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D., PB0FE8S0B OF DIVINITY INKING'S COLLEGE, TORONTO; AUTHOB OF "A HELP TO CATECHIZING," BTC» ,. ; "WrrH ADDITIONS AND ALTERATIONS , ADAPTING IT TO THE BOOK OF COMMON PRAYER OF THE PROTF^TANT EPISCOPAL CHURCH IN THE UNITED STATES. ■•«-•- \ Weto ¥orfe: GENERAL PROTESTANT EPISCOPAL SUNDAY SCHOOL UNION. Depositor^/ 20 John Street. "ISN 1858. ¥u ¥^ i ; v.- \ . t I ., '■ 'c I, ■ ■ ■<■" ■! ■ ■■'-. 5 Entered acflording to Act of CongreBB, in the year 1858, ,"'- ■ "^ By John W. Mitchill, (as Treasurer of The General Protestftnt EpiBCopal S. S. Union,) In the Clerk's Office of the District Conrt of the United States for the Southern District of N«w York. .T,.;- ^> # . . ' ■ V ■i'^^^.' 'T.. ) Southern -4 • ^\ , (■ ADVERTISEMENT. . The present work lias been adapted from the English edition to the position and cir- cnmstances of the Protestant Episcopal Church in the United States ; and it is hoped will be found to be of essential service in promoting an acquaintance with, and more general ap- preciation of, that part of our standards of which it treats. It is commended to Church- ; men with the more confidence in consequence of its having enjoyed the benefit of careful revision and improvement by the learned ' author during its progress through the press. J. A. S« New York, Mv. 1st, 1852. 4^- i. '• ft -m Fc draw I "I for es Th with, perse i P£ - filSt, to a^ i ^^ inE ^^ E V A CATECHISM THE THIRTY-NINE ARTICLES. ^ INTRODUCTION. I For what purpose were the Articles of Religion drawn up? (^ " For the avoiding of diversities of opinion, ard for establishing of consent touching true religion.' Express this in other words. They were made in order to avoid, or do away with, differences of opinion in religion, and to cause persons to agree in holding the truth. How is this done in these Articles 1 Partly by laying down the truth we are to hold . fast, and partly by pointing out the errors we are to avoid. By w^hom were these Articles first agreed upon 1 By the archbishops and bishops of both provinces in England, and by the whole clergy. What do you mean by "both provinces 1" England is divided, for purposes connected with I* . # 6 INTRODUCTION. \ U n i w the Church, into two provmccs, that of Canterbury and that of York ; of which the archbishops of Can- terbury and York are the governors. What is an archbishop 1 A bishop who is placed over other bishops. Where and when did the archbishops, bishops, and clergy agree to these Articles 1 " In the convocation holden at London in the year 1562." What is a convocation ? A synod or meeting of the bishops and clergy of the provinces. How could the whole clergy meet together to agree to these Articles ? The clergy of each diocese met together before- hand, and sent deputies to speak for them at the convocation. What do you mean by a diocese 1 A portion of country under the government of one bishop. Were the articles originally published only by the authority of the bishops and clergy 1 No : they were also assented to by Elizabeth, the queen of England at the time, and published by her authority. What further authority have they since received as regards the Church of England 1 An act of parliament requires the clergy of that Church to subscribe them. i By in the i Thj and li Unitcc AVI On ,-^^>,. INTRODUCTION. 7 uanterbury py ^yj^^^t authority were the Articles, as contained shops of Can. jn the Praycr-Book, set forth in America ? They were " established by the bishops, clergy, and laity of the Protestant Episcopal Church in the shops. United States of America, hi convention." ops, bishops, When was this done 1 On the twelfth day of September, in the year of in the year our Lord 1801. 4 Are the laity required to subscribe to the thirty- 'nine Articles 1 na clergy of Xhe Church does not make any such demand upon her lay members, together to How many Articles are there ? Thirty-nine. Jtner before- . i^to what parts may you conveniently divide :hem at the them 1 Into five parts. Give the subjects of the five parts. 1. On the doctrine concerning God. 2. On the rule of faith. 3. On the spiritual condition of man. .^ 4. On the Churc'i and its ordinances. 5. On the civil duties of members of the Church. emment of ed only by izabeth, the hed by her 36 received ^gy of that W i I V: 8 CATECHISM ON THE ARTICLES. PART I. What is the subject of the first part 1 On the doctrine concerning God. What Articles does it comprise 1 The first five. Article I. Buti We We do I Dcut part. . Wha ; The time of press it Whj Beca them t( Wha lasting That What is the subject of the first Article 1 " Faith in the Holy Trinity." What is the meaning of the word Trinity ? Threcfoldness, or subsistence in Three Persons. What do you mean by " the Holy Trinity ?" The Three Persons in One God. What docs this Article teach concernmg the one ^^® God? ■ ' * P-^"' " There is but one living and true God, everlasting, Avithout body, parts, or passions ; of infinite power, wisdom, and goodness ; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be Three Persons, of one sub- stance, power, and eternity j the Father, the Son, and ^ ^ the Holy Ghost." ^^^ Do we know the certainty that there is but one ^ living and true God from natural reason or from , . , revelation? , . ^P^^^*' From revelation. ^^^ ^^ Ps. : Whj eluding IfH in spa( ■^H i":. i,frfl^'*.j>rA:., -.v. S8. ARTICLE I. reason f clievin a it, but 3? niij/ f Persons, mity ?" ing the one everlasting, inite power, Preserver of nd in unity of one sub- he Son, and is but one )n or from But may we not ascertain it by We may find strong reason for fe do not absolutely know it. P^ Prove it from S(5ripture. Deut. iv. 39 ; Isa. xlv. 18 ; Jcr. x. 10, first part. . What further proof is there ? i The whole history of the Israelitish nation until the time of Christ was intended by Almighty God to im- press it upon men's minds. \ Why was so much labour requisite to establish it % Because the ignorance and sinfulness of men led tiiem to make gods of inferior beings. What is meant when you say that God is " ever- lasting V That He never had a beginning and will never have an end. ■ Prove this from Scripture, Ps. xc. 2 ; Isa. xli. 4. What ground of natural reason is there for con- cluding that God is " without body *?" If He had a body. He must be limited and confined in space, and consequently could not be present and ficting every where at the same time. Show that it is taught in Scripture that God is without body. We are told in St. John iv. 24, that " God is a spirit," and in St. Luke xxiv. 39, that " a spirit hath not flesh and bones." .-,; ^rY ^ ^m 10 CATECHISM ON THE ARTICLES. i •111 i i St. sible.' Pro Ps. Pro St. What do you mean when you say that He is « without parts ?" That He cannot be divided into different por- tions. How does this appear to be true ? It follows from His having no body. How does this agree with those passages of Holy is, Go Scripture in which the eye, the arm, the feet, &c., of whils God, are spoken of? In \ This is only a figurative manner of speaking, em- He ployed to convey certain ideas more perfectly to our Pro minds. ^ Roi What do you mean by saying that He is " without things passions f sea, ai That He cannot be wrought upon or changed by which any other being. Pro How does that appear ? Ps. "^ " " man j every , Wl head 1 Th( i W] ing t\\ "Ii Because He could not be the sovereign Ruler and Director of all things, if He were liable to be wrought upon or changed by any thing else. Show from Scripture that God is unchangeable. St. James i. 17. "With Him is no variableness, neither shadow of turning." Why then is God spoken of as being angry or grieved, &;c. 1 Because the truth could not have been in any de- gree made known to us, except by language drawn from our own manner of feeling and acting. Prove from Scripture that God is of infinite power. sons, Fathc I W are ii s. ARTICLE I. 11 ' that He is lifferent por- iges of Holy feet, &c., of peaking, em- fectly to our ■ is " without changed by n Ruler and be wrought mgeable. -ariableness, g angry or . in any de- uage drawn inite power. St. Matt. xix. 26. " With God all things are pos- sible." Prove that He is of infinite wisdom. Ps. cxlvii. 5. Prove that His goodness is infinite. St. Luke xviii. 19. "None is good, save One, that is, God :" that is, the goodness of God is perfect, whilst that of all other beings is imperfect. In what sense is God the Maker of all things ? He made all things out of nothing. Prove this. Rom. xi. 36 ; Acts xiv. 15 ; Heb. xi. 3. " All things are of Him, the heaven, the earth, and the sea, and all things that are therein ;" and " the things which are were not made of things that do appear." Prove that He preserves all things. Ps. xxxvi. 6; Job xii. 10. "He preserveth both man and beast ;" and " in His hand is the soul of every living thing, and the breath of all mankind." What do you mean by " the unity of the God- head?" The oneness of the nature of God. What statement is made on this article concern- ing the Holy Trinity 1 " hi unity of this Godhead there be Three Per- sons, of one substance, power, and eternity ; the Father, the Son, and the Holy Ghost." What is meant by saying that the Tliree Persons are in the unity of this Godhead ? 1) 1 St H 12 CATECHISM ON THE ARTICLES. That they are therefore one God, or that they ai •' united in this Divine nature " ^Pl In what respect are they one 1 -^^^ ^ They are " of one substance, power, and eternity, ^ ^ Mention some passages of Scripture in which tL ^^^® Holy Trinity is spoken of. Isa. vi. 3 ; St. Matt, xxviii. 19 ; 2 Cor. xiii. 14. Show that the Persons of the Holy Trinity are ( thing one substance. liave In the Institution of Holy Baptism divine honoii ^ is equally paid to all ; and St. Paul (2 Cor. xiii. ^^^ prays for divine blessings equally from all : and i ■'■^^ they are thus equal in honour, they must be equal ii ^ ^^ substance or essential nature. ^^ Show that they are of one p'ower and eternity. "^^* St. Paul prays for divine blessings from all equally thing and that "for evermore:" now if they can equalh holde impart spiritual blessings, and that for evermore, thej " the must be of one power and eternity. Article II. What is the subject of the second Article ? " The Word or Son of God, which was made verj man." What is the meaning of " very man f Real man. . Prove that the Son of God and the Word of God son; are the same. He Pi R( Pi Fath It P] C< Hei ness I i :!LES. ARTICLE II. 13 or that they ai * Compare St. John i. 3, with Heb. i. 2, by which it appears that the Word and the Son equally made ithe world. r, and eternity Prove that He was " begotten from (werlasting of ire in which tli ^^^^ Father." St. John i. 1 ; Col. i. 15-17 ; Micah v. 2. Cor. xiii. 14. H<^ was " in the beginning with God," " before all y Trinity are ( things that were created :" and " His goings forth 'have been of old, from everlasting." Q divine honoii What do you mean by saying that He is " very 111 (2 Cor. xiii. ^CJod r om all : and i That He is God in the fullest sense, ust be equal ii ^ Prove it from Scripture. .| Col. i. IG, 17 ; Heb. i. 3 ; Rev. xxii. 13. He is id eternity. " before all things, and by Him all things consist ; all om all equally things were created by Him and for Him ;" " He up- 3y can equalli holdeth all things by the ^yord of His power ;" He is evermore, thei " the beginning and the ending, the first and the last." Prove that He is " eternal God." Rev. i. 17, 18 ; xxii. 13. Prove that He is " of one substance with the Father." It would follow from His being the Son. Prove it from Holy Scripture. Col. i. 15 ; Heb. i. 3 ; St. John x. 30 ; xiv. 9-11. He is " the image of the invisible God," " the bright- ness of His glory, and the express image of His per- Word of God son;" he^hat hath seen Him hath seen the Father; . He and the Father are one. [•tide? vas made verj 14 CATECHISM ON THE ARTICLES. m .1 R( flesh ever. Ik pearj H. Be Prove that the Word or Son of God took man's nature. St. John i. 14 ; Phil. ii. 6-8. Prove that He did this " in the womb of the Vir- gin Mary and of her substance." St. Lukei. 31, 32; Gal. iv. 4. Prove that the Word of God, when made man, had the whole and perfect nature of God. Col. ii. 9. " In Him dwelleth all the fulness of ^^e r the Godhead." j w Prove that He had likewise the whole and perfect Al nature of man. g^^ j^ Heb. ii. 16, 17. " In all things it behoved Him to Yc be made like unto His brethren." « ^ Prove that " the Godhead and manhood were H( joined in one Person." ,^ g^ Phil. ii. 6, 7 ; Col. i. 14,' 17 ; Heb. i. 8, 9. It is but a the same Person, who " v/as in the form of God and thought it not robbery to be equal with God," that " was made in the likeness'of man and became obe- dient unto death :" the same " by whom all things consist," and in whose " blood we have redemption ;" W Ai pleas W Tl: the same " whose throne is for ever and ever, and ^11 b' who hath God for His God." ' ^ Prove that this Person is never to be divided. Rev. i. 17, 18. " He liveth and was dead, and is alive for evermore." Prove that, thus united, the two natures make one Christ, W Tl P] offer hath ES. Qd took man's mb of the Vir. sn made man, 3d. he fulness of •le and perfect hoved Him to anhood were i. 8, 9. It is n of God and :h God," that [ became obe- )m all things redemption ;" md ever, and } divided, i dead, and is res make one ARTICLE II. 15 Rom. ix. 5. Of the Israelites " as concerning the flesh Christ came, who is over all, God blessed for 55 ever. Why is it stated that He truly suffered, &c. ? Because some taught that He suffered only in ap- pearance. How do we know that they were deceivers ? Because we have the testimony of eye-witnesses to the reality of His sufferings, &c. ^ Who are they ? All the x\postlcs, (Acts ii. 14, 23,) and particularly St. Matthew, St. John, and St. Peter. For what purpose did He suffer 1 i " To reconcile us to His Father." How so? ^ By being " a sacrifice, not only for original guilt, but also for actual sins of men." What do you understand here by a sacrifice ? An offering made to God to remove His dis- pleasure. What is " original guilt 1" The guilt of the evil disposition with which we are all born. I What are " actual sins ?" The sins which we have done ourselves. Prove that the death of our Lord was a sacrifice offered to the Father. Eph. V. 2 ; Heb. ix. 12. " Christ loved us, and hath given Himself for us an offermg and a sacrifice Id CATECHISM ON THE ARTICLES. i^! HI Jlf| m unto God :" and " by His own blood He entered in once into the holy place, having obtained eternal re- demption for us." Prove that He was a sacrifice for our original guilt. Rom. V. 12, 14, 18 ; Phil. ii. 8. " As by one man sin entered into the world, and death by sin, even so by the righteousness of One the free gift came upon all men unto justification of life." For " He .became obedient unto death, even the death of the cross." Prove that He was a sacrifice for actual sins, Isa. liii. 5, 6; 1 St. John ii. 1, 2. Prove that He became a sacrifice to reconcile us to His Father. Rom. V. 10. "V/"e were reconciled to God by the death of His Son." Article III. "What is the subject of the third Article 1 "The going down of Christ into hell." In what sense was Christ dead and buried for us ? He died in order that He might undergo in our behalf the punishment due to sin ; and He was buried in order that the fact of His death might be placed beyond dispute. Why was this important? In order that we might have the surest reliance on the reality of His resurrection and atonement. Wl this . It lar ii W in th lent II( hell 1 St. that impli Sh relati Ep Fo Chris ^ Be gone passe More claim over Gi Be we si Heh t s. ARTICLE III. 17 Ic entered in ed eternal re- our original J by one man T sin, even so ft came upon " He .became the cross." ual sins. reconcile us ) God by the 3le1 iried for us ? dergo in our nd He was ith might be t reliance on ment. What is the force of the "as" and " so also" in this Article] It shows that Ills going down into hell is of simi- lar importance to llis death and burial. What is meant by " hell " in this Article ? " The place of departed spirits ;" which the Church in the United States allows to be used as an equiva- lent expression. How do you prove that Jesus went down into hell % i St. Peter (Acts ii. 31) says, concerning Jesus, that " His soul was not left in hell ;" which of course implies that He went thither. '^ Show that the phrase " went down" is scriptural in relation to this subject. Eph. iv. 9. % For what reason is it important to believe that Christ descended into hell % ^ Because otherwise His soul would not have under- gone the full penalty of sin, nor would He have passed through all that mankind are destined to. Moreover, it was needful that He should go and pro- claim to " the spirits in prison" the fact of His triumph over death. (1 St. Peter iii. 19.) Give another reason. ,| Because if we believe that He descended into hell, We shall not so much dread to undergo that which He has undergone before us. - 2* 18 CATECHISM ON THE ARTICLES. Article IV. I i i What is the subject of the fourth Article ? " The resurrection of Clirist." Why docs the Article state that Christ " did truly rise again from the dead ?" Because some in ancient times denied a literal res- urrection, and declared that it was only figurative. How is the truth of His resurrection proved 1 By the testimony of those who saw Him after He arose, by the gifts He bestowed on His followers after His resurrection, and by the rapid spread of the Gospel built upon the belief of this truth. What is " the perfection of man's nature" here meant ? The completeness of His nature, as composed of body and soul. What other things besides " flesh and bones" are essential to that completeness ? ^ The senses, and power of bodily motion and action, &c. Prove that Jesus took again His body, Szc. St. Luke xxiv. 39, 43. When He appeared to His disciples after His resurrection, He requested them to handle Him and see that He had flesh and bones, and He afterwards ate in their presence. Prove that He ascended into heaven with His body. St His diatc and P] It man man \^ P cross on e P of ji In mus of a new fror the: I *Sk.. ss. ARTICLE V. 19 tide ? 