring against the law of his mind, and 
 
 ^ Compare the words of the Catechism, "And I pray 
 unto God to give me His grace (spiritual aid), that I may 
 continue in the same (state of salvation) unto my life's end." 
 Grace, from the Latin gratia, (i) in its literal denotes favour, 
 as in Kuth ii. 2, lo, and in Sbakspeare 2 Hen. IV. IV. 4, 
 Blunt not his love, 
 Nor lose the good advantage of his grace, 
 By seeming cold or careless of his will. 
 (ii) Hence in the Scriptures it denotes God's free favour in 
 (a) the redemption of the world by His Son, (h) the forgive- 
 ness of our sins; (c) the promise of everlasting life. Comp. 
 Eom. iv. 4; v. 16; xi. 6; Eph. i. 6, 7 ; ii. 8 ; 2 Tim. i. 9; 
 Titus ii. II — 14; iii. 7. (iii) But, as the favour of God is 
 never an idle feeling, but an active expression of love, it 
 further denotes a spiritual gift, and especially the gift of 
 such "spiritual aid as may enable a man both to will and to 
 do according to what God has commanded." See Waterland's 
 Works, Vol. IV. p. 666. 
 
 ^ See the Collect for the First Sunday after Trinity. 
 
 ^ See the Collect for the Fourth Sunday in Advent. 
 
 * "As eircOv/j.e'cv cannot apply to the Spirit some other 
 verb must be supplied in the second clause." Lightfoot on 
 Gal. v. 17. 
 
Pt. IV.] INTRODUCTION. 103 
 
 bringing hhn into captivity'^ to the laio of sin (Rom. 
 vii. 22, 23). 
 
 3. Necessity of Prayer. Because, then, the frailty 
 of man without God, cannot but fall", and we have no 
 power of ourselves to help ourselves ^, we must seek 
 help of Him, of whom alone cometh our strength. To 
 this end Prayer, which is an instinct of the human soul, 
 and the key that opens the gate of heaven^, is the 
 ordained means. 
 
 4. Example of our Lord. This is specially taught 
 us by the example of our blessed Lord. For, while He 
 was upon earth, though He was God of God, and Light 
 of Light, yet He was in the constant habit of engag- 
 ing in pmyer to His Father in heaven. Sometimes we 
 read of His retiring into a solitary place a great 
 ichile lefore day (ML i. 35) for the purpose of prayer, 
 sometimes of His continuing all night in ijrayer to 
 God^ (Lk. vi. 12). Moreover, we find that all the 
 most momentous events in His life. The descent of 
 the Holy Ghost at His Baptism^, His choice of the 
 Apostles^, His Transfiguration^, His Betrayal to be 
 
 ^ At'x^ictXcjTtfoj'Ta fie = leading me captive in its chains. 
 Comp. Lk. xxl. 24 ; 2 Cor. x. 5 ; -2 Tim. ill. 6. 
 
 ^ See the Collect for the Eighteenth Sunday after Trinity. 
 
 ^ Collect for Second Sunday in Lent. 
 
 4 Cceli clavis oratio : ascendat oratio, ut dcscendat gratia. 
 Nicholson On the Catechism, p. 155. 
 
 ^ Compare also Mtt. xiv. 23 ;»Mk. vi. 46; Lk. v. 16. 
 
 ^ Now... it came to 2^(('SS, that Jesus also being baptized, 
 AND PRAYING, the heaven was opened (Lk. iii. ^i). Smpe preces 
 Jesxi commemorat Lucas in rebus maximis, Bengel. 
 
 T And it came to pass that in those days, He went out 
 into a mountain {to o/)os = the mountain-range) to pray, and 
 continued all night m prayer to God; and when it ivas day, 
 He called unto Him His disciples, and of them He chose 
 twelve (Lk. vi. 12). "Magnum hac nocte negotium inter 
 Deum et Mediatorem I " Bengel. 
 
 ^ And it came to pass about an eight days after these say- 
 ings, He took Peter and John and James, and went up into a, 
 
1Q4 JNTRODUCTION. [Pt. IV. 
 
 crucified ^ were either preceded by or accompanied with 
 prayer and supplicatien. 
 
 5. His Precepts. Moreover, we find that what 
 He was in the habit of doing Himself, He bade His 
 disciples do likewise. On one occasion. He said to 
 them. Ask, and it shall he gioen you; seek, and ye 
 shall find; knock, arid it shall he opened unto you 
 (Mtt. vii. 7) ; on another. What things soever ye desire, 
 when ye pray, helieve that ye receive them, and ye 
 shall have them^ (Mk. xi. 24) ; on another, Whatsoever 
 ye shall ask in My Name'^, that will I do, that the 
 Father may he glorified in the Son (Jn. xiv. 13); oil 
 another. Verily, verily^, / say unto you. Whatsoever 
 ye shall ask the Father in My Name, He will give it 
 you (Jn. xvi. 23). 
 
 6. Apostolic Precepts. What, therefore, their 
 Master thus taught at once by His own example and 
 precept, the Apostles also were careful to inculcate. 
 Writing to the Thessalonians, St Paul says, Pray with- 
 out ceasing (i Thess. v. 17); to the Romans, contimte 
 instant^ in prayer (Rom. xii. 12); to the Ephesians, 
 
 mountain to pkay, and as He prated, the fashion of Eis 
 countenance was altered, &c. Lk. ix. 28, 29. 
 
 1 Then cometh Jesus with them unto a place called Gethse- 
 mane, and salth unto the disciples, Sit ye here, while I go and 
 PKAY yonder, on which followed the agony and the thrice- 
 repeated prayer. Mtt. xxvi. 36, and compare the parallels. 
 
 2 Comp. also Mtt. xxi. 22. ^ Comp. Jn. xv. 7, ]6. 
 
 * Asseveratio gravissima, Ei projyria, qui per se ipsum et 
 per veritatem suarn asseverat: et a dignitate personce loquentis 
 ceouipollet juramento, prcesertim uhi geminatur, Bengel. 
 
 ^ 'n.poaKapT€povvT€s = adhering steadfastly to, p^erseveidng 
 in. Comp. Acts i. 14 ; ii. 42. "Instant," (from the Latin 
 instare = to urge, press upon,) occurs in our Version also in 
 Lk. xxiii. 23, and 2 Tim. iv, 2. As applied (i) to prayer, it 
 = importunate, persevering; (ii) to business, \t — earnest, dili- 
 gent. Comp. / preached in Kent also, at the instant request of 
 a curate. Latimer's Hem. p. 324, quoted in the Bible Word- 
 JBooJc, p. 269. 
 
Pt. IV.] INTRODUCTION. 105 
 
 Pray always with all prayer and supplication in the 
 Spirit (Eph. vi. i8); to the Colossians, Continue in 
 prayer, and watch in the same with thanksgiving 
 (Col. iy. 2). Again, St James writes, If any of you 
 lack wisdom, let him ask of God, that giveth to all 
 men liberally, and uphraideth not, and it shall he 
 given him (Jas. i. 5) ; and St John tells us, that this is 
 the confidence that we have concerning God, that if ice 
 ask anything according to His will, He heareth us: 
 and if we know that He hear uSf whatsoever we ask, 
 we know that we have the petitions that we desired of 
 Him^ (i Jn. v. 14, 15). 
 
 CHAPTER I. 
 
 STRUCTURE OF THE LORD'S PRAYER. 
 
 1. Need of a Form of Prayer. We require, 
 however, not only to be encouraged to pray, but also 
 to be taught how and for what to pray, and this 
 need our blessed Lord, who knows our necessities before 
 we ask, and our ignorance iu asking^, has graciously 
 supplied. 
 
 2. Supplied by our Lord. For in His Sermon on 
 the Mount, after warning His disciples against hypo- 
 crisy in prayer (Mtt. vi. 5), and using vain repetitio7is 
 like the heathen (Mtt. vi. 7), He proceeded to teach 
 them a Form of supplication, after the model of which 
 they were to pray (Mtt. vi. 9 — 13). Again, at a later 
 period of Ilis public ministry, we read that, as He was 
 praying in a certain place"^, ichen He ceased, one (f 
 
 * Comp. also Heb. iv. 16 ; i Pet. iv. 7 ; 1 Jn. iii. ?2. 
 
 ^ See the Collects at the close of the Communion OflBce. 
 
 ^ The place is not pointed out by St Luke, but "it seems 
 probable that this lesson of prayer was given in the same 
 place as the preceding lesson of faith (Lk. x. 38 — 42), viz. 
 Bethany." Oosterzee on Lk. ix. i. 
 
106 THE LORD'S PRAYER. [Pt. IV. 
 
 His disciples, speaking probably in the name of the 
 rest, said unto Him, Lord, teach us to pray, as John 
 also taught His disciples'^ (Lk. xi. i). Whereupon He 
 again instructed them to use the same form, which He 
 had already delivered to the multitudes, and the gene- 
 ral body of His disciples^ on the Mount of Beatitudes. 
 
 3. The Lord's Prayer. The Form thus impres- 
 sively taught us, and which has not for its author any 
 one of the patriarchs, prophets, or apostles, nay, not 
 an angel from heaven, but which was given and com- 
 manded to be used by the Eternal Son=*, who with the 
 Father and the Holy Ghost is God and our Lord, has 
 ever been known as the Lord's Prayer\ 
 
 4. Its structure. In reference to the structure of 
 this incomparable Prayer, it may be divided into four 
 parts. 
 
 (i) 
 
 The Address or In- 
 vocation. 
 
 
 Our Father which art in 
 heaven : 
 
 (ii) 
 
 Three petitions for 
 God's glory. 
 
 I. 
 
 2. 
 3. 
 
 Hallowed he Thy Name; 
 Thy hingdom come; 
 Thy will he done in earth, a;s 
 it is in heaven : 
 
 ^ That John taught his disciples to pray is also implied 
 in Lk. V. 33. 
 
 2 " Formulam incomparabilem alio tempore Matthaeus po- 
 pulo pluribus verbis ; alio Lucas discipulis rogantibus brevius 
 prsescriptam recenset." Bengel on Lk. xi. i. See also Tho- 
 luck's Sermon on the Mount, p. 25. 
 
 ^ Stella, quoted in Denton's Commentary on the Lord's 
 Prayer, p. 26. ** Though men should speak with the tongues 
 of angels, yet words so pleasing to the ears of God, as those 
 which the Son of God Himself hath composed, were not pos- 
 sible for men to frame. He which made us to live hath also 
 taught us to pray, to the end that, speaking to the Father 
 in the Son's own prescribed foim, witlaout gloss of ours, we 
 may be sure that we utter nothing which God will either 
 disallow or deny." Hooker's Eccl. Pol. v. XXXV. 3. 
 
 ^ See Bingham's WorhSj iv. 480 — 493. 
 
Ch. L] THE LORD'S PRAYER, 107 
 
 (iii) Four petitions for i. Give us this day our daily 
 ourselves. bread: 
 
 2. A nd forgive us oibr trespasses, 
 
 as u-e forgive them that 
 trespass against us; 
 
 3. And lead us not into temp' 
 
 tatlon ; 
 
 4. But deliver us from evil : 
 (iv) A Doxology. For Thine Is the Kingdom, 
 
 the Poicer, and the Gloi'y, 
 for ever and ever, Amen.^ 
 
 CHAPTER 11. 
 
 THE INVOCATION. 
 
 The Lord's Prayer. 
 Our Father lohich^ art in 
 heaven. 
 
 Explanation. 
 / desire my Lord God, our 
 heavenly Father, who is the 
 I giver of all goodness. 
 
 I. Our Father. The first point deserving of no- 
 tice in this Invocation is the title, whereby our blessed 
 Lord bids us address the King eternal^ immortal, in- 
 visible, the only^ God (i Tim. i. 17). "We might have 
 imagined that He would have bidden us employ some 
 term that would express the greatness, or the power, or 
 the majesty of Him, in whom, we live, and move, and 
 have our being (Acts xvii. 28). But this He has not 
 
 ^ The Doxology does not occur in St Luke's Gospel, and 
 is omitted from St Matthew's Gospel by Lachmann, Tischen- 
 dorf, and Tregelles. But see Scrivener's Supplement to the 
 Authorized English Version of the New Testament, and Denton 
 On the Lord^s Prayer, pp. 206 — 216. 
 
 2 Which, commonly used for the relative who, and ap- 
 plied to persons, from the A.-S. Jiullc, Moeso-Goth. hveleiks, 
 literally, who-llkc. Comp. Latimer's Sermons, p. 338, "Who- 
 soever loveth God, will love his neighbour, which is made 
 after the image of God." See the Bible Word- Book, p. 528. 
 
 ^ The word cro^y, tvise, does not occur here in the best 
 MSS. 
 
108 THE INVOCATION. [Pt. IV. 
 
 done. When ye pray, He told His disciples, say. Our 
 Father which art in heaven. 
 
 2. The Fatherhood of God. Now it is indeed 
 true that the idea of God as a Father was not un- 
 familiar to the worlds For Isaiah says. Thou, Lord, 
 art our Father, our Redeemer, Thy Name is from ever- 
 lasting (Isai. Ixiii. i6), and Malachi asks, Have we not 
 all one Father? Hath not one God created us ? (Mai. 
 ii. lo). It is true also that the ancient Greeks^ and 
 Romans 3, our Saxon ancestors^, and many other hea- 
 then nations, had dim convictions of the existence of a 
 "Father of gods and men," an "All-Father," whose 
 offspring we are (Actsxvii. 28). But not till our blessed 
 Lord appeared upon this earth did we know that God 
 was our Father, not only by creation but redemption, 
 having given His own Son to die for us, and bestowed 
 on ws, power to become the sons of God^ (Jn. i. 12). 
 
 ^ See above, p. -21. 
 
 ^ By the Greeks Zeus was emphatically called Har-^p, 
 Uarrjp Zevs ; hence the expression TLaTrjp avbpQv re QeQv re, 
 so common in Homer; comp. ^sch. Theb. 512 ; Bind. P. iv. 
 
 275, 344. 
 
 ^ Jupiter, Diumque hominumque pater rex. "Wherever 
 God hath been acknowledged, He hath been understood and 
 worshipped as a Father," Pearson On the Creed. 
 
 ^ " Who is first and eldest of the gods?" it is asked in 
 the Edda, and the answer is, " He is called Allfadir in our 
 tongue. He made heaven and earth, and the lift, that is, the 
 sky, and all that belongs to them, and, what is most, He 
 made man, and gave him a soul that shall live and never 
 perish, though the body rot to mould, or burn to ashes." 
 
 ^ See above, p. 21 : "He made us, and is our Father by 
 creation; He preserves us, and is our Father by His pro- 
 vidential care; He has in His mercy taken us into His 
 family, and is therefore our Father by adoption; He has 
 redeemed us by His infinite love from the yoke of our sia 
 and from bondage to Satan, and is our Father by redemp- 
 tion.^^ Maldonatus, quoted in Denton, On the Lord's Prayer, 
 p. 49- 
 
Ch. II.] THE INVOCATION. 109 
 
 3. A ground of Confidence. We may well be- 
 lieve, then, that the Saviour made choice of this name 
 to encourage us when we draw near to the throne of 
 grace (Ileb. ir. 16). While it is the glory of earthly 
 princes to be known by names which express their 
 power, their descent, or the extent of their rule, " Christ, 
 the natural Son of God, and best acquainted with His 
 Father's mind\ assures us that it is God's will to be 
 called by the sweetest name in earth, by that name 
 alluring us to Himself, that we should without fear 
 come to Him, taking away all doubting of His fatherly 
 heart and good will," and reminding us that if we, who 
 are evil, know hoio to give good things to our childreyi, 
 much more will our Father which is in heaven give 
 good things to them that ask Him (Mtt. vii. 11). 
 
 4. Our. But there is another point respecting this, 
 title which is deserving of notice. When, during His 
 agony in the Garden of Gethsemane, the Saviour prayed, 
 three times using the same words, He said, O my 
 Father, if it he possible, let this cup jyass fro7n Me 
 (Mtt. xxvi. 39). Again, when He spoke of His Ascension, 
 He said, / ascend unto my Father, and your Father, to 
 MY God, and your God (Jn. xx. 17). Thus He could 
 speak with all possible propriety, for He is the only 
 begotten of the Father. But when He bids us pray. 
 He would have us call God our Father in common, 
 rather than severally my Father. And hereby He re- 
 minds us that we ought to think not merely of our- 
 selves, but of one another 2, and bear in mind those 
 
 ^ Noell's Catechism. Compare also Cranmer's Catechism, 
 p. 134: "Christ our Lorde knewe most certenly the will of 
 His heuenly Father, that is to say, that He would be oure 
 inoste swete and louyinge Father, for els He woulde not 
 baue taught vs this title, Our Father.''' 
 
 ^ Hence the explanation in the Catechism, " I desire my 
 Lord God... that He will send His grace unto me and to all 
 people.'" 
 
110 THE INVOCATION. [Pt. IY. 
 
 common bonds, which knit us together as men and as 
 Christians in that mystical Body, of which He has made 
 us "very members incorporated" 
 
 5. Which art in heaven. Again, to the title Our 
 Father, He has joined the words which art in heaven, 
 and thereby reminds us that " we are to look for God, 
 not in ourselves, but out of and above ourselves^," that 
 we lift up our hearts from earth and earthly things to 
 the high and holy place, where He sitteth in majesty 
 ineffable, amidst the light which no man can approach 
 unto (i Tim. vi. 16). Moreover, He would remind us of 
 the reverence and humility, with which we should draw 
 near to Him, that He is in heaven, and we upon earth, 
 and therefore that we should not be rash with our 
 mouth, or let our hearts be hasty to utter any thing 
 before Him^ (Eccl. v. 2). 
 
 1 Hence also in the petitions that concern ourselves He 
 has taught us each to say, "Give us this day our daily hreadf 
 ^^ Forgive us our trespasses; lead us 7iot into temptation; hut 
 deliver us from evil.'''' "Every godly man may, I grant, 
 lawfully call God his own ; but such ought to be the com- 
 munity and fellowship of Christian men together, and such 
 clear love and goodwill ought every one to bear to all, that 
 no one of them, neglecting the rest, care for himself alone, 
 but have regard to the public profit of all," Noell's Cate- 
 chism. Hence St Augustine calls the Lord's Prayer '' the fra- 
 ternal prayer," " Oratio fraterna est ; non dicit, Pater vieus, 
 tanquam pro se tantum orans, sed Pater noster, omnes vide- 
 licet un^ oratione complectens, qui se in Christo fratres esse 
 cognoscunt." De Serm. Dom. in Mon. ii. c. 4. 
 
 2 Trench's St Augustine, On the Sermon on the Mount, 
 
 P- 93- 
 
 ^ " We are, by these words, admonished not to ask any- 
 thing unmeet for God ; but as speaking to our heavenly 
 Father, to have our hearts raised from earth, high and look- 
 ing upward, despising earthly things, thinking upon things 
 above and heavenly, and continually to aspire to that most 
 blessed felicity of our Father, and to heaven as our in- 
 heritance by our Father." Noell's Catechism; see also 
 Nicholson On the Catechism. 
 
Ch. III.] FIRST PETITION FOR GOD'S GLORY. Ill 
 
 CHAPTER III. 
 
 THE FIRST PETITION FOR GOB'S GLORY. 
 
 The Lord's Pkayer. 
 Hallowed he Thy Name. 
 
 The Explanation. 
 / desire my Lord God, who 
 is the giver of all rjood, to 
 send His grace unto me, and 
 to all people, that we may 
 uwship Him... as we ought 
 to do. 
 
 T. Thy Name. From tlie Address or Invocation, 
 Avhich Tve have considered in the last Chapter, we pass 
 on to the first petition^ contained in the Lord's Prayer, 
 Hallowed he Thy Name. The name of a person, as we 
 have seen above ^, marks him out as an individual, pre- 
 sents him to the mind, or expresses something peculiar 
 to him. The name of God, therefore, may be defined 
 to be that summary of His nature and character, or 
 that revelation of Himself, which He has been pleased 
 to vouchsafe to us His creatures. 
 
 2. The Name of God is thus frequently spoken of 
 in the Bible. Thus David says, O Lord, how excellent 
 is Thy Name in all the earth, icho hast set Thy glory 
 above the heavens (Ps. viii. i), and he bids men praise 
 the Name oft/ie Lord, for His Name only is excellent^ 
 and His glory above heaven and earth (Ps. cxlviii. 13). 
 Again, Isaiah bids the man that fears the Lord, Trust 
 
 ^ "Our Pater Noster," says one of old, **for the most 
 part begins at Give us this day our daily bread, and our 
 prayers are much like Jacob's vow, If God will give us' 
 bread to eat and raiment to put on, then shall He be our 
 God ; but our Lord bids ns seek first the kingdom of God 
 and His righteousness, and assures us that all things ne- 
 cessary shall be added unto us.'" 
 
 2 See above, pp. 2, 3. 
 
112 FIRST PETITION FOR GOD'S GLORY. [Pt.IV. 
 
 iti the Name of the Lord, and stay upon his God (Isai. 
 1. lo). Again, on a memorable occasion^ in the life of 
 our blessed Saviour, His prayer to His heavenly Father 
 was. Father, glorify Thy Name^; whereupon there 
 came a xoicefrom heaven., saying, I have both glorified 
 ii, and will glorify it again (Jn. xii. 28). 
 
 3. Names of God. Jt has been observed "that the 
 great epochs of the history of the Chosen People are 
 marked by the several names by which in each the 
 Divine Nature is indicated 2." In the Patriarchal age 
 the word by which the most general idea of the Divinity 
 was expressed was "El," "Elohim," the Strong One, 
 the Strong Ones. When by the vision of the Burning 
 Bush Moses was summoned to deliver the Israelites 
 from bondage in Egypt, Behold, he said, when I shall 
 come to the children of Israel, and shall say unto 
 them. The God of your fathers hath sent me unto you, 
 and they shall say, What is His Name ? what shall I 
 say unto them^f And God said unto Moses, I am 
 THAT I AM — Thus shalt thou say unto the children of 
 Israel, I am Jehovah*, {the Eternal, the Self Existent) 
 hath se7it me unto you (Ex.iii. 13, 14). At a later period, 
 when the monarchy was established, the idea of the 
 "Leader of the armies of heaven and earth" was en- 
 
 ^ In one of the courts of the Temple after the visit of 
 the enquiring Greeks. See Class-Book of New Testament 
 History, pp. 273, 274. 
 
 2 2oO TO oi'o/ia = nomen tuura pateraum, quod est in Me. 
 Bengel. 
 
 2 Stanley's Jewish Church, Pt. i. p. 11 2. 
 
 * Compare Ex. vi. 2, 3, And God spake unto Moses, and 
 said unto him, I am Jehovah; and I appeared unto Abra- 
 ham, unto Isaac, and unto Jacob, by the name of El-Shaddai 
 {God Almighty), but by my name Jehovah was I not known 
 unto them. The word LOKD, by which we have rendered 
 Jehovah, is the translation of Kvpios in the LXX, which is 
 the translation of the Hebrew Adonai, the word used by; i 
 later Jews, out of excessive reverence, in place of Jehovah. 
 
Ch.IIL] first petition for GOD'S GLORY. 113 
 
 shrined in the name Jehovah Sabaoth, the Lo}yI of 
 Ilosts\ When tlie Jewish economy had run its course, 
 and He had finished His work, of whose coming Moses 
 and the prophets had written (Jn. v. 46}, He bade His 
 Apostles baptize all nations into the Name of the 
 Father, and of the Son, and of the Holy Ghost (Mtt. 
 xxviii. 19). And this is the last revelation we have 
 received of the Name of Him, in whom we lice, and 
 move, and have our being. 
 
 4. Hallowed be Thy Name. When, then, we 
 pray that God's Xame may be hallowed^, it is plain 
 that that Xame cannot in itself " be made either greater 
 by increase, or lesser by decrease, it changeth not wdth 
 any addition or diminishing, as our earthly things do^." 
 But our prayer is that the Xame of God, and that 
 Revelation of His nature and Attributes, which we have 
 received, may he made known in all the world, that 
 '' we and all people may worship'^ Him as we ought to 
 do," look up to Him, as a Father, serve and obey Him 
 as His children, and so let our light shine forth, that all 
 may see our good icorks, and glorify our Father 
 ichich is in heaven (Mtt. v. 16). 
 
 ^ Compare the words of Daniel to the Philistine, Thou 
 contest to me toith a sicord, and ivith a spear, and with a 
 shield: but I come to thee in the Name of the Lord of 
 Hosts, the God of the armies of Israel, whom thou hast defied 
 (i Sara. xvii. 45 ; and coinp. Josh. v. 14, 15). 
 
 2 "A7id^eij' = (i) to set apart for sacred purposes, to con- 
 secrate (Jn. X, 36; xvii. 19); (2) to treat a holy thing as 
 holy, to hold sacred, to honour (see Pet. iii. 15 ; and comp. 
 Ex. XX. 8; Lev. xxi. 8; Numb. xx. 12; Deut. xxxii. 51). See 
 Tholuck's Sermon on the Mount, p. 332. 
 
 •* Noell's Catechism. Compare S. Augustine, de Serm. 
 Dam. LVii. 4. " Pro nobis rogamus, non pro Deo. Non enim 
 bene optamus Deo, cui nihil mali potest aliquando accidere. 
 Sed optamus nobis bonum, ut sanctificetur sanctum nomen 
 ejus : quod semper sanctum est, sanctificetur in nobis." 
 
 ■* Hence this Prayer is that we may keep the Second 
 and Third Commandments; see above, pp. 82 — 84. 
 
 M. c. 8 
 
114 THE SECOND PETITION [Pt. IV. 
 
 CHAPTER lY. 
 
 THE SECOND PETITION FOR GOD'S GLORY. 
 
 The Lord's Prater. 
 Thy Kingdom come. 
 
 The Explanation. 
 
