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32 X

;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.

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-'

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 *

T '

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.

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 ?

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

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.

X-

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^

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.

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 ?

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

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 ?

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.

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?

A CATECHISM ON THE

! I

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.

! -

of the

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

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?

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

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.

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.

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.

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.

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.

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

1! I

:iii

I i

I !
ii

! I

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.

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.

I i

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

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 '"'""

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 "" "'""-" ^-"'

•II

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"' "' " '^"'^'^ ^"^'""^ ""^^^'^ *

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'/^

^ ^