1st " did truly :1 a literal res- figurative, proved ? Ilim after He His followers spread of the h. nature" here composed of i bones" are on and action, J, (fee. I )eared to His guested them )h and bones, • 3n with His St. Luke XXIV. 50^ 51 ; Acts i.. 0. " He lifted up His hands and blessed" the Apostles ; and imme- diately after "while they beheld, He was taken up, and a cloud received Him out of their sight." Prove that He sittelh there with His body. It appears from St. ^Mark xvi. 19, that in whatever manner " He was received into heaven," in the same manner " He sat down on the right hand of God." What is He there doing 1 Pleading the merits of His own sacrifice on the cross before the Father, for the benefit of His people on earth. Prove that He will remain in heaven until the day of judgment. In Acts iii. 20, 21, it is said that " the heavens must receive Him until the times of the restitution of all things," that is, when all things will be made new ; which will take place at His second coming to judgment. Article V. What is the subject of the fifth Article ? " The Holy Ghost." • ' What is meant by the Holy Ghost "proceeding from the Father and the Son ?" ' * That He issues forth from them and is sent by them. Prove that He proceeds from the Father. John XV. 26; Matt. x. 20. He is called "the 90 CATECHISM ON THE AIITICLES. C Spirit of truth that procecdeth from the Father," aiid Fathc " the Spirit of the Father." Falhc Prove "that He proceeds from the Son. Pr In Rom. viii. 9, and 1 Pet. i. 11, He is called "the II Spirit of Christ." When did He proceed from the Father and the Son 1 From all eternity. / Show that He is " of one substance with the Father and the Son." It has been already proved that the Son is of one substance with the Father ; if therefore the Holy Ghost is of one substance with the Father, He must be of one substance with both. Prove that He is of one substance with the Father. * 1 Cor. iii. 16, 17. The Spirit of God dwelling in us makes us temples of God. Show that He is " of one majesty and glory with the Father and the Son." This follows from His being of one substance with the Father and the Son. Prove it directly from Holy Scripture. Isa. vi. 3. The Holy Ghost is magnified by the heavenly host equally with the Father and the Son. What is meant by the expression " very God 1" That He is God in the fullest sense. Show that He is " eternal God." It would follow from His being the Spirit of the ES. ARTICLE V. 27 i Father," aiid Father, because lie must endure as long as the Father, n. Prove it directly from Scripture, is called " the Ileb. ix. 14. IIo is called " the eternal Spirit." ather and the ith the Father Son is of one )re the Holy lier. He must ice with the I dwelling in d glory with ibstance with 1 lified by the | lid the Son. !ry God V '#' Spirit of the 'S 22 CATECHISM ON THE ARTICLES. PART II. What is the subject of the second division of the thirty-nine Articles ] The rule of faith. What Articles does it comprise ? From the sixth to the eighth inclusive. Article VI. What is the subject of the sixth Article? " The sufficiency of the Holy Scriptures for salva- tion.'' What is the declaration of the article on this subject 1 " Holy Scripture containeth all things necessary to salvation." What presumption is there from reason in favour of this assertion 1 As God knew the uncertainty and variableness of traditionary knowledge, it is reasonable to suppose that He provided that whatever was necessary to salvation should be committed to writing. Support it from Scripture. 2 Tim. iii. 15-17. This being true of the Old Testament under the old dispensation, it follows by analogy that it is true of that and the New Testa- ment united under the new dispensation. ^ It tradi In Scri} an A necci F< direc F. In take; b\ : In in th any privi H ,whai Mo r i H the< It pies tChri ..liSki iKS< ARTICLK VI. 23 division of the ^e. ' What other ground is there for ))clicving it? • It was held in the primitive Church without con- tradiction and for many hundreds of years. In what sense does the Article assert that TToly Scripture contains all things necessary for salvation 1 *' That whatsoever is not read therein, nor may he "^proved thereby^ is not to be required to be believed as an Article of the Faith, or to be thought requisite or necessary for salvation." * For what class of persons in the Church is this direction principally intended 1 For those who teach and govern. In what sense is the term "o/* any man" to be j^taken 1 f By any man. In what manner may those who teach and govern s necessary to in the Church require persons to believe and think in Mny particular manner 1 • ason in favour By censuring them, or depriving them of Church |iprivileges, if they do not so believe or think, ariableness of * How can they know what they believe or think ? le to suppose ' When they either deny the truth or necessity of necessary to . what they are taught, or act so as to show that they tig. jdo not receive it as true or necessary. • ^ How far does the Article affect the members of .rticle ? ures for salva- rticle on this } of the Old it follows by 3 New Testa- 1. the Church generally 1 It shows that they cannot, according to the princi- ples of the Church, be censured or debarred from Christian privileges for disbelieving or refusing to 1 24 CATECHISM ON THE ARTICLES. acknowledge as necessary to salvation, things which are not directly contained in the Scriptures, or are not proved from them. What docs the Oiurch here mean by " Holy Scrip tureT " Those canonical books of the Old and New Tes- tament, of whose authority there was never any doubt in the Cliurch." What is meant by canonical books 1 Tliose books which contahi the rule of Cliristiau faith and duty, and by which consequently contro- versies may and ought to be decided. Why are they called canonical? The word canon signifies a rule. Mention the canonical books of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuterono- my, Joshua, Judges, Ruth, the First Book of Samuel, the Second Book of Samuel, the First Book of Kings, the Second Book of Kings, the First Book of Chron- icles, the Second Book of Chronicles, the First Book of Esdras, the Second Book of Esdras, the Book of Esther, the Book of Job, the Psalms, the Proverbs, Eccle- siastes or Preacher, Cantica, or Songs of Solomon, Four Prophets the greater. Twelve Prophets the less. What is meant by the first and second, books of Esdras 1 The books of Ezra and Nehemiah. Why is the book of Nehemiah called tho second book of Esdras ? B of I Is tioiK B Jere y\ II hum achi. W taini] Tl Esdr rest Jesu! Song of B Firsi cabe W calle Tl I Tl m E LES. ARTICLE VI. 25 1, things which iptures, or are f " Holy Scrip. and New Tes- as never any le of Christian [uently contro- )ld Testament, rs, Doutevono- 3ok of Samuel, Book of Kings, ook of Chron- First Book of ^ook of Esther, overbs, Eccle- 3 of Solomon, phets the less. !ond books of ed the second Because it contains the continuation of the history of Ezra. Who are the four greater prophets ? Isaiah, Jeremiah, Ezckiel, and Daniel. Why are not the Lamentations of Jeremiah men- tioned here ? Because they arc considered part of the book of Jeremiah. Who are the twelve lesser prophets ? Ilosea, Joel, Amos, Obadiah, Jonah, Micah, Na- hum, Habakkuk, Zephaniah, Ilaggai, Zechariah, Mal- achi. What other books does the Article mention as per- taining to the Old Testament ? The Third Book of Esdras, the Fourth Book of Esdras, the Book of Tobias, the Book of Judith, the rest of the Book of Esther, the Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, the Song of the Three Children, the Story of Susanna, of Bel and the Dragon, the Prayer of Manasses, the First Book of Maccabees, the Second Book of Mac- cabees. What are the third and fourth books of Esdras called in our common Bibles ? The first and second books of Esdras. ' What is the book of Tobias called ? The book of Tobit. , What is the book of Jesus the Son of Sirach called ? 5 Ecclesiasticus. 3 1 I m i III I: Tl! 26 CATECHISM ON THE ARTICLES. Who are " the Three Children" here mentioned ? Shadrach, Meshach, and Abednego. What Manasses is the one mentioned 1 Manasseh the son of Hezekiah. What difference is there between the use of these books and that of the canonical books ? The canonical books are used both to give us prac- tical examples and instruction, and to establish doc- trines ; the other books are not applied to establish doctrine, but only read " for example of life and in- struction of manners" or conduct. ♦ Why does the Church make this difference between these books'? Because the whole Church of Christ for four hun- dred years made such a difference. But do these books then differ in nothing from com- mon religious or historical books ? They differ in this respect, that their "writers are considered to be trustworthy and credible in matters of example and precept. Where does the Church show that this is her opinion ] Partly by many expressions in the Homilies, and partly by appointing some portions of them to be read in divine service on the saints' days. What is the meaning of the word Apocrypha ? It means doubtful. That is, the Church does not determine respecting the authenticity or genuineness of these books. W acco Tl thel F , appo Stat( F] thel y\ Heb Tl ;i F( F( to su M meni Tl acco] Luke Acts the Pete St. J 3 W • D caJend daily s tory 01 III ss. ARTICLE VI. 27 mentioned ? le use of these ) give us prac- establish doc- d to establish of life and in- rence between t for four hun- ling from com- ir writers are ble in matters t this is her Homilies, and f them to be pocrypha ? urch does not )r genuineness Which of these books are never read in Church, taccordmg to the calendar of the Church of England? The books of Esdras, the prayer of Manasses, and the books of the Maccabees.* From which of the Apocryphal books are lessons appointed in the calendar of the Church in the United States'? From the book of Wisdom, and Ecclesiasticus or the book of Jesus the Son of Sirach. Which of these books is quoted by St. Paul in Heb. xll The second book of Maccabees. ^ I For what purpose ? For example of life ; to show that faith leads men to suffer courageously in the cause of God. Mention the canonical books of the New Testa- ment. , The Gospel according to St. Matthew, the Gospel according to St. Mark, the Gospel according to St. ^Luke, and the Gospel according to St. John; the Acts of the Apostles, the fourteen Epistles of St. Paul, the Epistle of St. James, the two Epistles of St. Peter, the three Epistles of St. John, the Epistle of St. Jude, the Apocalypse, or Revelation of St. John. I Was there not some doubt at an early period • During the latter months of the year, according to the English calendar, (from Sept. 27th to Nov. 23d,) lessons are appointed in the daily service from Tobit, Judith, Wisdom, Ecclesiasticus, Baruch, His- tory of Susanna, and Bel and the Dragon. , . 9. 28 CATECHISM ON THE ARTICLES. whether the Apocalypse and some of the Epistles should be regarded as canonical ? ■ Not in the Church at large, but only by some par- ticular persons or churches. Article VII. "What is the subject of the seventh Article ? " The Old Testament." What are the two questions concerning the Old Testament, chiefly treated of in this Article 1 1. Whether the promises of the Old Test'ament were merely transitory and temporal. 2. In what degree the Old Testament is binding upon Christians. How does the Article decide the first question ? " They are not to be heard, which feign that the old Fathers did look only for transitory promises." Who are meant by " the old Fathers ?" The good men whose history is recorded in the Old Testament. How does the Article prove that they looked for something more than transitory promises 1 By asserting that " the Old Testament is not con- trary to the New : for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man." Prove that everlasting life was offered to mankind under the Old Testament. ES. 3f the Epistles y by some par- ARTICLE VII. 29 A^rticle ? jrning the Old rticle ? Old Test'ament lent is binding st question ? feign that the y promises." rded in the Old hej looked for ses? lent is not con- Old and New :o Mankind by »veen God and ed to mankind David, in Psalm xvi. 11, contemplated a "life in God's presence, where there is fulness of joy and pleasures for evermore :" and St. Paul, in Ileb. xi. 13-16, says, respecting the ancient Israelites, that " they looked for a better country, that is, a heav- enly ;" and our Lord testifies that the Jews thouglit that in the Scriptures they had eternal life. Prove that it was offered through Christ. Gen. xxii. 18 ; Gal. iii. 1(5 ; St. John viii. 50 ; 1 Cor. X. 4. Abraham was told that in his seed, which is Christ, all nations should be blessed ; and our Lord testifies that Abraham saw the day of Christ and was glad ; and St. Paul, that the Israelites " drank of that spiritual Rock that followed them ; and that Rock was Christ." Why could not eternal life be offered to mankind by any other than Christ 1 ■^ Because He is the only Mediator between God and man. 1 Tim. ii. 5. What is meant by His being the only Mediator between God and man 1 J That He alone has opened a way of reconciliation between God and all mankind, by offering Himself a sacrifice for all men. See Isa. liii. 5, 6 ; 1 Tim. ii. G. Why is it especially stated that He is " both God and man 1" I Because that fully qualified Him to be a Mediator between God and man. What is the second subject treated of in the Ai'ticle ? 3* I i 80 CATECHISM ON THE ARTICLES. The degree in which the Old Testament is bmdiiig upon Christians. How does the Article decide the question 1 That " the Law given from God by Moses, as touch- ing Ceremonies and Rites, does not bind Christian men," and that " the Civil precepts thereof ought not of necessity to be received in any commonwealth ;" but that " no Christian man whatsoever is free from the obedience of the Commandments which are called Moral." Prove that the law of Moses docs not bind Chris- tians in regard to ceremonies and rites. St. Paul blames Christians for thinking it necessary to observe the " holy days, new moons, and sabbaths" of the law of Moses, and the law of circumcision. See Gal. iii. 24, 25, compared with iv. 9, 10 ; v. 1, 2; Col. ii. 16, 17. But, on the other hand, many of the Levitical ordinances were typical of sacraments and rites in the Christian Church. What do you mean by the " Civil precepts" of the Law of Moses ? The precepts which concern men as members of society under earthly rulers. Prove that they are not binding upon Christians. Rom. xiii. 1. Because under the New Testament we arc required to be " subject to the higher powers" of the country in which we live, which is inconsistent with observing the law of Moses. 