 I desire my Lord God, who 
 is the giver of all goodness, that 
 He will send His grace unto 
 me, and to all people... that we 
 may serve Him... as we ought 
 to do. 
 
 1. Connection. Having in the previous petition 
 prayed that the "Name of God," or that revelation 
 of His Character and Attributes, which He has been 
 pleased to make known to us, may be " hallowed," we are 
 next taught to pray that His kingdom may come," or, 
 as the petition is explained in the Catechism, that He 
 will " send His grace to us and to all people, that we 
 may serve Him as we ought to do." 
 
 2. The Kingdom of Grod. The expression King- 
 dom of God, or Kingdom of Heaven \ is of frequent 
 occurrence in the New Testament. Thus, when John 
 the Baptist appeared on the banks of Jordan as the 
 forerunner of the Saviour, his message to the multi- 
 tudes who gathered round him was, Repent ye, for the 
 kingdom of heaven is at hand (Mtt. iii. 2). Again, 
 when our Lord commenced His public ministry, and 
 went about all Galilee teaching in the synagogues, the 
 theme of His preaching was the Glad Tidings of the 
 kingdom of heaven (comp. Mtt. iv. 1 7, 23). When He 
 
 ^ The expression 77 j3a(n\eia rQ>v ovpoLvQv is peculiar to St 
 Matthew, and was probably grounded on the prophecy of 
 Daniel ii. 44, respecting the establishment of a Kingdom hy 
 the God of heaven, ichich shoidd never be destroyed. Compare 
 also Dan. vii. 13, 14, 27. 
 
Ch. IV.] FOR GOD'S GLORY, 115 
 
 rose from the dead and sheiced Himself alice after His 
 passion to His Apostles, the great subject of His con- 
 verse with them was the things pertaining to the king- 
 dom of God (Acts i. 3). When He describes the scene 
 of the last Judgment, He tells us He will say to those 
 on His right hand, Come, ye blessed of my Father, 
 inherit the kingdom prepared fo7- you from the foun- 
 dation of the world (Mtt. xxv. 34). 
 
 3. The Kingdom of Grace. The passages quoted 
 illustrate some of the senses in which the expression is 
 used. Sometimes it denotes the visible Church, or 
 Kingdom of Grace (Eph. iii. 2), which the Baptist pro- 
 claimed as at hand, and which Christ established on 
 earth (Heb. ii. 3, 4), and described in various parables 
 its slight and despised beginning 1, its hidden, its 
 mysterious working 2, and its final assured triumph^. 
 In this sense the Kingdom of God has come, and we 
 pray in the Lord's Prayer that it may be extended 
 throughout the world'*, that the earth may he filled with 
 the knoicledge of the glory of the Lord, as the waters 
 cover the sea (Hab. ii. 14), that its ministers may be 
 
 1 In the Parable of the "Mustard Seed," Mtt. xiii. 31, 32 ; 
 Mk. iv. 30 — 32 ; see Trench On the Parables, pp. 107, 108 ; 
 Tristram's Natural History of the Bible, pp. 472, 473, 
 
 ^ In the parable of the " Hidden Leaven," Mtt. xiii. 33 ; 
 Lk. xiii. 20, 21; Trench, p. 1 1 1 ; and of the " Seed growing 
 secretly," Mk, iv. 26 — 29, the only Parable peculiar to St 
 Marli, Trench, p. 282. 
 
 ^ "The 'Mustard Seed' and the 'Leaven' declare the 
 victorious might, — the first, the outboard, and the second, the 
 inward might of the Kingdom; and therefore implicitly pro- 
 phecy of its development in spite of all the obstacles set forth 
 in the Parable of 'the Tares' (Mtt. xiii. 24 — 30), and its 
 triumph over them." Trench, p. 142. 
 
 ^ In opposition to the Kinr/dom of God is tJie Kingdom of 
 Satan (Mtt. xii. 26), with "its 'Principalities,' its 'Powers,' 
 its * World-rulers of darkness,' its ' Spiritual Hosts of evil 
 in the heavenly regions.'" See Bp. Ellicott on Eph. vi. 13, 
 
 8—2 
 
116 TUE SECOND PETITION [Pt, IV. 
 
 multiplied 1 (Mtt. ix. 37, 38), that all men being delivered 
 from the power of darkness (Col. i. 1 3) may be won to 
 its holy company, may serve God as they ought to do, 
 and " having strength and steadfastness by His divine 
 power, restraining corrupt and crooked affections, sub- 
 duing and taming lusts, conquering, vanquishing, put- 
 ting to flight, and chasing away all vices, may increase 
 and enlarge His heavenly commonweal"^." 
 
 4. The Kingdom of God in the heart. Again, 
 the Kingdom of God sometimes denotes the personal 
 rule of Christ in the hearts^ of His followers, and is 
 described as being within us^ (Eph. ii. 22; iii. 17), as 
 not consisting in meat and drink, but in righteousness, 
 and peace, and joy in the Holy Ghost (Rom. xiv. 17). 
 In reference to the Kingdom of God in this sense, we 
 pray that we and all who profess and call themselves its 
 subjects, may be so not in name^, but in deed, not in 
 pretence, but in reality ; we pray that every member of 
 His Church, in his vocation and ministry, may truly and 
 
 1 "Christianity is very particularly to be considered as a 
 trust, deposited with us in behalf of others, in behalf of man- 
 kind, as well as for our own instruction." See Bp. Butler's 
 Sermon for the Society for the Propagation of the Gospel. 
 
 2 Noell's Catechism, p. 195. 
 
 ^ 'Ejtos vfiQv in Lk. xvii. 21 is better rendered among 
 you, as in the margin of our Version. ^^ Intra, non respectu 
 cordis singulorum Pharisseorum (tametsi revera Christus habi- 
 tat in corde suorum Eph. iii. 17) sed respectu totius populi 
 Judaici." Bengel in loc. 
 
 4 The Kingdom of God, as not merely a general but an 
 individual thing, is set forth in the Parables of (a) the Hid 
 Treasure (Mtt. xiii. 44), and (6) the Pearl of great price 
 (Mtt. xiii. 45, 46), which were addressed, not to the mul- 
 titude, but to the more immediate disciples. See Trench, 
 p. 118. 
 
 ^ On the awful danger of having only a name to live, see 
 Rev. iii. i, and Archbp. Trench's Commentary, Epistles to the 
 Seven Churches, p. 155; compare the Parable of the Barren 
 Fig-Tree (Lk. xiii. 6—9). 
 
Ch. IV.] FOR GOD'S GLORY. 117 
 
 godly serve Ilim^ may escliew^ those things that are 
 contrary to their profession, and follow all such things 
 as are agi'ceable to the sanie^, to Ilis honour and glory. 
 6. The Kingdom of Glory. Again, the Kingdom 
 of God sometimes denotes not the Kingdom of Grace 
 now established upon earth, and chequered and marred 
 with sin and infirmity, but that perfect Kingdom of 
 glory*, which shall hereafter be established over and 
 in this earth, when the present order of things shall be 
 closed, and having ^??<^ dozen all rule and all authority 
 and power, Christ shall deliver u}) the kingdom to God, 
 even the Father (i Cor. xv. 24). Respecting this King- 
 dom^, we pray that it may please God shortly to ac- 
 complish the number of His elect, and to hasten its 
 coming'', that the Kingdoms of the world may indeed 
 become tlie kingdoms of God and of His Christ (Rev. 
 xi. 15), that we, with all those who are departed this 
 
 ^ See the Collect for Good Friday. ''Hoc desideras, hoc 
 cupis orando, ut sic vivas, quomodo ad regnum Dei, quod 
 est omnibus Sanctis dandum, pertineas, ergo ut bene vivas, 
 tibi eras, cum dicis, Vcniat regnum tuum.'''' S, Aug. de 
 Scrm. Dom. LVi. 6. "Cum ergo dicimus, Veniat regnum 
 tuum, oramus ut nobis veniat. Quid est, ut nobis veniat? 
 Ut bonos nos inveniat. Hoc ergo oramus, ut bonos nos 
 faciat; tunc enira nobis veniat regnum ejus." DeSerm. Bom. 
 LVIII. 3. 
 
 2 Eselievj (Job i. r, 8 ; i Pet. iii. 1 1 ; Ps. xxxiv. 14) 
 comes from the old Norman eschiver, Ital. scJiirare = to flee 
 from, shun, avoid). Bible Word-BooTc, p. 182, and compare 
 Cranmer's Catechism, p, 143, "to be swift and redye to do 
 all thinges that maye please God, and to eschewe those things 
 that maye displease Hym." 
 
 "^ See the Collect for the Third Sunday after Easter. 
 
 * See Mtt. XXV. 34; Eph. v. -27; and see above, p. 58. 
 
 5 " Venturum est ipsum regnum, cum facta fuerit re- 
 Rurrectio mortuorum ; tunc enim veniet ipse." DeSerm. Dom. 
 LVII. 5. 
 
 ^ See the Prayer in the Burial Service ; Noell's Catechism, 
 p. 196. 
 
118 
 
 THE THIRD PETITION 
 
 [Pt. IV. 
 
 life in His true faith and fear, may see Him for ever 
 and ever in His eternal and everlasting glory (Rev. xxii. 
 
 17,20). 
 
 CHAPTER Y. 
 THE THIRD PETITION FOR GOD'S GLORY. 
 
 The Lord's Prater. 
 
 Thy will he done in earth, 
 as it is in heaven. 
 
 The Explanation. 
 
 / desire my Lord God, our 
 heavenly Father, who is the 
 giver of all goodness, to send 
 His grace unto me and to all 
 people, that we may ... obey 
 Him, as we ought to do. 
 
 1. The Third Petition in the Lord's Prayer is 
 closely connected with the two preceding petitions ^ 
 For if God's Name is to be hallowed, and His Kingdom 
 come, His will must be done and obeyed by us, even as 
 our Lord Himself has warned us, saying, Not every 
 one that saith unto ine, Lord, Lord, shall enter into 
 the kingdom of heaven, hut he that doeth the will of 
 my Father which is in heaven (Mtt. vii. 21). 
 
 2. God's secret will. Now the will of God some- 
 times denotes His secret will 2, or the secret Purpose, 
 whereby He originally created and ever ordereth and 
 determineth all things in the army of heaven, and 
 among the inhabitants of the earth, so that none can 
 stay His hand, or say unto Him, What doest thou? 
 (Dan. iv. 35). But this will is hid from us; it is un- 
 searchable and past finding out (Rom. xi. 33), and when 
 we pray to God, Thy will he done, we pray that we may 
 be enabled, after the example of His blessed Son=^, to 
 
 1 The Third petition is wanting in the best MSS. of 
 Lk. xi. '2. See Tischendorf s Greek Test. 
 
 2 " Voluntas absoluta." See Denton On the Lord's Prayer, 
 p. 104. 
 
 2 Compare the Prayer of our Lord in the Garden of 
 Gethsemane, my Father, if it he possible, let this cup pass 
 
Ch.V.] for GOD'S GLORY. 119 
 
 resign ourselves cheerfully to whatever He may order 
 for us, to humble ourselves under His migJity hand 
 (r Pet. v. 6), and receive and suffer whatever be His 
 will concerning us, not only with contented, but also 
 with gladsome hearts \ remembering that all things are 
 appointed and continued by infinite wisdom and good- 
 ness. 
 
 3. God's Revealed Will. But that which is mainly 
 alhided to here- is the revealed will of God, made 
 known to us by precepts and prohibitions of His writ- 
 ten word, and teaching us that, denying ungodliness 
 and icorldly lasts, we should live soberly, righteously, 
 and godly in this present icorld (Titus ii. 12), and also 
 by the example^ of our blessed Lord. For as He 
 icho hath called us is holy, so should we he holy 
 in all manner of conversation (i Pet. i. 15; i Thess. 
 iv. 3)- 
 
 4. Thy will be done. When, therefore, we pray 
 Thy will he done, we pray for grace to enquire what 
 
 from, me ; nevertheless, not my will, hut thine he done (Mtt. 
 xxvi. 39, and Lk. xxii. 42). To this same will Job also re- 
 ferred when he said, the Lord fjave, and the Lord hath tahett 
 aicay : blessed he the name of the Lord (Job i. 21). 
 
 ^ Noell's Catechism, p. 197. "Resignation to the will of 
 God is the whole of piety, it includes in it all that is good, 
 and is a source of the most settled quiet and composure of 
 mind... it is a temper particularly suitable to our mortal 
 condition, and what we should endeavour after for our own 
 sakes in our passage through such a world as this, where 
 there is nothing upon which we can rest or depend, nothing 
 but what we are liable to be deceived and disappointed in." 
 Bp. Butler, Serm. xiv. Upon the Love of God; see also his 
 Sermon On the Igno^^ance of Man. 
 
 2 Seeker's Lectures on the Catechism, II, 174. 
 
 ^ See the Collect for the Second Sunday after Easter, 
 where we pray that God, "Who hath given His only Son to 
 be unto us both a sacrifice for sin, and also an ensample of 
 godly life, will give us grace... to daily endeavour ourselves 
 to follow the blessed steps of His most holy life." 
 
12Q THIRD PETITION FOR GOD'S GLORY. [Pt.IY. 
 
 the good, and acceptable, and perfect will of God is 
 (Rom. xii. 2), and as His blessed Son came not to do 
 His oicn will, hut the will of Him that sent Hini^ (Jn. 
 vi. 38), so we may make His will the rule of our actions, 
 and His commandments^ the rule of our lives. We 
 pray also that He, who alone can "order the unruly 
 wills and affections of sinful menV will so "change and 
 fashion our wills to the meaning and will of His ma- 
 jesty, that we may will or wish nothing, much less do 
 anything that His Divine will misHketh^," but may 
 obey Him in all things, as we ought to do, 
 
 5. As it is in heaven. Not only, however, are we 
 to pray that God's will may be done by us on earth, but 
 that it may be done in earth, as it is in heaven^. For 
 the heavens declare the glory of God, and the firma- 
 ment shoiceth His handyworh (Ps. xix. i), andj^?'e and 
 hail, snoic and 'vapours, wind and storm, fulfil His 
 vjord{Vs. cxlviii. 8). In heaven, moreover, God hath 
 ordained and constituted the services of angels and 
 archangels in a wonderful order ^. In that blest abode 
 tliey do His commandments, hearkening unto the voice 
 of His word (Ps. ciii. 20), and render unto Him perfect, 
 ready, willing, and constant service". As, then, in heaven 
 
 ^ Comp. also Jn. iv. 34, My meat is to do the will of Him 
 that sent me, and to finish His work. 
 
 2 See Cranmer's Catechism, p. 150, 
 
 3 See the Collect for the Fourth Sunday after Faster ; 
 and the conclusion of that for the First Sunday after Trinity. 
 
 4 Noell's Catechism, p, 197. The petition, then, offered 
 up is for the grace of perfect ohedience» 
 
 5 VevqOrjTW to diXrj/jid "^ov wj ev ovpaP(f Kal iirl yrf9 
 (Mtt. vi. 10)— Thy xoill he done, as in heaven, so on earth. 
 Some would refer the words in earth as it is in heaven to 
 ihe three petitions which have gone before. See Bengel on 
 Mtt. vi. 10; Denton, pp. no, in. 
 
 6 See the Collect for Michaelmas Day. 
 
 7 Comp. (i) Isai. vi. 2, 3; (2) Heb. i. 14; (3) Lk. i. 19, 
 ii. 8 — 14; (4) Acts xii. 6 — 11. 
 
ch. v.] fibst petition for our needs. 121 
 
 there is perfect obedience, so we pray that in earth the 
 same ready and willing service may be rendered by us, 
 that here as there one ^^ill may be loved, and one will 
 may be done^ 
 
 CHAPTER YI. 
 
 THE FIRST PETITION FOR OUR OWN NEEDS. 
 
 The Lord's Prater. 
 
 Give us this day our dalhj 
 hread. 
 
 The Explanation. 
 
 I prmj unto God, that He 
 v-'dl send v.a all thinr/s' that be 
 needful loth for our soids and 
 bodies. 
 
 1. Connection with the preceding Petitions. 
 The first tiiree Petitions of the Lord's Prayer relate, 
 as we have seen, to the glory and sovereignty of God, 
 and are therefore expressed in general and impersonal 
 forms. The four remaining petitions relate to our o\mi 
 wants and our own daily necessities. Hence they are 
 expressed in our own name as four personal entreaties. 
 Give us i/ns day our daibj hread; forgive us our 
 tres2Kisses; lead us not into temptation: deliver us 
 from eviP. 
 
 2. The life of the body. Of our daily necessities 
 the first and most obWous is the preservation of life"', 
 
 ^ Respecting the plan and inner coherence of the Lord's 
 Prayer, 8t Aujjustine observes of the first three petitions, 
 that " God's Name, at His coming in the flesh, began to be 
 hallowed; since then His kingdom has been ever coming, 
 as it is in part come ; hereafter it will be a perfected king- 
 dom, at His Second Advent, from which time His will will 
 he done here as perfectly as in heaven." Trench's Sermon on 
 the Mount, from St Augustine, p. to8. 
 
 ^ See Denton On the Lord''s Prayer, p. 123. 
 
 ^ " Restant petitiones pro ista vita peregrinationis nostrae : 
 i<leo sequitur, Panern nostrum quotidianvm da nobis hodie. 
 Da sfcterna, da temporalia. Promisisti regnum, noli negare 
 
122 THE FIRST PETITION [Pt, IV. 
 
 which depends on a due supply of food, and both on 
 the good- will of our heavenly Father^ (Ps. cxlv. 15, 16). 
 Therefore our Lord has taught us to pray for bread, 
 which strengtheneth man's heart (Ps. civ. 15), and is 
 sometimes put for the whole sustenance of man, bodily 
 food, clothing and shelter, and "all competent means 
 and outward blessings, that shall be meet for our neces- 
 sity, for our Christian and sober delight*." 
 
 Our daily bread. But He has bidden us pray not 
 for our sustenance generally throughout our lives, but 
 to say, Give us this day (Mtt. vi. 11), or day hy day 
 (Lk. xi. 3), the bread required for our subsistence ^ 
 
 siibsidium. Dabis apud te sempitemura ornamentum, da in 
 terra temporale alimentum." S. Augustine, de Serm. Dom. 
 LVii. 7. 
 
 ^ " When we saye, Gyue us thys daye oure daylye breade, 
 we praye to God, that as through His great mercye and 
 goodnesse, He dydde create vs, so He wyl lykewise nouryshe 
 and feade vs." Cranmer's Catechism, p. 155. 
 
 ^ Nicholson On the Catechism, p. 168. Compare the 
 Church Catechism *' all things that be needful for our 
 bodies." "When we desyer God to gyue vs oure dayly 
 breade, thynke not that our heauenly Father wyl gyue vs 
 only a morsell of bread, and nothing besyde, but under the 
 name of breade be all thynges conteyned, which be necessarie 
 to the maintenance of our lyfe, as meate, drynke, apparell, 
 house, landes, cattell, and moneye, according to the saynge 
 of sainte Paule, God gyveth all thynge to our vse richely and 
 aboundantly." Cranmer's Catechism, p. 158. 
 
 ^ Tov dpTov T}fi(3u Tov iirtovaLOv 56s 'q/juv ai^fiepov. The 
 word i-movaiov, which occurs nowhere else, has caused great 
 difficulty. It is capable of two derivations, (i) from eTrl and 
 levat., (ii) from eiri and ehai. 
 
 i. If we derive it from iirl and Uvai., we must connect 
 it with either (a) the feminine participle 17 einoxjaa, 
 sc. ■r)fi€pa=giveus this day our bread for to-morrow, which 
 would be direct contrary to the precept in Mk. vi. 34 ; 
 or {b) the participle masculine 6 iinuiu, sc. xpo/'os = 
 "Give us this day, and every day to come, the bread 
 which we need in the present and in the future," which 
 it is difficult to explain side by side with ariiiepov. 
 
Ch. VI.] FOR OUR OWN NEEDS. 123 
 
 Hereby He teaches us moderation in our desires^, and 
 warns us against allowing ourselves in anxious and 
 distracting cares about the morrow, which may not 
 come, and making luxurious provision for the flesh and 
 for its lusts. It is for bread, simple fare, He would 
 have us pray, and that the bread of to-day 2. 
 
 4. The life of the soul. But man doth not, like 
 the beasts that perish, lire by bread only (Deut. viii. 3), 
 nor is it his body only that requires to be sustained. 
 There is the life of the soul also, and in this Prayer we 
 pray unto God that He will send us all things that be 
 needful for our souls as well as for our bodies ^ Of the 
 life of the soul Christ is the Sustainer. / am, the Bread 
 of Hfe, He tell us ; he that cometh to me shall never 
 hunger; and he that heliemth on me shall never thirst 
 (Jn. vi. 35). 
 
 5. Needs of the soul. This spiritual life He sup- 
 plies through the study of the revealed w^ord of God, 
 
 ii. If we derive it from iirl and clvai, we must refer it 
 either (a) directly to the participle, like irapovala, fier- 
 ovaia, or (h) to the substantive ovala, which = (1) exist- 
 ence, (?.) subsistence (comp. Lk. xv. 12), and translate it 
 the bread of our existence, or better, the bread required for 
 our subsistence. See Tholuck's Sermon on the Mount, 
 
 341— .^53- 
 
 ^ See Prov. xxx. 8, 9; Mtt. vi. 34; i Tim. vi. 8; and 
 above, p. 100. "Christ hath not taught vs to aske susti- 
 naunce for fyfthy or three score yeare, nor yet for one yeare, 
 no nor for one moneth or weake, but He hath wylled us 
 to aske our dayly breade ; and He saieth, Be not careful for 
 to rnoroice, for to morow bringeth care enough of it selfe.''^ 
 Cranmer's Catechism, p. 186. 
 
 ^ " Impudentia est ut a Deo petas divitias : non est im- 
 pudentia ut petas panem quotidianum. Aliud est unde 
 superbias, aliud est unde vivas." August, de Serin. Dom. LVI. 
 10. "Pereat avaritia, et dives est natura." lb. LVlli. 5. 
 
 ' See the Catechism. " Quidquid animae nostrae et carni 
 nostrae in hac vita necessarium est, quotidiano pane con- 
 cluditur." August, de Serm. Dom. viii. 5. 
 
124 
 
 THE SECOND PETITION 
 
 [Pt. JV. 
 
 which is perfect, converting the soul, enlightening the 
 eyes, a lamp unto the feet, and a light unto the path^ 
 (Ps. xix. 7, 8; cxix. 105), through the steady use of tlie 
 appointed means of grace 2, public and private prayer, 
 and especially the reception of the Eucharist, wherein 
 we "spiritually eat the flesh of Christ, and drink His 
 Blood ; we dwell in Christ, and Christ in us ; we are one 
 with Christ, and Christ with us^." 
 
 CHAPTER YII. 
 
 THE SECOND PETITION FOR OUR OWN NEEDS, 
 
 The Lord's Prater. 
 
 And forgive ns our ires- 
 passes, As ice forgive them 
 that trespass against us. 
 
 The Explanation. 
 
 I pray unto God... that He 
 will be merciful unto ws, and 
 forgive us our sins. 
 
 1. Connection. Having prayed unto God to give 
 us the food necessary for this life, we supplicate Him 
 that with this He will bestow upon us this greater 
 mercy, and forgive us our trespasses against Himself, 
 the bountiful Giver of all good gifts. 
 
 2. Trespasses. A great variety of words, as we 
 have already seen^, are employed in Scripture to describe 
 
 1 3Ian doth not live hy hread only, hut hy every tvord that 
 proceedeth out of the mouth of God doth man live. (Deut. viii. 
 3). The words that I speak unto you, they are spirit and 
 they are life (Jn. vi. 63). Compare the Collect for the Second 
 Sunday in Advent, "read, mark, learn, and inwardly digest 
 them." 
 
 ^ "Quod vobis tracto, panis quotidianus est: et quod 
 in Ecclesia lectiones quotidie auditis, panis quotidianus est: 
 et quod hynmos auditis et dicitis, panis quotidianus est." 
 August, de Serm. Dom. lvii. 7. 
 
 ^ Jn. vi. 47 — 65. See the Exhortation in the Ante- 
 Communion Service, and the Second Prayer in the Post- 
 Communion Service; and see Alford's note on Mtt. vi. ii. 
 
 ^ See above, pp. 61, 62, and the notes. 
 
Ch. VII.] FOR OUR OWN NEEDS. 125 
 
 the state of sinfulness we inherit from our birth, and 
 the offences we daily commit. Two of these occur in 
 the Lord's Prayer. Forgive ?is our debts, we read in 
 St Matthew^; forgive us our sins, we read in St Luke'-'; 
 and when our Lord in the Sermon on the Mount repeats 
 His precepts respecting forgiveness, lie uses the word 
 trespasses^. By the use of these words we confess not 
 only that our nature is sinful, and that we come very 
 far short of the obedience God expects of us, but thnt 
 by our sins we have contracted debts Avhich we are not 
 able to pay, and by wandering from the narrow road, 
 which leadeth unto life (Mtt. vii. 14), have tres2Mssed 
 into forbidden paths. 
 
 3. Forgiveness. But with this confession we join 
 the prayer that God will be merciful unto us, and for- 
 give us our sins, debts, and trespasses. The promise^ 
 .of this forgiveness is, as Ave have seen, signed and sealed 
 to us in Baptism, and God is ever ready to fulfil it, and 
 to cleanse us from all unrighteoiisness (i Jn. i. 9) for 
 
 ^ Mtt. vi. 12'. "A^es ■r]ijuv ra 6(p€i\rjiuara i]fMU)v ; see 
 above, p. 62, n. 4; comp. i Cor. vi. 19 20; Rom. vi. 23. 
 
 ^ Ijk. xi. 4 : dcpes tj/xIu rds afiaprlas rifxuiv, the figure being 
 taken from missing a mark or aim ; see above, p. 6r, n. 3. 
 
