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 32 X 
 
 1 
 
 2 
 
 3 
 
;f. 
 
 ti\ 
 
 lA/viji^AX^^ 
 
 aI^atechism 
 
 I ! i 
 
 ON THE • ^ '--f 
 
 iy- 
 
 ¥71 
 
 hS^ 
 
 ITS NATURE, UNITY, NOTES, POLITY 
 AND WORSHIP, 
 
 DESIGNED FOU THE USE OF 
 
 YOUx\G PEOPLE AND BIBLE CLASSES 
 
 IN THE 
 
 eimrch of England. 
 
 / 
 
 BY 
 
 The Eey. EDWARD SOI TLEY. 
 
 --»•«■- 
 
 MONTREAL: 
 
 G\ZBTTE PRINTING HOUSE, NEARLY OPPOSITE THE POST OFFICE. 
 
 1872. 
 
 
 «#<wMliMi 
 
■J'ljr/- 
 
 m National Library Biblioth^que nationale 
 of Canada du Canada 
 
 '-4-' 
 
 Entered according to Act of Parliament of Canada, in the 
 year one thousand eight hundred and seventy-two, by Edwakd 
 SoFTLEV, in the Office of the Minister of Agriculture. 
 
J)-- 
 
 •4-' 
 
 j 
 
 A CATECHISM 
 
 ON THE 
 
 Church of the Holy Scriptures. 
 
 Chapter I. 
 
 THE NATURE OF THE CHURCH. 
 
 Q. What is the original meaning of the word 
 Churrh ? 
 
 A. A lawful assembly. 
 
 Q. To what was it applied among the Greeks ? 
 
 A. A civil assembly, lawfully convened. 
 
 Q. What is the root from which it is derived ? 
 
 A. Kaleo to call. 
 
 Q. How is the verb compounded ? 
 
 A. By the preposition ek, and the verb Kaleo. 
 
 Q. What other word is of kindred origin with this ? 
 
 A, Eklektoi or, the chosen. 
 
 Q. How is this derived ? 
 
 A. From the verb Lego^ to say, or to choose. 
 
 Q. How is the verb compounded. 
 
 A. By the preposition ek, and the verb Lego. 
 
 Q. What is the goneral application of Eklektoi or 
 the called ? 
 
 A. A personal one^ describing a separation to certain 
 civil privileges. 
 
 Q. What is the general application of Ekklesia, or 
 the gathering ? 
 
 A. A colleciive one, referring to an assembly of those 
 who are so called and 'irivilesred 
 
 Q. How are the words used in the New Testament? 
 
 A. In a religious sense : the word Eklektoi, or the 
 chosen as describing the persons chosen of God ; the 
 

 A CATECHISM ON THE 
 
 word Ekklosia, or tho gathering, as the religious 
 gathering of tliose who arc so called, chosen and 
 privileged. 
 
 Q, What other terms are used in Scripture in de- 
 scribing the Chureh? 
 
 A. The Kingdom of God. The Kingdom of Heaven, 
 The body of Christ. The Bride. The Vine, also the 
 flock or sheep of Christ. 
 
 Q. Who is set forth in all these as the Head of the 
 Church ? 
 
 A. Christ. 
 
 Q. Boca Scripture mention the idea of any other 
 Head of the Church ? 
 
 A. No. 
 
 Q. Is there any difference in the application of the 
 words " Kingdom of God and Kingdom of Heaven," as 
 used in the New Testament? 
 
 A. Yes. 
 
 Q. What is the chief distinction? 
 
 A. The Church Visible and the Church Spiritual : 
 The Church Ideal, and the Church Actual. 
 
 Q. Refer to passages descriptive of the Church 
 Spiritual. 
 
 A. The ?aral)le of tho treasure hid in a field, Matt. 
 tAH. : 44. The Leaven, Matt xiii. : 33. The merchant- 
 man seeking goodly pearls, Matt. xiii. : 45, 46. The 
 good Shepherd, John x. : 1-18 ; also Matt. xvi. ; 18 " On 
 this Rock I will build my Church." Eph. v. : 25. 
 " Christ loved the ( hurch and gave Himself for it." 
 Col. i. : 10 " He is the Head of the Body the Church." 
 
 Q. Refer to passages descriptive of the Church as a 
 visible body, 
 
 A. The Parable of the Tares, Matt, xiii : 24. The 
 draw net, Matt. xiii. : 47. The%nustard seed. 'Ihe 
 Sower, Matt. xiii. • 1-8. The wise and foolish Virgins, 
 Matt. XXV. : 1-13. The Talents, Matt. xxv. : 14. The 
 Proverbs, Luke x. : 12. The marriage of the king's 
 son, Matt. xxii. : 1-14. The wicked husbandmen. Matt, 
 xii. : 1-12. The vine, John xv. The unmerciful 
 servant, Matt, xviii. : 23-35. Also Matt, xviii. : 17, " Tell 
 it unto the Church." Acts ii. : 47, « The Lord added 
 to the Church daily such as should be saved." 
 
 xS * 
 
y. 
 
 T ' 
 
 I 
 
 CHURCH OF THE HOLY SCrjIPTURES. 5 
 
 Q. What are we to regard as the primary significa- 
 tion of those terms, and what the teaching of Scripture 
 as to the nature or beitig of the Church ? 
 
 A. That it is a spiritual body. 
 
 (^. How are the memhers of the Church spoken of 
 in Scripture? 
 
 A. As saints or holy persons : as the elect, or the 
 called. ' 
 
 Q. Of whom is this absolutely and literally true? 
 
 A. Of true believers in Christ. 
 
 Q. Are such only of the Church? 
 
 A. Such only. 
 
 Q. How then is the term Saints applied to all the 
 members of the Visible Church ? 
 
 A. Because of their profession of Christ. 
 
 Q. How are we to understand the terms "Kingdom 
 of Heaven." &c., as applied by our Lord to the Visible 
 Church ? 
 
 A. As having a relative meaning and application, be- 
 cause in such the essentials of true doctrine are held, 
 and because in such body some are his true servants. 
 
 Q. On what do you found your belief of the essential 
 character of the Church, being that of a spiritual body? 
 
 A. Upon the nature of God, and upon the character 
 of Christ. 
 
 Q. You have now defined the character of the 
 Church to be that of a spiritual body : can you point 
 to any standard Divines of the Church of England as 
 ratifying this dogtrine ? 
 
 A. Ycs. The Reformers generally. 
 
 Q. Give some quotations. 
 
 A. Bishop Ridley, Reformer and Martyr, speaks as 
 follows :—Thu name "Church" is taken' in Scripture 
 for the whole multitude of them whioh profess the name 
 of Christ of the which the y nre also called Christians. 
 But as St. Paul saith of the Jew. " Not every one is a 
 Jew outwardly, nc ither yet all that be of Israel are 
 counted of the seed ; even so not every one which is a 
 christian outwardly is a christian indeed. For if any 
 man have not the Spirit of Christ he is none of His." 
 Therefore that Church which is His body, of which 
 Christ is the Head, standcth only of living stones and 
 
A CAHECHISrf ON THE 
 
 true christians, not outwardly in name and title but 
 in heart and in truth." 
 
 Q. Give m(i another quotation. 
 
 A Archbishop Cranmer in his Catechism published 
 by authority in 1548 says as follows : — " I believe in the 
 Holy Catholic Church, that is to say that ever there is 
 found some company of men or some congregation of 
 good people which believe the Gospel and are saved. 
 For this word " Church " signifieth a company of men, 
 enlightened with the Spirit of God which do receive 
 the Gospel." 
 
 Q. Can you give me any other Standard Divines 
 since the period of the Reformation as setting forth the 
 same teaching? 
 
 A. Yes I The learned and good Richd. Hooker, 
 author of the books of Ecclesiastical Polity, saith as 
 follows : — Whatsoever we read in Scripture concerning 
 the endless love and saving mercy which God shewoth 
 towards His Church, the only proper subject thereof is 
 this Church which we properly term the mystical body 
 of Christ," Eccl. Pol. Book III. 1. 
 
 Q. Give me another quotation. 
 
 A. Bishop Jeremy Taylor in his " Dissuasive from 
 Popery " says as follows : — " They who are indeed holy 
 and obedient to Christ's laws of faith and manners, 
 these are truly and perfectly the Church. These arc 
 the Church of God in the eyes and heart of God : for 
 the Chtnch of God is the body of Christ, but the mere 
 profession of Christianity makes no man a member of 
 Christ, nothing but a new creation, nothing but Faith 
 which worketh by love and keeping the command- 
 ments of God." 
 
