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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'/^ ^ ^