 •^ 'Edz' d<pTJT€ rots dvOpdoiroLS rd irapairTwfxara avTLOv, 
 acpTjaei Kal v/jliu 6 Ilarrjp v/x(2v 6 ovpdvios, Mtt. vi. 14. The 
 word irapdirTcofia should have been added to those cited 
 above, pp. 62, 63. It denotes (i) a falling beside, falling 
 from the right way. Polybius, ix. 10. 6, uses it for a blunder, 
 a mistake in judgment ; and our translators have rendered it 
 by (i) faidt in Gal. vi. i; Jas. v, 16; (2) offence in Rom. 
 iv. 25; v. 15, 17, 18, 20; (3) fall in Rom. xi. 11, 12; (4) 
 trespass in Mtt vi. 14, 15; Mk. xi. 25, 26; 2 Cor. v. 19; 
 Eph. ii. I ; Col. ii. 13; {5) sins in Eph. ii. 5; Col. ii. 13. 
 
 ^ " Remissio peccatorum una est, quae semel datur ; alia, 
 quae quotidie datur. Remissio peccatorum una est, quae 
 semel datur in sancto Baptismate ; alia, quae quamdiu vivi- 
 mus hie, datur in Dominica oratione." S. Aug. de Serm. 
 Dam. LViii. 6. 
 
126 THE SECOND PETITION [Pt. IV. 
 
 the sake of Jesus Christ our only Mediator and Inter- 
 cessor. 
 
 4. As we forgive. But while our Lord teaches us 
 to ask for forgiveness of our sins with as little doubt as 
 for our daily bread, He adds to it a condition and pro- 
 viso^, of which we should never lose sight. Forgive us 
 our trespasses, He teaches us to say 2, As we forgive'^ 
 them that trespass against us. This condition He 
 solemnly enforced, saying, If ye forgive men their tres- 
 passes, your heavenly Father will also forgive you : 
 hut if ye forgive not men their trespasses, neither will 
 your Father forgive you your trespasses^ (Mtt. vi. 14, 
 15). The stress which the Saviour lays upon it, ought 
 to remind us of the supreme importance of cultivating 
 a forgiving disposition, of being kind one to another, 
 tender-hearted, forgiving one another^, if we hope that 
 God, for Chrisfs sake, will forgive us (Eph. iv. 31, 32)* 
 
 ^ **Sponsionem facimus cum Deo, pactum et placitum. 
 Hoc tibi dicit Dominus Deus tuus : Dimitte, et dimitto — non 
 dimisisti; tu contra te tenes, non ego." S. Aug. de Serm. Dom. 
 LVI. 13. 
 
 ^ 'Os Kal = lile as we also, implying in the two actions 
 a similarity of kind, not a comparison of degree. We may 
 forgive each other a hundred pence, but God forgives us ten 
 thousand talents, Mtt. xviii, 23 — 34. See Trench On the 
 Parables, p. 147, and the notes. 
 
 ^ Or rather have forgiven, dcpriKa/xev, according to the 
 better reading. Comp. Mtt. v. 23, 24. The forgiveness is 
 supposed to be completed before we approach the throne of 
 grace. Alford in loc. 
 
 * Compare also Mk. xi. 25, 26. And when ye stand 
 praying, forgive, if ye have ought against any: that your 
 Father also which is in heaven may forgive you your trespasses : 
 but if ye do not forgive, neither, will your Father which is 
 in heaven forgive your trespasses. The same truth is set forth 
 in the Parable of the "Unmerciful Servant," Mt. xviii. 
 
 23—35- 
 
 ^ And that from our hearts, dirb rQv Kapdiuy, Mtt. xviii. 
 35. Comp. Col. iii. 12, 13. 
 
Ch. VII.] 
 
 FOR OUR OWN NEEDS. 
 
 127 
 
 " A forgiving spirit is absolutely necessary, if we hope 
 for pardon of our own sins, if ever we hope for peace of 
 mind in our dying moments, or for the Divine Mercy in 
 that Day when we shall most stand in need for it^" 
 
 CHAPTER yill. 
 THE THIRD PETITION FOR OUR OWN NEEDS, 
 
 The Lord's Prater. 
 
 And lead us not into tempt- 
 ation. 
 
 The Explanation. 
 
 I pray unto God that ...it 
 icill please Him to save and 
 defend us in all dangers (jhost- 
 ly and bodily. 
 
 1. Connection. Having prayed for present sup- 
 port, and for the forgiveness of past transgressions and 
 of daily shortcomings, we proceed in the next petition 
 to pray for future protection from the temptations of 
 the world, the flesh, and the devil, the enemies, against 
 which we have promised to fight manfully 2, but which 
 are ever assailing us. 
 
 2. Temptation. The word temptation is used in 
 Scripture in two senses, to denote (i) ty-ial or probation, 
 (ii) seduction or ruin'^. In the first sense God is said 
 to tempt, that is, to prove His children, either for the 
 pm-jiose of making trial of their faith, as in the case of 
 Abraham (Gen. xxii. i, 2); or of testing their patience, 
 as in that of Job (Job i. 11, 12); or of humbling them, 
 and of discovering what is in their hearts, as in the case 
 
 1 Butler's Sermon Upon forgiveness of Injuries. Comp, 
 Ecclus. xxviii. i — 4. 
 
 2 See the Vow of Renunciation, above, pp. 10—12. 
 
 3 Nicholson On the Catechism, p. 172. "Intelligimus duas 
 esse tentationes, unani c^use decipit, alteram quae probat : 
 secundum earn quae decipit, Deus neminem tentat : secundum 
 earn quse probat, tentat vos Dominus Deus vester, ut sciat 
 si diligitia eum. " St Augustine in Evang. Joh. Traxjt. XLiii. 
 
128 THIRD PETITION [Pt. IV. 
 
 of the Israelites (Deut. viii. 2 ; xiii. 3) ; or of checking 
 self-conceit and showing the perfection of His grace, as 
 in the case of St Paul (2 Cor. xii. 7, 9). In the second 
 sense the word is specially applicable to the wiles and 
 snares which the DeviP employs to pervert to evil 
 what in itself is designed for good, and to draw men on 
 to their destruction. Hence he is emphatically termed 
 the Teni[3ter2 (i Thess. iii. 5), and we read of his tempt- 
 ing Eve (Gen. iii. i — 5), David (i Chr. xxi. i), the Apo- 
 stle Peter (Lk. xxii. 31), and especially our Lord Him- 
 self (Mtt. iv. i— 11). 
 
 3. Lead us not into temptation. In the Petition, 
 therefore, lead us not into temptation^, ^q do not simply 
 and absolutely ask of God that we may be freed from 
 temptation, for St James bids those, to whom he wrote, 
 count it all joy when they fell into divet^s temptations, 
 knowing tJiat the trying of their faith worked pa- 
 tience (Jas. i. 2, 3). But we pray out of a deep sense of 
 our own infirmity that we may not be brought into their 
 power, as to be overcome by them 4. We pray that even 
 
 ^ But he cannot tempt us without the permission of God, 
 and then only through our own corrupted nature. 
 
 ^ See above, p. 11, and note. 
 
 ^ In Cranmer's Catechism the Petition runs, and suffer 
 lis not to be led into temptation; and in the French version of 
 De Saci, Et ne nous abandonnez point a la tentation, or, as he 
 renders it at the foot of the page, Et ne nous laissez point 
 succomber a la tentation. See Cranmer's Catechism, p. 167 ; 
 Denton On the Lord's Prayer, p. 162, n. St Augustine al- 
 ludes to this reading of the Petition in numerous Latin MSS. 
 De Dono Persev. c. vi. 12 ; 0pp. Tom. x. p. 1401. 
 
 ^ Kai fjLri elcrepeyKTis ri/xas els Treipacrfidv, Mtt. vi. 13. 
 Comp. Mtt. xxvi. 4.1; where, "Intrare in tentationem, signi- 
 ficat ita involvi illecebris aut periculis ut non extriceris." 
 Grotius. "Temptatio semper est in medio : unde rogamus, 
 non ut ne sit, sed ut ne nos ea tangat aut vincat." Bengel. 
 Thus our Lord said to St Peter that Satan had desired to 
 sift him and his fellow Apostles {v/j-ds, Lk. xxii. 31) as 
 wheat, but that He had prayed for him, that his faith might 
 
Ch.viil] for our own needs. 129 
 
 the trials seut for our improvement may not be too great 
 (I Cor. X. 13), that we may be approved not condemned 
 by them ^ "VVe pray that in all the dangers ghostly and 
 bodily, to which we may be exposed, we may not be 
 mthout God's gracious help'*, that He "who knows us 
 to be set in the midst of so many and great dangers, 
 that by reason of the frailty of our nature we cannot 
 always stand upright, will gi-ant to us such strength and 
 protection, as may support us in all dangers, and carry 
 us through all temptations^." 
 
 4. The Duty implied. But if we would make this 
 petition a reality instead of a mockery, we must attend 
 to the Duty which it implies, of maintaining a habit of 
 hmnilily, watchfulness, and prayer. An absence of hu- 
 mility betrays us into self-confidence, and self-confi- 
 dence, as in the instance of St Peter (Mtt. xxvi. 33 — 35), 
 brings about many a fall An absence of watchfulness 
 exposes us to the wiles and snares of the Wicked One, 
 and renders us ready victims to his assaults. An ab- 
 sence of prayer sends us to trial unprepared, and to 
 battle without armour. Watch and pray, said the 
 Saviour to the three Apostles in the Garden of Geth- 
 
 not utterly fail {eKkdir-Q, Lu. xxii. 32), that he might not be 
 completely overcome. 
 
 ^ "Da ut per tentationes probemur, non reprobemur." 
 Peter Abelard. 
 
 2 The idea of such a petition for help in ghostly danger 
 expressed in the Catechism is well brought out by St Au- 
 gustine : "Pugna, pugna ; quia qui te regeneraverit, Judex 
 est ; proposuit luctuin, parat coronam. Sed quia sine dubio 
 vinceris, si Ilium adjutorem non habueris, si te deseruerit; 
 ideo proponis in Oratione, Ne nos inferas in tentationem." De 
 Serm. Dom. lvii. 9. "Petimus ne deserti Ejus adjutorio 
 alicui tentationi vel consentiamus decepti, vel cedamus af- 
 flicti." Ep. 1 30 ad Probam. 
 
 2 See the Collect for the Fourth Sunday after Epiphany, 
 and compare 2 Pet. ii. 9. 
 
 M. c. 9 
 
130 THE FOURTH PETITION [Pr. IV. 
 
 semane, lest ye enter into temptation^. And, lastly, if 
 we would do as we would be done by, while avoiding all 
 needless danger ourselves, we must be very careful that 
 we do not lead others into temptation-, and cause them 
 to fall, when we ourselves have prayed that we may be 
 enabled to stand. 
 
 CHAPTER IX. 
 
 THE FOURTH PETITION FOR OUR OWN NEEDS. 
 
 The Lokd's Prater. 
 But deliver us from evil. 
 
 The Explanation. 
 And... I pray unto God... 
 that He will keep us from all 
 sin and wickedness, and from 
 our ghostly Enemy, and from 
 everlasting death. 
 
 I. Connection. The last petition of the Lord's 
 Prayer differs from the preceding one. Temptation, as 
 we have seen, is not in itself necessarily evil, unless it 
 prevails, and we are overcome by it ; for it may prove 
 the means of bringing out, and through the conflict, of 
 strengthening what is good in men, to their everlasting 
 gain. But there is evil around us in the world, and 
 from it we pray that God w^ould deliver and rescue^ us. 
 
 ^ Mtt. xxvi. 41 ; Lk. xxii. 40. ** Christ knew that hour" 
 in the Garden was a precious ' opportunity for laying in 
 spiritual strength. He struggled and fought then: there- 
 fore there was no struggling afterwards — no trembling in 
 the Judgraent-hall — no shrinking on the Cross, but only 
 dignified and calm victory ; for He had fought the Temp- 
 tation on his knees beforehand, and conquered all in the 
 Garden. The battle of the Judgment-hall, the battle of the 
 Cross, were already fought and over, in the Watch and in 
 the Agony." Robertson's Sermons, 11. 330. 
 
 ^ See Seeker's Lectures on the Catechism, ii. 210. 
 
 ^ 'POcrai T^fjLcis dirb rov irovrjpoxi. 'FvecrdaL—{i) to draw to 
 oneself; {2) to draio out of danger, to rescu^e (comp. Horn. Od. 
 XII. 107 J Eurip. Orest. 1563); (3) to shade, screen, protect. 
 
Ch. IX.] FOR OUR OWN NEEDS. 131 
 
 2. Evil. The evil around us is of many kinds. 
 (i) There is moral evil, sin, and wickedness, in the world ^ 
 (i Jn. V. 19), and in ourselves^, for out of the heart 2)ro- 
 ceed evil thouffhls, murders, adulteries, /oruicatio7is, 
 thcfts,false-rcitness, blasphemies^ (Mtt. xv. 19). (ii) There 
 is the original Author, and the constant Promoter of 
 evil ^, the Evil One^, our "ghostly^ Enemy," whom we 
 
 used especially of (a) guardian deities, (Horn. II. xv, 257, 290), 
 of (6) princes and chiefs, (Horn. It. IX. 396). Hence in the 
 New Testament we find it applied to the rescue of Lot 
 from Sodojn (2 Pet. ii. 7) ; to the delivery of St Paul from 
 great trouble (2 Cor. i. 10), from persecutions and afflictions 
 (2 Tim. iii. 1 r), and from imminent peril (2 Tim. iv. 17, 18); 
 to the delivery of mankind by Christ from the povjcr of dark- 
 ness (Col. i. 13), from the ivrath to come (i Thess. i. 10); to 
 deliverance from the hand of enemies (Lk. i. 74), from wicked 
 men (2 Tiiess. iii. 2), from temptations (2 Pet. ii. 9). The 
 title 6 pvbixevo% — ihe Deliverer is specially applied to Christ, 
 Rom. xi. 26. 
 
 ^ See above, pp. ir, 12. 
 
 ^ Hence St Augustine observes that the Petition is for 
 deliverance from ourselves: "Libera me ab homine malo, a 
 me ipso." Serm. XLIV. 3. 
 
 ^ Comp. Ps. xix. 12 ; Jer. xvii. 9; Gal. v. 19 — 21. 
 
 ^ See above, p. 11. 
 
 ^ Hence some would translate the petition, deliver us 
 from the Evil One. The title 6 irovrjpbs, the Evil or Wicked 
 One, is applied to the Tempter by our Lord in Mtt. xiii. 19, 
 then cometh the Wicked One; in Mtt. xiii. 39, the children of 
 the Wicked One; in Jn. xvii. 15, / pray not that Thou 
 shoiddest take them out of the world, hut that Thou shouldest 
 keep them from the Evil One; by St Paul, Eph. vi. 6, the 
 fiery darts of the Wicked One; by St John, ye have overcome 
 the Wicked One (i Jn. ii. 13, 14); Cain loas of the Wicked 
 One (i Jn. iii. 12); the Wicked One toucheth them not (i Jn. 
 V. 18). 
 
 ^ From the Anglo-Saxon gi.Bt\ic-=- spiritual. Compare 
 Latimer's Sermons, p. 66, "For as the body wasteth and 
 consumeth away for lack of bodily meat, so doth the soul 
 pine away for default of ghostly meat." Compare also Shake- 
 speare, Rom.and Jid. ii. 2. 
 
 Hence will I to my ghostly father's cell. 
 BiUe Word-Book, 225. 
 
 9—2 
 
132 THE FOURTH PETITION [Pt. IV. 
 
 have promised to renounce, but who is powerful and 
 ever seeking to get an advantage of us (2 Cor. ii. 1 1 ; 
 I Pet. V. 8). (iii) There are the wages, or consequences 
 of evil, and of yielding to the seductions of the Evil 
 One, everlasting death (Rom. vi. 23). 
 
 3. Deliver us from evil. Thus set in the midst of 
 many and great dangers, and having no power of our- 
 selves to help ourselves^, we pray to God, who is a 
 most strong Tower to all them that put their trust in 
 Him, to stretch forth His right hand, and save and 
 defend us from the power of evil in the world and in 
 ourselves (Rom. vii. 24), from the crafts and assaults of 
 the DeviP, and from the evil that follows these, eternal 
 death. We pray that God will not withdraw His grace 
 from us, or leave us to ourselves, to our own counsels 
 and lusts, but ^\dll " raise up His power, and come among 
 us, and with great might succour us^," that we may be 
 enabled to withstand the temptations of the world, the 
 flesh and the devil, and with pure hearts and minds to 
 follow Him the only God^, and to obey His blessed will. 
 
 4. Victory. In effect, therefore, the Petition is 
 not merely for deliverance from evil, but to have power 
 and strength to have victory and to triumph^ against 
 the enemies we promised at our Baptism to renounce ; 
 to have grace to endure*^ (Rev. ii. 3), to persevere unto 
 
 ^ See the Collect for the Second Sunday in Lent. 
 
 2 See the Prayer in the Litany, and the Prayer in the 
 Burial Service, 
 
 ^ See the Collect for the Fourth Sunday in Advent. 
 
 * See the Collect for' the Eighteenth Sunday after Tri- 
 nity. 
 
 ^ See the Baptismal Service. 
 
 ^ 'TTro/xeuelv. 'Tirofiov-q, patience, as we have rendered it, 
 is not so much patientia as perseverantia, " a beautiful word, 
 expressing the bi-ave and persistent endurance of the Chris- 
 tian ; ^aaiKh rQv dpenSv, as Chrysostom does not fear to 
 caU it." Trench, Epistles to the Seven Churches in Asia, 
 p. 20. 
 
Ch. IX.] 
 
 FOR OUR OWN NEEDS. 
 
 133 
 
 the end, and to overcome, remembering what glorious 
 promises arc held out to him that overcometh^ in this 
 life-long battle (Rev. ii. 7). 
 
 CHAPTER X. 
 
 THE DO XO LOGY. 
 
 Close or the Lord's 
 Prayer. 
 For Thine is the Kingdovi, 
 the Poicer, and the Glory, for 
 ever and ever. Amen. 
 
 Close of the Explana- 
 tion IN the Catechism. 
 And this I trust He will 
 do of His mercy and good- 
 vess, tJirough our Lord Jesus 
 Chiist. And therefore I say, 
 Amen, so he it. 
 
 I. The Doxology, as has been already remarked^, 
 does not occur in St Luke's Gospel, it is absent from 
 some MSS. of St Matthew'*, and is not given or ex- 
 plained in the Catechism^, which closes its explana- 
 tion of what we desire of God in the Lord's Prayer, 
 with the expression of a confident hope that He will 
 of Ilis mercy and goodness, through our Lord Jesus 
 Christ, do for us what we ask of Him. As, however, 
 
 1 Comp. Rev. ii. 11, 17, 16', iii. 5, 17., 21; xii. 11; xxi. 
 7. The use of viKoiv, as expressive of moral victory over 
 sin and temptation, while it occurs in Rom. xii. 21, is of 
 frequent occurrence in St John, and " constitutes an inter- 
 esting point of contact between the language of the Apo- 
 calypse and of his Gospel and his Epistles :" comp. Jn. xvi. 
 33 ; I Ep. ii. 13, [4; V, 4, 5. Trench, Epistles, pp. 90, 91. 
 
 2 See above, p. 107. 
 
 3 It does not occur in Wiclif's version of Mtt. vi. 13. 
 
 * It is wanting also in Cranraer's, but is given and ex- 
 plained in Noell's Catechism, where it is called " Doniinicae 
 precationis appendix qutedam." It was not added to the 
 Lord's Prayer in the Prayer Book till the year A. D. 1661, 
 •when it was directed to be used at the beginning of Morning 
 and Evening Service and in the Post-Communion Service. 
 See Procter On the Booh of Common Prayer, p. 212. 
 
134 TEE DOXOLOGY. [Pt. IV. 
 
 ascriptions of praise are a suitable conclusion of all 
 prayers, and are warranted by Holy Scripture^, and 
 since this Doxology expresses several attributes of God, 
 which are " so many props to our faith, so many assur- 
 ances that we shall be heard V it may be well to take 
 note of them. 
 
 2. For Thine is the Kingdom. We express, then, 
 in tliis Doxology our trust that God will do for us what 
 we ask, because to Him belongs the Kingdom, the 
 Power, and the Glory, for ever and ever. When we 
 thus assert that to God belongs the Kingdom, we mean 
 that to Him belongs the Dominion over all creation^, 
 and that though there is a kingdom of Satan ^, and 
 divers kingdoms of men, yet the Kingdom belongeth 
 to Him, that He is exalted as Head over all (i Chr. 
 xxix. ii), and is the blessed and onhj Potentate, the 
 King of Icings, and Lord of lords (i Tim, vi. 15). 
 
 3. And the Power. The second reason why we 
 trust that our Petitions will be heard, is because to 
 God belongs not only the Right but the Power to do 
 as seemeth Him fit. As we express it in the Creed, 
 He is Omnipotent^; He can do all things, and none 
 can stay His hand, or say unto Him, What doest 
 Thou? (Dan. iv. 35); He is all-sufficient, the Source of 
 all strength and might. But not only does He by His 
 never-failing Providence order all things both in heaven 
 and earth '^j but He declares His Almighty power most 
 
 1 See I Chron. xxix. 11. Thine, Lord, is the Great- 
 ness, and the Poiccr, and the Glory, and the Victoiy, and the 
 Majesty ; all thai is in the heaven and in the earth is Thine; 
 Thine is the Kingdom, Lord, and Thou art exalted as Head 
 above all; and coaipare i Tim. i. 17; Jude 25 ; Rev. iv. 11 ; 
 v. 13. 
 
 2 Nicholson On the Catechism, p. 175. 
 
 3 See Ps. xxii. 28 ; xcv. 3 ; ciii. 19 ; Dan. iv. 25. 
 * See above, p. 115, n. 
 
 ^ See above, p. 21. 
 
 ^ Collect for the Eighth Sunday after Trinity. 
 
Ch. X.] THE DOXOLOGY. 135 
 
 chiefly in showing mercy and pity^, He is able to do 
 exceeding abundantly above all that we ask or think 
 (Eph. iii. 20), and is always more ready to hear than wo 
 to pray, and wont to give more than either we desire 
 or deserve'^. On Him, therefore, to whom the Power 
 belongeth, and from whom all other powers are derived, 
 we may avcII depend, to help us in the hour of need. 
 
 4. And the Glory. Moreover, as the blessed and 
 only Potentate, the King of kings and Lord of lords, 
 and the Source of all power and might, to Him belong 
 the Glory and the Majesty (i Chr. xxix. 11), and to Him 
 are due the Honour and the Praise from every order 
 of created beings. Glory to God in the highest was 
 part of tiie Angels' Song at the Incarnation of our bless- 
 ed Lord (Lk. ii. 14). Father, glorify Thy Name, was 
 one of His prayers on earth ( Jn. xii. 28). Glory, honour , 
 and thanks to the Lord God Almighty, is the per- 
 petual ascription of ten thousand times ten thousand 
 and thousands of thousands of the hierarchy of heaven 
 (Rev. iv. 3 — II ; v. 11 — 14). "When, therefore, we put 
 God in mind of His glory, we have little cause to doubt 
 of audience^," for we make mention of that which He 
 loves, and which He will 7iot give to another (Isai. xlii. 
 8), and w^e need not fear, if it be for His glory, but that 
 our request shall be granted. 
 
 5. For ever and ever. Moreover, the Kingdom, 
 the Power, and the Glory belong to Him for ever and 
 ever. His. kingdom is an everlasting kingdom, and 
 His dominion endureth throughout all generations 
 (Ps. cxlv. 13); before tlie mountains were brought 
 forth, or ever the earth and the world were made, He 
 
 ^ Collect for the Eleventh Sunday after Trinity. 
 2 Collect for the Tw-lfth Sunday after Trinity. 
 2 Nicholson On the Catechism, p. 177; Noell's CatecJiism, 
 pp. 204, 205. 
 
136 THE DOXOLOGY. [Pt. IV. 
 
 i* God from everlasting, and world icithout end^ (Ps. 
 xc. 2). As, therefore, He chaiigeth not, and with Hira 
 is no variableness, neither shadow of turning (Jas. i. 
 17), as He is the same yesterday, to-day, and for ever 
 (Heb. xiii. 8) ; ever a King, and so ready to help His 
 subjects; ever a Potentate, and so able to do that which 
 seemeth Him right ; we may trust that what we have 
 heard with our ears, and our fathers have declared 
 unto us, of the noble works that He did in their days, 
 and in the old time before them^, our heavenly Father 
 will do also for us, " if not always according to our wish, 
 will, and desire V' yet as it shall promote our salvation 
 and His glory (Rom. viii. 32, 38, 39). 
 
 6. Amen. Therefore we say at the close of the 
 Lord's Prayer, Amen^, which expresses not only So he 
 it, but also So it is^. As So he it, it denotes our own 
 hope and trust that God will of His mercy and good- 
 ness do for us according to our petitions^. As So it is, 
 
 ^ The Prayer-Book Version, 
 
 ^ Ps. liv. I, and compare the clause in the Litany. 
 
 2 Nicholson On the Catechism, p. 1 79. 
 
 * Amen literally =^rm, true, and, as a substantive, that 
 which is true, truth. It "was the proper response of the 
 person to whom an oath was administered (i C'hr. xvi. ^6 ; 
 Neh. V. 13 ; viii. 6) ; and the Deity, to whom appeal is made 
 on such occasions, is called the God of Avien (Isai. Ixv. 16), 
 as being a witness to the sincerity of the implied compact." 
 Compare its use in (i) Deut. xxvii. 15 — 26 ; (ii) 2 Cor. i. 20; 
 (iii) Rev. iii. 14. Smith's Bibl. Diet. 
 