 Q. Give me yet another. 
 
 A. The learned Dr. Jackson in his work on the 
 Church, says thus :—<' The Catholic Church, in the 
 prime sense, consists only of such men as are actual 
 and indissoluble members of Christ's mystical body 
 or of such as hare the Catholic fjiith not only sown in 
 their brains and uncierstandings, but thoroughly rooted. 
 in their hearts. All the glorious prerogatives, titles or 
 promises annexed to the Church in Scripture, are in 
 
 - 
 
CHURCH OP THE HOLY SCRIPTUREg. 7 
 
 the first place and primarily^ meant of Christ's live 
 mystical body." 
 
 Q. To what corrupt system in particular docs this 
 teaching stand opposed ? 
 
 A. To that of the Church of Rome. 
 
 Q. Does she deny the distinction we have declared ? 
 
 A. Yes. 
 
 Q. For what purpose ? 
 
 A. In order to insist upon the absolute necessity of 
 membership with her. 
 
 Q. How docs she do this? 
 
 A. By declaring all the promises which God has 
 made to His spiritual Church, to belong of right to her 
 members as parts of a visible Church. 
 
 Q. What does she affirm of those who arc not in 
 communion with her? 
 
 A. That they are without God's Covenant. 
 
 Q, What is the consequence of this ? 
 
 A. Tliat they cannot be saved, except it be by the 
 extraordinary, because uncovenanted mercies of God. 
 
 Q. Are we justified in holding this view concerning 
 any ecclesiastical organization ? 
 
 A. No. 
 
 Q. What is the Holy Catholic Church of wliich wc 
 in the Creeds express our belief? 
 
 A. Archbishop Usher bears true testimony as 
 follows : — " That whole uni-nrsal company of the elect 
 that ever were, are, or sh. i. be gathered together in 
 one body, knit together in one Faith, under one Head, 
 Jesus Christ." So also Whittaker in his disputations 
 on Scripture : — " In the Creed we do believe in the 
 Church, but not tljis or that Church, but the Catholic 
 Church, which is no particular assembly of men, much 
 less the Romish synagogue, tied to one place, but the 
 body of the elect, which hath existed from the beginning 
 and shall exist unto the end. 
 
8 
 
 A CATECniSM ON TUB 
 
 CUAPTER II. 
 UNITY OF THE CHURCH. 
 
 Q. How docs Scripture speak of the Unity of the 
 Churdi ? 
 
 ji. " There is one Body and one Spirit even as ye 
 are called in one Hope of your callinjf, one Lord, one 
 Faith, one Baptism, one God and Father of all who 
 is above all and through all and in you all." 
 
 Q. We have found a distinction in the sense of the 
 words used in Scripture to describe the Church ; to 
 which does the aforesaid passage refer, the Church 
 visible or the Church spiritual ? 
 
 A. To the latter, as it treats of those in actual 
 fellowship with Christ. 
 
 Q. What does it affirm concerning them? 
 
 A. That they are one in character. 
 
 Q. Why? 
 
 A. Because they have all been made to drink into 
 one spirit," 
 
 Q. Can this be said of all members of the Visible 
 Church? 
 
 A. No, not all of these have the Spirit. 
 
 Q. How may the primary unity of the Church be 
 most properly described ? 
 
 A. As an invisible oneness. 
 
 Q. Is there any difference between uniformity and 
 unity ? 
 
 A. Yes, Tiie one refers to the Visible, the other to 
 the Spiritual Church. 
 
 Q. Which are we considering now ? 
 
 A. The latter. 
 
 Q. What article of the Creed speaks of this spirit- 
 ual unity ? 
 
 A. The third article, the latter part : " the commu- 
 nion of saints." 
 
 Q. What do you understand by the word saints ? 
 
 A. Holy persons ; true believers. 
 
 Q. What docs this clause of the Creed affirm con- 
 cerning them ? 
 
 i 
 
 t 
 
i 
 
 1 
 
 CIIURCU OF TlIK HOLY BCRll'TURES. 9 
 
 A. That there is a comimmion, or fellowship between 
 them. 
 
 Q. What is the nature of this fellowship ? 
 
 A. A spiritual one. 
 
 Q. Why so ? 
 
 A. Beeauso we profess our belief of It. 
 
 Q. You have now expressed and described the 
 primary Unity of the Church as beinj? of a Siurituul 
 character; what does Scripture say concerning a 
 visible Untiy ? 
 
 A. Our Lord Jesus Christ prayed that His disciples 
 might Ko be one. 
 
 Q. What conclusion must we draw from this? 
 
 A. That many of God's true servants are not in 
 visible ntiity with each other. 
 
 Q. To what must we ascribe so lamentable a divi- 
 sion ? 
 
 A. Their imperfect sanctification and the power of 
 
 sin. 
 
 Q. Is it not a grave sin, to disturb the peace of the 
 Visible Church by causing divisions? 
 A. Yes. 
 
 Q. What does Bt. Paul say concerning those who do 
 this ( 
 
 A. To mark such as cause divisions and offences 
 contrary to the doctrine we have received from His 
 inspired servants, and to avoid them. 
 
 Q. What does our 34th Article say on this head? 
 A. " Whosoever through his private judgment will- 
 ingly and purposely, doth openly break the traditions 
 and ceremonies of the Church, which be not repugnant 
 to the Word of God, and be ordained and approved by 
 common authority, ought to be rebuked openly (that 
 others may f ar to do the like) as he that oftcndeth 
 against the common order of the Church, and woundeth 
 the conscience of the wtak brethren, 
 
 Q, Give me now some authority from writers of our 
 Church, in support ot what you have advanced on 
 this subject ? 
 
 A. Dr. Burrow in his work on the Unity of the 
 Church says thus :— " To the mystical and invisible 
 Church belongs peculiarhj that unity which is often 
 
10 
 
 A CATECHISM ON THK 
 
 1 ; 
 
 attributed to the Church. This is the socictv of those 
 
 A '^^ P!'"!*^ "^'"^ P'*'^^ "^''^'^ *'^«3' miglit to be One " 
 {^. What IS the testimony of Bishop Hall ? 
 A. As follows :— " Tlie word " Cliurch " is not more 
 common than equivocal. Whether ye consider it as 
 the aggregation of the outward, visible, particular 
 churches of christian Professors; or as the inward!' 
 secret universal company of the elect, it is still One' 
 ant it from particular visible churches, you shall turn 
 yoirr eyes to the true, inward, universal company of 
 Gods elect, and secret ones, there shall you perfectly 
 
 in truth; that one Baptism is here the true laver of 
 rhf^'J^'fi'''; ' *''^* ^n" Faitli is a saving reposal upon 
 Chi 1st ; tiiat one Lord is the Saviour of His Body " No 
 
 rul !r f ^ '■' "^^'-i '"''• *^^^'^ ^^'' "^^^'^^^^ ; «^e head 
 mn^Jn '"''" T'2^ animates it j one set of joints 
 moves It; one food nourishes it; one robe covers it 
 bo It IS one in itself; so one with Christ, as Christ 
 IS one with the Father. " That they may be on. 
 even as we are one ; I in them, and they in me Ser 
 
 ?f w/^'^ ^'""''^y ''"^ Unity of the Church * 
 on thiJ head ?"'" ^''''^""^■' ""^ Archbishop Cranmer 
 
 +w 1' -^Z"" ^^'^^f'^J^ Church is a communion of Saints 
 that IS to say all that be of this communion or com- 
 pany be holy and be one holy body under Christ their 
 IT ^ ,, "^ congregation receivcth of their Head 
 tho ««nnf!fi .'^'"^"5^ "'"1^''" ''"^ ^'^ft« that pertain to 
 AnH Jr 'l*'""?, ^""^ "^^^'"'^ ^""^y of tJ^^' sime body 
 bodv ilff. ^ ""'"^ treasures be common to the whole 
 Dony and to ever?/ member thereof:^ 
 
 Jv^mi:r, *"' '■'■""^""" "' '^■■'■''W^'.op Cran. 
 A. In 1548. 
 
 A. Ves. It was published by authority of the Church. 
 
 T 
 
i 
 
 X- 
 
 T 
 
 CHURCH OF THE HOLT SCRIPTURES. 11 
 
 Chapter III. 
 
 nELATIOX OF THE SPIRITUAL TO THE 
 VISIBLE CHURCH. 
 
 Q. Wo have now considered and finally concluded 
 ■what is the essential character and unity of the Church. 
 What do Romanists affirm of the meaning of Scripture 
 language concerning the Church ? 
 
 A. That whenever the Church is there spoken of or 
 referred to, it is as a visible body, organized as such 
 and so discernible. 
 
 Q. y^e have proved from Script itself tliat it is 
 not always referred to, in such sense. What is made 
 the necessary and all-important means of grace from 
 the assertion made by Romanists ? 
 