1 ton( ^^ y Ii P S His do don oft mig II "V A ,cert "V Cre 1 Chr Mo Uni I gre A.I What is meant by " the moral commandments 1" Go: .ES. ARTICLE VIII. 31 nent is binding Those commandments which regulate cm* general 'tondiict towards God and each other. ^ Where are they briefly summed up ? In the Ten Commandments. Prove that they are binding upon Christians. St. Matt. V. 17-20 ; Kom. viii. 4. Our Lord in Ills sermon on the ]Mount says that " whosoever shall do and teach them, shall be called great in the king- dom of heaven ;" and St. Paul says that the object of the Gospel is " that the righteousness of the law miffht be fulfilled in us." estion ? closes, as touch- bind Christian ireof ought not nmonwealth ;" er is free from hich are called not bind Chris- >. ng it necessary and sabbaths" f circumcision. ^,10; V. 1,2; 3, many of the acraments and recepts" of the s members of Q Christians, ew Testament ligher powers" is inconsistent landments ?" Article VIII. What is the subject of the eighth Article 1 " Tlie Three Creeds." "^ What is a Creed ? A form of words in which we profess our belief in certain divine things or truths. - i What is the Creed which is here named " Nicene Creed 1" That which is said in the Communion Office, in the Church of England, and allowed to be said in the Morning and Evening Service in the Church in the United States. f Why is it called Nicene ? Because it contains the Creed drawn up at the .great council of bishops, held at Nicasa, in Bithynia, A. D. 325, as afterwards enlarged at the second General Council, of Constantinople, a. d. 381. , 32 CATECHISM ON THE ARTICLES. What were the chief objects of it 1 To declare the true faith in the Godhead of our Lord Jesus Christ, in opposition to those who taught that lie was not God, equally with the Father ; and to declare the Godhead of the Holy Ghost. [What is tlie Ci-eed here named " Athanasius' Creed f'* That which is used in Morning Prayer on certain days instead of the Apostles' Creed. Why is it called "Athanasius' Creed?" Because it was drawn up in support of the doctrines for which iVthanagius contended and suf- fered. Who was St. Athanasius 1 An archbishop of Alexandria, who flourished at the time of the council of Nica)a, and for many years after. What were the doctrines supported by him ? The true doctrines in regard to the Father, Son, and Holy Ghost, and in regard to the Godhead and Manhood of Christ.] Why is the other Creed called " the Apostles' 1" Because it contains the doctrme taught by the Apostles to new converts. What does the Article say with respect to these Creeds ? • The part in brackets applies to the Articles of the Church of En- gland only ; mention of the Athanasian Creed having been omitted in the Article in the American Prayer-book. Tl belie V\ B( ed t( V^ rece wan T of fi H cone B fi'om ondl to h m ^K LES. jroclhcad of our Loso who taught le Father ; and host. I " Athanasius' ayer on certain d?" upport of the ended and suf. ) flourished at for many years [ bv him ? le Father, Son, Q Godhead and ARTICLE VIII. 33 t That " they ought thoroughly to bo received and believed." Why was it necessary to say this ? Because there were persons and sects who object- ed to them, either in whole or in part. What reason does the Article give why we should receive and believe them thus thoroughly 1 "Because they may be proved by most certain warrants of Holy Scripture." Who determines that? The Church, as " having authority in controversies of faith." How does the Church carry out this declaration concerning the Creeds ? By requiring the profession of the Apostles' Creed fi'om every person, first before Baptism, and sec- ondly before Confirmation ; and by appointing them to be rehearsed by the congregation in divine worship. 3 Apostles' r I taught by the aspect to these ■ f the Church of En- Qg been omitted in li if 1 I 1 ;. 34 CATECHISM ON THE ARTICLES. rART III, . \^ fihilc II by! What is the subject of the third division of the ^^ Articles'? The spiritual condition of man. What Articles does it comprise? T From the ninth to the eighteenth inclusive. A-RTICLE IX. Ada P his r J< of J aiis\ won "What is the subject of th3 ninth Article? " Original or Birth-Sin." What is original sin] "It is the fault and corruption of the Nature of have every man, that naturally is engendered of the off P spring of Adam." the What is the effect or operation of this fault or G corruption? is n That by it " man is very far gone from original right- hcai eousness, and is of his own nature inclined to evil." pcr£ What is meant by " every man that naturally is selv engendered of the offspring of Adam ?" heai Every one that is born of a father and mother ^ descended from Adam. ^ 1 Why is that expression introduced 1 ^ To show that the Article does not speak of Jesus Spi Christ, who was not naturally " engendered of the ^ offspring of Adam." Spi LE8. • *x ARTICLE IX. 35 \ division of the iclusive. rticle ? ij What then is the natural condition of every other ifliild of Adam ? He has that " fault or corruption of nature, where- by he is very far gone from original righteousness, and is of his own nature inclined to evil." What is meant by " original righteousness ?" ' The state of innocence and divine favour in which Adam and Eve were created. Prove that every man has a fiiult or corruption of ,l>is nature. Job XXV. 4; Rom. v. 12, 15, 17-19. In the book of Job it is inquired, as though admitting of only one answer, "How can he be clean that is born of a woman "?" and St. Paul shows that in Adam all men ' the Nature of have sinned and become liable to condemnation, ired of the off- Prove that this fault reaches to the extent which the Article states. f this fault or Gen. viii. 21 ; Jer. xvii. 9 ; Ps. xiv. 2, 3. " There is none that doeth good, no not one ;" and " the n original right- heart of man is deceitful above all things and des- ined to evil." perately wicked ;" and when men were left to them- hat naturally is selves, " every imagination of the thought of their " hearts was only evil and that continually." er and mother What do you mean by " the flesh ?" The mind of man in his natural state since the fall. What is meant by its "lusting contrary to the speak of Jesus Spirit ?" . indered of the That it is always inclined to go contrary to the Spirit of God. ,!*•■; 30 CATKl'fllHM ON THE ARTICLES. Prove that this is the case. 'E]^"^ Gal. V. 17 ; Koni. viii. 7. " The flesh lustott ^jj^'i; against the Spirit," and " the carnal mind is enmit) js^^ against God/' ^jj,,,^., How docs this circumstance affect our state in the ^^f,.. sight of God ? savec " In every person born into this world it deserves ^y God's wrath and damnation." pcrsc Show that this is the case. ^ Eph. ii. 3; Kom. v. IS. Wc are *'by nature ^jj^ ^, children (jf wrath," and "judgment is come upon all Hon men to condemnation." ]^^ Why is this the case 1 tirclv Because God is holy, and must be displeased with N( any degree of sin. ref'cr How may this wrath and damnation bo re- \V moved 1 " [ " There is no condemnation for them that believe of th and are baptized." both What passages of Scripture show this? ' II. St. Mark xvi. 16; St. John v. 24. B3 What class of baptized persons are not contem- in th plated in this part of the Article ? Qi Children who are too young to exercise faith. case. How does it appear that they are not contem- 1 i plated 1 \\ Because the Article only declares that those who cond believe and are baptized are not under condemnation. * Are they therefore excluded by the Church of • LES. ARTICLE TX. 87 e flesh lustetl mind is oninit) our state in the orld it deserves re "by nature come upon all displeased with lation bo re- n that believe is? ' e not contem- cise faith, not contem- hat those who condemnation, le Church of Eiifrlaiul from dulivcranco from the guilt of original sin? No; for the conclusion of tho OfTKH", of Infant I>np- tisiii* doelarcs that all baptized infants dying before thoy have committed actual sin arc undoubtedly saved. What Is the faith which must be in those adult persons who are delivered from condemnation ? -• A full confidence in God and hearty reception of the whole Gospel as the way of salvation. See tho Homily on Faith, Part I. But arc those who believe and are baptized en- tirely delivered from original sin? No ; " this hifcction of nature remains even in tlic regenerate. ?? Who are meant by " them that are regenerated ?" " Them that are baptized :" for in the Latin copy of the Articles, the same word, renatis, is used for both hajHized and regenerated. How does this infection show itself ? • By its fruits : for by it " the lust of the flesh," even in the regenerate, " is not subject to the law of God." Quote some Scripture, showing that this is the case. 1 St. John ii. 16 ; Rom. viii. 7. What effect has this infection upon the spiritual condition of those who believe and are baptized ? • In the Rubric of the Prayer-book of the Church of England. ^W|f|| 38 CATECHISM ON THE ARTICLES. Althoiirrh thov arc not under condemnation, thc\ yet need continual forgiveness, even if not guilty o: actual sin. IIow do you show tins'? " The Apostle doth confess, that concupiscence am lust hath of itself the nature of sin." What Apostle 1 St. Paul, Rom. viii. 7 ; where after saying, " I hat not known sin, but by the law," he brings us an ex ample, " I had not known lust, except the law hac said. Thou shalt not covet ;" thus making " lust," thai is, desire of forbidden things^ a kind of sin. What is the subject of the tenth Article 1 " Free-Will." How is the will of man affected by original cor ruption 1 " The condition of Man after the fall of Adam i: such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, anc calling upon God." To what caimot man turn and prepare himself? To faith and calling upon God. Cannot he do this at alH Not by his own natural strength and good works. Why do you say that this is caused by origina corruption ? B. fall ( P K that man are of 01 oft] It Ofst t ^ «po toG T will, will. y\ Si P J( imtc fct. t B \ ■*»l LES. ■^ ARTICLE X. 39 lomnation, the\ Bec# Because it " expresses the weakness of man and the goodness of God ;" it instructs us that "justifica- tion is the office of God only, and is not a thing which we render unto Him, but which we receive from Him, by His free mercy, and by the only merits of His most dearly beloved Son." In what respect is it " full of comfort ?" Because it teaches us that " what our weakness could not do," hath been done for us. How does this Homily teach us to apply this doc- trine to the case of infants ? It teaches that " in consequence of it," infants, being baptized and dying in their infancy, are by this sacrifice " washed from their sins, brought to God's I i^ ; I li 42 CATECHISM ON THE ARTICLES. favour, and made Ills children, and inheritors of Ills kingdom of heaven." How docs it teach us to apply, it to the case of those who live to commit actual sin 1 It informs us that "they which in act or deed do sin after their baptism, when they turn again to God unfeignedly, they are likewise washed by this sacri- fice from their sins." ITow do we know that these words refer to justi- fication by Christ ? Because the Homily immediately adds, " this is that justification or righteousness which St. Paul speaketh of, when he saith, no man is justified by the works of the law, but freely by faith in Jesus Christ." Article XII. What is the subject of the twelfth Article ? " Good Works." What works of man are really good 1 Those " which are the fruits of Faith, and follow after Justification." How have we power to do such works ? By the grace of God by Christ preventing us and working with us. Why cannot such works " put away our sins ?" Because we have no power to do them without the grace of God. Why cannot they " endure the severity of God's judgment ?" :s. ARTICLE XIII. 43 critors of His to the case of it or deed do again to God by tliis sacri- refer to jiisti- dds, " this is ich St. Paul stifled by the fesus Christ." tide ? , and follow nting us and ur sins ?" L without the :y of God's Ps. cxxx. 3 ; cxliii. 2. Because they are always more or less imperfect. How then are they " pleasing and acceptable unto God r Because they are nevertheless the fruit of the •' inspiration of His Holy Spirit." What is a lively faith ? A living effectual faith. Prove that good works arc a necessary fruit of a lively faith. St. James ii. lG-18. "Faith, if it have not works, is dead, being alone." What, then, is the connectiou of good works with justification ? They prove that we continue in a state of justifi- cation. Rom. viii. 5, 6 ; 1 St. John ii. 3. Article XIII. What is the subject of the thirteenth Article ? " Works before Justification." What phrase is used in this Article to express the same sense as "justification'?" " The receiving the grace of Christ, and the inspi- ration of his Spirit." Wliat do you infer from this 1 That the communication of the Spirit of Christ accompanies the grace of Christ by which we are justified. 44 CATECHISM ON THE ARTICLES. Why arc works done before justification " not pleasant to God?" Because " they spring not of faith in Jesus Christ.'' How does that make them unacceptable? Because no man is really acceptable to God, ex- cept in Christ. What other negative assertion does this Article make concerning works done before justification ? That they do not "make men meet to receive grace." How is this expressed in the language of the School- authors 1 They do not " deserve grace of congruityy Who are meant by " the School-authors ?" The learned writers whose works were commonly used in colleges and universities when the Reforma- tion commenced. What did they mean by congruity ? Fitness or suitableness. What did they mean by deserving grace of con- gruity % Tliat works done in a state of nature might make men so fit to receive God's favour, that they might be said to deserve it. What objection does the Article state to this opinion ? That works done by man in a state of nature have the nature of sin, and consequently deserve God's displeasure rather than His favour. B and H B byt \^ Com ^^ Sc ' Tl and : \\ B( worl that they sake AA rend quin - C] , thos' BS. IS ification " not Jesus Christ.'' able? e to God, ex. s this Articlo stification ? )et to receive i of the School" lors?" re commonly the Eeforma- AKTICLE XIV. 45 grace of con- )■ might make it they might state to this f natm'e have eserve God's Why have all such works the nature of sin ? Because " they are not done as God hath willed and commanded them to be done." How so 1 Because by nature man does not govern himself by the will of God. Article XIV. "What is the subject of the fourteenth Article 1 " Works of Supererogation." What is the meaning of that expression ? " Voluntary Works, besidtss, over and above, God's Commandments." What is the meaning of supererogation ? Something beyond what is required. What does the Article say respecting such works ? That "they cannot be taught without arrogancy and impiety." Why so ? Becraise when men do works which they consider works of supererogation, they by so doing " decL'ire that they do not only render unto God as much as they are bound to do, but that they do more for His sake than of bounden duty is required." What objection is there to thinking that we can render unto God more than of bounden duty is re- quired 1 • Christ saith plainly, " When ye shall have done all those things which are commanded you, say, we are 46 CATECHISM ON THE ARTICLES. ' I unprofitable servants : we have done that whieh was P our duty to do." (Luke xvii. 10.) " IIow does that alleet the question 1 sacr Because if we could render to God more than qui the i duty required, we should be profitable servants. * P Why is it necessary to protest against the doctrim Si of works of supererogation ? He Because some have taught that the superabundant of tl works of holy men may be applied to make amends self for the deficiencies of others. '\^ Article XV. M 1 T St p 1 What is the subject of the fifteenth Article 1 " Christ alone without Sin." What is the meaning of that ? ' Tliat no human being has ever been perfectly fre( from sin but Jesus Christ. Where have we already seen that " Christ in the truth of our nature was made like unto us in al in C things f^ In the second Article, whore He is said to h " very Man." - In what respect was He not like us 1 In sin. What was His condition in regard to sin ? He was " clearly void" of it, " both in His flcsl and in His Spirit." What is meant by being void of sin 1 Being free from it. we c and Si tons y\ is w: T the] LES. ARTICLE XV. 47 that which was Prove that Jesus Christ was thus void of sin. " ITc came to be a Lamb without spot, who, by sacrifice of Himself once made, should take away I more than oui the sins of the world." e servants. ' Prove this. inst the doctrim St. John i. 29 ; Ileb. ix. 14, 28. St. John says, Jle is " the Lamb of God, that taketh away the sins J superabmidani of the world ;" and St. Paul, that " He offered Ilim- io make amends self without spot to God." What further proof does the Article adduce 1 - ' " Sin, as St. John saith, was not in Ilim." Where is this passage ? 1 St. John iii. 5. What is the condition of all other men ? They "offend in many things." Who asserts this 1 St. James iii. 2. Prove that those who are baptized and born again unto us in al in Christ are in the same condition. 