 ^ " Fratres mei, Amen vestrura subscriptio vestra est, 
 consentio vestra est, adstipulatio vestra est." S. Augustin. 
 Serm. Bom. lvii. 
 
 ^ "And this the Lorde's Prayer we must ever ende with 
 this worde Avien. Whiche is asmuche to say, as surely I 
 trust it shall he so. And it is not ynough to say Amen v/ith 
 our tongue onely, but also Amen must be in our harte, and 
 continew and tarry there, that is to sa3'e, we ought to be- 
 lieve suerly and constantlye that our prayer is hearde, and 
 that our heauvenly Father wyU grant vs our petitions." 
 Cranmer's Catechism, p. 180. 
 
Ch. X.] TUE DOXOLOGY. 137 
 
 it expresses our faith, our full assurance, and confidenco 
 that the attributes ascribed really belong to Him, that 
 as He is the Amen, the faithful and true (llev.iii. 14), 
 He will also do according to that He hath promised 
 (i Thess. V. 24). 
 
 PAET y. 
 
 THE SACRAMENTS. 
 
 How many Sacraments hath Christ ordained in his 
 Church 1 — Two only, as generally necessaini to salvation, that 
 is to say, Baptism, and the Supper of the Lord. 
 
 What meanest thou by this word Sacrament ? — / mean an 
 out^card and visible sign of an imcard and spiritual grace 
 given unto us, ordained by Christ himself, as a means whereby 
 we receive the same, and a pledge to assure us thereof. 
 
 How many parts are there in a Sacrament ? — Tv:o; the 
 outicard visible sign, and the inward spiritual grace. 
 
 What is the outward visible sign or form in Baptism ? — 
 Water; wherein the person is baptized In the Name of the 
 Father, and of the Son, and of the Holy Ghost. 
 
 What is the inward and spiritual grace ? — A death unto 
 sin, and a neiv birth unto righteousness : for being by nature 
 born in sin, and the children of wrath, we are hereby made 
 the children of grace. 
 
 What is required of persons to be baptized ? — Repentance, 
 whereby they forsake sin; and Faith, whereby they stedfaslly 
 believe the promises of God made to them in that Sacrament. 
 
 Why then are Infants baptized, when by reason of their 
 tender age they cannot perform them ? — Because they promise 
 them both by their Sureties; which p'romise, when they come to 
 age, themselves are bound to perform. 
 
 Why was the Sacrament of the Lord's Supper ordained? — 
 For the continual remembrance of the sacrifice of the death of 
 Christ, and of the benefits which tee receive thereby. 
 
 What is the outward part or sign of the Lord's Supper ? — 
 Bread and Wine, which the Lord hath commanded to be re- 
 ceived. 
 
138 THE SACRAMENTS. [Pt. V. 
 
 What is the inward part, or thing signified ? — The Body 
 and Blood of Christ, which are verily and indeed talcen and re- 
 ceived by the faithful in the Lord's Siq-^per. 
 
 AVbat are the benefits whereof we are partakers thereby ? — 
 Tlie strenglheninfi and refreshing of our souls by the Body 
 and Blood of Christ, as our bodies are by the Bread and 
 Wine. 
 
 What is required of them who come to the Lord's Supper ? 
 — To examine themselves, whether they repent them truly of their 
 former sins, stedfastly purposing to lead a new life; have 
 a lively faith in God's mercy through Christ, with a thankful 
 remembrance of his death; and be in charity with all men. 
 
 SECTION I. 
 
 The Number and Nature of the Sacraments. 
 
 CHAPTER I. 
 
 NUMBER OF THE SACRAMENTS. 
 
 1. Connection. Having treated of the Creed, the 
 Ten Commandments, and the Lord's Prayer, the Cate- 
 chism proceeds to speak of the Sacraments, whereby 
 God doth "present, exhibit, and seaP" to us the bless- 
 ed effects of the Redemption wrought for us men by 
 His Only-begotten Son. 
 
 2. Number of the Sacraments. Its first question, 
 therefore, relates to the number of the Sacraments 
 ordained by Christ in His Church. And it teaches us 
 to say that He ordained tico only'^ as generally neces- 
 
 V 
 
 ^ Nicholson On the Catechism, pp. i(S2, i88. 
 
 2 See Article xxv. The Church of Rome holds that there 
 are five other Ordinances, which may be called Sacraments, 
 "that is to say, Confirmation, Penance, Orders, Matrimony, 
 and Extreme Unction.'''' These, however, "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 ceremony ordained of God." 
 
§1.] NUMBER OF TUE SACRAMENTS. 139 
 
 sary to sahatlon, that is to say, Baptism, and the 
 Supj^cr of the Lord. 
 
 3. Proved from the Gospels. That our blessed 
 Lord ordained but two Sacraments is clear from the 
 Gospel narrative. There we find that shortly before 
 He ascended up to heaven He bade His Apostles Goy 
 and make disciples of alt nations, baptizing them into 
 the Name of the Father, and of the So7i, and of the 
 Holy Gh')st (Mtt. xxviii. 19). There too we find that 
 on the same night that He was betrayed^, at a PaschaP 
 Feast, He took Bread; and when He had given thanks, 
 He brake it, and gave it to His disciples, saying, Take, 
 eat; This is my Body icldch is given for you: Do 
 this in remembrance of Me. Likewise He took the 
 Cup, and when He had given thanks, He gave it to 
 them, saying, Drink ye all of this; for this Cup is 
 my Blood of the New Testament, which is shed for 
 you and for many for the remission of sins: Do 
 this, as oft as ye shall drink it, in remembrance of 
 Me (Mtt. xxvi. 26—28). 
 
 4. Generally necessary to Salvation. These two 
 Sacraments, and these two only^, did He ordain as 
 
 ^ See the Praver of Consecration in the Communion 
 Office. 
 
 ^ On the vexed and extremely difficult question -whether 
 the meal of which the Saviour now partook was (i) the 
 Passover, or {2) an anticipation of it, see Ebrard's Gospel 
 History, pp. 395 — 405; 'Lixxige's Life of Christ, iv. 158 — 2 71; 
 the Article Passover in Smith's Bib. Diet., and Bp. Ellicott's 
 Hulsean Lectures, p. 322. 
 
 ^ As there were in the Jewish Church two Ordinances, 
 Circumcision, whereby the Jew was admitted into the old 
 covenant, and the Passover, wherein he commemorated the 
 deliverance of his nation from Egyptian bondage, so did 
 Christ ordain two Sacraments, Baptism, whereby we have 
 our admission and entrance into the Church, and the Lord's 
 Supper, wherein we commemorate His Redemption of the 
 whole world. See Hooker, Eccl. Pol. v. Ixvii. 
 
140 NUMBER OF THE SACRAMENTS. [Pt. V. 
 
 generally necessary to salvation, that is to say, as 
 necessary for men in general, for the race of man taken 
 as a whole, bidding His Apostles go into all the world 
 (Mk. xvi. 15), make disciples of and haptize all nations'^ 
 (Mtt. xxviii. 19), and enjoining them, wherever they 
 went, to celebrate the Lord's Supper in remembrance 
 of Hini'^ (Lk. xxii. 19; i Cor. xi. 24, 25). 
 
 ^ Compare the exhortation in the Baptismal Service ; 
 " Forasmuch as all men are conceived and born in sin ; and 
 that our Saviour Christ saith, None can enter into the 
 kingdom of Cod, except he be regenerated and born anew of 
 water and of the Holy Ghost." 
 
 2 The Latin of this answer in the Catechism, "Duo tan- 
 tura, quae quidem in genere necessaria sint ad salutem conse- 
 quendam," is a key to its meaning. The expression in genere 
 clearly points to the race (genus) of mankind. For the use 
 of "generally" as= "universally" compare 
 
 (a) Therefore I counsel that all Israel he generally 
 gathered unto thee, from Ban even to Beersheba, 
 2 Sam. xvii. 11 ; here the LXX has Tras 'laparjk, 
 and the "Vulgate universus Israel. 
 (6) There shall he lamentation generally wpon all 
 the housetops of Moab, Jer. xlviii. 38 ; here the 
 LXX has enl irdvrojv rCop bwiidriov Mwa,(3, and the 
 Vulgate super omnia tecta Moah. 
 (c) This Jcinr/dom in general, in the Prayer for the 
 High Court of Parliament, where the Latin is 
 pro hoc regno universo. 
 {d) The General Thanksgiving in the Morning and 
 Evening Service, where the Latin is Graiiarum 
 actio generalis. 
 (g) " Then shall this General Confession be made, in 
 the name of all those that are minded to receive 
 the Holy Communion." See The Communion 
 Service. 
 (J) We must receive God''s promises in such wise as 
 they be generally set forth to us in Holy Scripture, 
 Ai't. XVII., where generally is the translation not 
 o^ plerumque but of generaliter, i. e. to Christians 
 as a class, genus, collectively, not individually. 
 (g) '^ The promises of Christ are general, they pertain 
 to all mankind." Latimer's Sermon on the Parable 
 of the King's Son. 
 
§I.J NATURE OF A SACRAMENT. 141 
 
 CHAPTER 11. 
 
 NATURE OF A SACRAMENT. 
 
 1. Connection. Having stated the number of the 
 Sacraments ordained by Christ Himself, the Catechism 
 proceeds to enquire the meaning of the word Sacrament 
 itself. 
 
 2. Classical usage. The word "Sacrament" comes 
 from the Latin Sacramentum, which denotes (i) The 
 sum of monerj that the parties to a suit deposited with 
 the judge, as a Sign o7^ Pledge that they would pro- 
 ceed icith the trial ^ ; (ii) The Oath, icherehy the newly 
 enlisted soldier hound himself to o'hey his comman- 
 der'^. 
 
 3. Ecclesiastical usage. The earliest application 
 of the word to anything Christian occurs in the cele- 
 brated letter of* Pliny the younger to the emperor 
 Trajan, where he says of the Christians, that " they were 
 wont to meet on a certain fixed day before sunrise, to- 
 sing hymns to Christ as to God, and to bind themselves 
 
 [h) From all these coasts, in ge^eb.al, full Jtfty sail 
 were sent. Chapman's Homer, 11, 439. 
 See Blunt's Annotated Book of Common Prayer, p. '249, n. 
 The Bible Word- Booh, p. 223. 
 
 1 Probably because the money was deposited in a sacred 
 place. See Cic. inVerrem, ii. i. 9. 26. 
 
 2 Comp. Csesar, B. C. I. 23, 5, and the phrases milites 
 Sacramento rogare, Cfesar, B. G. VI. i ; milites Sacramento adi- 
 gere, Liv, vii. 11; aliquem Sacramento tenere, Caesar, B.C. 
 II. 32. 9. Hence it came to mean a solemn enr/ar/ement gene- 
 rally ; comp. Hor. Od. ii. xvii. 10, Non ego pcrfidum dixi sacra- 
 mentum : ibimus, ibimus. Petr. LXXX, 4. Amicitise sacra- 
 mentum delevi. 
 
142 NATURE OF A SACRAMENT. [Pt. V. 
 
 hy a sacrament not to commit any sort of wickedness^" 
 Tertullian again, speaking of the Christian's baptismal 
 vow, says that " he is called to the warfare of the living 
 God, and makes answer to the words Qithe Sacrameni^r 
 More commonly, however, it was used as the Latin 
 translation^ of the Greek word Mi;a-rr/ptoi/, a Mystery'^y 
 and denoted "anything whereby an holy thing is sig- 
 nified^," and so could be used (i) generally of any sacred 
 rite of the Church, or (ii) specially of some particular 
 sacred ordinance. 
 
 4. Defined in the Catechism. In this higher and 
 more special signification the word Sacrament is used 
 in the Catechism, and is defined to be an outward and 
 visible sign^ 0/ an irncard and sinritual grace given 
 unto us, ordained hy Chi^ist Hiinself, as a ineans 
 
 ^ " Affirmabant autem banc fuisse summam vel culpae 
 suce, vel erroris, quod essent soliti, stato die, ante lucem 
 convenire, carmenqae Christo quasi Deo dicere ; seque 
 Sacramento non in scelus aliquod obstringere, sed ne furta, 
 ne latrocinia, ne adulteria committsrent, ne ftdem fallerent, 
 ne depositum appellati abnegarent." Plin. Epist. xcvii. 
 
 ^ Tertullian ad Mart. 3. See Bp. Browne On the Articles, 
 
 p. 577, n. 
 
 3 Thus Tertullian de Jejuniis, cap. in., translates fxeya 
 /jiVffTrjpiov in Eph. v. 2, by magnum sacramentum. 
 
 * MvcFT-qpLov — (\) a religious mystery, like tliose of Eleusis, 
 into which men were initiated ; (ii) a secret (comp. Mtt. xiii. 
 11; I Cor. XV. 51 ; Rev. xvi. 25) ; (iii) a syrnbblic representa- 
 tion or emblem (comp. Rev. xvii. 5, 7). For the use of 
 Mystery as applied to the Lord's Supper, see the Exhortation 
 in the Communion Office, and Noell's Catechism. 
 
 ^ " Sacramentum, id est sacrum signum." S. Aug. de 
 Civ. Dei, X. 5 ; and see the Homily on Common Prayer and 
 Sacraments. 
 
 ^ " As for the number of these, if they should be considered 
 according to the exact signification of a Sacrament, namely, 
 for the visible signs, expressly commanded in the New Testa- 
 ment, whereunto is annexed the promise of free forgiveness 
 of our sin, and of our holiness and joining in Christ, there be 
 but two ; namely, Baptism, and the Supper of the Lord." 
 See the Homily of Common Prayer and Sacraments. 
 
§1.] NATURE OF A SACRAMENT. 143 
 
 ichcreby ice receive the same, and a pledge to assure 
 us thereof^. 
 
 5. Essentials of a Sacrament. To the constitu- 
 tion then of a Sacrament, it is essential 
 
 (i) That there be an outward and visible sign 
 of an inward and spiritual grace given unto 
 us ; and that 
 (ii) Tills outward and visible sign should have 
 been ordained by Christ 'Himself, as (i) a 
 means whereby we receive that spiritual 
 grace, and (2) a pledge to assure us thereof^. 
 
 CHAPTER III. 
 
 TEE PARTS OF A SACRAMENT. 
 
 1. Connection. In a Sacrament, then, there are 
 two parts, the outward and visible sign, and the in- 
 ward and spiritual grace. 
 
 2. The outward visible sign. The first part is 
 the outward and visible sign, which is sometimes called 
 the" matter V' and sometimes the "element V' that is, 
 the material used in the Sacrament. 
 
 1 " This definition does not exclude Confirmation, 
 Penance, Orders, Matrimony, from being in some sense 
 Sacraments; but it excludes them from being such Sacra- 
 ments as Baptism and the Lord's Supper. No other 
 ordinances but Baptism and Communion have an express 
 sign ordained by Christ Himself, and annexed thereat the 
 promise of free forgiveness of sins, and of inward and spiritual 
 grace given unto us." Bp. Browne Ori the Articles, p. 582. 
 
 '•^ Compare the Definition of a Sacrament in Noell's 
 Catechism; and see Hooker, Eccl. Pol. v. Iviii. 2. 
 
 2 Compare the question With what matter was this Child 
 laptizedl in the Office of Private Baptism of Children. 
 
 ^ Compare the first prayer in the Office for Adult Baptism; 
 and Noell's Catechism. 
 
 "IT. Of how many parts consisteth a Sacrament? 
 
 " S. Of two parts : the outward element, or visible sign, 
 and invisible grace." 
 
144 THE PARTS OF A SACRAMENT. [Pt.V. 
 
 3. Use of material things as signs and pledges. 
 In all ages God, who knoweth whereof ice are made 
 (Ps. ciii. 14), " that we are not endued with mind and 
 understanding so heavenly and divine, that His graces 
 do appear clearly of themselves to us, as it were to 
 angels V' has condescended to use material things as 
 signs an d pledges. Thus : — 
 
 (i) The Rainbow was a sign and pledge to 
 Noah that the world should no more be de- 
 stroyed by a flood (Gen. ix. 13 — 15). 
 
 (2) Circumcision was a sign and pledge to 
 Abraham of the Covenant betwixt himself 
 and God (Gen. xvii. 11 ; Rom. iv. 11). 
 
 (3) Tlie miracles Moses was to perform before 
 Pharaoh were signs and pledges of his divine 
 mission (Ex. iv. i — 9). 
 
 (4) The Fleece, wet while all the gi'ound around 
 was dry, dry while the ground was wet, was 
 a sign and pledge to Gideon that the Lord 
 would give him victory in the battle against 
 the Midianites (Judg. vi. 36—40). 
 
 (5) The return of the shadow ten degrees on 
 the sun-dial of Ahaz was a sign and pledge 
 to Hezekiah that the Lord would have 
 mercy upon him (2 Kings xx. 8 — 11). 
 
 4. Use of material things as supernatural 
 means. But God has condescended to use material 
 things, not only as signs and pledges, but also as sujyer- 
 natural means of grace ^. Thus 
 
 (i) When the Israelites were dying from the 
 bites of the fiery serpents, He bade Moses 
 
 ^ Noell's Catechism; and comp. Hooker, Ecd. Pol. V. 
 Ivii, 2. 
 
 2 See The Catechisfs Manual, p. 223. 
 
n] THE PARTS OF A SACRAMENT. 145 
 
 set up a brazen serpent on a pole, and it 
 came to pass., that if a serpent had hitteyi 
 any man, when he beheld the serpent of 
 brass, he liced (Num. xxi. 6 — 9). 
 
 (2) When Xaaman, afflicted with leprosy, came 
 to Elislia, he was bidden to go and dip him- 
 self seven times in the Jordan, and he went 
 according to the saying of the man of God, 
 and Jiis flesh came again like unto the flesh 
 of a little child, and he was clean (2 Kjngs 
 V. 14). 
 
 (3) When our Lord was upon earth He saw a 
 man blind from his birth, and He spat on 
 the ground, and made clay of the spittle, 
 and He anointed the eyes of the blind man 
 tcith the clay, and bade him Go, tcash in 
 the pool of Siloam, and he went, and wash- 
 ed, and came seeing (Jn. ix, i — 7) ; 
 
 (4) Again, when one that was deaf and had an 
 impediment in his speech was brought to 
 Him, He took him aside from the multitude^ 
 and put His fingers into his ears, and He 
 spit, and touched his tongue, and looking 
 up to heaven, He sighed, and saith unto 
 him, Ephphatha, that is. Be ojnned; and 
 straightway his ears were opened, and the 
 string of his tongue was loosed, and he 
 spake jjlain (Mk. vii. 33 — 35). 
 
 5. Use in the Sacraments. Now in the two great 
 Sacraments of the Gospel these three methods of using 
 material things are combined ^ For 
 
 (i) They are outward and visible signs of in- 
 ward and spiritual grace; 
 
 ^ See The Catechist^s Manual, p. 225. 
 M. C. 10 
 
146 THE PARTS OF A SACRAMENT. [Pt. V. 
 
 (2) They B.Ye2)ledges of God's love\ and of His 
 mllingness to confer grace upon us ; 
 
 (3) They are appointed means, whereby He 
 imparts grace to all faithful recipients. 
 
 SECTION IT. 
 
 The Sacrmnetit of Baptism. 
 
 CHAPTER I. 
 
 THE OUTWARD SIGN IN BAPTISM. 
 
 1. Connection. Of the two Sacraments, then, or- 
 dained by Christ in His Church, the first is Baptism, 
 and its outward and visible sign and form is Water, 
 wherein the person is baptized, hi the Name of the 
 Father, and of the Son, and of the Holy Ghost. 
 
 2. The Use of Water for ceremonial purification 
 has been familiar to all nations from the earliest times. 
 With the Egyptians 2, the Greeks^, and the Romans, 
 
 ^ "He hath instituted and ordained holy mysteries as 
 pledges of His love/' Exhortation in the Communion Service, 
 and compare the xxvth Article, '• Sacraments ordained of 
 Christ be not only badges or tokens of Christian men's pro- 
 fession : but rather they be 
 
 (i) Certain sure witnesses (festimonia) and effectual signs 
 {efficacia signa) of grace and God's good will towards 
 us. 
 (2) By the which He doth work invisibly in us, and 
 doth not only quicken, but also strengthen and 
 confirm our faith in Him." 
 2 Herodotus tells us that the Egyptian priests bathed 
 twice in the day and twice in the night to fit them for their 
 sacred functions. Hdt. ii. 37. Compare the ceremonies of 
 the Greeks at the Eleusinian Mysteries. Smith's Diet. Antkp 
 p. 453, b. 
 
 " Compare Horn. Od. iv. 758 — 761: 
 
 7] §' ydptji/a/xevr], Kadapd XP"^ etfxad'' iXovcra, 
 
§ II.] THE OUTWARD SIGN IN BAPTISM. 147 
 
 solemn ablutions formed a necessary preliminary to all 
 acts of devotion, especially prayer^ and sacrifice-, and 
 were essential to the removal of all ceremonial pollu- 
 tion^, and of the guilt of homicide'*, whether accidental 
 or intentional. 
 
 3. Amongst the Jews similar lustrations were 
 equally frequent. "When Jacob was returning with his 
 family to Bethel, he said unto his household and to all 
 that were with him, Put aicay the strange gods that 
 are among you, and be dean, and change your gar- 
 ments (Gen. XXXV. 2). "When the Lord was about to 
 deliver the Law on Sinai, He commanded Moses to 
 sanctify the people, and to let them wash their clothes 
 (Ex. xix. 10). Before the passage of the Jordan, Joshua 
 bade the people sanctify themselecs, for on the morrow 
 the Lord would do wonders among them (Josh. iii. 5). 
 When Aaron and his sons were consecrated to their 
 office, they were brought to the door of the Tabernacle, 
 and washed with water, and whenever they entered 
 the sanctuary they were directed to wash their hands 
 
 els virepu)* avi^aive avv <x/x(pLTr6\oi(Ti. yvvai^lv, 
 iv 5' ^(^ct' ovXoxoTas Kaveui, rjpaTO 5' 'Adyjvrj. 
 
 1 Ov. Fast. V. 679: 
 
 Spargit et iyse suos lauro rorante capillos, 
 Et peiagit solita falltre voce j^^reces. ^ 
 Pers. Sat. 11. 15 : 
 
 Hoc sancte ut poscas, Tiberino in gurgite mergis 
 Mane caput bis torque, et noctein fluinine purgas. 
 
 2 Eg lavatum, ut sacrijicevi. Plaut. Aalular. in. 6. 45; 
 Cic. de Leyibus, u. x. 23. 
 
 ^ Comp. 
 
 Me, belle e tan to digressum et caede recenti, 
 
 Attrectare nefas, doiitc mejlumine vivo 
 
 Ahluero. Virg. ^En. 11. 718. 
 
 Die corpus ]no\itY(it fluviall sjxirgere Jywpla, 
 
 Et pecudes secum et monstrata inacida dueat. 
 
 Virg. ^Ea. IV. C^^. 
 * Compare Soph. Ajax, 654 — 656. 
 
 IC— 2 
 
148 THE OUTWARD SIGN IN BAPTISM. [Pt.V. 
 
 and their feet, that they died nof^ (Ex. xxx. 19, 
 20). When Solomon built the Temple, he made ten 
 lavers to wash such things as they offered for the 
 burnt-offering, and a molten Sea^ for the x>riests to 
 trash in (2 Chron. iv. 6). 
 
 4. Baptism of Proselytes. At a later period these 
 divers icashings (Heb. ix. 10) were considerably multi- 
 plied. They preceded all great religious observances 3; 
 they accompanied all meals (Mk. vii. 3) and many of the 
 most ordinary avocations of daily life'*. Moreover by Bap- 
 tism, together with circumcision and sacrifice, all Israel- 
 ites were admitted into covenant with God, and whenever 
 a Gentile proselyte desired to enter into the covenant of 
 Jsrael, and to take the yoke of the law upon him, Bap- 
 tism was one of the necessary ceremonies, so that it 
 was a common axiom, No man is a proselyte until he 
 he circumcised and bajMzed^. 
 
 5. The Baptism of John. Hence, when John the 
 Baptist, who came to prepare the way of the Lord and 
 
 1 Comp. also Ex. xl. 30 — 32. The Law directed the 
 purification by water of all ceremonial pollutions, as (a) 
 touching a dead body (Lev. xxii, 46), or that which died of 
 itself (Lev. xvii. 15) ; (6) the burning of the skin of the 
 buUock used in the sin-oflfering (Lev. xvi. 27); (c) the release 
 of the scape-goat (Lev. xvi. 26). 
 
 2 See Class-Booh of 0. T. History, pp. 377, 378. 
 
 ^ Corap. Jn. xi. 55, And the Jeics' Passover was nigh 
 at hand : and many went out of the country up to Jerusalem 
 before the Passover, to purify themselves. Compare the six 
 water-pots of stone, after the manner of the purifying of the 
 Jews, at Cana of Galilee, Jn. ii. 6. Hence Proseuchse were 
 generally near running water; see Acts xvi. 13, and Class- 
 Booh of New Testament History, p. 442. 
 
 4 For the spiritual significance of such ceremonial 
 washings comp. {a) Ps. xxvi. 6; li. 2, 7; Ixxiii. 13; [h) Isal 
 i. 16; iv. 4; Jer. iv. 14; Ezek. xxxvi. 25—27; Zech. xiii. i. 
 
 5 See Light foot, i^or. Heh. on Mtt. iii. 6; Vol. ii. p. 55; 
 Wall's History of Inf. Baptism, Introduction ; Godwyn's Moses 
 and Aaron, i. 3; Art. Baptism in Smith's Bibl. Diet. 
 