 A. The Sacraments. 
 
 Q. To whom are these really means of grace? 
 
 A. To real believers upon Jesus. 
 
 Q. To whom are these made means of grace by 
 Romanists ? 
 
 A. To all who partake of them, and of such they 
 affirm that each and all are integral parts, or necessa- 
 rily members of the church because they are receivers 
 of the consecrated elements. 
 
 Q. What is the practical effect of Potestant doctrine 
 upon this subject ? 
 
 A. It makes individual faith and religious character 
 to be essentially necessary to salvation. 
 
 Q. What further practical consequences follow from 
 Romish teaching upon this subject? 
 
 A. It makes one organization the alone channel of 
 grace, and its Priesthood the alone authorized dis- 
 pensers of its sacraments. 
 
 T. You have already declared that there is a close 
 connection between the church Invisible and the 
 church Visible ; what is the bond of Union ? 
 
 S. The Word of God. 
 
 T. How f.ar tht^n doc? the Visible church represent 
 that church which is Invisible ? 
 
 S. So far as it exhibits the Word in Doctrine and in 
 practice. 
 
-*.Jfct^ 
 
 12 
 
 A CATECHISM ON THE 
 
 S OrZo,-d-?r-''.V''f ^^ ""'y Scripture ? 
 
 Him in their hearts, by F^ tVwith tL^nL '° ^""'^ ""J 
 yet in Scripture the .,,.;;; a """iKSfc'ivinjj-, and 
 
 Communion'^^ 'The bS wllf?"™,* '^ ''"'^■'* "><> 
 
 the communion of the b^dy of 4rW "'if, •' ". ""' 
 ncss of speech it i« nnt «,„ ^-nrifct;' but in strict- 
 Christ, bntttsll2emor 7'°'"?'"" ""''" '""J' of 
 
 that Communion TtTs the mZV"'"''''''' """ <" 
 reans,„„«ife..._y,,;;,''>4~f^ Communion: the 
 
 J. What important testimony is quoted l,v u: i 
 Mcllvaine in this connection ? ^ Bishop 
 
 to?hirea.efv^'t1,l'f«""""' '»"«"'■'' '" «>»■ Homilies 
 /-. Vt hat IS the practical eflcct of this 7 
 
 Ecgeneration,\ra,rt," r«t?romSe S "''''^ "'^ 
 signs is called a Christian Sacramental 
 
 Visible chuSes wh"t snirtt T" ,*''" ^"^'"'W'' ""d 
 the individuaySbcrsf "''""'""^ '^ "'''"''''y i'^ 
 S. A liv( iy Faith. 
 
 doc'Iri^^rfheittiTbifl;; ?""'■* "' ^""o ^-o the 
 
 onfy uZ fruV'Sui^h' "'^i"/"?,,"'^- <Iow„ that she 
 the truth.' ' ^""^ I"""'' "Id ground of 
 
 christMy"'"" ""-' ''"'■ "'■'"^''■■^ hound to receive 
 
 Of • - 
 
 3 and infallible chiu-ch ' 
 
 f Does not this entirely d( 
 and private judgment ? ' 
 
 ■nytlio right of individual 
 
CHURCH OF THE HOLY SCHIPTURES. 
 
 13 
 
 hes, with 
 ians and 
 tit. 
 
 his con- 
 union of 
 ) feed on 
 ing, and 
 lied the 
 i it not 
 n strict- 
 body of 
 sigyi of 
 on: the 
 
 Bishop 
 
 Jmilies, 
 receive 
 
 e Corn- 
 led the 
 mental 
 
 1 is the 
 le and 
 iaiy in 
 
 se the 
 
 at she 
 
 nd of 
 
 'ceive 
 liurch 
 idiial 
 
 5. Yes! 
 
 T. Did the Church of Rome always deny the distinc- 
 tion between the Invisible and Visible Churches? 
 
 S. No I Bishop J. Taylor in his dissuasive from 
 Popery quotes several Romish Doctors, viz., Aquinas, 
 Petrus, A, Soto, and Melchion Canus, as holding that 
 wicked men are not members of the Church, but only 
 equivocally. " The wicked are in the Church but not 
 of the Church, because the wicked are not of the 
 Kingdom of God but of the kingdom of the devil." 
 
 T. When was the present doctrine of the Church of 
 Rome upon this subject officially put forth ? 
 
 S. At the Council of Trent in 1546. 
 
 T. Is there not a mutual influence between the 
 invisible company of believers and the professing 
 Church of Christ? 
 
 S. Yes ! The Visible Church, as it ministers God's 
 Word does so add members to that which is invisible ; 
 as it ministers the Sacraments of Christ, does so 
 together with the Word, nourish and build up the 
 believers on Him ; so also it is a most certain truth 
 that the believing members of the Visible Church are 
 its most essential, if not exclusive support, without 
 whom it could not possibly do Christ's work in extend- 
 ing the Gospel. 
 
 T. Is there not a passage of Scripture which 
 describes the connection between the visible and 
 invisible Church ? 
 
 S. Yes! Acts ii: 47. '-The Lord added to the 
 Church daily such as should be saved." 
 
 T. What Church is there referred to ? 
 
 /?. The visible Church. 
 
 T. Give tbo literal de/5crij,)tion of those added to 
 this Church. 
 
 S. Those in the way (or process) of salvation. 
 
 T. What does this teach us? 
 
 S. That God's appointed order is first Faith in 
 Jesus and then confession of that Faith by Sacramen- 
 tal association with the company of professed 
 believers in Him. 
 
 T. In what sense do we speak of an invisible 
 Church ? 
 
14 
 
 A CATECHISM ON THE 
 
 S. As a body of wliich the individual members can 
 certainly be discerned by God alone. 
 
 2\ For what reason ? 
 
 S. Because God only perfectly knows all its mem- 
 bers as being partakers of a spiritual quality, 
 
 T. How is this connection expressed by Bishop J. 
 Taylor, 
 
 S. '< All that really and heartily serve Christ, do also 
 pro/ess to do so ; but the invisible Church ordinarily 
 and regularly is part of the visible but yet that only 
 part that is the true one." 
 
 T. What are Hooker's words concerning the im- 
 portance of the distinction we are here considering ? 
 
 S. " For lack of diligent observing the difference 
 between the Church of God mystical and visible, the 
 oversights are neither few nor small that have been 
 committed" Book 3:1. 
 
 Chapter IV. 
 
 THE NOTES OF THE CHURCH. 
 
 Q. What do you mean by the Notes of the Church ? 
 
 A. Those outward tnarks or signs by which it is 
 declared and made visible. 
 
 Q. What is the definition given in our 39 Articles 
 of the Notes of the Church ? 
 
 A. " The Visible Church of Christ is a congregation 
 of faithful men, in which the pure Word of God is preached ; 
 and the Sacraments he duly ministered according to 
 ChrisCs ordinance, in all things, that of necessity are re- 
 quisite unto the same" Art. xix, 
 
 Q. What are the Notes of the Church set forth by 
 the Papacy. 
 
 A. Unity, Sanctity, Catholicity and Apostolicity. 
 
 Q. What is noticeable in their definition ? 
 
 A. They hero deny any distinction between the- 
 Visible and Invisible Church V 
 
 Q. How is this seen ? 
 
 A. They put some of the Notes proper and some of 
 the Attributes or spiritual qualities belonging to true 
 
i 
 
 CHURCH OF THE HOLY SCRIPTURES, 15 
 
 chiistians, and the company of those that are such, ia 
 the same place and position. 
 
 q. Upon what grounds do we make the preaching 
 of the pure Word of God and the administration of the 
 Sacraments, Notes of the Churcli ? 
 
 Q. Because the Word of God is the first and chief 
 means of grace so ordained and appointed of God, both 
 to create the Church and to sustain it. 
 
 q. WJiy do we make the due administration of the 
 Sacraments a Note of the Church ? 
 
 A. Because Christ has given a commandment to 
 those who believe on Him to observe the same, as 
 ordinances distinctive of His disciples, and where His 
 command is obeyed, a company of His believers does 
 surely exist. 
 
 q. What do you understand by " the pure Word of 
 God," as referred to in the Article ? 
 
 A. Those leading articles or essentials of Christian 
 doctrine which are essentially necessary to be known 
 and believed in order to Salvation. 
 
 q. How would you define +hem ? 
 
 A. Truths relating to the person and atoning work 
 of Our Lord Jesus Christ, and those relating to the 
 jierson and work of the Holy Spirit ? 
 
 q. What did Luther declare to be the test oif a 
 standing or falling Church? 
 