1 St. John i. 8. " If we say that we have no sin, is said to h \V8 deceive ourselves, and the truth is not in us." Show that this applies to those who are baptized ? and born again in Christ. ' St. John's Epistles were written only for such per- to sin ? tons, ►th in His flGst Why was it necessary to assert that Christ alone is without sin ? n ? To contradict the error of those who assert that the Blessed Virgin was without sin. Article ? i\ perfectly fret " Christ in tk 48 CATECHISM ON THE ARTICLES. Article XVI. What IS tlic subject of the sixteenth Article 1 " Sin after Baptism." What led to the drawing up of this Article ? There Averc some persons who, first, said " that they can sin no more as long as they live here," and, secondly, denied '• the place of forgiveness to such as truly repent." What viixs the ground of the first opinion ? The belief that " after we have received the Holy Ghost," we cannot " depart from grace given." How do we know that this cannot be true '? 1 Cor. ix. 27 ; Ileb. xii. 15. St. Paul thought it possible for a person " to fall from the grace of God," and even for himself so to sin as to be " a castaway." See also Heb. iii. 12, 13. What evil consequences followed from this error 1 When these persons fell into sin, they would not confess that it was fvi, and thus fell from one degree of sin to another. What was the ground of their second opinion ? They thought that " every deadly sin committed after baptism is sin against the Holy Ghost, and un- pardonable ;" and consequently that after we have departed from grace given by deadly sin, wc cannot " arise again and amend our lives." What is a deadly sin ? ARTICLE XVir. 40 ss. Article 1 Article ? st, said " that ivc here," and, less to such as n'nion ? ived the Holy given." e true ? aul thought it ^race of God," " a castaway." an this error 1 ley would not )m one degree i opinion 1 >in committed aliost, and un- ifter we have sin, we cannot A sin that we commit, feeling and knowing all the time that we are doing wrong. "Why is it called deadly 1 Because so long as we persist in it, we continue under the wrath of God, and cut off from Ilim. Prove that deadly sins wilfully committed after baptism are not unpardonable. Because St. John says to Christians, " If any man sin, we have an advocate witli the Father, Jesus Christ the Righteous." And St. Peter encouraged Simon Magus to hope for forgiveness when he had committed a deadly sin after baptism. Acts viii. 9-24. Prove that after we have departed from gi'ace given and fallen into sin, we may, by the grace of God, rise again and amend our lives. St. Peter rose again and amended his life, after he had departed from grace given by denying his Lord. Article XVII. What is the subject of the seventeenth Article 1 " Predestination and Election." What is meant by " predestination ?" "The everlasting purpose of God." Eph. iii. 11. When did He make this purpose ? " Before the foundations of the world were laid." Eph. i. 4. What do you mean by " election ?" 50 CATECHISM ON THE AllTICLES. God's chousing persons out of the rest ofinankincl. What chiss of persons docs prcdestlnjitiuu hencfitl Those Nv ho ni (iod " hiith chosen in Christ out of mankind." Eph. i. 4, 5. Whom then hath (lod so chosen? Those ^vholJl lie makes iaemT)ers of Clirlst. And \vli(»m does lie make members of Christ? Tiie members of His Church. 1 Cor. xii. 27; Eph. i. 28. To wliat benefit arc they predestined ? " To life." Exphiiu this more fully. God " hath constantly decreed by His counsel, secret to us, to deliver them from curse and damna- tion, and to bring them by Christ to everlasting sal- vation." What is the course by which this is brought about ? " They be called, according to God's purpose, by His Spirit working in due season ; they through Grace obey the calling : they be justified freely : they be made sons of God by adoption : they be made like the image of His only-begotten Son Jesus Christ; they walk religiously in good works, and at length by God's mercy they attain everlasting felicity." Does all this happen to all the members of the Church ? It happens to the Qiurch as a spiritual body, but not to all the members of it. our AllTICLK XVII. 61 ( ofiniiiikliid. iitioii IxMiefit! C'hri.st out of Christ, of Chi'Ist 1 Cor. xii. 27 ITis counsel, ic and damna- v^crlastlng sal- Is is brought s purpose, by through Grace iely : they be be made like Jesus Christ: md at length ; felicity." mbers of the nal body, but AVlm-t makes the diHeronce between the individual members of the Church ? Ilel). iii. 12, 14, 1(>-18; Iv. 11. Whether they hold {n>>t tlk'ii" faith and the ])n>fL'.ssion of it, and lal)our to Improve the privileges bestcjwod upon them ; that is, whether they " make their calling and cleotion sure." 2 St. Pet. i. 10. Are all the members of the Church then ])redes- tined to eternal felicity? Yes ; l)ut only on condition of their being led by the Tb)ly Spirit. Ileb. iii. 14. What advantage is tlierc in our knowing that God has so predestined and elected us ? " The godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort." Rom. viii. 31-39. Are all the members of the Church entitled to tliis comfort ? No : only " godly persons, and such as feel in themselves the working of the Spirit of Christ, mor- tifying the works of the flesh and their earthly mem- bers, and drawing up their minds to high and heavenly things." Rom. viii. 14-17, 28. Why are these the only persons entitled to this I comfort ? Because they are the only persons wdio have any sufficient proof that they have improved the grace given to them. ^ajjm ^'f! m 52 CATECHISM ON THE ARTICLES. In what manner does the consideration of predcs- tination comfort such persons ? P " It doth greatly establish and confirm their fiith ' of eternal Salvation to be enjoyed through Christ," and " doth fervently kindle their love towards God." What is meant by " curious and carnal persons f Persons who inquire into religion only to satisfy their curiosity, and at the same time live according to their natural desires and inclinations. What other mark have such persons 1 They " lack the Spirit of Christ." What is to be understood by this phrase ? They have not the Spirit of Christ so dwelling in them as to be governed by Ilim. Wliat is the consequence when such persons " have continually before their eyes the sentence of God's Predestination *?" | It becomes " a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation." What is des2ieration ? Giving up the hope of salvation. What is ivrctchlessness ? Kecklessness or carelessness. How docs the consideration of God's predestination produce this effect upon their minds ? They misunderstand the nature of predestination, and imagine that it signifies that God has destined 1 ii ARTICLE XVIII. 53 1 of prcdcs- their faith iigh Christ," rarcls God." persons ?" y to satisfy 'c according o 3C? dwelling in rsons " have 3e of God's 11, whereby :lesperation, ing, no less destination lestination, is destined I some individuals lo 1)C saved, and others to be lost ; and feeling themselves not to be at peace with God, they are apt to think they arc not of the elect, and so cannot be saved. Is it safe fur persons to suppose themselves spe- cially predestined by God, and then to take the promises of God to themselves 1 No : for " God's promises must be received in such wise, as they are generally set forth to us in Holy Scripture." How is tiiat ? Tlicy arc addressed to classes of persons in general, and not to individuals ; and therefore we must sec whether we have the marks of those to whom they were given. Is it right for persons to suppose, because they are God's elect people, therefore they are exempted from the ordinary rules of Christian duty ? No : " in our doings wc must follow that will of God, which we have expressly declared to us in the Word of God." Article XVIII. What is the subject of the eighteenth Article? " Of ol)taining eternal Salvation only by the Name of Christ." What error is condemned in this Article? The opinion that " every man shall be saved by the Law or Sect which he professeth, so that he be "■4"'* I ''in \ V:. { \ ■ l ' I 54 CATECHISM ON THE ARTICLES. P diligent to frame his life according to that law, and the light of nature." What statement docs the Article make m oppo- sition to this ? " Holy Scripture doth set out unto us only the . Name of Jesus Christ, whereby men must be saved." Quote a passage of Scripture asserting this. Acts iv. 12. I IIow does this agree with St. Peter's words, that "in every nation he that feareth God and worketh righteousness is accepted with Him ?" Acts x. 35. St. Peter docs not assert that any of these persons* can be saved, except through the merits of Jesus Christ. I How does St. Peter's assertion differ from the error condemned in this Article? The opinion condemned in the Article is not that persons may be saved in the law or sect they pro- fess, through the merits and atonement of Christ, so that they live faithfully according to the light they have ; but that they may be sa > cd b?/ that law or sect, by following it and the law of nature. AVhy are those who hold this error " to be had accursed ?" 1, Because they place every law or sect upon a footing of equality with the Gospel, and thus in effect affirm that the coming of Christ in the flesh was un- necessary : 2. They make our individual 2)rofession to be the only test of truth, instead of the Word of God. Wii Artich The Ho> Eig I AVI] " T] Wl To are dc sees t< whom those W] Churc Iti pure duly all th same H( "( at law, and :e ui oppo- I IS only the : be saved." this. Acts words, that id worketh cts X. 35. ose persons* ;s of Jesus from the is not that b they pro- f Christ, so light they lat law or ■ to be had ect iijDon a us in effect sh was un- 'ofesslon to rd of God. I ARTICLE XIX. 55 PART IV. What is the subject of the fourth division of the Articles'? The Church and her ordinances. How many Articles does it com-prlse ? Eighteen, from the 19th to the 3Gth, inclusive. Article XIX. What is the subject of the nineteenth Article 1 " The Church." Why is the phrase "visible Church" introduced? To show that we are not speaking of those who are departed to their rest, nor of those whom God sees to be the only true members of Ilis Church, but whom man cannot distinguish from the multitude of those who are only outwardly such. What description is here given of the visible Church ? It is " a congregation of faithful men, in which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity arc re" on this I l^hurch of ' ) I I rticle as- l Adora- I o Invoca- I heir doc- :• That "it is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God." What is meant by " a fond thing 1" A foolish thing. What is meant by saying that " it is grounded upon no warranty of Holy KScripturc ?" That there is no part of Seripture which really sup- ports it. .* What is the Romish doctrine concerning purga- tory? Tliat it is a place distinct from heaven and hell, where the spirits of persons go who are not hopelessly lost, but have not been fully purged from their sins here, and where their sins are purged away by suf- ferings. Show that this opinion is " repugnant to the Word of God." Rev. xiv. 13. " Those who die in the Lord rest from their labours." And in the parable of the rich man and Lazarus, there arc only two places for the dead, one of happiness, the other of hopeless tor- ment. Moreover, " the blood of Jesus Christ cleans- eth us from all sin." 1 John i. 7. What is the Romish doctrine concerning pardons ? That the Pope has the power of remitting a por- tion of the pains of purgatory, and that such re- mission may be purchased with money. Prove that this is contrary to the Word of God. Ki : in ''■if «i|4 . .'1 W^ ' i 66 CATECHISM ON THE ARTICLES. m ,1; I'V, '; In the parable of tlio rich man and Lazarus, none can pass from the place in which men are tormented to paradise. Moreover, remission of sins is " the gift of God," which "cannot be purchased with money." Acts viii. 20. What is the llomish doctrine concerning the wor- shipping and adoration of images ? That we ought to pay the same honours to the image of Christ or of any of his saints as to the origi- nal, and that we may pray towards the image. Prove this contrary to Scripture. The first is directly contrary to the second com- mandment, and tiie second is contrary to the spirit of it. What is the Romish doctrine concerning the wor- shipping and adoration of relics ? That they are to be venerated, and that prayer may be made towards them. How is this contrary to the Word of God 1 God hid the body of Moses to prevent the Israel- ites from paying homage to it. What is the Romish doctrine concerning the invo- cation of saints ? That prayer may be addressed to those saints who are supposed to have gone to heaven immediately after death. Prove it contrary to the Word of God. It prevents multitudes from having habitual re- course to the intercession of Jesus Christ, which we ARTICLE XXIII. 67 arus, none tormented IS is " the ased with g the wor- irs to the 3 the origi- agc. ?ond com- the spirit g the wor- at prayer .d? the Israel- the invo- aints who ncdiately I bitual re- whieh we are taught in Scripture was one great end of His incarnation. Sec Ileb. iv. 15, 10. In what other respect is it contrary to the Word of God 1 It supposes that the saints departed know the hearts of men, which is the attribute of God only. 1 Kings viii. 39. Article XXIII. What is the subject of the twenty-third Article 1 " Ministering in the Congregation." What do you understand by ininistcrmg ? " Public preaching, or ministering the Sacraments." What do you understand by tlie ronrircgatlon ? N^ot any particular assembly, but the Cliurch of Christ generally. What do you understand by "ministering the Sacraments ?" Giving or dispensing them to the people. What is required before it is lawful for a person to '• take upon him the office of public preaching, or itiinistering the Sacraments?" Tie must "be lawful! v called and sent to execute" :hat office. Why is that necessary ? Because in so doing he is acting as the steward or ambassador of Christ; and it cannot be right to undertake to a?b as such without a lawful commis- sion. III ■44 .'J ^ :Hi i< ■■■-]■ 68 CATECHISM ON THE ARTICLES. How do you prove that this is the character he assumes? ^ , Titus i. 7 ; 2 Cor. v. 20. Give a further reason. Because St. Paul has laid down rules for choosing those who were to minister in the congregation, which would have been superfluous if men might take the office upon them without lawful authority. See 1 Tim. iii. 2-4 ; iv. 14 ; Tit. i. 5-9. What persons " ought we to judge lawfully called and sent" to execute the office of ministers 1 " Tliose who are chosen and called to this work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord's vineyard." What is meant by " the Lord's vineyard 1" " The Congregation," that is, the Church at large. Who are the "men who have public authority given unto them in the Congregation to send Ministers into the Lord's vineyard 1" The bishops of the Church. How do we know that this is the meaning of the Article 1 Because the service for the Ordination of ministers declares that no man shall bo accounted, for a lawful minister, unless he be called and admitted thereto according to that service, or has been already or- dained by a bishop. ^ How does tliat prove that the bishops are the rcceivcc could ing o him. In \ to cxc He for tli< the pc with admii ARTICLE XXIIT. 