§ II.] THE OUTWARD SIGN IN BAPTISM. 149 
 
 announce the advent of the Messiah, declared the whole 
 nation to be spiritually unclean, and demanded that 
 the chosen people themselves should be baptized, if they 
 would have any place in the Kingdom of heaven, the 
 Jews, who knew that Baptism implied admission into 
 a new covenant or faith, >vere not struck with his pro- 
 ceeding as something unintelligible. They flocked forth 
 unto \\m\froni Jerusalem, and all Jadcua, and all the 
 region round about (Mtt. iii. 5), and were baptized by 
 him confessing their sins^ (Mk. i. 5), for it was a com- 
 mon belief tliat the sins of Israel delayed the coming of 
 the Messiah, while their repentance would hasten if-. 
 
 6. Baptism of our Lord. But John had not been 
 long engai^cd in this preparatory mission, before the 
 Saviour Himself came from Nazareth, and was baptized 
 by him in the Jordan, thus submitting to the ordi- 
 nances of the Lasv^^ (Mtt. iii. 15), inaugurating His pub- 
 lic ministry and His office as Redeemer'*, and "sancti- 
 fying water to the mystical washing away of sin^." 
 
 ^ On the questions put to proselytes to test the sinceritj 
 of their conversion, see Lightfoot, Ilor. Hch. ll. 61. 
 
 ^ Lightfoot, Hot. Ileh. on Mtt. iii. 2 ; Godwyn's Moses and 
 Aaron, I. 3. 
 
 •* As t lie Jewish high-priest was consecrated by (i) hap- 
 tism (Ex. xxix. 4 — 14), (2) unction, (3) sacrifice (Lev. viii. i — 
 30), so our Lord was consecrated as our High-priest (i) 
 by baptism in the Jordan ; (2) by tlie unction of the Holy Ghost 
 (Mtt. iii. J 6, comp. Acts x. 38) ; (3) by the sacrifice of Himself. 
 See Heb. vii. 28. Smith's Bibl. Diet. Art. Baptism. 
 
 ^ "The answer of our Lord to John may have meant that 
 He wlio had taken upon Him the form of a servant and was 
 born under the Law was desirous of submitting to every 
 ordinance of God. He had been circumcised in His infancy; 
 He had been subject to His mother and Joseph, He would 
 now go through the transitional dispensation, being baptized 
 by John in preparation for the Kingdom." Smith's Bibl. 
 Diet. Art, Baptism. 
 
 ^ See the first prayer in the Office for Publick Baptism of 
 Infants. 
 
150 TEE OUTWARD SIGN IN BAPTISM. [Pt.V. 
 
 AVith this element of water also our Lord baptized 
 (Jn. iii. 22, 28; iv. i), either in Person or by the hands 
 of His disciples, and with the same element He com- 
 manded that they should everywhere baptize 1, and so 
 admit proselytes or converts from Judaism or heathen- 
 ism into the covenant of Grace, as circumcision had 
 admitted to the covenant of works ^. 
 
 7. The Mode of Administration of this Sacra- 
 ment of initiation into the Christian Church was in the 
 earliest times undoubtedly by immersion, which St Paul 
 uses as a lively figure of the Christian's hurial'^ icith 
 Christ hy haptism into death, and his rising again to 
 a new life (Rom. vi. 4; Col. iii. 12). In the East and 
 in warm countries this mode would be easy, especially 
 where the recipients were chiefly adults, but there are 
 not wanting indications that baptism by sprinkling may 
 have been practised in Apostolic times ^ and when the 
 Gospel spread into colder climes sprinkling was deemed 
 suflBcientl 
 
 1 The Scripture t3'pes of Baptism are (i) the delivery of 
 Noah and his family in the ark from perishing by water 
 (i Pet. iii. 21); (2) the passage of the Israelites through the 
 Red Sea, when they w&i^e baptized unto Moses in the cloud and 
 in the sea (i Cor. x. i, 2). See the first Prayer in the 
 Baptismal Service. 
 
 ^ Bp. Browne On the Articles, p. 622. 
 
 3 Compare the Collect for Easter Eve, the afternoon of 
 which day was one of the most favourite times in the early 
 Church, for baptizing, Guericke's Antiquities, p. 1.49, n. 
 
 ^ Thus we read of the baptism of the family of the 
 gaoler at Philippi on the night of their conversion (Acts xvi. 
 33), and of the baptism of three thousand at Pentecost im- 
 mediately after their profession of repentance (Acts ii. 41). 
 In neither of which cases is it likely that immersion would 
 have been possible. Certainly the baptism of the sick by 
 sprinkling was defended as valid and sufficient as early as 
 the time of Cyprian. See Guericke's Antiquities, p. 232. 
 
 ^ By the rule of our own Church baptism may be ad- 
 
§ II.] THE OUTWARD SIGN IN BAPTISM. 151 
 
 8. The Formula addressed directly to the person 
 baptized, is that directed by Christ Himself, in, or 
 rather, into the Name of the Father, and of the Son, 
 and of the Holy Ghost (Mtt. xxviii. 19}. This never 
 was and never may be omitted \ for it is a sacramental 
 dechiration of the Christian's union with the nature of 
 each Person in the blessed Trinity (Gal. iii. 2 7andcomp. 
 Num. vi. 27). 
 
 CHAPTER II. 
 
 THE INWARD AND SPIRITUAL GRACE OF 
 BAPTISM. 
 
 I Connection. Having treated of the outward 
 and visible sign or form in Baptism, and the mode of 
 administration, we pass on to consider "the inward and 
 spiritual grace" therein given unto us. Much that 
 bears upon this point has been already anticipated, and 
 it will chiefly be necessary to exhibit it at one view 
 here. 
 
 2. Man by Nature. All men, then, as we liave 
 seen above", who are naturally engendered of the off- 
 spring of Adam, are born in sin. In consequence of the 
 original fault and corruption which infect their nature, 
 they are of themselves disinclined to please God, they 
 are '■ very far ^ gone from original righteousness," and the 
 
 ministered either \>y immersion or sprinkling. See the 
 Rubric for the Baptism of Infants, and also for Adults. 
 
 1 Comp. the Questions in the Office for Private Baptism, 
 
 With what matter was this Child baptized ? 
 
 AVith xchat tvords was this Child baptized ? 
 And see the quotations from Tertullian. and Cyprian in 
 Bingham's Antiquities, Vol. iv. p. 26. 
 
 2 See pp. 62, 102. 
 
 ^ Qiiani lonr/issime; See Art. IX., and Compare (a) Ps. li. 
 5; Eccl. vii. 20; Isai. liii. 6; Jer. xvii. 9; (b) Mtt. xix. 17; 
 Jn. ii. 24, 25; Mtt. XV. 18, 19; (c) Rom. iii, 19, 23; v. 12; 
 viii, 5 — 9; Eph, ii. i — 5; Col, ii. 13. 
 
152 THE INWARD AND SPIRITUAL [Pt. V. 
 
 carnal mind^ that is in them is enmity against God^ 
 it is- not subject to the law of God, neither indeed can be 
 (Rom. viii. 7). As, therefore, God is a Being of infinite 
 holiness, and of purer eyes than to behold iniquit)', and 
 must of necessity hate all evil, men are truly said to be 
 by nature not only born in sin^, but also the children of 
 tcrath^ (Eph. ii. 3). Hence, as our Lord said to'Nico- 
 demus, in their natural condition they cannot see the 
 kingdom of God^. For entrance into His kingdom it is 
 necessary that they be born again, ov from above^, that 
 they be born oficater and (f the Spirit (Jn. iii. 3, 5). 
 
 3. Man by Adoption and Grace. Of this new 
 birth, this translation from a state of nature into a state 
 of adoption and grace^, Baptism is the ordained instru- 
 ment ''. For, first, as circumcision admitted the Jew to 
 the privileges of the Old Covenant, so Baptism admits 
 to the privileges of the neic and better Covenant, which 
 
 ^ To (ppovriixa t^s ffapKos, "which some do expound the 
 wisdom, some sensualityj some thd affection, some the desire, 
 of the flesh." See Art. ix. 
 
 2 Compare tlie first address in the Baptismal Service. 
 
 3 'OpjT] has here its proper meaning, and denotes not 
 TLfxwpia or KoXaacs itself, but the moving principle of it, God's 
 holy hatred of sin, which reveals itself in His punitive justice, 
 Horn. i. 18. Bp. EUicott, in loc. 
 
 ^ On the various meanings of the Kingdom of God, see 
 above, pp. 114 — 17. 
 
 ^ 01 /x^v, (K Tov ovpaPov,(paaLU,ol 5e, e^ OLpxv^. S. Chrysost. 
 ' Born afresh would be a better rendering than born again, 
 being closer to the meaning of dvwOev =^from the very beginning. 
 Comp. Luke i. 3;" Alford in loc. See Stier, iv, 381, &c. 
 
 6 See the Collect for Christmas Day, and Waterland's 
 WorJcs, IV. 433. 
 
 7 " Tan quam per instrumentum," Art. XXXVII. **Bucerus 
 agnoscit sacramenta rectfe dici insirumenta, organa et canales 
 gratioe," Retract, in Mtt. "Insuper ibi etiam quasi instrumento 
 quoclam operator et perficit plenam nostri innovationem." See 
 other illustrations in Archd. Hardwick's History of the 
 Articles, p. 393 j and Comp. Hooker, Eccl. Pol. v. Ix. 2. 
 
§11.] GRACE OF BAPTISM. 153 
 
 God has ratified with the whole world in the blood of 
 the ^Mediator, His only-begotten Son, Jesus Christ. 
 For Ilis sake, of I lis bounteous mercy, God grants to 
 us in Baptism that "which by nature we cannot liaveV* 
 and on His part promises^ (i) the forgiveness of our 
 sins*, (2) the assistance of the Holy Spirit,^, and (3), if 
 we do not forfeit it by neglecting our part of the Cove- 
 nant, ererlaMing life^. 
 
 4. Baptism admits into the Church. Again, by 
 Baptism we are grafted into the imiversal Church, 
 wiiich is "the l)lessed company of all faithful people," and 
 which is termed sometimes the i?o<:/y/ of Christ'', some- 
 
 ^ Heb. viii. 7 — 13; ix. 12. See above p. 8. 
 
 ^ Sre the Baptismal Service. 
 
 2 Compare the address in tlie Baptismal Service. "Ye 
 have brought this cliild here to be baptized, ye have prayed 
 that our Lord Jesus Christ would vouchsafe to receive him, 
 (i) to release him of his sins, (2) to sanctify him with the 
 Holy Ghost, (3) to give him the kingdom of heaven, and 
 everlasting life. Ye have heard also that He linth jiromised 
 to rj'^-ant all these things that ye have prayed for." 
 
 ■* Repent and he baptized every one of you in the name of 
 Jesus Christ, said St Peter to the multitudes pricked in their 
 heart on the day of Pentecost, for the remission of sins (Acts 
 ii. 38). Arise, and be baptized, said Ananias to Saul of 
 Tarsus, and xcash away thy sins (Acts xxii. 16). See Water- 
 land's Worl-s, IV. 433. 
 
 ^ Be baptized even/ one of you for the remission of sins, and 
 ye shall receive the gift of the Holy Ghost (Acts ii. 38), and 
 compare Acts xix. 1, 6. 
 
 ^ He that believeth and is baptized shall be saved, saith our 
 Lord (Mk. xvi. 15, 16), and salvation implies eternal life, as 
 we have seen above j)p. 69 — 72. "Yet it is evident from 
 the whole tenour of Scripture that the promise of eternal life, 
 though sure on God's part, may be made of none effect by us ; 
 so that, a promise being left us of entenng into His rest, we 
 may come short of it;" Bp. Browne On the Articles, p. 628 ; 
 and see Waterland, Works, iv. 433. 
 
 7 See above, p. 8, and p. 55, "As by an instrument, they 
 that receive Baptism rightly are grafted into the Church." 
 Art. XXVII. 
 
154 THE INWARD AND SPIRITUAL [Pt. Y. 
 
 times the Family or Household of God\ Grafted into 
 this mystical Body, and adopted into this Household, we 
 become, as we have already seen"-^, (i) members of Christ', 
 (2) children of God^, and (3) inheritors of the Kingdom 
 of Heaven^. 
 
 5. The Grace of Baptism. Now the Jews were 
 wont to say of proselytes admitted to their Baptism 
 that they were "as one new born "^ ", that they entered on 
 a new life, and it is probable that our Lord was alluding 
 to this, when he was conversing with Nicodemus. But 
 with far greater truth are we said to be new born 
 in Christian Baptism, and its inward and spiritual grace 
 is defined to be a "death unto sin'' and a new birth 
 
 ^ Now therefore ye are... fellow citizens icilh the saints, and 
 of the household of God, oUeioi, too Qeov, Eph. ii, 19. Comp. 
 Eph. iii. 15; Gal. vi. 10. 
 
 ^ See above, pp. 8, g. 
 
 3 See above, p. 8. Ye are the Body of Christ, St Paul 
 writes to the Corinthians, and members in jyarticular, e/c fxepovs 
 —-individually (i Cor. >n. 27) ; by one Spirit ive xoere all bap- 
 tized {e^aTTTLadrjixev) into one Body (i Cor. xii. 13) ; As many 
 of you, he writes to theGalatians, as were baptized [e^awTlcdrjTe) 
 into Christ, did put on Christ (Gal. iii. 27). 
 
 "* See above, p. 9, and compare the Baptismal Service. 
 
 ^ See above, p. 9, and compare Bp. Browne On the Articles, 
 p. 630. 
 
 ^ "The Gentile that is made a proselyte, and tlie servant 
 that is made free, behold, he is like a child new born.'''' " If 
 any one become a proselyte, he is like a child neio born.^' 
 Lightfoot Ilor. Heb. on Jn, iii. 3. " The Jews called the 
 admission or reception of proselytes by the name of regenera- 
 tion, or new birth; as it was somewhat like the bringing them 
 into a new tvorld.'''' Waterland's Works, IV. 429. See also 
 Wall On Infant Baptism, Introduction, p. 95. "Even Ke- 
 pentance was generally compared to the being horn again 
 as children.'" Stier's Words of the Lord Jesus, iv. 384. 
 
 ^ Knoio ye not, St Paul asks the Romans, that so many 
 of us as ivere baptized into Jesus Christ ivere baptized into His 
 death ? we were buried, therefore, with Him by baptism into 
 death, that, like as Christ was raised from the dead by the glory 
 
§11.] GRACE OF BAPTISM. 155 
 
 unto righteousness." For wliereas by nature we were 
 born in sin and the children of wrath, we are liereby 
 translated from our natural state in Adam into a spiritual 
 state in Christ ; by this htuer of regeneration ^ (Tit. iii. 5) 
 we are new born into the Church and Family of God ; 
 we hive His promises signed and sealed to us ; the cor- 
 raption of our nature is, as it were, buried icith Christ 
 into death (Rom. vi. 4) ; and by virtue of His Resurrec- 
 tion the first germ of spiritual grace is given unto us 
 
 of the Father, so ice also should tcalTc in neivness of life (Rom. 
 vi. 3, 4). The Aorist.«! here point ti a particular time and 
 act. "Baptism (in the case of a penitent and believing' 
 convert) was a moment of actual transition from a life of sin 
 to a life of holiness, and is constantly referred to iu Scripture 
 as such ;" Dr Vaughan On the Romans. 
 
 ^ Regeneration, in Greek TraXLyyeveaia, w-a«; a term not 
 unknown to classical writers, (i) Thus (o) Plutarch applies 
 it to the transmigration of souls, to their being born again 
 into a new^ world; {b) Marcus Antoninus applies it to the 
 revival of nature in spring-time from its winter sleep; (c) 
 Cicero in a letter to Atticus {ad Alt. Vi. 6) applies it to his 
 restoration from exile to the dignities and honours of life at 
 Rome. (11) With this sense of renewal, revival, restoration, 
 the word passes into the writings of the New Testament, and 
 there it occurs twice, and twice only, (a) In Mtt. xix, 28, we 
 read how in reply to a question of St Peter our Lord said, 
 Veribj I say unto yon, that ye, which hare followed Me in the 
 REGENERATION {wakLyyevecla) ichen the Son of Man shall sit 
 in the t/irone of His 'jlory, ye also shall sit upon tivelve thrones, 
 judf/lnf/ t/ie twelve tribes of Israel; (b) in Titus iii. 5, St Paul 
 says that we are saved by the laver of regeneration 
 (7raXi77ei'6(rtas). In the former of these passages the word 
 denotes the neio birth of the 2chole creation, the restitution of 
 all things at the last day (comp. Acts iii. 21); in the latter 
 it denotes in a narrower sense the new birth, not of the whole 
 creaticm, but of a single soul, "the free act of God's mercy 
 and power, whereby he translators the sinner out of the 
 kingdom of darkness into that of light, out of the state of 
 nature into a state of grace," the dvojdev yevvrjdTJvaL of Jn. iii. 
 3. See Trench's Synonyms, New Edition, p. 63. 
 
156 THE REQUIREMENTS FOR BAPTISM. [Pt. V. 
 
 " to be newly formed unto a new life, and to obey the 
 righteousness of God^." 
 
 CHAPTER III. 
 THE REQUIREMENTS FOR BAPTISM. 
 
 1. Connection. Having defined what is the in- 
 ward and spiritual grace of Baptism, the Catechism 
 proceeds to ask What is required of those who loould 
 he haptized? 
 
 2. Examination of Jewish Proselytes. For, at 
 the baptism of proselytes - to Judaism it was always 
 usual to enquire into the spirit and motives of pro- 
 fessed converts, before they were admitted to the rite 
 of initiation. 
 
 3. Preparation of the Soul. And hence, when St 
 Peter, after speaking of the delivery of Noah and his 
 family from the deluge, says that the antitype of that'll 
 even Baptism^ doth now sam us, lest any should ima- 
 gine that it acts as a charm or incantation^, he adds, 
 not the putting away of the filth of the flesh., hut the 
 
 '^ See the answer in Noell's Catecldsm to the question 
 "Whence have we regeneration ?" The distinction between 
 TraKiyyeveala. and avaKaiviaas (Tit. iii. 5 ; Rom. xii. 2), between 
 "regeneratio" and "renovatio," between "regeneration" 
 and "renewal," is well brought out in the Collect for Christ- 
 mas Day, where we pray that "we being regenerate, and made 
 God's children by adoption and grace, may daily be renewed 
 {dvaKaii'La6u}/x€v) by His Holy Ghost." "The regeneration is 
 contemplated as past, as having found place once for all, 
 while the 'renewal' or 'renovation' ought to be ever going 
 forward in Him, who, through the new birth, has come under 
 the transforming powers of the world to come." (Rom. xii. 
 '2; Eph. iv. 2^; 2 Cor. iv. 6). Trench'' s Si/nony ins, p. 62. 
 Compare also Waterland's Works, iv. 435. 
 
 2 See Lightfoot's Ho7'. Heb. on Mtt. iii. 6. 
 
 ^ "0 Kai vjLids (a better reading than r]/xds) avrlTvirov vvv 
 (TiJo^eL jSa7rTtcr/;.a = literally the antitype of lohich is now savinrj 
 you also. 
 
 ^ Ex opere operato, as it is termed. 
 
§ II.] THE REQUIREMENTS FOR BAPTISM. 157 
 
 ansicer of a good conscience toicard God^ (i Pet. iii. 
 2i), Thereby he reminds us that the mere outward 
 washhig with water does not save the soul. Baptism is 
 a Sacrament ordained by Christ Himself for grafting us 
 into tlie body of His Church, for bringing us into cove- 
 nant with God, and so into a "state of salvation"." The 
 promises therein signed and sealed God for His part 
 " will surely keep and perform =*," but there must be a 
 corresponding preparation of the conscience and the 
 soul on the part of the recipient, if his Baptism is to 
 be to him a truly saving ordinance"*. 
 
 4. Teaching of our Lord. In what this needful 
 preparation consists is clear from the words of our 
 Lord and his Apostles. For when after His resurrec- 
 tion He was conversing with the two disciples on the 
 road to Emmaus% and opening to them the Scriptures, 
 He said that It hehoved Christ to suffer and to rise 
 from the dead the third day^ and that repentayice and 
 remission of si7is should he preached in His Name 
 among all nations (Lk. xxiv. 46, 47). Again, wlien just 
 before His Ascension He bade His Apostles go into all 
 the world and iweach the Gospel to evey^y creature, He 
 added, he that helieveth^ and is baptized shall he saved 
 (Mk. xvi. 15, 16). 
 
 ^ Oi; aapKbs dir6de(Tis pvirov, dWd (TweLSriaecjos dyadrjs 
 cTre/JWTTj/ia els Qeov^not the putting away of the filth of the 
 ■flesh, hut the enquiry of a good conscience after God, or the 
 pledge of a good conscience toward God. For the first meaning 
 here given to iTrepuT7)/j.a els Comp. 2 Kings xi. 7, and Comp. 
 Alford in loc; for the second Comp. Beza's translation Stipu- 
 latio bonce conscientice apud Deum, and Bingham's Antiquities, 
 XI. vii. 3, and the note. 
 
 2 Compare the Catechism, and see above, p. 1 7, n. 
 
 ^ See the Baptismal Service. 
 
 ^ See Bp. Browne on the xxviith Article, Sect. ir. 
 
 ^ See Class- Booh of N. T. History, p. 327. 
 
 ^ 'O Se dTia-TTjaas KaraKpid-qcferaL. " Qui non cradebant 
 non suscipiebant. Privatio baptismi non damnat, uisi ftr 
 
158 THE REQUIREMENTS FOR BAPTISM. [Pt. V. 
 
 5. Teaching of the Apostles. Thus instructed by 
 the Lord in the things concerning His kingdom (Acts i. 
 3), when on the day of Pentecost the multitudes were 
 pricked in their heart, and enquired of St Peter and 
 the rest of the Apostles what they should do, he replied, 
 Repent^ and he baptized'^ every one of you in the name 
 of Jesus Christ for the remission of sitis (Acts ii. 38)^. 
 Again, wiien the Philippian gaoler, alarmed by the sud- 
 den earthquake, anxiously enquired of the Apostle Paul 
 what he should do to he saved, he was told to believe on 
 the Lord Jesus Christ, and the same night he was bap- 
 tized, he and all his household (Acts xvi. 30—33). 
 
 6. Repentance. These passages sufficiently esta- 
 blish that what is required of those who would be bap- 
 tized is (i) Repentance, and (2) Faith^. First, there 
 n^ust be on the part of the recipient Repeyitance. By 
 repentance 5, however, is intended not mere sorrow 
 
 {ncreduUtatem. Circumcisionis neglectae poena expressius in- 
 dicata." Gen, xvii. 14. Bengel in loc. 
 
 ^ Meravo-qaare, not iieravoetTe as in Matt. iii. 1, iv. 1 7. 
 The aorist denotes a definite, immediate act ; the present, a 
 more gradual one, or a habit. See Class- Book of N. T. His- 
 tory, p. 348, n. 
 
 2 Loquitur, ut cle re jam omnibus nnta. Bengel in loc. 
 
 ^ The answer of Philip the deacon to the Eth'ojian 
 eunuch in Acts viii. 37 can hardly be quoted here, as it is 
 wanting in the best MSS., and is omitted by Lachmann and 
 Tischendorf. See Class- Book of N. T. History, p. 378, n. 
 
 ^ " Doubt ye not therefore, but earnestly believe, that He 
 will favourably receive these present persons truly repenting, 
 and coming unto Him hy faith."" Baptismal Service for such 
 as are of Riper Years. 
 
 5 Meravoia, repentance, denotes (i) after-knowledge fas 
 irpovoia =fore-knoidedge) ; (2) the change of mind consequent 
 on this after-knowledge ; (3) regret for the past arising Irom 
 this change of mind ; (4) a change of conduct for the better in 
 future, arising from all this, or "such a virtuous alteration of 
 the mind and purpose as begets a like virtuous change in the 
 life and practice." See Trench's Synonyms, new ed,, pp. 246 
 —249. 
 
§ II. ] THE BE q UIREMEy TS FOR BA P TISM. 159 
 
 and compunction for sin, but a real and sincere resolve 
 to renounce^ and forsake it. It denotes a hearty endea- 
 vour to act up to that profession which Baptism doth 
 represent unto us'-, and implies that as He, into whose 
 death ice are hurled by bajjtism (Rom. vi. 4\ died and 
 rose again for us, so we, dying to sin ^ and rising- again 
 unto righteousness, should continually mortify all our 
 evil and corrupt affections, and dnily endeavour to pro- 
 ceed in all virtue and godliness of living^. 
 
 7. Faith. Secondly, there must be on the part of 
 the recipient Faith, that is, not a mere intellectuaF be- 
 lief in Christ, but an assured confidence in the pro- 
 mises of God made to us in this Sacrament. These 
 promises, as we have already seen, are (i) the for- 
 giceness of our sins^, (2) tlie assistance of the Holy 
 Spirit, and (3), if not forfeited, ecerlasting life. These 
 promises we must lay hold on by faith, and in all our 
 falls and backslidings lean upon them as signed and 
 sealed to us, and humbly expect all good from God's 
 free mercies in Christ, although our performances fall 
 
 ^ See above, p. 10, and the note. 
 
 ^ See the Baptismal Service. 
 
 "^'0 5^ fxeravoQv ovk^tl tQv avrCiv dirreTai TrpayfiaTiJv, 
 €(f) oh /JL€Teu6r](T€' 5ia touto /cat KeXevofieda Xiyeiu, A-iroTaa- 
 cro/uLcd croL, larai/d, iVa fjLrjK^TL irpbs avTov ewaveXdojfxev, St 
 Chrysos. ad ILluni. Catech. 11.; 0pp. II. ■238, n. 
 
 * Compare Noell's Catechism: " We roust continually, with 
 all our power and endeavour, travail in mortifying our flesh, 
 and obeying the righteousness of God, and must by godly life 
 declare to all men that we have in baptism as it were put on 
 Christ, and have His Spirit given us." 
 
 ^ See above, p. 20, n. 
 