 ^ A. The doctrine of Justification and Salvation by 
 Faith of Jesus Christ alone, and not by our works or 
 deservings. 
 
 q. The definition refers not then to absolute or 
 perfect purity of doctrine, yet what are we to consider 
 of those whose errors do^ not reach unto the articles 
 before referred to ? 
 
 A. Any error of doctrine which may be plainly 
 proved by Scripture, if held by a body of Christians 
 makes it so far defective, but if the essentials before 
 referred to are truly held, it may yet be regarded as a 
 true part of the Visible Church of Christ, and capable 
 of lieformation. 
 
 q. What do you understand by the Sacraments being 
 duly administered according to Christ's ordinance, in 
 ail things that of necessity are requisite unto the same ? 
 
16 
 
 A CATECHISM ON THE 
 
 A. It is essentially necessary that Water be adminis- 
 tered in the name of the Trinity ; Bread and Wine, 
 taken and received in remembrance of Christ. 
 
 Q. Why do we consider such an administration to 
 be valid ? 
 
 A. Because Christ's command is fulfilled. 
 
 Q. Do we consider it essentially necessary, and that 
 the Sacraments are efficaciously beneficial, if adminis- 
 tered by a certain order ; that is by the Ministers or 
 Priests of a certain church ? 
 
 A. No ? Their efficacy rests not with the givers, but 
 with the receivers. 
 
 Q. What objections do Romanists make to the 
 Protestant Notes of the Church ? 
 
 A. First that every sect lays claim to purity of doc- 
 trine, and Secondly that the Notes of the Church should 
 be insuperable from it. — Purity of doctrine they say is 
 not so. 
 
 Q. What answer do we give to the former ? 
 
 A, It does not follow that because heretical sects lay 
 claim to purity of doctrine, they do also pes 5ess it, much 
 less that no one can tell what the truth of the Gospel is. 
 
 Q. What answer do we give to the latter? 
 
 A. There are degrees of purity of doctrine. If the 
 Word be not preached there is ordinarily no Church 
 at all, that is no believers in Christ to be found or but 
 few. The number of real believers is ordinarily por- 
 portioned to the purity with which the Word is set 
 forth. Thus there is a distinction between a true, and 
 n perfectly pure Church. 
 
 Q. Is the Church of Rome a true visible church of 
 Christ? 
 
 ^. No ! for the reason that her doctrine concerning 
 the work of Christ, and the work of the Holy Ghost is 
 essentially erroneous. 
 
 Q. What fallacious reasoning do her writers make 
 use of respecting enquirers after the true Church? 
 
 A. They suppose such to be seeking to consort 
 themselves with Christ's people, before they have 
 learned to believe upon Christ Himself. 
 
 Q. Supposing such to be sincere enquirers after 
 salvation what error would they be labouring under ? 
 
CHURCH OP THB HOLY 8CR1PTURB8. 
 
 17 
 
 ulminis- 
 i Wine, 
 
 ation to 
 
 nd that 
 idminis- 
 fsters or 
 
 ')erSf but 
 
 to the 
 
 Y of doc- 
 h should 
 L!y say is 
 
 sects lay 
 it, much 
 ospcl is. 
 
 If the 
 Church 
 id or but 
 lily por- 
 d is set 
 Wu€f and 
 
 lurch of 
 
 icerning 
 Ghost is 
 
 rs make 
 ch? 
 
 consort 
 ey have 
 
 A. That of seeking salvation not by Christ, but by 
 the means of the Church, which salvation Rome teaches 
 men to expect by its Sacraments. 
 
 Q. How will you further show the false reasoninir 
 of Romanists in arguing against the Protestant Notes ? 
 
 A. They condemn us for doing what they are obliged 
 to teach others to do, namely have beforehand some 
 idea of what are the true Notes of the Church. 
 
 Q. How is this seen ? 
 
 A. The enquirer is directed to examine which of 
 several bodies has more clearly the marks of visible 
 Unity, &c. Here it is already assumed that he is con- 
 vinced of these being the true Notes of the Church 
 He cannot according to Rome obtain this knowledge 
 from Scripture, for this is Protestant teaching, nor from 
 the Church for he is supposed to be enquiring for it 
 
 Q. What is he then shut up to the reception of? 
 
 A. The receiving of his knowledge concerning the 
 Notes of the true Church, from that Church which 
 claims without any authority th&iit is the true Church 
 
 Q. Show me now the several positions of Romanists 
 and Protestants as to the Notes or Marks by which we 
 are invited to judge between the claims of several 
 visible bodies to be true Churches of Christ. 
 
 A. Protestants direct enquirers to judge by the Word 
 of God ; Romanists teach them without any evidence 
 to believe what their Church teaches. ' 
 
 Q. Are all Protestant Churches united in that des- 
 cription of the Church's character which we have 
 already given ? 
 
 A. Yes! To this correspond the teachings of the 
 Articles of Smalcald, composed by Luther, the Helvetic 
 Confession, the Belgic Confession, the Scotch and the 
 Polish Confessions of Faith, also the Catechism of 
 Dean Nowell of our own Church, published by au- 
 thority of Convocation. 
 
 3rs after 
 : under? 
 
18 
 
 A CATECHISM ON THE 
 
 ! I 
 
 f 
 
 CUAPTER V. - 
 
 THE POLITY OF THE CHURCH. 
 
 Q. What do we understand by the Polity of the- 
 Church ? 
 
 A. Its mode of Government. 
 
 Q. What is now the object of our enquiry? 
 
 A. To ascertain from Scripture as far as it affords us 
 instructions, what was the mode of Church Govern- 
 ment practised in the Apostolic and early churches. 
 
 Q. What distinction is to be drawn between the Doc- 
 trine and the Polity of the Church, as viewed by Scrip- 
 ture. 
 
 A. The Doctrine to be taught, and that is held by 
 Chrihtians is a matter of precept laid down in Holy Writ ; 
 the Polity of the Church is not so, but is to be drawn 
 from the facts of Scripture. 
 
 Q. Is Scripture alone a sufficient aud final guide to 
 the true Polity of the ancient Church ? 
 
 A. No ! Recourse must also be had to the History of 
 the Primitive Church. 
 
 Q. What is the position of our Church with respect 
 to our own form of Polity ? 
 
 A. " It is evident unto all men diligently reading 
 the Holy Scripture and ancient authors, that from the 
 Apostle's time, there have been these orders of Ministers 
 in Christ's Church ; Bishops, Priests and Deacons." 
 
 Q. What action does she take in consequence? 
 
 A. " That no man shall be accounted or taken to be 
 a lawful Bishop, Priest, or Deacon, of this Church, or 
 suffered to execute any of the said functions except he 
 be called, tried, or examined, and admitted thereto,'^ 
 (as her ordinal prescribes,) " or has formerly had 
 Episcopal Ordination, or Consecration." 
 
 Q. Does she in so doing pronounce any judgment 
 against her sister churches ? 
 
 A. No! 
 
 Q. On reference to the. Apostolic EpifitloB nnd early 
 Church History what do we find most engaging the 
 attention of the Church ? 
 
 A. Doctrinal Truth, and spiritual religion. 
 
 M 
 
 &, 
 
 ! - 
 
of the 
 
 M 
 
 i 
 
 CHURCH OP THE HOLY SCIIIPTUUES. 19 
 
 ni^' ^^'^^ *'^«''« substantial aj^reement concorninff the 
 Church's Ciovernment and form of Worsliip ? 
 
 nA' V'^ ' ^^vJ■^''' ''*'''^' ^'''"'* ^^'^''■^' »'*^' '»'^ny i-ecords 
 ^,tVv ^''^^ '••^'"^^^''^> '"I'l F)arti(>8 created thcrcl)y 
 (^. What arc the two principal forms of Dissent from 
 
 ChnrchT'^ practice in the government of the 
 
 A. That which is known as the Independent or 
 Congregational form of (Jovernment, and that which is 
 known us the Presbyterian. 
 
 (i>. What is the tlieory of the Independents or Con- 
 gregationahsts ? 
 
 A. That by the authority of Holy Scripture each and 
 every congregation is imlepcndent of another in respect 
 of its government. ^ 
 
 Q. Upon what do they base this statement ? 
 
 A. Ihey say that the Word Church, as used in Scrip- 
 
 "i'' w'^^"*^ ^" ^^'^''>' ^''^^*« ^ «i"^'^« congregation. 
 Q'. What would follow from this ? 
 
 A. That the Inspired Word is the only authority 
 over each congregation save their self-elected governors 
 
 v. Is such a position supported by Scripture facts? 
 
 A. JMol the word Church is applied to a few be- 
 levers in a house, to those in a City, and to the whole 
 body of believers in a Nation. 
 