69 'acter he I 'Jnen who have public authority given them to )rclain ? the service choosing on, which take the See 1 lly called work by them ill into the J" it large. authority Ministers ig of the ministers a lawful I thereto eady or- are the I Because dained except by a bishop. Why is the office confined to the bishops 1 Because they are the only ministers who have ever received authority to ordain ; and a person can never possess authority to ordain others to be stewards and ambassadors of Christ, unless he has received it from Christ and I lis Apostles. How do we know that the bishops have received this authority ? Because in the Church of England and in many other Churches, we can tell from the records, who ordained almost every bishop one after another, up to the very Apostles themselves. And how is it, where you cannot trace them up in this way 1 It has always been the known rule that no bishop could be made, except in public, nor without be- ing ordained by those who were bishops before him. . - , In what manner does a bishop call and send men to execute the office of ministers ? He lays his hand on their heads and prays to God for them, and then in the Name of God gives them the power of "forgiving and retaining sins" together with authority to preach God's holy Word and to administer the Sacraments. t- '^[j ■:Ay 70 CATECHISM ON TIfE ARTICLES. Have all ministers equal authority to administer the Sacraments ? No: there arc two orders, priests and deacons, under ))ishops; and the deacon can only administer Baptism in the absence of the priest, and assist the priest in administering the Sacrament of the Lord's Body and Blood, but not solemnize it himself. Article XXIV. What is the subject of the twenty-fourth Article ] " Speaking in the Congregation." What kind of speaking is meant ] " Public prayer or ministerhig the Sacraments." What does the Article say upon this subject 1 That it is requisite to speak " in such a tongue as the people undcrstandeth." For what reason? Because " it is plainly repugnant to the Word < )t' God and the custom of the Primitive Church" to do otherwise. Prove that it is repugnant to the Word of God. 1 Cor. xiv. i), IG, 19. St. Paul condemns the practice of praying in a language unknown to the congregation. Show that it is repugnant to the practice of the Primitive Church. Even those who do the contrary acknowledge this to be the fact. wrt mont Bee of the in Lat ITo Bee langu( wt this A "Ss comm Wh of Chi The men's ual si| wi "B W] tism i 1. profci 2. ofGc H ARTICLE XXV. 71 -H 3 admmi^ster ind deacons, y adniiiiistcf id assist the the Lord's nself. rth Article ] I'aments." ibject 1 a tongue as e Word oi" Lirch" to do [ of God. idcmns the jwn to the iticc of the ^vledge this What necessity was there for making any state- ment on this subject ? Because before the Reformation it was the custom of the Church in England to celebrate divine service in Latin. How came that to be the case? Because at one time Latin was the only written language in the west of Europe. Article XXV. What is the sub;3ct of the twenty-fifth Article? " The Sacraments." What two kinds of Sacraments are treated of in this Article ? " Sacraments ordained of Christ," and " those five, commonly called Sacraments." What is the nature of the " Sacraments ordained of Christ in the Gospel ?" They are "not only badges or tokens of Christian men's profession, but rather sure witnesses and effect- v.(d sijrns of grace and God's good will towards us." What Sacraments answer to this description ? " Baptism, and the Supper of the Lord." What then does the Article assert respecting Bap- tis^m and the Lord's Supper ? L That they are badges or tokens of our Christian profession ; 2. That they are sure witnesses and effectual signs of God's grace and good will towards us. f ' 72 CATECIIISW ON THE ARTICLES. H Itl 1 \w ,) In what manner arc these signs of God's good will effectual 1 " He works invisibly by them in us, and not only quickens our iiiith in llim, but also strengthens and confirms it." What is meant by quickening our faith ? Bringing it to life ; or, infusing new life. See 1 Pet. iii. 18 ; Eph. ii. 1, 5. Which arc the ^' five commonly called Sacra- ments ^" " Confirmation, Penance, Orders, Matrimony, and Extreme Unction." Are these five now commonly called Sacraments ] Not in the Church in England or the United States. When were they commonly so called ? At the time when the Articles were first drawn up, that is, at the Reformation ; and before that period. hi what respect do " those five" differ from " the Sacraments of the Gospel ?" Some of them " have grown of the corrupt follow- ing of the Apostles," and others " arc states of life allowed in the Scriptures, but yet have not any visible sign or ceremony ordained of God." Which of them " have grown of the corrupt fol- lowing of the Apostles f I Confirmation, Penance, Extreme Unction. In what sense can Confirmation be said to have ARTICLE XXV. 73 (i's good will md not only sngthons and h? N life. See allod Sacra- rimony, and Sacraments ] the United first drawn before that from " the I'upt follow- ;ates of h'fe ^e not any corrupt fol- n. id to have grown out of the corrupt following of the Apos- tles? In the manner in which it was administered in the Church of England before the Reformation. What was there corrupt about it ? The original sign or ceremony of laying on of hands was discontinued, and anointing with ointment used in the place of it. In what sense did Penance " grow out of a'corrupt following of the Apostles ?" Because it was used in a manner they never in- tended. What was the nature of the Penance they or- dained ? Exclusion from, the communion of the Church, on account of very great sins, until restored by compe- tent authority, after having given sufficient evidence of repentance. Wliat corruption had been made in it ? Confession of sins to a priest and submission to such penalties as he imposed were made essential to commimion, even when persons had not fallen into any great sin. How has the Church of England acted in regard to confirmation and penance 1 She has restored them more nearly to the custom of the Primitive Church. Does it therefore follow that they are raised to the rank of Sacraments 1 m ^1 1 I 'vll 111 ;A|I I II 74 CATECEIISM OX THE ARTICLES. fli No : they are excluded by the definition contained in the Catechisni, because tliey ai'e not " generally necessary to salvation." In wliat respect did Extreme Unction "grow out of a corrupt following of the Apostles V It was applied to a totally diderent 2:)urpose from tlic anointing appointed by the Apostles. How so ? The miointing practised under the sanction of the ApostU^s was for the restoration of sick persons to health, and for the forgiveness of their sins ; but Extreme Unction is for ])ersons at the point of death, and only for their spiritual benefit. See St. James V. 14, 15. What is meant l)y " orders ?" Tlie condition or state of a minister of the Church, whether bishop, priest, or deacon. What is meant by calling it and matrimony *' states of life allowed in the Scriptures ?" That the Scriptures authorize persons to marry and to be admitted to Holy Orders. In what respect are orders and matrimony Inferior to Baptism and the Lord's Supper ? Tliey " have not any visible sign or ceremony or- dained of God." For what uses were " the Sacraments" 7ioi or- dained ?* • " The Sncramcnts" here means the elements of the Eucharist only. See Brittou's Sacramental Articles^ pp. 94-101. Wl Bee "takii to be charis obser^ In^ some "Ii Wl unwoi a rp they rcpen W] w Th minis He ters 1 Be ming evil Wor AUTICLE XXVI 75 >n contained " gc'ii orally u grow out r])0.sc from ctloii of the persons to ■ sins ; but lit of death, 3 St. James tho Church, matrimony to marry >ny Inferior t'cmony or- s" not or- i^ucliarist only. \ " 1 o 1)0 gazed upon and can'iod about." AVhy is this montiunod ? Booausc at the time of the IJoformation, instead of "taking and eating," many persons thought it enough to be spectators jit the celebration of the Holy Eu- charist in church, or on the processions that were observed in honour of it. In what persons have " the Sacraments" " a whole- some effect or operation ?" " In such as worthily receive them." What is their eflect upon those who " receive them unworthily f " They purchase to themselves damnation," i. o., they remain under God's condemnation until they repent. Article XXVI. What is the subject of the twenty-sixth Article ? " The Unworthiness of Mmisters." What is meant by their unworthiness ? Their not living in such a way as God expects His ministers to live in. How does it come that there arc unworthy minis- ters 1 Because " in the visible Cliurch the evil are always mingled with the good, and therefore sometimes the evil have chief authority in the Ministration of the Word and Sacraments." '•'t U I -I ...'If I ffl f r L!i t| 76 CATECHISM ON THE ARTICLES. Ought wc not to refuse the mluistiy of unworthy ministers ? No : " we may use their ministry, both in hcar- mg the Word of God and in receiving the Sacra- ments." On what ground arc we justified in so doing ? Because they do these things "not in tlieir own name, hut in Christ's, and do minister by His com- mission and authority." Give an mstancc of Christ Himself appointing one to the ministry, knowing that he would prove un- worthy. \ Judas the traitor. But shall we derive any benefit from the ministry of wicked men ? Yes ; if we ourselves be desirous of God's grace : for " the effect of Christ's ordinances is not taken away by their wickedness ;" nor is " the grace of God's gifts diminished," if we "receive the Sacra- ments rightly and with faith." How is this explained 1 Because the Sacraments are " effectual, because of Christ's institution and promise." But ought unworthy ministers to remain in the exercise of the work of their ministry ? By no means ; it belongs to the discipline of the Church that inquiry should be made concerning evil ministers, and that they should be accused by those that have knowledjje of their offences. AKTfCLE XXVir. 77 unworthy Ii in Iicar- the Sacra- olng ? their own His com- * 1 * )nitnig one prove im- e ministry •d's grace : not taken grace of the Sacra- ecause of in in the ne of the ming evil by those What order does the Church of Enghind take for such in({uiry ? It is the oftice and practice of the bishops to make such ln(iuiry at their visitations. In what manner can they be informed of their oflenccs ? The churchwardens are bound to make report on such subjects at the bishop's visitation.* And if the ministers be found to be evil men, what ought to be the conserjuence ? *' Being found guilty," the discipline of the Church rc(|uires that tliey should " 1)e deposed." What are we to understand by being deposed? Iliat they should be degraded from the ofTice of the ministry, either for a time or altogether. By whom raay this be done ? By the {uithority of the bishop in accordance with the laws of the Church. Article XXVII. W^hat is the subject of the twenty-seventh Article ? "Baptism." W^hat is the first thing asserted in the Article con- cerning Baptism ? That it is "a sign of profession, and mark of dif- * The Church in i\\o United States provides iu her canons respecting the "olFeiices for wliicli the ininijters shall be tried and punished," and the wav iu which this shall be done, 7* 4 f - * Ml f .:'4 ' i ' tl I ■* '•J V, I \ I y' 78 CATKCllISM OX THE ARTICLES. fcrcncc, Avhcrcby Christian men arc discerned from others that be not christened." What is meant by being christened? Beinij made Christians, Why is Baptism the mark of difierenco between Christians and tliosc who are not so ? 1. Baptism is the outward sign by which wo pro- fess ourselves Christians ; and, 2. A man cannot be a Christian except througli the favour of God ; which is signified by Baptism. What is meant by saying that it is " nut only a sign of profession," &c. ? That it is something more. W^hy was it necessary to state this ? Because there were some who denied that it was any thing more. What then is it in addition ? It is " an eflectual sign of Kegeneration or New- Birth." Why do wc all need regeneration ? Because wc arc all born in sin, and arc conse- quently under God's displeasure. See Article IX. In what way is Baptism a sign of regeneration ? " They that receive Baptism rightly are by it, as by an instrument, grafted into the Church ;" and " the promises of forgiveness of sin, and of our adop- tion to be sons of God by the Holy Ghost, are visibly signed and sealed." Why are wo to conclude that these benefits are actual tized ? wilne worlv ARTICLE XXVII. 70 crncd from I actually conveyed to those who arc rightly l)ap- co between ich wc pro- through the ism. not only a that it was n or Now- f^re consc- icle IX. !nition ? ? by it, as •ch;" and our adop- n'e visibly iiefits are tized 1 1. 11 ed i>ecauso it is the effect of an instrument, sign and seah'd, to convey the benefits engaged by it ; and, 2. Because Sacraments are in their nature " anre witnesses and effectual signs, by which (u)d duth work invisibly in us." What further benefit may-be expected in P>a])tism? " Faith is confirmed, and Grace increased by virtue ofju'ayer unto God." What does the Article declare ui regard to " the Baptism of young Children?" That it " is in any wise to be retained in the Church." What facts does this declaration imply? That the baptism of infants was the established custom of the Church, and that some persons were desirous that it should not be retained. W^ho were those j^ersons ? The Anabaptists. What is the meaning and origin of their name ? It signifies that they repeated baptism; that is, they baptized again at adult age those who had been ba|> tized in infancy. Why should Infant Baptism bo retained in the Church ? Because it is " most agreeable with the institution of Christ." ^i f 4 :1'1 .».-»l .^^1^ 80 CATECHISM ON THE ARTICLES. IIow arc wc assured of this 1 1. Because the Church practised it from the very begimiiiig, which she would not have done, if it had not been agreeable to Christ's institution. 2. Because the benefits of it arc such as inflints need and are capable of. Why do infants need to be ingrafted mto the Church ? Because out of it there is .lo promise of salvation. Why do they need remission of sins ? Because they are born in original sin. Why do they need the gift of the Holy Ghost ? In order that from the very Hrst their flesh may be controlled by the Spirit. IIow do we laiow that infants arc capable of being grafted into the Church and receiving remission of sins ? Because they had both in circumcision. IIow do wc Ivuuw that they arc capable of re- ceiving the Holy Ghost ? Because John the Baptist was filled with the Holy Ghost from his mother's womb. Article XXVIII. What is the subject of the twenty-eighth Article 1 " Tlie Lord's ^:5uppcr," or the Holy Eucharist. What is the fu'st thiner the xVrticle declares con- cerning it 1 ARTICLE XXVIII. 81 1 the very , if it hud as infants into the salvation. Ghost ? flosh may of beinnr o iiission of )lc of rc- thc Holy fVrtiele ? irist. ires con- Tliat it " is a sign of the love that Christians ought to have among themselves one to another." How is it so 1 Because they all partake together of the same food. Show that this Is mtended to Ijc the meaning of it. 1 Cor. X. 19, compared with xii. 20. St. Paul teaches those who communicate herein tliat, inas- much as they " are all partakers in that one ])read," they arc " one hody ;" and that in a body " if one member sufler, all the members suffer with it, or if one member be honoured, all the members rejoice with it." How does this answer to the account of Sacraments in Article XXV. that they are " tokens of Christian men's profession V Christi:i'is j^rofess to be j^arts of the same body, and children of the same Father. But what is this Sacrament besides and beyond this 1 It is " a Sacrament of our redemption by Christ's death." • In what sense is the word Sacrament here used 1 To signify " an effectual sign" of divine appoint- ment. See Article XXV. It is therefore a mcMno- rial of the sacrifice of Christ's death, elfectual to our redemption. Compare 1 Cor. xi. 20; Gal. iii. 1. What then is the effect of the Sacrament on those who rightly partake in it 1 "■■« si 82 CATECHISM ON THE ARTICLES. 11 ifw " To such as rightly, worthily, and with faith, re- ceive the same, the Bread which we break is a par- taking of the Body of Christ ; and likewise the Cup of Blessing is a partaking of the Blood of Christ." Prove from Holy Writ that it is so. 1 Cor. X. 16. How then is this Sacrament effectual to our re- demption ? Because receiving Christ wc receive all the benefits of His passion. Is Christ thtii received in the Holy Sacrament 1 He is verily and indeed "given, taken, and re- ceived by the faithful." What kind of receiving do you call this ? A 7'eal, S2)iritual, not a carnal receiving. Would it be more real if it were carnal instead of spiritual 1 No : spiritual things are more real than things which we sec. What is " transubstantiation ?" The supposed change of the substance of the bread in the sacrament into the substance of the Flesh of our Lord, and the change of the substance of the wine into the substance of His Blood, although the appear- ance and other outward (qualities of the bread and wine still remain. Why w\as it necessary to make any statement oil this subject ? Because at the Reformation it was commonly sup- posed Lord't W ith faith, re- Ilk is a par- vlsii the Cup • Christ." to our re- the benefits jrament 1 311, and re- < 2 > V instead of han things 'the bread 3 FJesh of )f the wine he appear- bread and tement on ARTICLE XXVIII. 83 posed that transubstantiation really took place in the Lord's Supper. What does the Article assert with regard to this opinion ? 