 ^ Compare Noell's CatecJilsm. *' First, we must with assured 
 confidence hold it determined in our hearts, that we are 
 cleansed by the blood of Christ from all filthiness of sin, and 
 .so 1)6 acceptable to God, and that His Spirit dwelleth within 
 us." See also Archbp. Seeker's Lectures, II. 232. 
 
160 THE BAPTISM OF INFANTS. [Pt. V. 
 
 very short, and although we are at the best but unpro- 
 fitable servants^ (Lk. xvii. 10). 
 
 CHAPTEH IV. 
 
 THE BAPTISM OF INFANTS. 
 
 1. Adult Baptism. Those to whom John the 
 Baptist preached by the banks of Jordan, and whom 
 he baptized with the Baptism of repentance; those 
 whom St Peter admitted into the Ciiurch on the day 
 of Pentecost, and the other Apostles after him, were 
 chiefly adults^, who had come to years of discretion, 
 who could not only promise repentance and faith, but 
 also perform and keep that promise. 
 
 2. Baptism of Infants. But it is obvious that 
 infants cannot " by reason of their tender age " either 
 repent or possess a personal faith -^ The question, there- 
 fore, naturally arises why and on what grounds are they 
 admitted to the Sacrament of Baptism by our Church. 
 The reply to this enquiry as given in the Catechism is, 
 hecause they promise them both (/. e. both repentance 
 and faith) hy their sureties, which promise, when they 
 come to age, themselves are bound to perform. 
 
 3. Justified by the analogy of the Old Cove- 
 nant. The propriety, however, of their admission, it may 
 be well to consider on still broader grounds. Under 
 the Old Covenant we find God distinctly commanding 
 that every man child should be circumcised (Gen. xvii. 
 
 ^ See Nicholson On ike Catechism,, p. 200. 
 
 2 See Hammond's Works, Vol. I v. p. 438. 
 
 ^ Still it is to be remembered that " though they bring no 
 virtues with them, no positive righteousness, yet they bring 
 no obstacle or imptcliment. They stipulate, they enter into 
 contract by their sureties, upon a presumptive and interpreta- 
 tive consent, and become consecrated in solemn form to Father, 
 Son, and Holy Ghost."" Waterland's Works, IV. 440. 
 
§IL] THE BAPTISM OF INFANTS. IGl 
 
 •12), and accordingly Jewish children were circum- 
 cised on the eighth day after birth (Levit. xii. 3). 
 Under the same Dispensation also we find Moses en- 
 gaging not only the captains of Israel's tribes, their 
 elders, officers, and men, but also their little ones, to 
 enter into covenant with the Lord (Deut. xxix. 11, 12), 
 and enjoining that at the Feast of Tabernacles, not 
 only the men and women, but the children should be 
 gathered together that they might lemm and fear the 
 Lord their God, and ohserce to do all the words of the 
 Law (Deut. xxxi. 12^). We might naturally, therefore, 
 expect that in Bai)tism, which takes the place of the 
 Jewish rite of Circumcision ^ (Col. ii. 11, 12), God would 
 be willing to receive children^ into His new and better 
 Covenant'*, unless He has expressly revealed otherwise to 
 us. 
 
 4. And by the Teaching of our Lord. But so 
 far from revealing otherwise to us, His blessed Son, 
 who is one with Him in will and nature, when He was 
 
 ^ Comp. 2 Chron. xx, 13. 
 
 2 When our Lord bade His disciples maTce disciples or 
 proseh/tcs of all nations (Mtt. xxviii. 19), He was addressing 
 persons, who had been accustomed to enrol in the Jewish 
 Church their own infants and proselytes of all ayes, and who, 
 \in\ess expressly forbidden, would naturally interpret His words 
 as implying that the practice was according to His will. See 
 Archbp. Whately On the Sacraments, p. 34. 
 
 ^ " Otliermse the blessings of the Old Covenant, instead 
 of being more limited, must have been more extended than 
 those of the New ; and the Law, which was given by Moses, 
 must have been more merciful than the grace and truth, 
 which came by Jesus Christ." Bp. Browne on Article xxvii. 
 
 * See above, pp. 7, 8. "Since it is certain that the grace 
 of God is both more plentifully found and more clearly de- 
 clared in the Gospel by Christ, than at that time it was in the 
 Old Testament by Moses, it were a greater indignity if the 
 same grace should now be thought to be either obscurer or 
 in any part abated." Noell's Catechism; and comp. Hooker's 
 £ccL Pol. V. Ixiv. 3. 
 
 M.C. 11 
 
162 THE BAPTISM OF INFANTS. [Pt. V. 
 
 upon earth showed in a peculiar and very special man- 
 ner that children were the objects of His care and love. 
 For on one occasion, when His disciples w^ould have 
 kept back certain children whom their mothers had 
 brought to Him (Mtt. xix. 13), He blamed tliem for 
 their interference ; He took the children into His arms; 
 He laid His hands upon them, and Uessed them (Mk. 
 X. 16). And if the outward gesture and deed of Him, 
 "whose slightest act was full of hidden meaning," be 
 not enough, His words are decisive, seeing that on this 
 occasion He proceeded to say, Suffer the little children 
 to come unto Me, and forhid them not, for of such is 
 the kingdom of heaven (Mtt. xix. 14). 
 
 5. Apostolic Practice. Moreover, though there 
 is not express mention in the New Testament of the 
 Baptism of children, yet we find St Peter declaring to 
 his hearers on the day of Pentecost, that the promises 
 of the Gospel were for them and for their children 
 (Acts ii. 39) ; we find St Paul speaking of the children 
 of his Corinthian converts as holy (i Cor. vii. 14); we 
 find him baptizing Lydia and her household at Philippi 
 (xicts xvi. 1 5), the gaoler at the same place and all his 
 family (Acts xvi. 33), as also Stephanas and his house- 
 hold at Corinth (i Cor. i. 16), and it is difficult to be- 
 lieve but that these families and households included 
 children^. 
 
 6. Custom of the Primitive Church. Though, 
 however, there is no express mention of Infant Baptism 
 in the New Testament, we have every reason to believe 
 that it has prevailed from the very first. Justin Martyr, 
 writing his second Apology about a.d. 148, declares 
 that Baptism stood in the stead of Circumcision, and 
 mentions persons who had been made disciples to 
 
 1 See Bishop Browne on Article xxvir. 
 
§ II.] TEE BAPTISM OF INFANTS. 163 
 
 Christ, that is, baptized, whilst cliildrenl Irenoeus says 
 that '' Christ came to save all by Himself, all, that is, 
 who by Him are regenerated to God, infants and little 
 ones, and boys and youths and old men 2." Tertulliau^ 
 also and Origen^ testify that Infant Baptism was the 
 custom of the Clmrch in their day. 
 
 7. Propriety of Infant Baptism. Thus reason, 
 analogy, and primitive antiquity, alike tend not only to 
 remove all doubt about the i)ropriety^ of admitting 
 Infants to Baptism, but to make us earnestly believe 
 that our heavenly Father will " embrace them with the 
 arms of His mercy, will give unto theiu the blessing of 
 eternal life, and make them partakers of His everlast- 
 ing kingdom*'." But those, who have thus been brought 
 in infancy to their Saviour, who thus promise repent- 
 ance and faith by their sureties'', must, when they come 
 to age, consciously tiike upon themselves the promises 
 then made. And this they are specially bound to do at 
 
 1 IloXXot TLve^ Kal voWal i^rjKoirovTat Koi eSSofxtjKOProv- 
 rai, oi €K Traioojp i/xaOfjTevdrjffav t(3 XpiaT({3, d<pOopot diafie- 
 vovaL. Just. ApoL II. 62. See Bingham's Antiquities, iv. 
 
 57- 
 
 - *'Omnes venit persemetipsum salvare ; omnes, inquarn, 
 qui per Eum renascuntur in Deum ; infantes et parvulos, et 
 pueros, et juvenes, et seniores." Iren. adv. Ilcer. ii. 22, 4. 
 
 ^ See Tertullian dc Baptismo, Cap. xviii. 
 
 ■* " Quia per baptisini Sacramentum nativitatis sordes de- 
 ponuntur, propterea baptizantur et parvuli." Origen, Ilomil. 
 XIV. ill Lucam. " Ecclesia ab Apostolis traditionem suscepit 
 etiam parvulis baptismum dare." Uumil. in Horn. v. 9, quoted 
 in Guericke's Antiquities, p. 238, n. 
 
 ^ Tlie Latin of the xxviitb Article is more explicit than 
 tlie English. "Baptismus parvulorum o?>i?2i«o m ecclesia reti- 
 nendas est, ut qui cum Christi institutioue optimfe congruat." 
 
 ** See the Office for Public Baptism of Inlimts. 
 
 ^ On sureties and sponsors, see above, p. 6, and note. In 
 the Jewish Baptism of proselytes two or tlu-ee sponsors or 
 witnesses were required to be present. See Lightfoot on 
 Mtt. iii. 6. 
 
 11—2 
 
164 THE OBJECT OF THE INSTITUTION [Pr, V. 
 
 the time of their Confirmation, when they are called 
 upon, having heard what their Godfathers and God- 
 mothers promised for them in Baptism, " themselves 
 with their own mouth and consent, to ratify and con- 
 firm the same, and also promise, that by the grace of 
 God they will evermore endeavour^ themselves faithfully 
 to observe such things, as they, by their own confession, 
 have assented unto =^." 
 
 SECTION III. 
 
 TJie Sacrament of the Lord's Supper, 
 
 CHAPTER I. 
 
 TEE OBJECT OF THE INSTITUTION OF THE 
 LORD'S SUPPER. 
 
 I. Connection. The Catechism now proceeds to 
 speak of the second of the two Sacraments ordained by 
 Christ, and begins by enquiring the object foi which 
 the Sacrament of the Lord's Supper^ was instituted. 
 
 ' ^ Endeavour (old E. Endevor; from Fr. en devoir) here, 
 as in the Collect for the Second Sunday after Easter, and in 
 the ofl&ce of Order iug of Priests, is used as a reflexive verb. 
 Compare 
 
 " I have endeuoryred me to make and ende." 
 
 Caxton, Golden Legend, 
 "This is called in Scripture 'a just man' that endea- 
 voureih himself to leave all wickedness. " 
 
 Latimer, Serm. p. 340. 
 " Endeavour thyself to sleep." 
 
 Shakespeare, Twelfth Night, iv. 1. 
 See the Bible Word-Bool; p. 174. 
 
 2 See the Order of Confirmation. 
 
 3 Dr Waterland groups together the following successive 
 appellations of the Sacrament, (i) The Breaking of the Bread, 
 77 /cXctcTis ToO dpTov (Acts ii. 4'2), A. D, 33 ; (2) Communion 
 (i Cor. X, 16), A. D. 57 ; (3) The Lord^s Supper (i Cor. xi. 
 
§ III.] OF THE LORD'S SUPPER. 165 
 
 2. The Object of the Institution is defined to have 
 been /or the continual rememhrance of the sacrifice qf 
 tlie death of Christ, and of the benefits which we re- 
 ceive thereby. In this definition it is assumed (i) that 
 the death of Christ was of the nature of a sacrifice, 
 (2) that the Supper of the Lord was ordained for a con- 
 tinual remembrance of {a) the deatli of Christ, and 
 (6) of the benefits which we receive thereby \ 
 
 3. The Death of Christ a Sacrifice. That the 
 death of Christ was more than a mere corroboration of 
 His teaching, more than a mere martyrdom, we have 
 already seen^. The very Name^ given Him before His 
 Birth declared the object of His coming into the world 
 to be the delivery of His j)ei>ple from their sins*. In 
 harmony \\ith this declaration, John the Baptist twice 
 pointed Him out to his disciples as the Lamb^ of God 
 
 70), A. D. 57; (4) Oblation, Trpoacpopd (Clem. Rom. i E2X ad 
 Cor. c. 44), A. D. 95 ; (5) Sacrament (PJin. Epist. x. 97), 
 A. D. 104 ; (6) Eucharist (Ignat. Ep. ad Smyr. vii. viii. XX.), 
 A. D. 107 ; (7) Sacrifice (Just. Mart. Dial, cum Tryph. 137), 
 A. D. 150; (8) Commemoration or Memorial (Ibid. p. 345), 
 A. D. 150; {g) Passover (Origen contr. Cels. viii. 759), a. D. 
 249; (10) Mass, Missa (Ambros. Epist. i. 20), a. d. 385. 
 Waterland's Works, Vol. IV. pp. 472 — 490 j Guericke's J.riti- 
 quities, p. 2^3. 
 
 1 Compare Xoell's Cafec^wm,* *'M. For what use [was 
 the Supper of the Lord ordained] ? S. To celebrate and re- 
 tain continually a thankful remembrance of the Lord's death, 
 and of that most singular benefit, wjbich we have received 
 thereby." 
 
 2 See above, pp. 29, 38, 42, and especially pp. 63, 64. 
 Compare also Waterland on the Doctriri£ of the Eucharist, 
 Worl-s, IV. 512 — 516. 
 
 •' See above, p. 23, and the note. 
 
 ■* "Euravda to irapddo^ov ivdelKuvrac. Ov yap TroXe/xojJ' 
 aiadrjTCJv, ovdk jiap^dpwv, dW TroXXtp tovtoiv fJiei^ov rjP, 
 dfJ.apTrj/j.dTiov diroKKdyrju fvayyeXi^erai.' 6 /XT]deui irore ifx- 
 npoadev iy^vero bvvaTov. S. Chrysost. in Mtt. i, 21. 
 
 ^ Comp. Jn. i. 29, 36. it has been much debated what 
 
166 THE OBJECT OF THE INSTITUTION [Pt.Y. 
 
 who should take- away the sin of the world (Jn. i. 29), 
 and the public ministry of the Holy One had hardly 
 begun before He intimated to Nicodemus that as Moses 
 lifted up the serjjent in the tcilderness, so should the 
 Son of Man he lifted up, that whosoever helieveth in 
 Him should not perish, hut ham everlasting life^ (Jn. 
 ill. 12 — 16). Again, in the synagogue of Capernaum, at 
 the season of the second Passover of His public mi- 
 nistry, He declared that He was the Bread of Life 
 (Jn. vi. 35), that the Bread He would give was His 
 flesh, ichich He loould gice for the life of the workP 
 (Jn. vi. 51). As the hour of His decease drew near He 
 spake yet more plainly of His going up to Jerusalem to 
 die; He declared that as the good'^, the true, the 
 genuine Shepherd, He was about to lay down His life 
 for the sheep (Jn. x. 15); that the Son of Man came 
 not to he ministered unto, hut to minister, and to give 
 His life a ransom for many (Mtt. xx. 28). 
 
 train of thought suggested this image, (i) Some have thought 
 that a flock of lambs may have been passing on their way to 
 the coming Passover (Jn. ii. 13) at Jerusalem; (2) Others 
 see in it an allusion to the lamb of the morning and evening 
 sacrifice at the temple ; (3) others have referred it to that 
 wonderful chapter in the prophet Isaiah (liii. 7), which after- 
 wards (Acts viii. 30 — 34) so powerfully arrested the atten- 
 tion of the Ethiopian eunuch. See St Chrysost. Horn, in Joan. 
 
 XVII. 
 
 ^ " Est haec prima quae a Domino facta legitur, Mosis men- 
 tio." Bengel in he. 
 
 ^ Comp. also Jn. vi. 53 — 58. "Ista hsec de came et san- 
 guine J. C. oratio passionem spectat, et cum ea S. Ccenam." 
 Bengel in loc. See Bp. Browne on Art. xxviii. pp. 717 — 
 721. Comp. Mk. ix. 12; Mtt. xvii. 10. "Evangelium in duas 
 partes potest dividi, ex quibus divina Jesu methodus elucet. 
 Prior propositi est, Jesu8 est Ckristxis; altera Christum oportet 
 paii, et resurgere. Homines ssepe omnia simul docent : non 
 item Sapientia Divina." Bengel. 
 
 3 '0 lioLixriv b KoXbs. Comp. the use of /caXos in i Tim. 
 iv. 6; I Pet. iv. 10; 2 Tim. ii. 3. 
 
§ ni.] OF TEE LORD'S SUPPER. 167 
 
 4. The Lord's Supper a Memorial of this Sacri- 
 fice. Thus gradually and progressively^ did the Holy 
 One prepare the minds of His disciples to realise the 
 idea of His death as a Sacrifice. But all previous 
 announcements culminated in the institution of this 
 Sacrament. For when He took Bread, and blessed, and 
 brake it, when He took the Cup, and gave thanks, and 
 gave it to His disciples, He bade them do this, not only 
 in remembrance of Himself, but of Himself in a par- 
 ticular character^, as about to give His Body for the7n, 
 as about to shed His Blood for them, and for tnany, 
 for the remission of sins (Mtt. xxvi. 26 — 28). Hence, 
 in the words of St Paul to the Corinthians, as often as 
 we eat this Bread and drink this Cup, we proclaim^ 
 the Lord's death till He come (i Cor. xi. 26), we make 
 continual remembrance of the full, perfect, and suffi- 
 cient sacrifice, oblation, and satisfaction"^ which He 
 made by His death for the sins of the whole world. 
 
 5. And of the Benefits which we receive there- 
 by. Moreover the Lord's Supper was ordained not only 
 for the continual remembrance of the death of Christ, but 
 also of " the innumerable benefits which by His precious 
 
 ^ On the gradual and progressive training of the Apostles 
 to associate the idea of their Lord's death with the idea of 
 a sacrifice, see the Author's Witness of the Eucharist, Chaps. 
 
 V. VI. 
 
 2 "About to be crucified as a felon and a slave, He com- 
 manded that it should be remembered to the end of time — 
 did so in the full confidence that He should at last triumph. 
 And f/ie/ar< Aa5 6ee?i remembered. This is the mystery— if 
 He was not all that He claimed to be — this is truly more mi- 
 raculous than anything ever so called." Young's Christ of 
 History, p. 238. 
 
 3 Karayy^XKeiv^to 2^^'oclaim, announce, and this we do 
 (i) before God, (2) before one another, (3) before the world. 
 
 * See above, p. 64. On the word satisfaction, which occurs 
 not only in the Communion Service, but also in the Collect for 
 the fourth Sunday in Advent, and dates from the time of An- 
 selm, see Swaioson's Hulsean Lectures, p. 283, and the notes. 
 
168 THE OBJECT OF THE INSTITUTION. [Pt. V. 
 
 blood-shedding He hath obtained to us^" For it was 
 instituted at a Paschal Feast. Now the Passover, as 
 often as it was celebrated by the Jews, recalled, as in 
 a living drama, the great story ^ of the deliverance of 
 their nation from cruel and oppressive bondage (Deut. 
 xvi. 2, 3) ; a deliverance effected not hy them, but for 
 them^ ; a deliverance wrought solely by the outstretch- 
 ed arm of Jehovah ; a deliverance which elevated them 
 from the condition of slaves to that of a ransomed peo- 
 ple, which placed them in a state of exalted privilege, 
 and gave them the hope of entrance into a Promised 
 Land. So also the Lord's Supper is a continual Memo- 
 rial of the deliverance not only of a single nation, but 
 of the whole world from the bondage of sin and Satan ; 
 a deliverance effected not hy us, but for us ; a deliver- 
 ance planned in the counsels of eternity, and due solely 
 to the loving mercy of God, who spared not His own 
 Son (Rom. viii. 32) but gave Him to be the very* Paschal 
 Lamb (i Cor. v. 7), which was offered for us, and hath 
 taken away the sin of the world; who "by His death 
 hath destroyed death, and by His rising again hath re- 
 stored to us everlasting life," and afforded us a hope of 
 entry hereafter into a better eount^^y, that is, a heavenly 
 (Heb. X. 19, 20 ; xi. 16). 
 
 1 See the Exhortation in the Communion Service. 
 
 2 Of the various festivals of the Jews, if we except those of 
 later institution which commemorated the deliverance of the 
 people from Haman and Antiochus Epiphanes, the Passover 
 was the only one which rested on a distinctly historical basis. 
 See Stanley's Lectures on the Jewish Church, I. 121. 
 
 2 In which they had been not actors but passive spectators, 
 had stood still and seen the salvation of God (Ex. xiv. 13). 
 
 ■i See the Proper Preface for Easter Day in the Com- 
 munion Service. On very see above, p. 25, n. 
 
§Iir.] THE OUTWARD PART OR SIGN. 169 
 
 CHAPTER II. 
 
 TITF OUTWARD PART OR SIGN OF THE LORD'S 
 SUPPER. 
 
 1. Connection. Having considered the object for 
 which the Sacrament of the Lord's Supper was ordain- 
 ed, the Catechism proceeds to treat of " the outward 
 part or sigii of the Lord's Supper." This it defines to 
 be Bread and Wine, which the Lord hath commanded 
 to he received. 
 
 2. The Command that these elements should be 
 received is recorded in three of the Gospels^, and in 
 St Paul's first Epistle to the Corinthians, where the 
 Apostle reminds those to whom he wrote of that ac- 
 count of the Institution of this Sacrament, which ho 
 had already delivered to them, and which he had re- 
 ceived by express revelation- from the Lord. 
 
 3. The Paschal Feast. The Lord's Supper, as we 
 have already seen, was instituted at a Paschal Feast ^. 
 With the Passover by Divine ordinance there had 
 always been eaten flat cakes of unleavened Ijrcad (Ex. 
 xii. 8) ; and the rites of the feast by immemorial usage 
 had been regulated according to the succession of 
 four^ cups of wine. These were placed before the 
 
 ^ Mtt. xxvi. 26 — ig ', Mk. xiv. 22 — 25 ; Lk. xxii. 19, 20. 
 
 ^ I Cor. xi. 23 — 25 : '£70; yap vap^Xa^ov dwb tov Ki»- 
 piov 6 Kat irap^dojKa v/uuv. Compare Gal. i. 12. The simi- 
 larity between St Paul's account of the Institution and that 
 given in St Luke's Gospel has often been noticed. 
 
 ^ Comp. (a) Mtt. xxvi, i, 2; (b) Mtt. xxvi. 17, 18; Mk. 
 xiv. 13, 14 ; (c) Lk. xxii. 10, ii; {d) Lk. xxii. 15. 
 
 * Buxtorf (Ze Ccena Domini, pp. 299, 300. "Omnesin coena 
 Paschali oportet quatuor pocula bibere." "Four cups of wino 
 were to be drunk by every one." Lightfoot, Hor. Heb. on 
 iltt. xxvi. 27; and compare Pa. cxvi. 12. 
 
170 THE OUTWARD PART OR SIGN [Pt. V. 
 
 master of the house where the Paschal company^ 
 was assembled, or the most eminent guest, who was 
 called the Celebrant, the President, or Proclaimer of 
 the Feast. 
 
 4. Rites of the Peast. After those assembled had 
 reclined, He took one of the four cups, known as the 
 "Cup of Consecration," and pronounced the benedic- 
 tion over the wine and the feast, saying, Blessed he 
 Thou, O Lord our God, the King of the Universe, 
 who hast created the fruit of the mne"^. Then fol- 
 lowed ablutions, the setting out of the table with the 
 unleavened bread, the Paschal Lamb, and the feast- 
 offerings, the drinking of a second cup, and the Hag- 
 gadah, or Shewing forth^ of the circumstances of the 
 Exodus. After this the President took two of the unlear 
 vened cakes, broke one of them with the words Blessed 
 he thou, O Lord, King of the Universe, icho hr ingest 
 forth fruit out of the earth, and distributed a portion to 
 each person around him. Then after the eating of the 
 flesh of the Paschal Lamb, he lifted up his hands, and 
 blessed the third cup of wine, specially known as the 
 Cu}) of Blessing, and handed it round to each guest at 
 the table. Thereupon followed a renewal of thanks- 
 giving, and the drinking of a fourth cup, known as the 
 " Cup of Song," after which a Hymn, called the HalleH, 
 was sung, and the rite was concluded. 
 
 ^ Which might include not less than ten persons, but 
 usually from ten to twenty, according to the family, or the 
 number of strangers that might be present. 
 
 2 For similar use of these words in the synagogue service 
 for Friday evening, see Pedahzur's Jeivish Ceremonies, p. 137. 
 
 3 "Hence the Apostle borroweth his phrase, J s of ten as 
 ye eat this Bread, and drink this Cup, ye do declare or shew 
 forth (KarayyiXKeTe) the Lord^s death till he come, i Cor. 
 xi. 26)." Godwyn's Moses and Aaron, Book iii. 
 
 * Psalms cxiii — cxviii. This explains Mtt, xxvi. 30 ; 
 Mk. xiv. 26, respecting the Hymn, or rather Psalm, sung 
 before our Lord and His disciples left the Upper-Room. 
 
§111.] OF TUE LORD'S SUPPER. 171 
 
 5. Institution of the Lord's Supper. Such, or 
 nearly such, were the ceremonies observed at the cele- 
 bration of the Passover in the time of our Lord. On 
 the night, then, that He was betrayed, when all things 
 had been duly prepared in the upper- room at Jerusalem, 
 He sat down with His Apostles, and assumed the place 
 amongst them of Master, or President of the company. 
 Then as the feast proceeded \ taking one of the un- 
 leavened cakes that had been placed before Him, when 
 He had given thanks, He brake it, and gave it to His 
 disciples, saying, 
 
 Take, eat; This is My Bochf~ which is given for 
 
 you : Do this in remeinbrance of Me. 
 
 Afterwards He took a cup of wine, probably the 
 
 third cup, and known as the " Cup of Blessing^," and 
 
 when He had given thanks. He gave it to them, saying, 
 
 Drink ye all of this; for this is My Blood^ 
 
 of the New Testament'', which is shed for you 
 
 ^ Even if hdwov yevo/aii'ov be the riglit reading in Jn. 
 xiii. 2, the meaning is ichen supper had bet/uu. Tiscbendorf 
 and Tregelles read yivoimevov, 
 
 ^ ToOro icTTL TO 1,Qp.d fxov. So Mtt.,Mk.,Lk., and r Cor. 
 xi. 24. St Luke, however, adds rb virep vfjiwv 8L56fxeuov = 
 which is being (or on the point of bcinn) given for you. St 
 Paul adds to virkp vfxQv KKihixevov, which is being (or on the 
 'point of being) broken for you. Both St Luke and St Paul 
 aild, iJo this in remembrance of vie, els tt]v 'ifx-qv du dfivr] a lv, on 
 the force of which see Watei'land's Works, Vol. iv. pp. 499 — 
 $12. 
 