 Q. Shew that their theory cannot apply to the be- 
 lievers in a city. 
 
 A. The Church at Jerusalem may suffice The be- 
 lievers there are addressed as one Church, and from the 
 numbers converted of which we arefohi in Scripture we 
 cannot place them at less than from 8000 to 12000 and 
 by their theory we arc forced to consider that all these 
 worshipped in one Church, and were governed by one 
 I^astor. 
 
 Q. What further difficulty is found in their theory 1 
 A The incapacity of one Pastor to attend them as 
 
 well as that of one church or building to contain them 
 Q. What view does our great author Richard Hooker 
 
 take of tins. 
 
 ^ A. At the first the twelve Apostles dwelt together 
 in Jerusalem, and Hooker havincr in vi-"" the present 
 multitude of believers, thought tha he twelve 
 
20 
 
 A. CATECHISM OX THB 
 
 li . 1 
 
 ! I 
 
 Apostles were insufficient to minister unto them, and 
 that they were doubtless assisted by many Presbyters, 
 
 Q. What further plea do Indepcndentb urge in their 
 favour ? 
 
 A. That it is said, "they were all together," and 
 " they were assembled with one accord in the Temple." 
 
 Q. Must we necessarily suppose that they all were 
 in one place at one time ? 
 
 A. No! This may be also referred to their oneness 
 of soul, and unanimity of action. 
 
 Q. What intrinsic objections are found in the charac- 
 ter of the Independent theory V 
 
 A. First it is opposed to the/uUness of the Unity for 
 which our Lord prayed concerning His Church, — name- 
 ly, a visible unity " that they all may be One." 
 
 Q. What further? 
 
 A. It argues as a primary necessity, but a small mea- 
 sure of success to the Gospel, and that in its first pro- 
 mulgation, against the clear testimony of God's Word. 
 
 Q. What position do the Independents take with 
 respect to Church power ? 
 
 A. That all power for government is vested in the 
 people, that is in each church or congregation. 
 
 Q. Can this be supported by Scripture ? 
 
 A. No ! By Holy Scripture the Apostles were made 
 governors of the Church, and after them, the Clergy in 
 their several spheres of duty, the Bishops in their 
 Dioceses, the Pastors in their Parishes. 
 
 Q. What text of Scripture does generally confirm 
 this statement ? 
 
 A. The Epistle to the Hebrews, Chap, xiii., verse 11. 
 ^' Obey them that have the rule over you and submit 
 yourselves for they watch for your souls as they that 
 must give account that they may do it with joy and 
 not with grief for that is unprofitable for you." 
 
 Q. To whom then are the clergy directly responsible ? 
 
 A. To Him from whom their of&ce and office-power 
 is derived, even to God. 
 
 Q. How would the theory of Independents affect 
 them? 
 
 A. It would make them to be the servants of the 
 people, from whom their power is said to be derived. 
 
 ^ * 
 
 e 
 C 
 
ir oneness 
 
 he charac- 
 
 CnURCH OF THE HOLY SCRIPTURES. 21 
 
 Q. Does not Holy Scripture give the people a voice 
 in electing of Pastors and making laws for the Church '^ 
 
 A. Yes I As in the choosing of the Seven Deacons 
 and m the Council at Jerusalem, Acts 15. ' 
 
 Q. Docs this privilege at all effect the source of the 
 oflice-power of the clergy as before asserted ? 
 
 1 ^i ^J?J *^^*'* P^^^^ ^« «*i'^ fioni Cfod, when they are 
 by the Church and its Bishops appointed to the office, 
 and the people acknowledge them as their overseers, 
 according to the law of Christ. 
 
 Q. What does John Owen, the great Independent 
 Divme say on this head ? 
 
 A. " This choice or election doth not communicate 
 a power from them that choose unto them that are 
 chosen as though such a power as that whereunto they 
 are called should be formally inherent in the choosers 
 before such a choice. For this would make those that 
 are chosen to be their ministers only, and to act all 
 things m their name, and by virtue of authority derived 
 trom them. It is only an instrumental ministerial 
 means to instal them in that power and authority 
 which 18 given to such officers, by the constitution and 
 mws of Christ, whose ministers they therein are 
 Ihese gifts, offices and oificers being granted by Christ 
 to the Churches, wherever there is a Church, called 
 according to His mind, they do in and by their choice 
 ot them, submit themselves unto them in the Lord 
 according to all the powers, and duties wherewith they 
 are by Him entrusted and whereunto they are called 
 '' Irue nature of a gospel Church." Ch. iv. v. 77 
 
 Q. Do these views agree with the teaching of inde- 
 pendents on this head ? 
 
 A. No ! they protest against them. 
 
 Q. What position do Independents take with refer- 
 ence to Superior Courts in the government of the 
 Church ? 
 
 A That there is no authority in Scripture for such : 
 the decision of each congregation is final. 
 
 Q. How will you disprove this ? 
 
 A. By the Council at Jerusal' ra recorded in the 
 15th Chapter of the Acts of the Apostles. 
 
 Q. How do Independents evade this? 
 
tf 
 
 A OATECIHRM ON TUB 
 
 I .! 
 
 1 i 
 
 , I 
 
 'il II 
 I ,1 
 
 A. Thkj .fay lirst, that tlioj went thore to sctilo the 
 matter of diiq)uto ])eran8e of tho ApoHtles beinj? there 
 who wore inspired men, and also l)ecau8o, although 
 they had Paid with tliem, yet parties having run so 
 higli, made it noeessary. 
 
 Q. Wljat will yon answer to this ? 
 
 A. The Courtis expressly said to he composed of the 
 Apostles, and Elders (or Presbyters) and brethren ror 
 the lay members), the matter was dealt with in tho 
 way of arr/uiticnt, a decree, or dogma was issued in tho 
 name of the Apostles, Elders and brethren, commandbuf 
 general obedience, and it was pronoimoed by St. James, 
 
 as the Metropolitan, or President of theVlomicil, 
 
 further Paul and Barnabas delivered this same decree 
 to the churches, for their governance, wheresoever 
 they travelled. 
 
 Q. Does not Dr. Owen again dissent from the In- 
 dependents ? 
 
 A. Yes! He says that, 'fa single congregation, cannot 
 always perform its duty to Christ and the Catliolic 
 Church, by its intrinsic powers ; that in attempting to 
 do so, it cnts itself off from tho communion of the 
 Church Universal, and that it would not be safe, for 
 any man to commit himself to its care." — True Nature 
 of a Gospel Church. Chap. 11. 
 
 Q. How do Independents agree with the views of 
 Presby-crians in regard to Church Government? 
 
 A. In denying that there is more than one Order in 
 the Ministry. 
 
 Q. In what respect do they differ i'om them ? 
 
 A. First in their position as to Church Courts, an ' 
 Secondly in that they reject the Presbyterian form of 
 Government by Lay Elders. 
 
 Chapter VI. 
 
 TJfE :- )7Jri- OF THE CHURCH. 
 Q. What i)t .sil'Ui do the x'resbyterians take with 
 respect to Superior Courts for the Government of the 
 Church ? 
 
 A. They recognize a Court of Appeal. 
 
CHUUCn OF TUB HOLY 8CUIPTURE8. 83 
 
 rulini^F^rW . '!'"'^^ fon}oini]y witl, a l)ocIy callc<l 
 purp!fso ' '"'i'^"'^''*^ '^"^ «ct apart by them fur that 
 
 Q. l/pon what do tlicy grouml thoir practice of 
 goverumtat by liuli„^r lohi^-rt ? VrnLiito ot 
 
 bttwtcn Udvi-8 who tt-acli and Eld. rs who rub, 
 8chcm J? ^''''"^''' '^"^ ^^'"^ '"^^^ ^" fuvouriiig their 
 A. One passaffo is l Cor. xii. verse 28 " God hath 
 
 tlnrdly teachcvrs, after that miracles, helps, govern 
 ments, diversities of prayers." 
 
 a What objection is there to this quotation? 
 
 A 1 here IS every probability that 8t. Paul uses the 
 Avord in relation, not to an of/ice, but a spirituaTamil 
 common with others, bestowed for a season, by iho 
 special lufiuence of the Holy Ghost 
 
 in ?he]l^tt:uJT* '""""' '^ ""'^ '""^ ^« ^^^^«"^« 
 
 A. Rom Chap. xii. ver. 6 to 8.-.« He that ruleth with 
 
 diligence" also 1 Tim. Chap. v. verse 17. " Let the 
 
 elders that rule rvdl be counted worthy of double 
 
 SoXn'e.''^'"'"^^^ "''^ ''^^ ^"^""^* ^" *^^« ^^"^^ ^^d 
 
 Q. What interpretation do Presbyterians put upon 
 the word pro-istamenos, as used in ilom. xii. 6, 8 ? 
 _V. 1 hat It refers to an individual, and a regular 
 
 Stry. ' ' ''^'^™'' '"^'^ ^^^"^^^ ^^«^ tl^« 
 
 Q. What is the more certain meaning ? 
 
 Pitt;7f^'f J*''?^'"'*' '^^'''" ^'PP"^^ to an officer, or office, 
 either to the clergy or to civil rulers. 
 