1. It " cannot be proved by Holy Writ;" 2. It " is repugnant to the plain words of Scrip- ture ;" 3. It " overthroweth the nature of a Sacrament ;" 4. It " hath given occasion to many superstitions." ITow can the opinion of transubstantiation be said to be repugnant to the plain words of Scripture 1 :Matt. xxvi. 20 ; 1 Cor. xi. 2G-29. Our Lord calls tliu wine " the fruit of the vine" in speaking of the Apostles' drinking it ; and St. Paul, in speaking of the Holy Sacrament, repeatedly calls it " eating bread and drinking of the cup." How can it be said to overthrow the nature of a Sacrament? Because in a Sacrament a sign is recpiisite ; but if the l)rcad and wine be actually' changed into the sub- stance of the Body and Blood of the Lord, the sign no longer exists to be partaken of But are the bread and wine in the Lord's Supper nothing but common bread and wine? Thoy are much more than this; for in and by thoTii the Body and Blood of Christ are "given" by the priest to each communicant, and " taken and eaten" by him. ^'iii I *■! lonly sup- I How can they be so given. taken and oaten ? 84 CATECMIISM UN THE ARTICLES. 'i, it V " After a licavcnly jiiul spiritual manner )^ By ^vhat means ean mc receive and eat the Body of our Lord in IhiH heavenly and spiritual manner? Bv faith. Show that tliis is the doctrine of tlie Scripture. St. John vi. 47, 54. Our Lord promises eternal life equally to those who believe in Ilim, and to those who eat His Flesh and drink His Blood. Why is faith the means of this spiritual eating? Because it is the soul which feeds on the Body and Blood of our Lord, whilst the body feeds on the out- ward signs. Wliat is the last assertion in the Article ? " The Sacniment of the Lord's Supper was not by Christ's ui'di nance reserved, carried about, lifted up, or worshipped.*' Does any one deny this ? No : the ancient customs of the Church prove it. What does the Chureh wish us to derive from this assi^'tioii ? That as it is wrong to worship the Sacrament, so it was 1)etter to give up the custom of reserving and carrying it about, which had led to such a " superstl- 7) tious use Article XXIX. What is the subject of the twenty-ninth Article 1 " The Wicked, which eat not the Body of Christ in the use of the Lord's Supper." B* • t the Body manner ? iptiiro. scs eternal id to those eating ? i Body and on the out- J .' •vas not by t, lifted lip, prove it. ) from this ment, so it srving and (( supersti. \.rticle ? of Christ ARTICLE XXX. 85 Wh\' was it neeessar\ (•• make this denial ? Bi'caiisc lliose who bi-lievi'd in transubstantiation b('lii'\<'d ihat the wicivcd were ])artakers. \VI IV (•;iiinnt llicv be Bceausc ihcv arr "void of a lively faith," and con- se(|U('Htly have not the means of being "partakers of Christ." What is llu* \vhole extent to whieh wieked people partake of Chi-ist in the Saeramenf? St. Augustine saith, "that they carnallv and visibly press wltii their teeth the Saerament of the Body and Blood of Christ." AVhat I'lVect has this partaking upon them? They " eat and dj'ink tlie sign of so great a thing to their condemnation." Show^ that this is the doctrine of Holy Scrip- ture. 1 Cor. xi. 29. Article XXX. "What is the title of the thirtieth Article? "Of both Kinds." "What is meant by this ? " Both parts" of the Holy Saerament. What does the Article say upon this subject ? That " the Cup of the Lord is not to be denied to the Lay-people." Who are the lay-people ? All persons except clergymen. 8 I it. I i %4. ■*J ~--k- 86 CATECHISM ON THE ARTICLES. Why was It necessary to say that the cuji of the Lord is not to he denied to them? Because when tlie iJi'Corniation l)egan they were not allowed to partake of it. How did this happen ? It arose from superstitions veneration for the sacred elements, as supj)()sing some portion of the conse- crated wine might l)c spilled from the chalice, in administi'riiiii; it to them. Why sIkjuUI not the cup be denied to lay -people? Because "hy Christ's ordinance anpointc'd each of the elements by consecration to communicate ii particular blessing, and therefore those who deny the cup U) lay-people deprive them, so far as lies in their power, of a por- tion of the benefit of the Sacrament. Article XXXI. What is the subject of the thirty-first Article ? " The one Oblation of Christ fuiished upon the Cross." 01 Ti the ( satis origi AUTICLK XXXI. 87 i cuji of the L they were r (he sacred the consc- chalice, i in ay -people ? inaiHlniont, ministered e partaken 1 St. Paul, IcrcMice be- 'Ic Church. elonie?)ts r bh^ssliior, lay-people <>t* a por- .iclc ? upon the What is the meaiihig o^ oblation ? Ollerinj^. AVhat (lues the Article teach upon this sul)ji'ct? Thut '"the OUcring which Christ unce made upon tlie Cross is the ptrlcct redemption, propitiation, and satisfaction, for all the sins of the whole -svorld, both original and actual ;" and that " there is no t»ther satisfaction for sin, but that alone." What nuist we understand by staying tliat the of- fering of Ciu'ist is a rcdeinptlon? That His life was paid an a iu'lce to icdeem man- kind from everlasting death. AV'hat is meant by saying that it is a 2)ropitiation? That it is the means o^ rcconciluig man to God. And by speaking of it as a satisfaction? That it makes amends for all the sin of all men. What occasion was there for the i:>rotestation made in these words of the Article 1 Because there was a prevalent opinion that every time the priest celelrrated the Eucharist, ho " offered Christ again in sacrifice for the cpiick and the dead, so that they hereby have remission of pain and guilt." Prove that the sacrifice of Christ cannot be re- peated. Hebrews x. 11-14, 18. St. Paul expressly teaches that the sacrifice of Christ differed from those of the Jewish priesthood in this respect, that "byjiis one otfering He liath perfected for over them Vnat are I' m 88 CATKCIIISM OX THE AUTK'IJ:S. If I" sanctified," aiul tliat tlieiv is thorrlljro now *'*no more ofVcrin^ I'or sin." What tlion are the " saerlllccs of ^Masses" spoken of in iho Article ? " Alass" ineiuis the Holy Eucharist ; and it was supposed that the priest was able to niak(^ it avnil- al)lc for the sins of any particulai* person lie chose ; and conse(iuently many thought tliey could l)e for- given their shis l)y merely " hearing mass and beiiii^ blessed with the chalice ;" and ])ersons |)aid priests for celebrating the jnass for the remission of the paiu and guilt of their departed friends. Wiiy are these practices called '• fables 1" Because they rest upon no solid foundation. Why " blasphemous 1" Because they have a tendency to lessen In men's minds the value of the atonement which Christ juade. Why arc they called " dangerous deceits ?" Because there was found to be danger of their de- ceiving men, by leading them to su|)j)ose that t^ey could be delivered from punishment by the sacrifice of the mass, without any repentance. Why then is Christ called onr great Iligli Priest now? Because He pleads the merits of the one Sacrifice of the Cross before Ilis Father in heaven. Hebrews vii. 24, 25. When does He do this especially ? Wlien \ve celebrate the Sacrament of our redemp- tion. (( >v no m<.^rc ses" spoken ai)d it Avas ko it avuil- ho cliose ; iiM !)(> i'nr. > mill Ix'iiiif >ai(l priests of tlic pain fion. I in men's H'Ist iiKulo. s?" )f their dc- that t'.cy lie .saerilicc ^rie'^tnowl e Sacrifice Hebrews ARTICLE XXXII, 89 Article XXXII. What is the suhjeet of the thirty-second Article? " Tlie Marriaf^e of Priests." AVhat does it teach in regard to their niarriaco ? That " it is lawful for them, as for all other Chris- tian men, to marry at their own discretion, as they shall judge the same to serve better to godliness." AVhy Avas it necessary to make this declaration? Because for several centuries the Church had for- hiddeii persons in holy orders to marry, and required them to '• vow the estate of single life" before she would admit them to holy orders. Upon what ground does the Article declare it lawful for the clergy to marry ? Because " they are not commanded by God's Law, cither to vow the estate of single life, or to abstain from marriage." Is there any one who denies this 1 No. Upon what ground then docs the Church of Rome now recpiire C( libacy from the clergy ? Because she thiidvs celibacy a holier state than marriage, and chooses to require that state from her clerfTv. May not a law of the Church make it a duty to ir rcdemp- f abstain from that which would, otherwise be law- ful? 8* ^'^^ .\ ;i i m 00 CATKCIirSM ON' TflR ATITICLES. Un(loi!l)(i'(lly, o.\(.'c[)t some giH'Ut evil is likely to follow iVom tlu' jii'ohlbitioii. How does it a|)[)i';ii' lli;it It is (langcrons to forbid the clergy iVom inan'}ing ? Beeaiise our I^(ji'd s[)eaks of the power of living in celibacy as a special divine gift to individuals, (St. Matt. xix. 1*2, 13,) l)ut what could scaively be ex- pected in an eiitii'e class of iiu'n. Does the Article give the clei'gy nu mdiniited au- thority to marry at their discretion ? No: It authorizes marriage oidy "as they shall judge the same to serve Letter to godliness." What is the custom in the Greek Church ? The ordinary parochial clergy are allowed to marry, but Bishops and confessors arc taken from the un- married clergy. Article XXXTII. What is the subject of the thirty-third Article ? " Excomn'unicatc Persons." What do you mean by an excommunicato per- son? " That person ^vllich, by open denunciation of the Church, is rightly cut off from the iniity of the Church." What do }'0U understand by " open denunciation of the Church ?" An open publication made from the altar by the priest, upon the authority of the bishop, that ho has passiied excomi \Vh. munica The Wh the ( 'h Be do the Wli; Cut hy the is I'lkvAy to lis tu furl) id of living ill •ic ex- liiiiitc'd au- llicy sluill ?) »s. h? .1 to marryj •m the uii- rticlc ? icate pcr- on of tho ^y of the luiiciation 11' by the ^t ho has ARTICLE XXXTII. 01 pa^!*o(l u[>''»n any particular person tho sentonco of exconniuiiiicalioii. W'iio has aiiliiurity to pass tho sontonco of cxcom- municatroii ? Tlio bishop uf the diocese, or a judge deputed by him. AVhy is this publication called the denunciation of the Chiu-eh? Because it is done by those whose authority so to clu the Church has always recomiised. Wliat do you mean by " rightly cut olV?" Cut oflf for some great sin, and after proper trial l^y the bishop or those appointed for the purpose. What is meant by being " cut olT from the unity of (he Church?" Being separated from the communion and society of tho Church, so as no longer to be reckoned to belong to it. What does the Article say of such a person ? That he is " to be taken of the whole multitude of the faithful, as a Heathen and Publican." What is meant by " the whole multitude of the faithful f ' The whole body of Christians. In what manner is ho to be treated ? He is " to be avoided." * How long is he to be so treated ? " Until he be opeidy reconciled by penance, and received into the Church by a Judge that hath au- thority thereunto." i; M. IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 11.25 l^|2£ US |io ^^^ WKM ii& Uii 122 m m m ■it |U|< L° 12.0 6" <% '# y] o^ '/ A Photographic Sciences CorporatioR 23 WIST MAIN STREET WEBSTER, N.Y. 14SN (716) •72-4503 4^^ 92 CATECHISM ON THE ARTICLES. What do you understand by " penance 1" Such outward exercise of penitence as may satisfy the Church. What do you understand by being " recoijciled by penance'?" Reconciled to the Church by the discharge of the penalties imposed. What is the effect of being so reconciled 1 That the persons are received back into the Church. By whom are they so received ? " By a Judge that hath authority" to receive them back again. From whence must he receive. his authority'? From the bishop of the diocese. What is the chief mark of their being received again into the Church ? They are allowed to partake of the Holy Com- munion. .V Article XXXIV. What is the subject of the thirty-fourth Article 1 " The Traditions of the Church." What is here meant by the traditions of the Church'? . Its customs of a ceremonial nature. What does the Article declare respecting them 1 That " it is not necessary that thoy should be in all places one, or utterly alike." , , -^ , ' ARTICLE XXXIV. 93 may satisfy coijciled by irge of the into the ccive them »rity? ig received ■loly Corn- Article ? IS of the J them ? uld be in What occasion was there for making this declara- tion'? Because the Court of Rome endeavoured to bring all Churches to use the same customs and ceremonies. What ground is stated for this declaration ? " At all times they have been diverse ;" and con- sequently they " may be changed according to the diversities of countries, times, and men's manners." What caution must be observed in changing such traditions 1 ' ^ " " That nothing be ordained against God's Word." Since traditions may be changed, is it lawful for any individual to depart from them at his discretion ? No : provided they be " ordained and approved by common authority," and " not repugnant to the Word of God." ^ What is meant by " common authority ?" The general authority of the Church, expressed in an authorized manner. What is that authorized manner in the Church of England? The convocation of the bishops and clergy, with the sanction of the sovereign. What is that authorized manner in the Church in the United States ] The General Convention of the Church, in which the Bishops and Delegates of the clergy and laity are duly assembled. " What is said in the Article respecting those, who, U^l m ml 94 CATECHISM ON THE ARTICLES. " through their own private jiiclgment, willingly and purposely, do openly break" such traditions 1 That they " ought to be rebuked openly." On what grounds ? Because they offend " against the common order of the Church, and hurt the authority of the Magis- trate, and wound the consciences of weaker brethren." Do all these reasons apply in all Churches 1 No : the second does not apply in countries where the civil rulers do not uphold the laws of the Church. How are the consciences of w^eaker brethren wound- ed by such conduct ? . ^ They learn to break the laws of the Church, by seeing others do it. If individuals may not break the traditions of the Church, who may chauge them ? " Every particular or national Church hath au- thority to ordain, change, and abolish, Ceremonies and Rites of the Church." May such Churches abolish any ceremonies they think proper 1 The Article merely asserts that they may change or abolish such as are " ordained only by man's au- thority." In so doing what caution must be observed ? " That all things be done to edifying." Who is to be judge of this ? v Those who are in authority in the Cliurch. villingly and )ns ? ly." nmon order f the Magis- ?r brethren." hes ? ntries where 'the Church, hren wound- Church, hj [tions of the 3h hath au- emonies and Qonies they may change y man's au- ved? y 3h. ARTICLE XXXV. 95 " .V Article XXXV. .; What is the subject of the thirty-fifth Article 1 " The Homilies." What do you understand by the Homilies 1 Two books of discourses or sermons, published in England, in the reigns of King Edward the Sixth and Queen Elizabeth, by public authority, and appointed to be " read in Churches by the Ministers." What was the occasion of their publication 1 Tlie clergy for the most part were very ignorant, and unfit to teach the people themselves, and there- fore books of instruction were provided for them. What is said respecting these Homilies'? That they " contain a godly and wholesome Doc- trine, and necessary for these times." .^ For what times 1 For the times in which they were drawn up. Why were they particularly suited for those times? Because they opposed the prevalent errors. Does this declaration pledge the Church to every statement contained in the Homilies ? No : only to the general course of doctrine. Give the names of the Homilies in the first book. 1. A fruitful exhortation to the reading of Holy Scripture. ' ■ 2. Of the Misery of all Mankind. '^" 3. Of the Salvation of all Mankind. m ' VI :iX\ 4 "W 'V # 96 CATECHISM ON THE ARTICLES. 4. Of the true and lively Faith. 5. Of good Works. 6. Of Christian Love and Charity. 7. Against Swearing and Perjury. 8. Of the declining from God. ' 9. An Exhortation against the Fear of Death. 10. An Exhortation to Obedience. 11. Against Whoredom and Adultery. 12. Against Strife and Contention. Give the names of the Homilies in the second book. 1. Of the right Use of the Church. 2. Against Peril of Idolatry. 3. Of repairing and keeping clean of Churches. 4. Of good Works : first of Fasting. ^ 5. Against Gluttony and Drunkenness. . 6. Against Excess of Apparel. 7. Of Prayer. ' ' ^ 8. Of the Plan and Time of prayer. 9. That Common Prayer and Sacraments ought to be ministered in a known tongue ; or, as it is in the Book of Homilies, of Common Prayer and Sac- raments. > , 10. Of the reverend Estimation of God's Word; or, An Information of them which take offence at certain places of Holy Scripture. 11. Of Alms-doing ; or, of alms-deeds. 12. Of the Nativity of Christ. 13. Of the Passion of Christ ; (the book adds) for Good Friday. of Death. second book. hurches. s. ments ought or, as it is in yer and Sac- rod's Word ; e offence at ok adds) for ARTICLE XXXV. 97 14. Of the Resurrection of Christ ; (the book adds) for Easter Day. 