 2 See above, p. 170. 
 
 ^ TovTo yap eaTL to acpAfiov, t^s KaLvrjs diaOriKris (Mtt.xxvi. 
 78, but some chief ]\ISS. omit Kaii'T]s), to irepl ttoWQiv eKX^vb' 
 fievov fls dcpecTLv dfxapTiuji' = For This My Blood of the Neio 
 J'estament (or ratlier the New Covenant, or the New Dispen- 
 sation), which is being (or on the point of being) poured otU, 
 for many unto remission of sins. 
 
 ^ St Luke and St Paul read ToOro to iroT'qpiov 77 Kaivfj 
 StadrjKrj eaTLv ev tc^ ifxt^ al'/.taTt= TJiis Cup is the New Covenant 
 (or JJispensation) in my Blood. 
 
172 TEE OUTWARD PART [Pt.V. 
 
 and for many, for the remission of sins : Do 
 this, as oft as ye shall drink it, in remeinr- 
 hrance of Me^. 
 6. The Elements of Bread and Wine. Thus 
 did our Lord ordain Bread ^ and Wine to be the outward 
 part or sign of the Sacrament of our Redemption by 
 His Death. In the Feast of the Passover these ele- 
 ments had been subordinate. He now gives to them 
 the first importance. In the Feast of the Passover, 
 the Paschal Lamb had occupied the chief place, it 
 had been selected with scrupulous care (Exod. xii. 5), 
 it had been slain with solemn ceremony, its blood 
 had been sprinkled on the Brazen Altar in the 
 Temple^, and it was then not burnt, or eaten by the 
 priests only, but by all the people^, in memory of the 
 delivery of the Israelites from Egypt. But now the 
 type was succeeded by the Antitype, now the "very 
 
 ^ This is added in St Paul's record, i Cor. xi. -24. 
 ^ Foreshadowings of the use of Bread and Wine in this 
 Sacrament have been traced in ; 
 
 (a) The history of Melchizedek, King of Salem, and 
 priest of the Most Hifjh God, who brought forth 
 Bread and Wine after Abraham's delivery of Lot 
 (Gen. xiv. r8 — 20; and see Heb. vii. i — 24). 
 (6) The Manna with which the Israelites were fed in 
 the wilderness (Comp. Exod. xvi. 15 with Jn. vt 
 31, 51, and I Cor. x. 4). 
 (c) The Miracles of the Feeding of the Five (Jn. 
 vi. 5 — 14^, and the Four Thousand (Mtt. xv. 
 32 — 39; Mk. viii. 1—9 ; Mtt. xiv. 15—21). 
 ^ Comp. Deut. xvi. 5, 6; 2 Chron. xxx. 16; 2 Chron. 
 XXXV. 10, II. 
 
 * See Cud worth's True Notion of the Lord'' s Supper, WorJcs, 
 IT. 831. In the Passover, (a) the principle of mcrf/«iiow found 
 its highest expression ; (h) the victim slain was in the strictest 
 sense a sacrifice, and combined some of the chief features of 
 (i) the sin-offering, and (2) the peace-offhing ; (c) the idea of a 
 sacrificial feast was most deeply reahsed. See Class- Booh of 
 O.T. History, p. 139, and 151, n. 
 
§ III.] OF THE LORD'S SUPPER. 173 
 
 Paschal Lamb^ " was come, and was about to offer Him- 
 self upon the altar of His Cross for the sins of the 
 whole world. Of the Jewish Paschal lamb, tliercfore, 
 no word is said, but in place of it our Blessed Lord puta 
 the Bread and Wine. The lamb had been eaten as a 
 type of Him, Bread and Wine were to be taken and re- 
 ceived in remembrance of Him. 
 
 CHAPTER III. 
 THE INWARD PART OF THE LORD'S SUPPER 
 
 1. Coimection. From treating of "the outward 
 part or sign in the Lord's Supper," the Catechism 
 passes on to speak of " the inward part or thing sig- 
 nified," and this it defines to be The Bochj and Blood 
 of Christ, which are verily and indeed taken and 
 received hy the faithful in the Lord^s Siqyper. 
 
 2. The words of our Lord. The truth of this 
 statement is sufliciently confirmed by the words of our 
 Lord Himself. For, as we have already seen, on tlve 
 occasion of the second Passover'' of His public ministry, 
 He declared to the Jews in the synagogue of Caper- 
 naum, that He was the Bread of Life, the Living 
 Bread, ichich came down from heaven; that His 
 Flesh was meat indeed^, and His Blood drink indeed 
 
 1 Compare Tyndall's Version of i Cor. v. 7, 8 : ''Christ 
 oure Easter-lambe is offered up for us; therefore let us kepe, 
 holy daye.'''' 
 
 ^ If the Miracle of the '^Feeding of the Five Thousand" 
 was, as some hold (see Tischendorf 's Synop. Evany, xxxiv.), 
 wrought on a Passover-Eve, the significance of its connection 
 with the Discourse on the following day in the synagogue 
 of Capernaum, and with the following Passover, when the 
 Eucharist was instituted, is very striking. 
 
 •* The better reading is -q yap adp^ jxov dXrjd-qs ea-ri ^pQatt, 
 Kal TO alp.d p.ov dXrjd-^s icm Tr6cris = For My Flesh is true 
 meat, and My Blood is true drink. 'Tateor," says Calvin, 
 
174 TEE INWARD PART [Pt.V. 
 
 (Jn. vi. 35, 51, 58). Again, at the following Passover, 
 gathering up in action all that He had then expressed 
 in words, when He gave the bread to His disciples, He 
 said, Take, eat; this^ is'^ My Body; and when He took 
 the Cup, He said. Drink ye all of this; for this is My 
 Blood of the Neio Covenant. 
 
 3. The words of St Paul. Tims also in his first 
 Epistle to the Corinthians, reprehending the practice of 
 some of joining in the idol-feasts, St Paul says, / speak 
 unto wise men ; judge ye ichat I say. T'ue Cup of Bless- 
 ing which we hless, is it not the Gomniunion'^ (a,n actual 
 partaking) of the Blood of Christ? The Bread which 
 we hreak, is it yiot the Communion (an actual partak- 
 ing) of the Body of Christ? For we heing many are 
 one tread and one body : for we are all partakers of 
 that one Bread (i Cor. x. 15—17). And, again, when 
 rebuking the disorder and confusion^ which had de- 
 
 "niiiil hie dici quod non in Coena iiguretur ac vere praestetur 
 lidelibus; adeoque S. Coeuam Christus quasi hujus concionis 
 sigillura esse voluit." 
 
 ^ Touro eari ro Sw/xct ixov\ ToCro ^(ttl to aX}xd fiov. Our 
 Lord says this of the Bread in His hand, of the Cup in His 
 hand. This (Bread) is My Body, This (Cup) is My Blood. 
 It is not ovTos 6 dpros, or ovtos 6 oIpos, but tovto in both 
 cases. Bread being a thing without hfe is referred to by a 
 neuter pronoun. 
 
 ^ For the force of ecrrt, is, here, compare the places where 
 Christ says of Himself, / am the Door (Jn. x. 9) ; / o.m tlie 
 true Vine (Jn. xv. i) ; / am the bright and, morning Star 
 (Rev. xxii, 16); also St Paul's words, that Rock was Christ 
 (l Cor. X. 4). 
 
 ^ Here alone the word Koiv^via is used of the Lord's 
 Supper, and is the origin of the name as applied to it. 
 
 * In early times the reception of the Cummuniou formed 
 part of an Agape or love-feast, to which the rich contributed 
 of their wealth, and the poor of their poverty. But at Co- 
 rinth the richer Christians made this feast minister to their 
 own self-indulgence, and utterly overlooked the wants of their 
 poorer brethren, so that while one was hungry anotJier loas 
 drunken (i Cor, xi. 21). 
 
§II[.] OF THE LORD'S SUPPER. 175 
 
 graded their celebration of the Holy Feast almost to 
 tlie level of a heathen orgy, he declares that he who 
 ate this Bread and drank this Cup in the unworthy 
 and irreverent way they did, was guilty'^ of the Body 
 and Blood of the Lord; that he ate and drank judg- 
 ment'^ unto himself not discerning the Lord's Body 
 (i Cor. xi. 27, 29). 
 
 4. The solemnity of the Lord's Supper. These 
 words of our blessed Lord and of St Paul are sufficient 
 to show the surpassing dignity and solemnity of this 
 "holy mystery =^;" that it is far more than "only a sign 
 of the love that Christians ought to have among them- 
 selves one to another ^;" that while the outward part or 
 sign is but Bread and Wine, the inward part or thing 
 signified is the Body and Blood of Christ, which are 
 verily and indeed taken and received by the faithful in 
 the Lord's Supper ^ 
 
 5. The Passover a Feast upon a Sacrifice. In 
 reference to this reception it may be well to revert to 
 the Jewish Passover, at a celebration of which, as we 
 have seen,, the Lord's Supper was instituted. The Pass- 
 over, then, was a Festival of Redemption. The victim was 
 offered up in behalf of each Paschal company^. Having 
 
 ^ "Ei/oxos tarai — ?*. e. crimini et poenae corporia et sanguinis 
 Christi violati obnoxius erit. Meyer. 
 
 2 See the margin of our Version here. The word KplcfLv, ren- 
 dered damnation, denotes v^Xher judgment or j^unishnient, and 
 refers to the temporal chastisements spoken of in i Cor. xi. 30. 
 
 2 See the Exhortation in the Communion Service. 
 
 ■* See the XXVlllth Article. 
 
 5 Compare the words of the xxviiith Article: "The 
 Supper of the Lord is... a Sacrament of our Redemption by 
 Chri-^t's death, insomuch that to such as rightly, worthily, 
 and with faith receive the same, the Bread which we break 
 is a partaking of the Body of Christ ; and likewise the Cup 
 of blessing is a partaking of the Blood of Christ." 
 
 « See Class- Booh of Old Testament Eistoi-y, pp. 150, 151. 
 
176 THE INWARD PART [Pt. V. 
 
 been presented before the altar in the Temple, and its 
 blood having been sprinkled there, it was then not burnt, 
 or eaten by the priests only, but by the entire Paschal com- 
 pany, for whom it had been offered, at a Sacrificial Feast 
 Now feasts on sacrifices were means of ratifying cove- 
 nants^ between man and God^; they were also peculiar 
 to the Peace-offerings of the Jews, and indicated that 
 what had separated the offerer from Jehovah was 
 covered and cancelled, that He now welcomed him to 
 His Table, and in this feast gave him a pledge of recon- 
 ciliation and favour'^. 
 
 6. The Eucharist a Feast upon a Sacrifice. 
 Now as the Passover was a Feast of redemption and 
 deliverance, so is the Lord's Supper a Feast of a still 
 greater Redemption and Deliverance^. He who accom- 
 plished it is none other than our Master and only 
 Saviour Jesus Christ. By His one oblation of Himself 
 once offered, He has "made a full, perfect, and suffi- 
 cient sacrifice, oblation, and satisfaction for the sins of 
 the whole world"." Having through the Blood of His 
 Cross Ijecome our Peace (Col. i. 20; Eph. ii. 14), He has 
 
 ^ Hence our Lord said when He took the cup, This is My 
 Blood of, i. e. ratifying the New Covenant. 
 
 2 See Cudworth's T7'ue Notion, Chap. Vi. Compare the 
 scene on Sinai, when Moses, Aaron, Nadab, Abihu, and the 
 seventy elders, after the covenant between Jehovah and His 
 people had been solemnly ratified by sacrifices and sprinkling 
 of blood, ate and drank of a portion of the sacrifice in His 
 presence at a Covenant-feast, and therein received the pledge 
 of His mercy and favour (Ex. xxiv. 9 — 11 ; Heb. ix. 19 — 
 11). 
 
 ^ As the total consumption by fire on the altar was the 
 culminating point in the burnt- offering, so was the sacrificial 
 feast of the peace-offering. See Kurtz's Sacrificial Worship, 
 p. 163. 
 
 ^ See above, p.' 167. 
 
 ^ See the Prayer of Consecration in the Communion Ser- 
 vice. 
 
§111.] OF THE LORD'S SUPPER. 177 
 
 instituted and ordained this Feast upon His one Great 
 Sacrifice \ once offered. By this sacred Banquet the 
 peace He lias made for us is accepted, the covenant He 
 has ratified is sealed, and we are assured of God's 
 "favour and goodness towards us-." At this Holy 
 Table we are God's guests, and He " vouchsafes to feed 
 us, who duly receive these holy mysteries, Avith the 
 spiritual food of the most precious Body and Blood of 
 His Son our Saviour Jesus Christ;" we "spiritually eat 
 the flesh of Christ and drink His Blood; we dwell in 
 Christ, and Christ in us; Ave are one with Christ, and 
 Christ with us ;" and thus verily and indeed, though 
 after a heavenly and spiritual manner 3, under the form 
 of Bread and "Wine, are given, taken, and received by 
 the f\iithful the Body and Blood of Him, who gave 
 His flesh for the life of the world (Jn. vi. 51). 
 
 ^ " The Passover was a feast on a sacrifice ; the Eucharist 
 is a feast on a sacrifice. The one on the lamb ; the other on 
 the Lamb of God. The one true ; the other true. But the 
 one carnally true ; the other sfriritucd///, and tlierefm'e even 
 more true.'' Bp. Browne on Art. xxviii. Sect. 2. 
 
 2 ,See the Second Prayer in the Post-Communion Ser\ace. 
 
 2 See the xxviiith Article, and compare the address to 
 each communicant at the moment of receiving, " Take and 
 eat this in remembrance that Christ died for thee, and feed 
 on Him in thine heart by faith with thanksglviuf/.'" "What 
 these elements are in themselves it skilleth not. It is enough 
 that unto me that take them they are the Body and Blood of 
 Christ His promise in witness hereof sufiHceth. His word 
 He knoweth which way to accomplish. AVhy should any 
 cogitation possess the mind of a faithful communicant; but, 
 O my God, Thou art true; my soul, thou art happy!" 
 Hooker's Eccl. Put. Bk. v. Ixvii. 12. 
 
 M. C. 12 
 
178 THE BENEFITS [Pt. V. 
 
 CHAPTER IV. 
 
 THE BENEFITS OF THE LORD'S SUPPER. 
 
 1. Connection. Having thus treated both of the 
 outward part or sign and the inward part or thing sig- 
 nified in the Lord's Supper, the Catechism proceeds to 
 ask, "What are the benefits whereof we are thereby 
 partakers 1" To this question it teaches us to reply, 
 The strengthening and refreshing of our souls hy the 
 Body and Blood of Christ, as our bodies are hy the 
 Bread and Wine. 
 
 2. The Benefits which we receive are thus declared 
 to be two, (i) Strengthening, and (2) Refreshing, and 
 these eff'ects are compared to those wrought on our 
 natural bodies by the reception of bread and wine. 
 Bread, the staff of life, strengtheneth man's heart^ (Ps. 
 civ. 1 5), and without it " the body fails, and falls, decays, 
 pines away, and winders to nothing 2." Wine maketh glad 
 the heart of man (Ps. civ. 15), cheers and refreshes 
 the body, and imparts vigour and sustenance, so that it 
 faints not. Even so in the inner man and our spiritual 
 nature are wrought by these holy mysteries, effects 
 analogous to those in the outward man by "the crea- 
 tures^ of bread and wine." 
 
 ^ *' The testimony of Geology confirms unequivocally the 
 testimony of Revelation, and shews us that corn was not only 
 specially created for man's use, but was also got ready speci- 
 ally for the appointed hour of his appearance on earth. Not 
 the slightest trace or vestige of corn-plants occurs in any of 
 the strata of the earth, until we come to the most recent for- 
 mations, contemporaneous with man." Macmillan's Bible 
 Teachings in Nature. 
 
 2 Nicholson On the Catechism, p. 225 ; Hammond's Prac- 
 tical Catechism, p. 397. 
 
 ^ Creatures, from the Latin creatura, in its original sense 
 is used of "anything created," and is not limited to "living 
 
§ III.] OF THE LORD'S SUPPER. 179 
 
 3. Spiritual Strength needed. And first by the 
 reception of this Holy Sacrament our souls receive 
 strength. Situated as we are in this world, inheriting a 
 sin-infected nature, and exposed to the assaults of our 
 spiritual Foe^, we "have no power of onrselves to help 
 ourselves," we " cannot always stand upright," " we are 
 sore let and hindered in running the race that is set be- 
 fore us^," and are liable to continual falls 3. We need, 
 therefore, constantly to be strengthened for our spiritual 
 warfare ; we require that the weakness of our mortal 
 nature should from time to time be fortified for our daily 
 contest, that the wounds we continually inflict npon our- 
 selves in our encounter with the world, the flesh, and 
 the devil should be healed. 
 
 4. Spiritual Strength supplied. And what thus, 
 "as long as the days of our warfare lastV we sorely 
 need. He, who is the Bread of Life ,Jn. \d. 35), and with- 
 out whom we can do nothing (Jn. xv. 5), of His mercy 
 and goodness vouchsafes to supply. For as often as 
 with a true penitent heart and lively faith we receive 
 this holy Sacrament, our communion with Him, who is 
 "the Strength of all them that put their trust in Him^' 
 is renewed, we dwell in Him, and He in us, and He im- 
 
 things." Compare (i) Eom. i. c?5, Who exchanged the truth of 
 God for a lie, and worshipped and served the creature (rrj 
 KTiffei) = created objects, rather than the Creator; (2) i Tim. 
 iv. 4, For every creature [Trav Krlaixa.) of God is good. 
 
 ^ See above, p. 131, and the notes. 
 
 2 Collect for the Fourth Sunday in Advent. 
 
 2 See Hammond's Practical Catechism, p. 397. 
 
 * " As long as the days of our warfare last, during the 
 time that we are both subject to diminution and capable of 
 augmentation in grace, the words of our Lord and Saviour 
 Christ will remain forcible, Except ye eat the Flesh of the Son 
 of Man, and drink His Blood, ye have no life in you, Jn. vi. 
 53." Hooker's Eccl. Pol. Bk. v. Chap. Ixvii. i. 
 
 ^ Collect for the First Sunday after Trinity. 
 
 12—2 
 
180 THE BENEFITS [Pt. V. 
 
 parts to us grace and strength^ according to our day and 
 our needs (2 Cor. xii. 9). As often, again, as we fall 
 into sin through ignorance, or frailty, or the violence 
 of any temptation, He who is our Advocate icith 
 the Father'^ (i Jn. ii. i), in the symbols of His Body 
 broken and His Blood shed for the remission of sins 
 (Mtt. xxvi. 28) gives us the seal and pledge of His will* 
 ingness to "forgive us all that is past^," and thus "our 
 sinful bodies are made clean by His Body, and our souls 
 washed through His most precious Blood" (i Jn. i. 7, 9), 
 and we are once more strengthened for our daily war- 
 fare (Phil. iv. 13). 
 
 5. Need of refreshment. Again in the valley of 
 this mortal life, being in ourselves full of infirmity and 
 weakness, and our consciences grieved and wearied with 
 the burden of our sins, we are apt to be often disquieted 
 and cast down (Ps. xlii. 5), to fear that God has shut up 
 His tender mercies in displeasure, or that He has/or- 
 gotten to he gracious (Ps. Ixxvii. 9). Often also we are 
 afflicted and distressed in mind, or body, or estate ; we 
 are tossed about with many perplexities and troubles ; 
 the path set before us is toilsome ; the burden laid upon 
 us seems more than we can bear; and we long to be 
 refreshed and cheered, to be quickened and revived 
 (Ps. xHi. i). 
 
 6. Spiritual Refreshment vouchsafed. And the 
 refreshment we thus need is in this holy Sacrament 
 vouchsafed. He, who knoweth our frame, who remem- 
 
 1 " By the communion of the holy supper of the Lorde, 
 we are preserued and strengthened, that we maye be able 
 stedfastly to stand and fyght, against the violent inuasions 
 of sin and the power of the Deuel." Cranmer's Catechism, 
 p. 206 ; see also Hammond's Practical Catechism, pp. 396, 
 
 397- 
 
 2 Hence the need of special confession of sins before the 
 reception of the Communion. See the Communion Service. 
 
 2 See the Confession in the Communion Service. 
 
§IIL] OF THE LORD'S SUPPER. 181 
 
 hereth that we are dust (Fs. ciii. 14), speaks to us His 
 comfortable words, saying, Come unto Me all ye that 
 tramil and are heavy laden, and I will refresh you 
 (Mtt. xi. 28). He cheers^ us with the assurance of His 
 favour and goodness towards us. He refreshes- us with 
 the Glad Tidings of the abundance of His Mercy, and of 
 the continuance of His Intercession at the right hand of 
 His Father (i Jn. ii. i). In the Holy Mysteries which He 
 hath instituted, He gives us pledges that neither death, 
 nor life, nor angels, nor principalities, nor powers, 
 nor things present, nor things to come, nor height, 
 nor depth, nor any other creature icill he ahle to 
 separate us from His love (Rom. viii. 38, 39), which 
 endured the bitter pains of the Cross for us. Thus He 
 encourages us to endure unto the end (Mtt. xxiv. 13), so 
 to run that tee may obtain {i Cor.ix. 24), so to contend 
 that we may overcome (Rev. ii. 7), so to labour iXvat we 
 faint not'^ (Rev. ii. 3 ; Heb. iii. 6). 
 
 CHAPTEK Y. 
 
 REQUISITES FOR APPROACH TO THE LORDS 
 SUPPER. 
 
 I. Connection. Such being the dignity of this 
 Holy Mystery, and such the benefits whereof we are 
 therein made partakers, the Catechism proceeds to 
 treat lastly of the attitude of heart and feeling with 
 which we should approach it. It therefore asks, " What 
 
 ^ Ps. xlii. I ; Tsai. liv. 1 r. 
 
 2 See Nicholson On the Catechism, p. ■228. 
 
 3 " Seyincf oure Savioure Christe doth gyue vs Hys Bodye 
 to be our meat, and His Bloude to be oure drynke, and there- 
 by doth declare that He will effectually dwel in vs, strengthen 
 and preserue vs to euer lasting lyfe we may stedfastly belieue 
 that Christ doth work in us, and that He will give us 
 ghostly strength, and stedfastness, that we lyke grene braunches 
 maye continue in the Vine and so be ful of sappe, and bryng 
 forth good fruit." Cranraer's Catechism. 
 
182 REQUISITES FOR APPROACH [Pt.V. 
 
 is required of them who come to the Lord's Supper?" 
 To this the answer we are taught to give is, To ex- 
 amine themselves, whether 
 
 (i) They repent them truly of their former 
 sins, stedfastly purposing to lead a new 
 life; whether 
 (ii) They have a lively faith in God''s mercy 
 through Christ, with a thankful remem,- 
 hrance of His death; whether 
 (iii) They he in charity icith all men'^? 
 2. The duty of self-examination before the re- 
 ception of this Sacrament is directly taught us by St 
 Paul. For after severely rebuking the Corinthians for 
 the irreverent way in which they profaned this holy 
 Banquet, making no distinction between it and an 
 ordinary meal, and not discerning the Lordh Body 
 (i Cor. xi. 29), he continues. But let a man examine'^ 
 himself, and so let him eat of that Bread and drink 
 of that Cup (i Cor. xi. 28), and adds in reference to 
 the temporal chastisements ^ with which they had been 
 
 ^ Compare the Exhortation in the Communion Service. 
 "Judge therefore yourselves, brethren, that ye be not judged 
 of the Lord; (i^ repent you truly for your sins past ; (2) have 
 a lively and steadfast faith in Christ our Saviour ; (3) amend 
 your lives ; and (4) be in perfect charity with all men ; so 
 shall ye be meet partakers of these holy mysteries." See 
 also the Exhortation before Confession. 
 
 2 AoKt/xa^erco eavT6v = let him put himself to the test, which 
 "notes a diligent and exact enquiry, such as lapidaries and 
 goldsmiths use, to find out true metal from counterfeit, good 
 from bad." Nicholson On the Catechism, p. ■232. Compare 
 for (i) the etymological sense of the word, i Pet. i. 7, xpi'o-ioy 
 5td irvpos doKLixa^ojxivov, for {2) its secondary sense, i Thess. 
 ii. 4 ; Gal. vi. 4 ; i Cor. iii. 13 ; 2 Cor. xiii. 5 ; Eph. v. 10. 
 
 3 See 1 Cor. xi. 30, and above, p. 174, n., and compare the 
 Exhortation in the Communion Service, " We provoke Him 
 to plague us with divers diseases, and sundry kmds of death." 
 Kpifxa, " non dicit to KaraKpifia condemnationem, sed judicium 
 aliquod, morbum, mortemve corporis." Bengel in loc. 
 
§ III.] TO THE LORD'S SUPPER. 183 
 
 visited, If we had judged ourselves'^ we should not 
 ham been judged ; hut now that ice are judged, it is 
 hy the Lord that we are chastened"^, that we may not 
 be condemned with the icorld (i Cor. xi. 31, 32). 
 
 3. Repentance. The first point, then, respecting 
 which we are to examine ourselves, is whether we re- 
 pent us truly and sincerely of our former sins, and at 
 the same time, since, as we have scen^, all genuine 
 repentance includes resolutions of amendment for the 
 future, whether we stedfastly purpose to lead a new 
 life, " following the commandments of God, and walking 
 from henceforth in His holy ways^." 
 