 Q. How will you shew this? 
 
 A. By 1 Thess V. 12. " We beseech you brethren to 
 know them which labour among you. andareov.rvT 
 ^or are your rulers) in the Lord,' and admonish' yo;" 
 a^nd^to esteem them very highly in love for their works 
 
 Q. What word is used here and with what reference ? 
 
f ii 
 i f 
 
 
 
 I '1 
 
 ■ III 
 
 
 24 
 
 A CATECEISM ON THE 
 
 A. Pro-istamenos, or ruler, and applied to the regular 
 Ministry. 
 
 Q. What passage do they most rely on as favourine: 
 their views ? ^ 
 
 A. 1 Tim. V. 12, where such a distinction as they 
 speak of seems to be made. 
 
 Q. What does the word elder literally mean ? 
 
 A. An old man ? 
 
 Q. Where do we first find it applied to an office 
 ^ A. In the Old Testament where under the Jewish 
 Theocracy, and afterwards it was used to signify a civil 
 officer. 
 
 Q. Is not the same phraseology generally employed 
 in the New Testament? 
 
 A. Yes I Here the word presbuteros, or elder is 
 generally however applied to a religious officer, the 
 minister of the Gospel. 
 
 Q. Who were the elders then mentioned in the New 
 Testament in connection with the Scribes and Phari- 
 sees? 
 
 A. A well known and honoured body of civil rulers 
 Q. How then may the passage they dwell upon 
 properly apply ? ^ 
 
 A. To religious, and to civil governors. 
 Q. How does Beza the great Continental Keformer 
 use the word, pro-estos ? 
 
 A. As referring to the office of a Bishop or chief 
 spiritual ruler. 
 
 Q. How does the learned Mr. Meade interpret the 
 passage. 
 
 A. As above, that by the " elders who rule well " 
 are to be understood, civil rulers, and "those who 
 labour m word and doctrine," ministers of the Gospel. 
 
 Q. How may we fully explain it ? 
 
 A. All rulers are to be esteemed for their office sake 
 Those who rule well are worthy of double honour, and 
 while this is due to civil magistrates, more especially 
 is it due to the clergy as spiritual rulers. 
 
 Q. Upon what basis does Dr. Chalmers place their 
 system of ruling elders ? 
 
 A. That of "modern practice." 
 
CHURCH OF THE HOLY SCRIPTURES. 
 
 25 
 
 Q. What is their statement with regard to the office 
 of Deacon as found in the New Testament. 
 
 A. That they were not properly Clergy, but Laity 
 appointed to take charge of the temporalities of the 
 Church. 
 
 Q. Upon what do they ground this assertion ? 
 
 A. Upon the circumstances attending their appoint- 
 ment, namely the relief of necessitous widows. 
 
 Q. What objection is there to their conclusion ? 
 
 A. We have reason to suppose that the Seven Dea- 
 cons also preached the Word. 
 
 Q. Why do we so suppose ? 
 
 A. Because we have record of Stephen and Philip, 
 as preachers of the Word. 
 
 Q. May we reasonably suppose that the others did so? 
 
 A. Yes ! although it is not recorded. 
 
 Q. Have we any further Scripture authority for the 
 office of Deacons besides the appointment of the Seven ? 
 
 A. Yes ! some expositors consider that as presbuteros, 
 old man, does not alone refer to age but to office, so 
 also does neoteros, or neaniskos, which means young 
 man, refer to an office also. 
 
 Q. In what places do we fird this term used probably 
 with such an application ? 
 
 A. Acts V. 6, 10, — Luke xxii. 6. and also 1 Pet. v. 5. 
 
 Q. What may be urged further against the Presby- 
 terian view of the Deacons of the Old Testament ? 
 
 A. First the connection in which they are spoken of 
 by the Apostle Paul, and Secondly, the qualifications 
 he enumerates that candidates for the office should 
 possess. 
 
 Q. How are they addressed by St. Paul in his Epis- 
 tles to the Phillipians ? 
 
 A. In connection with Presbyters, 
 
 Q. What is remarkable in the qualifications for the 
 office of Deacon, as named by St. Paul in his Epistle 
 to Timothy. 
 
 A. That they are little different from those required 
 of a Presbyter. 
 
 Q. Where do we properly go besides to the Scrip- 
 tures for Historical information concerning the gov- 
 ernment of the Church. 
 
26 
 
 A CATECHISM ON THE 
 
 !l ' 
 
 IS: 
 
 A. To the History of the Primitive 
 Q. What information does this giv 
 the office of Deacon ? 
 A. It tells us that they wore from a very early 
 
 Church. 
 
 c us concerning 
 
 age 
 
 Q. What mmisterial duties did they perform? 
 
 A. They assisted in distributing the elements, at the 
 
 administration of the Lord's supper, they baptized new 
 
 converts, and celebrated marriai^es 
 Q. What besides? 
 
 A. They also read Scriptures in the Church 
 Q. What early writers and martyrs testify to this 
 A Ignatius, Bishop of Antioch, Justin Martyr, ^nd 
 
 Tertullian. j ) ^^■ 
 
 Q. When did they live ? 
 
 .^/" Js^'i^*^"^ was appointed Bishop of Antioch, a. d 
 70. Justin, martyr, flourished in the early part of the 
 Second Century and Tertullian, the latter part of the 
 becond and beginning of the Third 
 
 Q. Who among the Continental Reformers bear 
 testimony of the same character ? 
 
 A. Martin Bucer, Calvin and Beza. 
 
 Q What further argument may we use against the 
 Presbyterian view of the Diaconate ? 
 
 A. That if we assume the first institution of the 
 ^^u\7^V^ ""'u I' *? P'^^^^^^ ^«^" "^« r^^li-f of the poor, 
 labourr ' ^^^^"^ *^ "^^^^^^ "^e spliere of their 
 
 Q. Who uses this argument? 
 
 A The great Richard Hooker, author of the Books 
 of Ecclesiastical Polity, 
 
 Q. What further powers were afterwards given to 
 them besides those before enumerated ? 
 
 preth\'hTG~'^'^""^ ^^^^"^^ ^^ *^^ ^^«^-P^ *- 
 Q. What are the views of Presbyterians concerning 
 Diocesan Bishops as practised by our Church ? 
 
 A. That there is no Scripture ground for the exist- 
 ence 01 any Uffinftr snopriot' <-o +liof ^f „ T^ 1 __i 
 
 What 18 then position in making this assertion? 
 ^.hti/n. -T^^' on them to prove that herein the 
 whole Christian world has been in error, from the very 
 
CHURCH OP THE HOLY SCUIPTDRES. 
 
 2T 
 
 rmers bear 
 
 earliest, or from Apostolic times. 
 
 B. Waiving our just advantage wliat may wc answer 
 to this? 
 
 A. We can appeal as before to the facts of Holy- 
 Scripture, supported by like facts of early ecclesiastical 
 History. 
 
 Q. What was the position of the Twelve Apostles? 
 
 A. A position superior to that of Presbyters and 
 deacons, as to them was given special and peculiar 
 
 for the government and 
 
 guidance 
 
 of the 
 
 powers 
 Cl'irch. 
 
 U. How do Presbyterians argue with respect to them ? 
 
 A. That as they were specially inspired for the con- 
 stitution and guidance of the early Church, the office 
 of the Apostolate expired with them. 
 
 Q. What further? 
 
 A. That they w^ere overseers, or Bishops at large, 
 that is of the whole Church, and not of a part of it. 
 
 Q. What may we answer to the first? 
 
 A. That in regard to Inspiration, a similar, if not the 
 same gift was given to the private members of the 
 Church, as well as to the Clergy at large, yet are the 
 powers and prerogatives of each continued, although 
 Inspiration or the extraordinary gifts of the Holy 
 Ghost, in them be ceased. 
 
 Q. What to the second ? 
 
 A. That although they had a general charge and 
 power over the Church, yet each took to himself, a 
 particular part of the world to labour in, as also St. 
 Peter went to the Jews and St. Paul to the Gentiles. 
 