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost ; or, an Homily concerning the coming down of the Holy Ghost, for Whitsunday. 17. For the Rogation-days ; or, an Homily for Rogation week. 18. Of the State of Matrimony. 19. Against Idleness. , 20. Of Repentance, (the book adds) and true Rec- onciliation to God. 21. Against Rebellion ; or, an Homily against Dis- obedience and wilful Rebellion. Why cannot the Church be supposed to be pledged to every statement in the Homilies] 1. Because they are not drawn up with the care- fulness of doctrinal treatises ; 2. Because they are occasionally at variance with the Articles ; 3. Because they are occasionally inconsistent with each other. . . ■ . What particular Homily has special authority in matter of doctrine ? • ^ . , ; That on " the Salvation of all Mankind. * Why so 1 Because it is specially referred to in the eleventh Article, . : M 'i, I ll, '^4 f. i'u\ Mi. I 98 CATECHISM ON THE ARTICLES. On what grounds docs the Church in the United States receive this Article ? Because it considers the Book of Homilies " to bo an explication of Christian doctrine and instruction in piety and morals." What parts of the Homilies arc considered as inapplicable to the circumstances of the Church in America ? All those which have " references to the constitu- tion and laws of England." What is said of the order for reading the Homilies in Churches ? It is suspended. Until when ? * " Until a revision of them may be conveniently made." ' ' . ' Why is a revision necessary? In order to clear them from obsolete words and phrases and from local references. Article XXXVI. What is the subject of the thirty-sixth Article? " The Consecration of Bishops and Ministers." Whom do you understand under the name of bishops ? ' ' , , Archbishops likewise. And w^hom under the name of ministers ? Priests and deacons. ARTICLE XXXVI. m the United (lies " to be instruction isidcred as Church in le constitu- 10 Homilies 5nveniently words and rticle ? ters." name of What is the consecration of priests and deacons called? . . " Ordering" or ordaining. How has the Church in the United States provided for the consecration and ordination of her bishops and ministers ? By the book " set forth by the General Convention of this Church in 1792." What does the Article declare concerning those who have been or shall be consecrated or ordered according to the rites of that book ? That " they be rightly, orderly, and lawfully con- secrated and ordered." On what ground is this asserted 1 1. Because that book " doth contain all things ne- cessary to such Consecration and Ord hig ;" 2. Because it contains nothing " i. ot is of itself superstitious and ungodly." What things are necessary to the consecration of a bishop in the United States 1 That he be consecrated by at least three bishops, one orderly presiding, and the other bishops present joining with him in laying on of hands. What things are necessary to the ordination of a priest 1 That it be done by a bishop, other priests laying on their hands likewise. What is necessary to the ordering of a deacon 1 III r ■ ) 100 CATECHISM ON THE ARTICLES. Tliat it be done by the laying on of the hands of a bishop. How does it appear that this is all that is neces- sary ? Because such was the practice of the Primitive Church. iG hands of a AKTICLK XXXVII. 101 hat i IS neces- le Primitive PART V. What is the subject of the Articles contained in the fifth division ? The civil duties of the members of the Church. What Articles does it contain ? The thirty-seventh, thirty-eighth, and thirty-ninth. Article XXXVII. What is the subject of the thirty-seventh Article ? <' The Civil Magistrates."* What is the meaning of that expression ? The rulers or governors pertaining to this world. [Who is the chief of these 1 , : - The king or queen. , , What power has he in consequence ? He has " the chief government of all estates in the realm, whether they be ecclesiastical or civil." What is meant by " all estates in the realm f Al' ranks and classes of persons in the kingdom. What is meant by " ecclesiastical estates ?" Classes of persons in the ministry of the Church. What is the effect of the king's having the chief government of all classes ? .. ; , , v . \ ' * Much of this Article differs, as sot forth by the airch of England, from that form given it by the P. E. Church in the United States. But the explanation of the English Article is retained, on account of its im- portant statements concerning the usurpations of the Bishop of Rome. 9* II' li 102 CATECHISM ON THE ARTICLES. 1. That the government of the kingdom " is not nor ought to be subject to any foreign jurisdic. tion." . 2. That the sovereigns of England* " should rule all states and degrees oommitted to their charge by Godjf whether they be ecclesiastical or temporal, and restrain with the civil sword the stubborn and evil doers." What is meant by saying that the kingdom [coun- try] is not subject to any foreign jurisdiction 1 That no ruler in any foreign country has any pow- er or authority over the government of the kingdom [country] either in Church or State. What is meant by the expression, "is not nor ought to be subject ?" ' That it is not so by right at present, and ought not to be made so at any future time. What occasion was there for making this declara- tion? Because the bishop of Rome claimed chief juris- diction both ecclesiastical and civil. On what grounds do the bishops of Rome claim chief ecclesiastical jurisdiction in this kingdom [coun- try] ? They assert that St. Peter had chief ecclesiastical jurisdiction given him by Christ over the whole • In the United States, the President of the United States and the Governor of each state, t Through the choice of the people, in the United States. ^ ARTICLE XXXVir. 103 lom "is not ign jurisdic should rule r charge by mporal, and )rn and evil ?dom [coun- ion ? as any pow- he kingdom ( : IS not nor Ld ought not 'his declara- chief juris- *ome claim dom [coun- 3clesiastical the whole states and the es. Cluirch, and that thoy are successors of St. Peter and consequently have the same jurisdiction. What grounds hjive tliey for this assertion 1 • Two texts of Scripture ; viz., " Thou art Peter, and upon this rock I will build my Church ;" and, " 1 will give unto thee the keys of the kingdom of hea- ven, and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." , • < Show that the first of these texts does not prove that for which it is adduced. Many eminent fathers of the Church consider the rock there mentioned to be not St. Peter himself, but the truth he then confessed. But supposing it to mean St. Peter, how is it to be interpreted ? - • - • ' The other Apostles arc foundation stones of the Church equally with St. Peter ; and he is only the first of them. See Rev. xxi. 14. Show that the second passage does not prove the supremacy of St. Peter. - - ' • - ' • -^ * Because the same power was afterwards given to the other Apostles. St. Matt, xviii. 18. What was that power ? The power of admitting members into the Church, of ruling them in it, of excluding them from it, and of restoring them to it. " "^'^ *' -^ * * ^* Show that St. Peter had no power over the other Apostles, ,-<«:. i S.i If. r :!! I I m. 104 CATECHISM ON THE ARTICLES. There is no recorded instance, eivncr in Holy Scripture, or in the history of the priinitive Church, of St. Peter's exercising any authority or jurisdiction more than the other Apostles. Show that, supposing he possessed such authority, the bishops of Rome do not possess it. Gregory the Great, bishop of Eome, shows that up to his time it was an established principle in the Church of Christ, that there was no universal bishop. How does that appear 1 Because he himself said, " whosoever calls himself or desires to be called a universal priest or bishop, is in his pride the forerunner of Anti-christ." How came the bishops of Rome to have any spiritual authority in the kingdom of England 1 Because by the instrumentality of a bishop of Rome the first bisl^ops were appointed for our fore- fathers the Anglo-Saxons ; and because the bishops of Rome were highest in rank in western Christen- dom ; and thus were constantly appealed to for the purpose of settling disputes. How did they lose this authority 1 By stretching it too far and claiming it as a right. Why ought they not to have it restored to them again? , Because there is fear of the recurrence of similar abuses, and because the civil and ecclesiastical author- ities of the country are fully competent to provide for its temporal and spiritual government. Oii chief s. ARTICLE XXXVir. 105 xer ill Holy Litive Church, r jurisdiction ch authority, !, shows that inciple in the 'ersal bishop. On what Jails himself or bishop, is 5? have any ?land ? 1 bishop of hr our fore- the bishops rn Christen- d to for the t as a right, •ed to them 3 of similar :ical author- to provide wnat ground have the hishrjps of Rome claimed chief civil jurisdiction in Englnnd? Partly on the ground of their claim of chief eccle- siastical jurisdiction, partly on the ground of a ces- sion made to them by a former king of England. How do they build a claim of civil jurisdiction on that of spiritual jurisdiction 1 They assert that civil rulers being Christians, are subject to censure and punishment, if they use their power to the detriment of the Church. In what way has this taken effect ? They have claimed the power to absolve subjects from their obligation of allegiance, and to give them authority to depose and murder their princes. Prove that they have no right to any such power. It was never heard of in the Church for more than 600 years ; and St. Peter and St. Paul require all Christians to be subject to the king, or chief civil ruler. Rom. xiii. 1 ; 1 St. Pet. ii. 13. What other peculiar ground of claim had the bishops of Rome to the chief civil power in England ? Because John, king of England, surrendered the kingdom to the Pope on behalf of himself and his successors. Show that this constitutes no rightful claim. * King John had no authority to do such an act without the consent of parliament ; and no such act could bind his successors. When it is said that " the bishop of Rome hath no m^ Pii K I ^ t\ f'J 106 CATECHISM ON THE ARTICLES. jurisdiction in this realm of England," what do you understand 1 That he has no rightful authority of any kind in that kingdom, whether ecclesiastical or temporal. What is this second doctrine taught in this [En- glish] Article? That the kings of England* have "authority to rule all conditions of persons both ecclesiastical and temporal, and to restrain with the civil sword the stubborn and evil doers." How have they this authority ? Because it pertains to all chief rulers to rule their subjects of every class. Show that this is the case. 1 St. Pet. ii. 13 ; Rom. xiii. 1. St. Peter and St. Paul both declare it. In what way have they power to exercise this authority? By requiring all of every class to observe the laws. Does this give them power in ecclesiastical mat- ters? . In England it does, because the laws of the Church are the laws of the land ; but not in the United States. Was this power ever " given to godly princes in Holy Scripture by God Himself?" Yes ; David, Solomon, Hezekiah, and Josiah, * In the United States the civil authority— the president and gov- ernors of states, chosen to exercise such power, by the people, but only in things temporal. ES. ' what do you f any kind in temporal. t in this [En- '^ authority to lesiastical and ^il sword the J to rule their Peter and St. exercise this rve the laws, liastical mat- f the Church nited States, ly princes in and Josiah, sident and gov- k the people, but ARTICLE XXXVII. 107 either exercised this power over priests and people under Divine direction, or were commended by Him for exercising it. What particular conclusion does the [English] Article draw from this general authority of the sove- reign ? That " it is lawful for Christian men, at the com- mandment of the magistrate, to wear weapons, and to serve in the wars." ^ ' How does this appear to be true ? Because there is not any thing in the New Testa- ment to the contrary ; and because otherwise the chief governor could not defend his people from foreign invasion. - Why was it necessary to make this declaration ? Because there were some who declared war abso- lutely unlawful. In what manner must the chief magistrate main- tain his authority over those whom he is commis- sioned to govern ? * • " He may " restrain with the civil sword the stub- born and evil doers. •' ' ■ ' What is meant by restraining them with the civil sword ? Punishing them with temporal punishments. ' Why is the expression, " the sword," used 1 * 1. Because "the laws of the realm may punish Christian men with death, for heinous and grievous ofTences." m >■'■. wi Hi- '■ ■(;■ I f ,1 108 CATECHISM ON THE ARTICLES. 2. Because God Himself ordained death as the punishment for certain oflences ; and St. Paul informs us that the civil ruler is authorized by God to " bear the sword" and to " execute" with it " wrath upon him that doeth evil." Rom. xiii. 4.] What does the Church in the United States assert of " the power of the civil magistrate V That it " extendeth to all men, as well clergy as laity, in al) things temporal." Has he any authority beyond this 1 The civil magistrate " hath no authority in things purely spiritual." What is asserted to be the duty of all Christian men? " To pay respectful obedience to the civil authority, regularly and legitimately constituted." Article XXXVIII. What is the subject of the thirty-eighth Article ? " Christian Men's Goods." What does the Article teach in regard to them 1 That they " are not common, as touchmg the right, title, and possession of the same." What do you understand by this ? That Christians have not a common or general right and title to the goods which they severally oc- cupy ; nor ought they to claim the common possession of each other's goods. ARTICLE XXXIX. 109 Icatli as tlie Paul informs od to " bear wratli upon States assert ell clergy as ity in things ill Cliristian 'il authority, I Article ? to them 1 ig the right, or general 'Verally oc- possession Why was it necessary to declare this? - Because " certain Anabaptists" taught the contrary. What ground had they for this doctrine 1 The fact that the Christians in Jerusalem, in the first years of the Church, had for the most part all things in common. i . . .- How do you know that we are not required to do the same ] - 5m Because St. Peter, in reproving Ananias and Sap- phira, expressly recognised their right and title to keep possession of their property, if they thought fit. See Acts v. 4. ! , v • i" • . • Is this right of ours unlimited ? ' No : " every man ought, of such things as he pos- sesseth, liberally to give alms to the poor, according to his ability." What is meant by giving alms ? Giving money, food, or clothing to those who need. Prove that this is our duty. ITim. vi. 18. • ' . • Article XXXIX,. '. -/-:• What is the subject of the thirty-ninth Article In, " A Christian Man's Oath." ■ • ^-^■^' ^-'^ ■■' What kind of swearing is "forbidden Christian men?" , .„ ; .... ,^,, =r.^v^%*^ ■ " Vain and rash Swearing." '/''>^ /^brnt '^r^'^ii MB By whom is it forbidden ? ' ' ^'■Jim^\'^hui 10 m' ■:i. rt 110 CATECHISM ON THE ARTICLES. St. Matt. V. 34 ; St. James v. 12. " By our Lord Jesus Christ and James His Apostle." Under what circumstances " doth not Christian Religion prohibit, but that a man may swear 1" "When the magistrate requireth, in a cause of faith and charity." • What do you understand by the expression, " when the Magistrate requireth ?" When we are required so to do by any ' authority of the civil ruler, or administrate " ' - i.: laws. Prove that it is lawful to take an oath when re- quired by the magistrate. St. Matt, xxvi. 63, 64. Our Lord Himself an- swered on oath to the chief-priest, who was in that case a lawful magistrate. What do you understand by " a cause of faith and charity?" . A cause in which faith between man and man, and charity towards those who might otherwise suffer wrong, require that we should give a solemn testi- mony before the magistrate. : What caution must we use in giving our testimony upon oath? - To do it " in justice, judgment, and truth." What prophet gives this direction ? Jeremiah says, (ch. iv. 2,) " And thou shalt swear, The Lord liveth, in truth, in righteousness, and in judgment." : > i / W Be lawfu On Bi H( Th S oaths " swea H( the J Tl sage satio: .