 4. Faith. The second point for self-examination is 
 whether we have a lively faith in God's mercy through 
 Christ. Without faith, indeed, it is imjjossible to 
 please God (Heb. xi. 6), and the possession of faith is the 
 condition of the answering of any petition (Mk. xi. 24). 
 But a settled persuasion ^ that for the sake of the meri- 
 torious cross and passion of His dear Son God is faith- 
 ful and just to forgive us our sins, and to cleanse us 
 from all unrighteousness (i Jn. i. 9) is essential to a 
 due participation of this Sacrament of our Redemption. 
 
 ^ Et eaiTovs dieKpiuofMev, ovk av iKpcvo/xeda. AieKpivo/xeu, 
 dijudicaremus ante factum, iKpiuo/xeda, judicaremur post fac- 
 tum. Bengel. 
 
 2 HaidevofjLeOa, per molesiias eruditio, August. Enarr. in 
 Ps. CXix. 67. Trench's Synonyms, p. 108. Compare Lk. 
 xxiii. 16; Heb. xii. 5, 7, 8, 
 
 2 On fMerdvoca and the nature of genuine repentance (Jer. 
 xxiv. 7 ; Joel ii. 12, 13), including (a) godly sorrow (2 Cor. vii. 
 8, 9), (b) confession of sin (Ps. xxxii. 5; Lk. xv. 18; i Jn. 
 i. 9), (c) full purpose of amendment (Prov. xxviii. 13; and 
 2 Pet. ii. 20 — 22) see above, p. 158, n. 
 
 ■* See the Exhortation in the Communion Service. 
 
 ^ "Thus we see, beloved, that resorting to this Table, we 
 must pluck up all the roots of infidelity, all distrust in 
 God's promises, that we make ourselves living members of 
 Christ's Body." First Part of the ** Homily concerning the 
 Sacrament." 
 
184 REQUISITES FOR APPROACH [Pt. V. 
 
 And not only must we have a lively^, a living, vigorous 
 faith in God's mercy, and stay ourselves and rest upon 
 it as a sure hope, but with it also a thankful ^ " remem- 
 brance of Christ's death, and of the innumerable bene- 
 fits which by His precious bloodshedding He hath ob- 
 tained to us." 
 
 5. Charity. Moreover, since faith, if it hath not 
 works, is dead in itself, and if it have any living root =^ 
 worketh hy love (Gal. v. 6), the third point for self- 
 examination is, whether we are living in charity'^ or 
 
 1 Lively = living, full of life, vigorous, and a vital faith 
 shows itself by good works. For this use of lively compare 
 ^i) Ps. xxxviii. 19, " Mine enemies are lively'" (where see the 
 margin); (2) Acts vii. 38, "Who received the lively oracles 
 to give unto us ;" (3) i Pet. i. 3, " a lively hope ;" (4) 2 Pet. 
 ii. 5, '■Hively stones" = " a living Stone," i Pet. ii. 4. When 
 our Version was made, there was scarcely any distinction be- 
 tween "lively" and "living." Compare 
 
 " Lysistratus of Sicyone was the first that represented 
 the shape of a man's visage in a mould from the lively face 
 indeed." — Holland, Pliny, xxxv. 12. 
 
 " Was it well done to suffer him, imprisoned in chains, 
 lying in a dark dungeon, to draw his lively breath at the 
 pleasure of the hangman T' — Holland, Livy, p. 228. 
 " That his dear father might interment have. 
 The young man entered a lively grave." 
 
 Massinger's Fatal Doivry, Act ii. So. I. 
 See Trench's Select Glossary, pp. 120, 121 ; and the Bible 
 Word- Book, p. 299. 
 
 2 On the duty of thankfulness compare the Parable of the 
 Ten Lepers, Lk. xvii. 17, 18 ; Col. i. 12 — 14, ^^*^ see the Ex- 
 hortation in the Communion Service, "u46ore all things ye 
 must give most humble and hearty ihanJcs to God the Father, 
 the Son, and the Holy Ghost, for the redemption of the world 
 by the death and passion of our Saviour Christ." 
 
 ^ NcKpct iffTLv Kad' iavT-nv — is dead in itself, not "being 
 alone"" as in our English Version. 
 
 4 Charity, from the Latin caritas, through the Fr. charite, 
 is now almost confined to almsgiving, but is used in our Au- 
 thorized Version to translate dydirr), " a word born within 
 the bosom of revealed religion," which denotes Christian love 
 flowing from a sense of God's love for us. See 1 Cor. xiii. i, 
 
§ III.] TO THE LORD'S SUPPER. 185 
 
 love with all men. For the Lord's Supper is not only 
 the seal and pledge of God's great love towards us, but 
 an assurance of our union with one another (i Cor. x. 
 17), of our being very members incorporate in the mys- 
 tical Body of His Son, which is the blessed company of 
 all faithful 2)eo2)le^. But if we love not our brother, 
 ichom ice have seen, hoio can we love God, ichom ice 
 have not seen? (i Jn. iv. 20), and how can we partake 
 of that holy Feast, which declares " not only our com- 
 munion with Christ, but tliat unity also, wherein they 
 that eat at this table should be knit together-" ] 
 
 6. Proofs of Charity. This Charity or Christian 
 love will display itself (i) in a readiness to make resti- 
 tution and satisfaction for all injuries and wrongs done 
 by us to any other =^ (Mtt. v. 24) ; (2) in a willingness to 
 forgive others that have offended us, even as we would 
 have forgiveness for our ofiences from our heavenly 
 Father (Mtt. vi. 14, 15); (3) in a forwardness to give 
 alms of our substance to supply the wants of our poorer 
 brethren \ and to oflFer up hearty prayer for " all sorts 
 and conditions of men," who are fellowmembers with us 
 of the same Body and joint-heirs of the same glorious 
 Kingdom ^ 
 
 and compare Wiclif's Version of Kom. viii. 39, "Neither 
 death, neither lyf... neither noon othir creature mai departe 
 us from the rhariie of God that is in Jesu Christ our Lord." 
 See Trench's Synonyms, p. 43; The Bible Word- Book, p. 97. 
 
 ^ See the Second Prayer in the Post Communion Service ; 
 Noell's Catechism. 
 
 2 See the Second Part of the Homily Concerning the Sacra- 
 ment. 
 
 ^ See above, on the petition in«the Lord's Prayer, Forgive 
 us our trespasses, p. 126. 
 
 ^ Hence the occurrence of the Oflfertory in the Commu- 
 nion Service, in accordance with the usage of all the ancient 
 Liturgies. Comp. Acts ii. 45, 46 ; i Cor. xvi. 2 ; Heb. 
 xiii. 16. 
 
 f See above, p. 117. 
 
GENEEAL INDEX. 
 
 Abram, meaning of, 5 
 Absolution of the Church, 65 
 Adult baptism, 159 
 Adultery forbidden, 93 
 Almighty, meaning of, 21, 22 
 Amen, meaning of, 139 ; use in 
 
 Scripture, 136, n. 
 Angels, services of, 120 
 Apostles' Creed, 13 
 Apostles, receive the gift of the 
 Holy Ghost, 50 ; found the 
 Christian Church, 55 ; inculcate 
 the duty of prayer, 104 : are 
 taught to pray by our Lord, 
 105 ; are commanded to baptize 
 all nations, 146 ; their teaching 
 concerning baptism, 158 ; their 
 practice, 162 
 Articles of the Creed, 18 
 Ascension of our Lord, 44 
 Athanasian Creed, 14 
 
 B. 
 
 Baptism, name given in, 5, 6; a 
 covenant, 7, 8; vows of, 10 ; re- 
 mission in, 61, n. ; a sacrament, 
 139; the outward sign in, 143; 
 of proselytes, 148; of John, 148; 
 of our Lord, 149; mode of ad- 
 ministration of, 150 ; formula of, 
 151 ; the grace of, 154 ; the re- 
 quirements for, 156 ; of Infants, 
 160 ; of Adults, 160 
 Benefits of the Lord's Supper, 178 
 Birth of our Lord, 28; the new, 151 
 Blood of Christ shed for us, 167, 
 171 ; of the New Testament, 171; 
 verily received by the faithful in 
 the Lord's Supper, 177; our souls 
 strengthened bj', 179 ; shed for 
 the remission of our sins, 180 
 Body, burial of our Lord's, 33 ; re- 
 surrection of our Lord's, 37 ; re- 
 surrection of ours, 60; duty of 
 keeping in temperance, 93 ; life 
 
 of the, 121 ; Christ's body given 
 for us, 166, 170; verily received 
 by the faithful in the Lord's Sup- 
 per, 177 ; our souls strengthened 
 by, 179; Christ's mystical body, 
 185 
 
 Bread, our daily, 122 ; Christ the 
 bread of life, 166 ; unleavened, 
 eaten at the Passover, 169 ; an 
 outward sign in the Lord's Sup- 
 per, 172 
 
 Burial of our Lord, 33 
 
 Calvary, derivation of, 32 
 
 Catechism, meaning of, i ; deriva- 
 tion of, i; of the Church of Eng- 
 land, I ; its divisions, 2 ; history 
 of, 2 
 
 Catechist, meaning of, i 
 
 Catechumen, i 
 
 Catholic, meaning of, 57; Church,57 
 
 Charity, necessity of, 184 ; proofs 
 of, 185 
 
 Chastity, duty of, 93 
 
 Child of God, 9 
 
 Children, duty of, 87 ; love of 
 Christ towards little, 161 
 
 Christ, members of, 8; our Prophet, 
 Priest and King, 24; meaning of 
 the name, 24 ; Death of, 32 ; Re- 
 surrection of, 36 ; Ascension of, 
 40 ; our Judge, 46 
 
 Christian name, the, 5 
 
 Church, meaning of the word, 53 ; 
 derivation of, 53 ; foundation of 
 the, 54; spread of the, 55; Holy, 
 56; Catholic, 56; MiUtant, 57; 
 Triumphant, 59 
 
 Comforter, the, 53 
 
 Commandments, the Ten, 74; their 
 division, 76 ; the First, 77 ; the 
 Second, 80 ; the Third, 82 ; the 
 Fourth, 84 ; the Fifth, 87 ; the 
 Sixth, 90 ; the Seventh, 92 ; the 
 Eighth, 94 ; the Ninth, 96 ; the 
 Tenth, 98 
 
INDEX. 
 
 187 
 
 Communion of saints, the, 59 
 
 Confidence in God, 109 
 
 Confirmation, 163 
 
 Congregation of believers, 55 
 
 Contentment, duty of, 100 
 
 Covenant, the Mosaic, 7 ; the Chris- 
 tian, 7 ; baptism admits into, 7 ; 
 conditions of, 9 
 
 Covetousness forbidden, 99 
 
 Creation, Sabbath a commemora- 
 tion of the, 85 
 
 Creeds, origin of, 13 ; the Apostles' 
 Creed, 13 : the Nicene Creed, 14 ; 
 the Athanasian Creed, 14 
 
 Crucifixion of our Lord, 31 
 
 Death of our Lord, 32 ; a sacrifice, 
 165; the Lord's Supper a remem- 
 brance of, 167 
 
 Devil, works of the, 11 ; names of, 
 II, n.; snares of, 128 
 
 Doxology, the, 133 — 137 ; wanting 
 in St Luke, 133; not explained 
 in the Catechism, 133 
 
 Duty of keeping our baptismal 
 vows, 16 ; towards God, 79 ; to- 
 wards our neighbour, 87; towards 
 parents, 89 ; of purity, 93 ; of 
 truth and justice, 95; of keeping 
 the tongue from lying and slan- 
 dering, 97; of contentment, 100; 
 of forgiveness, 126; of prayer, 
 129 ; of self-examination, iBi 
 
 Eucharist, the, 176 
 Ever, for, in doxology, 135 
 Everlasting life, 70; death, 132 
 Evil in the world, 130; in our- 
 selves, 131 ; One, the, 131 ; de- 
 liver us from, 132 
 Examination, self, duty of, 182 
 
 Faith, a vow of, 12 ; natural, 12 ; 
 
 religious, 13; contained in creeds, 
 
 13, 14; required in Baptism, 159; 
 
 in the Lord's Supper, 183 
 Fatherhood of God, the, 21, 108 
 Father,our, use of in Lord's Prayer, 
 
 107 
 
 Feast, the Paschal, 169; rites of 
 the, 170 ; the Eucharistic, 176 
 
 Flesh, lusts of, 12 
 
 Forgiveness of others, a duty, 126; 
 a proof of charity, 185 
 
 Forgiveness of sins : an article of 
 the Creed, 61 — 65 ; prayed for 
 in the Lord's Prayer, 124 — 129 ; 
 promised in baptism, 153 
 
 Glory, kingdom of, 117 ; in Doxo- 
 logy, 135 
 
 God-fathers and mothers, 6 
 
 God, our being in, 20; the Father, 
 21; the Son, 25: the right hand, 
 41'; the Holy Ghost, 50; com- 
 mandments of, 75 ; our duty to- 
 wards, 79; a jealous, 81; Father- 
 hood of, 108; the name of, iii ; 
 names of, 112; kingdom of, 114, 
 116; secret will of, 118; re- 
 vealed will of, 119; forgiveness 
 of, 126 
 
 Grace, need of divine, 16 ; king- 
 dom of, 115 
 
 H. 
 
 Heaven, Maker of, 22, n. ; _He as- 
 cended into, 40; Father in, no; 
 Kingdom of, 114 
 
 Hell, meaning of, 34, n. ; our Lord's 
 descent into, 35 
 
 Holy Ghost, a Person, 48; pro- 
 ceedeth from the Father and 
 Son, 49 ; is God, 50 ; the giver 
 of life, 50, 51 ; why called Holy, 
 51; the Comforter, 52 
 
 Ichahod, meaning of, 5 
 
 Idolatry forbidden, 71 ; Egyptian, 
 
 80; warnings against, 81 
 Incarnation of our Lord, 27 
 Infant Baptism, 160; justified by 
 
 the analogy of the old covenant, 
 
 160; by the teaching of our Lord, 
 
 161 ; by Apostolic practice, 162 ; 
 
 by custom of the primitive church, 
 
 162; propriety of, 163 
 Isaac, meaning of, 5 
 Israelites, typical condition of the, 
 
 76; commandments addressed to 
 
 the, 80 
 
188 
 
 INDEX. 
 
 J- 
 
 Jealous, how God is, 8i 
 Jehovah, name of, 102 
 Jesus, name of, 23; meaning of, 23 
 John, message of, 114; baptism of, 
 
 145 
 Joshua, name of, 23 
 Judge, Christ as the, 46 
 Judgment, by Christ, 44 ; of the 
 
 quick and the dead, 45 
 Justice, duty of, 95 
 
 K. 
 
 King, Christ our, 42 
 
 Kingdom of Heaven, the, 114; of 
 God, 114, 134; of grace, 115; of 
 Satan, 115, n. ; of glory, 117 
 
 Lamb, the Paschal, 172 
 
 Life, everlasting, 70; present, 70; 
 future, 70, 71 ; negative, 71 ; po- 
 sitive, 71 ; of the body, 121 ; of 
 the soul, 123 
 
 Lord's Day, 85 
 
 Lord's Prayer, 101, 10^; its form, 
 105 ; its structure, 106 
 
 Lord's Supper, 164 — 185 
 
 Lord, title of, 26 
 
 Lustrations, in heathen nations, 
 146; among the Jews, 147 
 
 Lusts of the flesh, 12 
 
 Lying forbidden, 97 
 
 M. 
 
 Maker of heaven and earth, 22 
 
 Malice forbidden, gr 
 
 Man, Christ the perfect, 28 
 
 Marriage, sanctity of, 92 
 
 ^lary, the Virgin, 27 
 
 Member of Christ, a, 8; of the 
 
 kingdom of heaven, 9 
 Militant, Church, 57 
 Murder forbidden, 90 
 
 N. 
 
 Name, the Christian, 5 ; when and 
 by whom given, 6; of Jesus, 
 23 : of Christ, 24 ; not to be 
 taken in vain, 83; of God, iii; 
 to lie hallowed, 113 
 
 Neighbour, duty towards our, 87 
 
 Obedience, duty of, 89 
 Olivet, the walk to, 39 
 
 Paradise, 35 
 
 Parents, authority of, 88; to be 
 honoured, 89 
 
 Paschal Feast, the, 169; Lamb, the, 
 172, 173 
 
 Passover, an historical memorial, 
 168; its rites, 170; a feast upon 
 a sacrifice, 175 
 
 Paul, St, his teaching respecting 
 the Lord's Supper, 168, 174; 
 self-examination, 182 ; repent- 
 ance, 158; prayer, 104; the 
 union between Christ and His 
 Church, 93 ; obedience to pa- 
 rents, 89 ; the joys of heaven, 
 71; the future judgment, 44, 45 
 
 Person, of the Father, 21; of the 
 Son, 23 ; of the Holy Ghost, 48 
 
 Pilate, Pontius, governor of Ju- 
 dea, 30; our Lord's sufferings 
 under, 31 
 
 Pomps of the world to be re- 
 nounced, II 
 
 Praise, ascription of, 134 
 
 Prayer, necessity of, 103 ; taught 
 by our Lord, 103; by the Apo- 
 stles, 105 
 
 Pride, a work of the devil, 11 
 
 Priest, Christ our, 42 
 
 Promises of God in Baptism, 153 
 
 Proselytes, baptism of, 148 ; new 
 life begun by, 154; examination 
 of Jewish, 156 
 
 Purity, duty of, 93 
 
 Quick, the, judgment of, 45 
 
 Rainbow, the, a sign, 144 
 Redemption, the promise of, 27 ; 
 
 the Lord's Supper, a Sacrament 
 
 of, 176, 183 
 Refreshment, spiritual, need of, 
 
 180; vouchsafed, 180 
 Regeneration, 155, and notes 
 Renunciation, 10, 16 
 Repentance, nature of, 158 ; re- 
 
INDEX 
 
 189 
 
 quired in baptism, 158 ; in the 
 
 Lord's Supper, 183 
 Resurrectiun of the Flesh, 65, n.; 
 
 Old Testament hopes of, 66; 
 
 New Testament reveals what is 
 
 anticipated in the Old, 66; 
 
 pledges of. 67 ; of Christ, 67 ; 
 
 of the Body, 68 
 Rights of property, 94 
 
 Sabbath, institution of, 84 ; ob- 
 served amongst the Jews, 85 ; 
 the Lord's day, 85 ; its obliga- 
 tion, 86 
 
 Sacrament, meaning of, 141 ; clas- 
 sical use, 140 ; ecclesiastical use, 
 140, 141 
 
 Sacraments, number of, 138 ; or- 
 dained by Christ, 138; gene- 
 rally necessary to salvation, 139 
 
 Sacrifice, the death of Christ a, 
 165 : the Lord s Supper a me- 
 morial of, 167 ; the Passover a 
 feast upon a, 175 ; the Eucha- 
 rist a feast upon a, 176 
 
 Saints, meaning of, 58 ; commu- 
 nion of, 59 : departed, 60 
 
 Salvation, two sacraments neces- 
 sary to, 139 
 
 Samuel, meaning of, 5 
 
 Satan, meaning of, 11 
 
 Scriptures, our Lord's descent into 
 Hades proved from, 35 : His 
 resurrection according to the, 
 37 ; revelations concerning fu- 
 ture judgment, 46 ; speak of 
 Holy Ghost as a Person, 49 ; 
 images of applied to sin, 61 
 
 Seth, meaning of, 5 
 
 Signs, in Baptism and in the 
 Lord's Supper, 143 ; use of ma- 
 terial things as, 143 
 
 Sin, various names for, 61, 62 ; 
 guilt of, 62 ; forgiveness of, 63 ; 
 means and conditions, 64, 65 : 
 forgiven in Baptism, 65 ; prayer 
 for forgiveness of, 125 ; a death 
 unto, 154 
 Slandering forbidden, 97 
 Soldier of Christ, 10 
 Son of God, 25 ; of Man, 47 
 Soul, life of the, 123 ; needs of 
 the, 123 ; preparation of, 156 ; 
 Strengthened by the Eucharist, 
 179 
 
 Spirit, the Holy, 49; the Giver 
 of life, 50; of holiness, 51 
 
 Spiritual strength, 179 ; refresh- 
 ment, 180 
 
 Sponsors, 6, 163 
 
 Stealing forbidden, 95 
 
 Strength, spiritual, needed, 179: 
 supplied, 179 
 
 Sufferings of our Lord, 29 ; their 
 prediction, 29 ; their fulfilment, 
 30 
 
 Supper, the Lord's, the object of 
 its institution, 164 ; a memorial 
 of Christ's sacrifice, 167 ; insti- 
 tuted at a Paschal Feast, 169; 
 the outward sign of, 172 ; the 
 inward part of, 173 ; the so- 
 lemnity of, 175 ; a feast upon 
 a sacrifice, 176; the benefits 
 thereof, 178 ; requisites for ap- 
 proach to, 181 ; a seal and 
 pledge of God's love towards us, 
 185 ; an assurance of our union 
 with each other, 185 
 
 Sureties, 6, 163 
 
 Surname, 5 
 
 Temptation, meaning of, 127 ; 
 
 prayer against, 128 
 Thankfulness, duty of, 183 
 Trespasses, meaning of, 124 ; our 
 
 own, 124 ; forgiveness of, 125 ; 
 
 those of others, 126 
 Truth, duty of, 95 
 
 V. 
 
 Vanity of the world, ir 
 Vow, the Baptismal, 10 
 
 W. 
 
 Watchfulness, duty of, 129 
 
 Water, the outward sign in Bap- 
 tism. 146 ; used for ceremonial 
 purification, 146 
 
 Whitsunday, derivation of, 51 
 
 Wickedness of the world, 11; of 
 our own hearts, 131 
 
 Will of God, the secret, 118; re- 
 vealed, 119 
 
 Wine, used at the Passover, 169; 
 an element of the Lord's Sup- 
 per, 172 
 
 World, pomps and vanity of, 11 
 
 Wrath, children of, 151 
 
11. 
 
 INDEX OF GREEK AND LATIN 
 WORDS. 
 
 'AjSvo-cro?, 34 
 'Ai5(j?, 34 
 'Ayta^eti/, 113 
 'Ayvorjixa, 62 
 AtXjU.aAwTi^cii', 103 
 'AAAa'cro-etv ei/, 78 
 'Afiapria, 61 
 'A^TjV, 136 
 'A^afioxot, 6 
 ' Ai'a/caiVajcrts, 156 
 'Avojaia, 62 
 'Avaj^ev, 151 
 'AffoA.vTpw<n;, 64 
 
 BaonAeta t(Zv ovpaviZv, 114 
 Bulla, 6 
 
 Viewa, 36 
 
 Caritas, 184 
 Concupiscentia, 99 
 Credo Deum, 20 
 
 Deo, 20 
 
 in Deum, 20 
 
 Delictum, 62 
 AiaSiyVr), 171 
 Dies Dominica, 86 
 Dies lustricus, 6 
 Ao/ct/aa'^eiv, 182 
 AovAaytoyw, 93 
 
 'Eyjcpareta, 94 
 'E(c(cArjata, 54 
 *E7ri0u(u,ia, 99 
 'EjTiouo-ios, 123 
 
 Fide-jussores, 6 
 
 'Hrrrj/xa, 62 
 
 •_IH20Y2, 23 
 'IAa(7ju.6s, 64 
 
 KaTayye'AAeii', 167 
 
 KaraAAayrf, 64 
 KaTT);^e'aj, i 
 KAacrt? toO dpTOV, 164 
 Koii'coi'ia, 174 
 Kpai^iov, 32 
 KvpiaKrj, S3 ^ 
 
 rjfxipa., »J, 86 
 
 Kvpios, 26 
 
 Aoy/crj, 33 
 
 MeTaVoia, 158 
 MvcT-TTj'ptof, 142 
 Mcope, 91 
 
 'On-Tavo/otevoSj 37 
 ^Op-yjJ, 151 
 "Opo?, 103 
 '0<^et'Aijjixa, 62 
 
 IlaAiyyevecria, 155 
 navTOK-paVtop, 22 
 Ilapa/Sao-i?, 61 
 napa'6et(ro?, 35 
 napa'/cArjTO?, 49 
 ITapa/coj, 62 
 ITaTTjp, 108 
 neipa<rju.6?, 148 
 Perseverantia, 132 
 UpoaKapTepelv, 104 
 
 Renuntiare, 10 
 'FvecrOai, 130 
 
 2v/ui/3oAov, 13 
 Svfayojyr;, 54 
 2w^o/u.eVovSi Tous, 17 
 
 Ta'yua, 68 
 TttTretVwai?, 72 
 Tessera militarls, 13 
 
 'YnoiMovr], 132 
 
 $vAaK>;, 35 
 
III. 
 
 INDEX OF OTHER WORDS. 
 
 Abaddon, ii 
 Agape, 174 
 AUfadir, 108 
 Amen, 136 
 Apollyon, 11 
 Atonement, 64 
 
 Calvary, 32 
 Catechism, i 
 Catholic, 57 
 Charity, 184 
 Comforter, 49 
 Creature, 178 
 
 Daily bread, 122 
 
 Endeavour, 164 
 Eschew, 117 
 Eucharist, 165 
 
 Generally, 140 
 
 Instant, 104 
 
 Jealous, 81 
 Jehovah, 112 
 
 Ghost, 48 
 Ghostly, 131 
 
 Grace, 102 
 
 Lively, 184 
 
 Myster}% 142 
 
 Paraclete, 49 
 Paradise, 35 
 Pharaoh, 80 
 Picking, 95 
 Potipherah, 80 
 
 Quick, 45 
 
 Rehearse, 18 
 Renounce, 10 
 
 Sabaoth, 22 
 Succour, 89 
 Surname, 5 
 
 Temperance, 93 
 Testament, 171 
 
 Very, 25 
 
 Which, 107 
 Whitsunday, 51 
 
 THE END. 
 
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