 Q. What argument have' we in the cases of Timothy 
 and Titus ? 
 
 A. That they not being of the Twelve were given 
 by St. Paul to have power over Presbyters and Deacons 
 
 Q. What do Presbyterians say to this ? 
 
 A. The Apostles merely delegated some of their 
 powers unto them. 
 
 Q. What may we object to their reasoning? 
 
 A. That they can give us no proof that as St. Paul 
 gave these powers to Timothy, he did not give 
 Timothy, or Titus, authority to give a like power unto 
 others. 
 
28 
 
 A CATECHISM ON THB 
 
 .1 ! 
 
 ! i 
 
 II i 
 
 Q. What is our next authority for the evidence in 
 Scripture of an office superior to that of a Presbyter ? 
 
 A. That Scripture brings before us a class of men, 
 not being of the Twelve who are yet called apostles. 
 
 Q. Whom do we find among these ? 
 
 A. Besides Paul, who was an inspired man, we read 
 also of Barnabas who is classed with Paul as an apostle, 
 and who was also a preacher of the Word. 
 
 Q. What do they say of the class of men called 
 apostles of the churches ? 
 
 A. That their office was merely temporary. 
 
 Q. Can they give us any proof of this ? 
 
 A. No! 
 
 Q. What passage strengthens our position here ? 
 
 A. Rev. ii. 2. " Thou hast tried them which sai/ihey 
 are apostles and are not and hast found them liars." 
 
 Q. To what does this trial spoken of refer ? 
 
 A. To their teaching, or preaching which was pecu- 
 liarly the glory of the proper apostolate, as say St. 
 Paul, " Christ sent me, not to baptize, but to preach 
 the Gospel." 
 
 Q. What further sanction does Scripture give to 
 government by Bishops. 
 
 A. The Apocalyptic Epistles to the Seven Churches 
 in Asia. 
 
 Q. In what particular ? 
 
 A. They are addiessed to the Angels of the Churches. 
 
 Q. What may we justly consider from this language? 
 
 A. That there was in each Church some one who 
 occupied superior powers and prerogatives above the 
 general ministry and so is i;ermed of the Holy Ghost 
 the Angel or Chief Overseer of such Church. 
 
 Q. Can such language be understood of anything but 
 a person ? 
 
 A. No! 
 
 Q. If then Presbyterians make this admission, as 
 they do, to what are they shut up ? 
 
 A. To the Independent theory, which would give to 
 the college at Ephesus, but one Pastor. 
 
 Q. What is the next difficulty, that the advocates of 
 equality in the Ministry have to deal with ? 
 
CHURCH OP THE HOLY SCRIPimiES. 
 
 29 
 
 en called 
 
 A. The case of James, the first president of the 
 Church in Jerusalem. 
 
 Q. What do we learn of him from Scripture ? 
 
 A. That he was not of the Twelve, yet he is spoken 
 of as an Apostle, and we learn from several places, 
 that he was recognized as the chief Pastor of the 
 Church in Jerusalem. 
 
 Q. Who was the James thus referred to ? 
 
 A. He is called by Paul " James the Lord's brother." 
 He is known in Eccles. History, by the name of " the 
 Just." 
 
 Q. Quote the passages where his Presidency is re- 
 ferred to. 
 
 A. Acts xii:17. '' Go shew these things to James 
 and to the brethren. Acts xxi. 18. The day following 
 Paul went in with us unto James, and all the elders, 
 (or Presbyters) were present." Gal. ii. 12. "Before 
 that certain came from James." 
 
 Q. What early Ecclesiastical historians bear testi- 
 mony to his presidency ? 
 
 A/Hegesippus and Clement, who are quoted by 
 Eusebius. 
 
 Q. When did Eusebius live. 
 
 A. He flourished very early in the 4th Century. 
 
 Q. What Continental Fi,eformers, bear the same tes- 
 timony ? 
 
 A. Zuinglius. — This testitrony is confirmed also, by 
 that of Mosheim the Historian. 
 
 Q. What special plea is made by Presbyterians ? 
 
 A. That presbuteros and episcoposare used in Scrip- 
 ture interchangably. 
 
 Q. How do we answer this ? 
 
 A. That at the beginning of the church's history, 
 this was true, but yet it does not follow that at that 
 time, there was no actual dilference in their position 
 and authority. 
 
 Q. How will you shew this ? 
 
 A. The Apostolate is termed in Acts i 17 the ser- 
 vice, or Diaoonate of the Word, so also the Apostolate 
 is termed, an overseer's office, or ill other words a 
 Bishop's office. 
 
I ll 
 
 I! 
 
 1! I 
 
 :iii 
 
 I i 
 
 Mi 
 
 I ! 
 ii 
 
 ! I 
 
 30 
 
 A CATECHISM ON THE 
 
 Q. What is Hooker's powerful reasoning upon this 
 h ead ? 
 
 _ A. That tilings are ancienter than the names used to 
 signify them. 
 
 Q. What instances does Hooker give? 
 
 A. That of the word Minist.^r or servant. Its first 
 or general use was to signify a servant ; in the New 
 Testament it was first applied to ministerial service 
 without distinction, its later use is restricted to those 
 who are Pastors in charge of a congregation or mission. 
 
 C^. What other ? 
 
 A. Tiie wo!d disciple originallv meant a learner, 
 but Its use was afterwards restricted in the New Testa- 
 ment to signify those who were learners in the school 
 of Christ. So also the word apostle signifying messen- 
 ger, was afterwards restricted to signify those who were 
 the special messengers of our Lord. 
 
 Q. What is the testimony of Theodore the Historian 
 as to tne change in the terminology of the Church ? 
 
 A. He says tliat in the Apostolic age Presbyters and 
 i3ishops signified the same thing, but in the second 
 century or after the death of the apostles, the word 
 Eishop was used for those who were before styled 
 Apostles, and the word presbyter for the second order 
 m the Ministry. 
 
 Q. What is Hooker's account of the manner in which 
 government by Bishops was introduced? 
 
 A. He says that first the lay-people at Ephesus were 
 governed by a coll .ge of ecclesiastical persons, some- 
 times called Bishops, sometimes Presbyters who were all 
 subject to the Apostle Paul, but that in cons, quence of 
 disorder it was found necessary to give one a pre-emi- 
 nenceover the rest, in certain localities, as already had 
 been done at Jerusalem. 
 
 Q. What further ? 
 
 A. That these persons had their authority well 
 known and established before any change was made 
 111 their title, and so in the Book of St. John's RL-velation 
 they were styled Angels, and that this was not alone 
 m one place practised, but in all the world, as it was 
 accounted no church which had not a Diocesan 
 Bishop. 
 
CHURCH OP THE HOLY SCRIPTURES. 
 
 31 
 
 3r in which 
 
 Q. Do we ever read of any Synod or General Coun- 
 cil of the Church presided over by other than Bishops, 
 or Diocesan overseers ? 
 
 A. No! 
 
 Q. What then may we justly affirm of Episcopacy? 
 
 A. That it has Divine authoritv, in so far that from 
 the very early annals of the Church it has had Divine 
 sanction. 
 
 Q. What position do Ave take concerning Episcopal 
 Government ? 
 
 A. That it is fairly drawn to have Scriptural sanc- 
 tion, from the facts of Scripture History, and from the 
 fads of the History of the early Church, and its unbro- 
 ken practice for many ages, 
 
 Q. Are not Dissenters obliged to make a similar 
 plea for their practice ? 
 
 A. Yes I So does Dr. Owen and Dr. Dick. 
 
 Q. What is the language of Dr. J. Owen upon this 
 head ? 
 
 A. A consideration of the paucity of positive rides 
 in the Scripture for Church government, with the great 
 difficulty of reducing them to practice in the present 
 times (both sufficiently evidenced by the endless dis- 
 putes and irreconcileable differences of precious, 
 learned and godly men about them\ we conceive that 
 the practice of the apostolic churches doubtless for a 
 time observed in those immediately succeeding would 
 be the best external help for the right interpretation 
 of those rules we have, and a pattern to draw out a church- 
 limy by. [Preface to Country Essay for the practice of 
 church Government.] 
 
 Q. Where does their reasoning fail ? 
 
 A. Their system is not supported by the concurrent 
 voice of the early universal Church. 
 
 Q. What eminent men give their testimony in 
 favour of Episcopacy ? 
 
 A. Isaac Taylor, Grotius Melancthon, Martin Bucer, 
 Calvin and Luther : so also dots the Polish Confession 
 of Faith. 
 

 M 
 
 I i 
 
 I! 
 
 32 
 
 A CATKCHI8M ON THB 
 
 , Chapter VII. 
 
 WORSHIP OP THE CHURCH. 
 Q. What is here the object of our inquiry? 
 .• ^" 'J'.^' /ascertain from Scripture and early Ecclesias- 
 tical History what has been the practice of the Primi- 
 tive Church, 
 
 Q. What special influence does the New Testament 
 recognize in the exercise of Prayer ? 
 
 A. That of the Holy Ghost, who is called the « Spirit 
 of Prayer and supplication." ^ 
 
 Q. Does the New Testament recognise or allow of 
 precomposed forms of Prayer •? 
 
 A. Yes! 
 
 Q. In what way ? 
 
 A. First because our Saviour worshipped by set 
 forms, as did also His apostles both in the Temple 
 and in the Synagogue as set forms were always used in 
 the Jewish Church, and secondly, our Lord sanctioned 
 and taught the same to His disciples. 
 
 Q. In what instance ? 
 
 A. In giving the i)rayer known as the Lord's 
 prayer. 
 
 Q. May this be regarded as a set form to be so used ? 
 
 A. 1 es ! for while our Lord said in one place. " after 
 thts manmr inayyc- in another he said, - whe^i ye pray 
 sat/ Our Father." ^ ^ -^ 
 
 Q. Under what circumstances were the Lord's Praver 
 given? -^ 
 
 A Upon request of His disciples, who said "Lord 
 teach us to pray, as John also taught his disciples, 
 discipl^s^ '"'"' understand that John taught his 
 
 n * SJu^?'"" it means, he gave them a form of prayer. 
 
 Q. What evidence have we that pre-composed forms 
 were used in the Church during the first cJntury o Hn 
 the hfe-time of the Apostles ? 
 
 A. The universal use of the Lord's Praver as so 
 
 The^for^'^of 't."\^ ^^ V^^^ ^^"^ common'^consenT 
 Sm> nfT. *P^P*''^- ^^'^ form Of professing their 
 faith at Baptism. Form of renouncing Satfn and 
 
ClIL-KCH OF THK IIOLV aCRIPTUBES. 
 
 ,CH. 
 
 uiiy? 
 
 arly Ecclesias- 
 
 ! of the Primi. 
 
 ew Testament 
 
 ed the « Spirit 
 
 iie or allow of 
 
 ipped by set 
 I the Temple 
 Iways used in 
 .d sanctioned 
 
 the Lord's 
 
 to bo so used ? 
 place, " after 
 when ye pray 
 
 Lord's Prayer 
 
 » said " Lord 
 disciples. 
 I taught his 
 
 m of prayer, 
 iposed forms 
 Jcntury or in 
 
 rayer as so 
 
 on consent. 
 
 essing their 
 
 Satan and 
 
 33 
 
 Q. Were such forms generally „««' ? '^P"' 
 
 A les! m all the churches. 
 
 cemury 7 ■" ""'' '""""'■ "''''-''"■^ '^"""S the Second 
 oarly Christians, shoiv/that .h.v , ' ^""'^""ing the 
 
 into the clfur5i7t Intfoc t;^^ ? ^'^^ P^'^-^i^e of Christ, 
 mentions having heard nthopT r''^" ^^'' ^^^^t^" 
 prayer which b?gan wi h le Fa ?.'"" ''?''^"P' " "^^^ 
 the hymn of many names.'' ' ^''^ ^'^^^^ ^'^^h 
 
 Q. What evidence do we find in ihn tv,; a 
 A. Cyprian, Bishop of Carth 4 "l^s f^.r"*"^^' ? 
 a form in professing their faith al^nt. 1 ."''^" "'^' ^^ 
 their public service such n.fi' *,'' ''^'*^'" P''^^ts of 
 
 minister to the people u Lift ^V:,?'^ "V^^^ P"««t or 
 -^er ^^ We lift'thi^up^iln^o'tll^Lrd 'f*'^'' '^"' ^^^- 
 
 tiie^ s^Ve'eSng age? ^" '^"■^^""^">' *^ ''- -- e^ect in 
 n ■ ilf i """^^ ""^'^ ^* ^« ^^^ore full 
 
 somcwJiat in diftbrcnt place,' f"''"*"" '""''■•'^d 
 
 2; Sh',';t!;f '°"!vi'J--««-™«i? 
 
 tilC 
 
 ■so agreed to confi 
 
 model of the Metropolitan churcl 
 y. Where was this first b 
 
 ■;'■■< ito i^iturgy to 
 
 A. In the Fr 
 
 Q. Whatfurth 
 A. That of 
 
 i churches, 
 unifo 
 National 
 
 'egun ? 
 
 -.• V-ot T^ational iSl'es'rfh''''''"''''; 
 Kome became divided into dlSt kingdoC '"'"" 
 
34 
 
 A CATKCmSM ON TJJK 
 
 Q. On what is onr own Litany foundt:d ? 
 
 A. It is compiled IVom authentic records of tht; 
 Liturgies used in the Cliristian Church from a verj 
 early age. 
 
 Cj. \Vhat groat division took plac« in the Christian 
 Churcli? 
 
 A. What is termed the great schism, resulting in the 
 organization of the Eastern or Greek, and the Western 
 or Latin church of which the Popo of Rome is head. 
 
 Q. What is observable in the Liturgy of the Church 
 of England ? 
 
 A. That wherever it deviates from tlie general prac- 
 tice of the Church, it follows, not the practice of the 
 lioman, but the Eastern Liturgy. 
 
 Q. What is noticeable in the records of the early 
 Liturgies ? 
 
 A. First, that they had forms for Morning and ior 
 Evening Prayer. Secondly that they read the Scrip- 
 tures, by a settled order, Thirdly, that they used the 
 Psalms of David responsively, and Fourthly that they 
 had a special form of service for Divine Worship, when 
 they celebrated the Lord's Supper. 
 
 Q. What further ? 
 
 A. That many of their prayers were of a responsive 
 character, to be joined in by the people, also that 
 Litanies or prayers of this character were in frequent 
 use. 
 
 Q. LTpon what do we found oiu" practice of using 
 }iaT)its for celebrating Divine Service ? 
 
 A. Its general propriety and fitness, and also its 
 general sanction by Scripture, — '• fine linen is thr 
 righteousness of saints." 
 
 Q. What is allowed to be used by the Law of the 
 Church of England, Viy the officiating Ministers in her 
 cliurches ? 
 
 A. " A decent and comely surplice with sleeves." 
 
 Q. What are the robes of ministration assigned to 
 the Bishops of our Church ? 
 
 A, A white robe called aEochet, and over it another 
 of black called a Chemire, with white sleeves, 
 
 Q. Are any other vestments than those authorized 
 bv the church ? 
 
CHURCH OF T,1J£ HOLV SCRIPTURKfl. 
 
 Christian 
 
 :e of usinff 
 
 Lissiffncd to 
 
 35 
 A. No! 
 
 ■sons and thin ^ ,an .,if ^^ <]"«t.nction between per- 
 
 an,u.™r,r,rdTe»:?t!;i;xL"'' "''"«--"'-■. 
 
 l^>lislfl.;iSrLf„,^??",? "-f vestment, worn by 
 ists ? *'"' '""'""^'' l'>' 'he party called liitual- 
 
 'hat t,>eir ,ni„i»try ai;l"c1;^Sn« P iS""^' """"'^ 
 
 of ?..e^jb„?c;"„'r,^t.:nrr' "^ "■""'"•^ <»■ "-"■■"- 
 
 A. By no means 
 
 A. Martm Bueer and Peter Martyi- 
 
 y. Hy whose invitation ? 
 
 A. Tiiat of Archbishop Cranmer 
 
 of^ommo^^ p'ajl%''''^^'^^ inonrBook 
 
 a' V VI^'^' '"^^''^^ ^^'J^^^^ ^^ ''^ f'^rms of Prayer V 
 
 ;;^tLSctre;rt'r^s--- 
 
 foms^t-Praver''''"'' ^''' "'" "'^'^ °^ P'^-^o-^POsed, set 
 'h?aS' Srrorchrodce'r "" "'""-" ^-"' 
 
r 
 
 ll 
 
 •II 
 
 36 
 
 A CATKOHISM. 
 
 xv>,'!^;.^*-^^^ ^""^ *^'® dfivotion of most of the best men 
 Church *'"' recorded in the annals of the Chnstiau 
 
 rr?vor'f,*l'7T ""^ ^?'"' /.'' *^° objection that forms of 
 1 rayer tend to produce lifeless formality? 
 
 A. No I the real cause of such is found in the hearts 
 vLiousTraSf"' "' " '^"'^'^ ^"^'""^ ""^^^'^ * 
 
 M 
 
 ^ 
 
 L 
 
ISM. 
 
 of most of the beat merj 
 
 annals of the Christian 
 
 objection that forms of 
 
 1 formality? 
 
 :h is found in the hearts 
 ^ually present under a 
 
 ^-^ ^^i^e^^^^ZZZ:^ZX)C4'/^ 
 
 ^ ^