- .i-' 3. By our Lord ot Christian wear ?" a cause of jsion, "wlien S . i ' any • rate . ' u.: m ith when re- Flimself an- was in that ARTICLE XXXIX, 111 Why was this Article necessary ? Because some persons have declared all oaths un- lawful. On what ground ? Because our Lord has said, " Swear not at all." How must we understand this passage ? The context shows that Christ is speaking only of oaths in common conversation, or vain and rash swearing, and not of oaths taken before a magistrate. How is this confirmed by the known customs of the Jews ? ,,. The oaths which our Lord mentions in that pas- sage are such as were used only in common conver- sation. . ' . - ^ . •I ■%. .r of faith and id man, and •wise suffer >lemn testi- [* testimony b." . halt swear, ss, and in 1 . > tt -,*-*, ^ ;, uvi:»iiifi>j^^*..i ^■^i--. j'-:.^.-t.lUi t.-,:^-^^^ APPENDIX I. • AETICLES A6BEBD UPON BY THE AUCHBlSnOPS AND BISHOPS OF BOTH PROVINCES, AND TlIK WHOLE CLERGY. In the Convocation holden at Lohflon in the Year 1562, /or the avoiding of Diver- sities of Opinions, and for t?ie cst<:hlishing of Consent touching true Religion: Reprinted by His Majesty's Commandment, with His Royal Declaration pr^ixed . thereunto. , , ^ . . • . ., . JQ^fs ^afestg^s 3ieclat;at(on. • ' Being by God's Ordinance, according to Our just Title, De- fender of the Faith, and Supreme Governour of the Church, ioithin these Our Dominions, We hold it most agi'eeable to this Our Kingly Office, and Our owii religious Zeal, to conseiTe and maintain the Church committed to Oui* Charge, in Unity of true Religion, and in the Bond of Peace ; and not to suffer un- necessary Disputations, Altercations, or Questions to be raised, which may nourish Faction both in the Chui'ch and Common- wealth. W^ have therefore, upon mature Deliberation, and with the Advice of so many of Oui* Bishops as might conveniently be called together, thought fit to malvc this Declaration follow- ing; - ' • . • , That the Aiticles of the Chui'ch of England (which have been allowed and authorized heretofore, and which Oui' Clergy gener- ally have subscribed unto) do contain the true Doctrine of the Church of JEM^/awc?agi-eeable to God's Word: which We do there- fore ratify and confirm, requiring all Our loving Subjects to con- tinue in the uniform Profession thereof, and prohibiting the 1 east difference from the said Articles, which to that End We command ARTICLES OF RELIGION. 113 OTH PK0VINCB3, avoiding of Diver- ing true Religion ; xlaration prefixed just Title, De- ^ the Church, agi-eeable to il, to consei*ve e, in Unity of ; to suffer un- to be raised, md Common- iberation, and t conveniently ration follow- ich have been Clergy gener- ctrine of the We do there- bjects to con- ing the least ^e command to be new piinted, and tins Our Declai-ation to be published therewith. ^ That We are Supreme Govcmour of the Church of England: And, that if any Difference ai'ise about the external Policy, con- cerning the Injunctions^ Canontty and other Constitutions what- soever thereto belonging, the Clergy in theu' Convocation is to order and settle them, having first obtained leave under Om' Broad Seal so to do: and We approving their said Ordinances and Constitutions ; providing that none be made contrary to the Laws and Customs of the Land. ' ' ■■- • THtt out of Our Princely Care that the Churchmen may do the Work which is proper unto tliem, the Bishops and Clergy, from time to time in Convocation, upon their humble Desire, shall have Licence under Om* Broad Seal to deliberate of, and to do all such Things, as, being made plain by them, and assented unto by Us, shall concern the settled Continuance of the Doc- ti'ine and Discipline of the Church of England, now established ; fi'om wliich We will not endm-e any varying or departing in the least Degree. - '"' ■ That for the present, though some differences have been iU raised, yet We take comfort in this, that all Clergymen within Our Realm ha^'e always most willingly subscribed to the Arti- cles established, which is an argument to Us, that they all agree in tlie true, usual, literal meaning of the said Articles ; and that even in those cmious points, in which the present differences lie, men of all sorts take the Articles of the Church of England to be for them ; wliich is an argument again, that none of them in- tend any desertion fi-om the Articles established. •• '"'"*• That therefore in these both curious and unhappy differences, which have for so many himdred years, in different times and places, exercised the Chm'ch of Christ, We will, that all fui-ther curious search be laid aside, and these disputes shut up in God's promises, as they be generally set forth to us in the Holy Scrip- tui'es, and the general meaning of the Articles of the Chm'ch of 10* m i: h I * ? 'I ■ ■ if 'I I? ) I if« :^l H >^,»i ' a rls 114 ARTICLES OF RELIGION. Enffland according to them. And that no man hereafter shall either print, or prcacli, to draw the Article aside any way, but sliall submit to it in the f)hiia and full meaning thereof: and shall not put his o^vn sense or comment to the meaning of the Article, but shall take it in the literal and gi-ammatical sense. That if any publlck Reader in either of Our Universities, or any Head or Mjister of a College, or any other person respectively in either of them, shall affix any new sense to any Article, or shall publickly read, determine, or hold any ])ublick Disputation, or suffer any such to be held cither way, in either the Universities or Colleges respectively ; or if any Divine in the Universities shall preach or print any thing cither way, other than is already established in Convocation with Oiu* Royal Assent ; he, or they the Offenders, shall be liable to Our displeasure, and the Church's censure in Gur Conmiission Ecclesiastical, as well as any other ; And Wc will see there shall be due Execution upon them. ARTICLES OF RELIGION. I. Of Faith in the Holy Trinity. There is but one living and true God, everlasting, without body, parts, or passions ; of infinite power, wisdom, and goodness ; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one sub- stance, power, and eternity ; the Father, the Son, and the Holy Ghost. II. Of the Word or Son of Godf which was made very Man. The Son, which is the Word of the Father, be- gotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, ARTICLES OF RELIGION. 115 hereafter shall any way, but »g thereof: and meaning of the fiatical sense. versities, or any )n respectively any Article, or ck Disputation, ;he Universities le Universities htin is already it ; he, or they k1 the Church's as any other ; )on them. everlasting, iiite power, reserver of id iu unity of one sub- 10 Son, and very Man. father, be- 3 very and le Father, took Man's nature in the womb of the l)lcsscd Virgin, of her substance : so that two whole and peifect Na- tures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man ; who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men. III. Of the going doicn of Christ into Hell. .., As Christ died for us, and was buried ; so also is it to be believed, that he went down into Hell. ' ;T'«- '. •« .V -I, IV. Of the Resurrection of Christ Christ did truly rise again from death, and took again his body, with flesh, bones, and all things ap- pertaining to the perfection of Man's nature ; where- with he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day. " • "' I . » ■4 « ?< Y, Of the Holy Ghost. ■ '.. ^ - . The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God. . ., VI. Of the Sufficiency of the holy Scriptures for sal- vation. ♦ -.. Holy Scripture containeth all things necessary to salvation : so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any '■$■ 1 i;' •:;|fl */■■ 1 116 ARTICLES OF KELIQION. man, that it should be believed as an article of tho Faith, or be thought requisite or necessary to sal- vation. In the name of tho holy Scripture we do understand those canonical Books of tho Old and Nev^ Testament, of whose authority was never any doubt in the Church. Of the Names and Number of the Canonical Books. Genesis^ Exodm^ Leviticus^ Numbers^ Deuteronomy^ Joshua^ Judges^ Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chroni- cles, The Second Book of Chronicles, The First Booh of Esdras, The Second Book of Esdras, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica, or Songs of Solomon, Four Prophets the greater. Twelve Prophets the less. And the other Books (as Hierome saith) the Church doth read for example of life and instruction of man- ners ; but yet doth it not apply them to establish any doctrine ; such are these following : . The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The Book of Judith, The rest of the Book of Esther, The Book of Wisdom, Jesus the So?i of Swach, Baruch the Prophet, The Song of the Three Children, The Story of Susanna, Of Belaud the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Second Book of Maccabees. All the Books of the New Testament, as they are ticlo of tho mry to sal- ture wo do Id and New any doubt UL Books. mteronomy^ of Samuel^ »^ of Kings^ ' of Clironi- First Booh lie Book of he Proverbs, of Solomon, s the less, the Church ion of man- ;o establish i th Book of Tudith, The sdom, Jesus he Song of Of Bel and First Book es. ts they are ARTICLES OF HELIOION. 117 commonly received, we do receive, an'^ account them Canonical. ^ VII. Of the Old Testament, , ■*' . Tho Old Testament is not contrary to the New : for both in tho Old and New Testament everlasting life is ofTcred to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they arc not to bo heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth ; yet notwithstanding, no Christian man whatsoever is free from tho obedience of tho Commandments which are called Moral. VIII. Of the Three Creeds, The Three Creeds, Nicene Creed, Athanasius'* s Creed, and that which is commonly called the Apos- tles* Creed, ought thoroughly to be received and be- lieved; for they may be proved by most certain warrants of hoi j^cripture. ,. ,. V" ■.^ - • . • ' IX. Of Original or Birth-sin. Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that H (^ I .I- m % ^.. 118 ARTICLES OF RELIGION. naturally is engendered of the offspring of Adam; whereby man is very far gone from original right- eousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit ; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated ; whereby the lust of the flesh, called in the Greek, (ppovr^fjia oapKog, (which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh,) is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hatb. of itself the nature of sin. X. Of Free- Will The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God : Wherefore we have no power to do good works pleasant and acceptable to God, with- out the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will. XI. Of the Justification of Man. We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ ARTICLES OF RELIGION. 119 of Adam; ginal right- i to evil, so the spirit; • this world, . And this em that are ih, called in do expound action, some the Law of ion for them Lpostle doth ,tb. of itself )f Adam is self, by his 3 faith, and 10 power to God, with- ing us, that th us, when by Faith, and not for our own works or deservings : Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justi- fication. . ~ XII. Of Good Works. , ; r Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's Judgment ; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit. XIII. Of Works before Justification. * Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, foras- much as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of con- gruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. V |le 1 God, only esus Christ XIV. Of Works of Supererogation. Voluntary Works besides, over and above, God's Commandments, which they call Works of Superero- m # 120 ARTICLES OF RELIGION. gation, cannot be taught without arrogancy and im- piety ; for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required : whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants. ^ XV. Of Christ alone without Sin, ; '■'■ , Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world, and sin, as Saint John saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things ; and if we say we have no sin, we deceive ourselves, and the truth is not in us. i -.'.r XVI. Of Sin after Baptism. . Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpar- donable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may de- part from grace given, and fall into sin, and by the grace of God we may arise again, and amend om* .-^. ARTICLES OF RELIGION. 121 icy and iin- they do not re bound to 1 of bounden ajnly, When to you, say, s made like m which he in his spirit, ot, who, by ke away the n saith, was yh baptized, lany things ; e ourselves, nitted after and unpar- tance is not er Baptism. we may de- and by the amend om* lives. And therefore they arc to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent. XVII. Of Predestination and Election. Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world wxre laid) he hath constantly decreed by h's counsel secret to us, to deliver from curse and dam- nation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season : they through Grace obey the calling ; they be justified freely : they be made sons of God by adoption : they be made like the image of his only-begotten Son Jesus Christ : they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity. As the godly consideration of Predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly es- tablish and confirm their flilth of eternal Salvation 11 tr ,1 \ I K S '!; m 122 ARTICLES OF RELIGION. to be enjoyed through Christ, as because it doth fer- vently kindle their love towards God : So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfill, whereby the Devil doth thrust them either into des- peration, or into wretchlessness of most unclean liv- ing, no less perilous than desperation. Furthermore, we must receive God's jDromises in such wise, as they be generally set forth to us in holy Scripture : and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God. XVIII. Of ohtaining eternal Salvation only hy the Name of Christ, They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved. XIX. Of the Church, The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered it doth fer- ), for curious )f Christ, to sentence of us downflill, icr into des- unclean liv- l^romises in ;o us in holy of God is to Bclared unto ARTICLES OF RELIGION, 123 hy the Name : presume to the Law or 3 diligent to nd the light out unto us y men must jregation of d of God is ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same. As the Church of Jerusalem^ Alexandria^ and An- tioch, have erred ; so also the Church of Botne hath erred, not only in their living and manner of Cere- monies, but also in matters of Faith. XX. Of tlie Antliority of the Church. The Church hath power to decree Rites or Cere- monies, and authority in Controversies of Faith : And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation. XXI. Of the Authority of General Councils, General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as neces- sary to salvation have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture. I, 'Is*! il '" 124 ARTICLES OP RELIGION. XXII. Of Purgatory. The Komish doctrine concerning Purgatory, Par- dons, Worshipping and Adoration, as well of Images as of Relics, and also Invocation of Saints, is a fond thing vainly invented, and grounded upon no war- ranty of Scripture, but rather repugnant to the Word of God. XXIII. Of Ministering in the Congregation. It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacra- ments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have pub- lick authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard. XXIV. Of Speahing in the Congregation in such a tongue as the peojile imderstandeth. It is a thing plainly repugnant f> tne Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sac- raments, in a tongue not understanded of the people. XXV. Of the Sacraments. Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather ARTICLES OP RELIGION. 125 •atory, Par- 1 of Images s, is a fond )ii no war- > the Word ation, on him the the Sacra- )e lawfully d those we which be ) have pub- regation, to Lcyard. in such a Word of 3h, to have 5r the Sac- le people. ly badges )ut rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him. There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say. Baptism, and the Supper of the Lord. Those five commonly called Sacraments, that is to say. Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacra- ments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures ; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily re- ceive the same, they have a wholesome effect or operation : but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith. . > ' ; XXVI. Of the Unworthiness of the Ministers, ichich hin- ders not the effect of the Sacraments, Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have 11* iM 126 ARTICLES OF RELIGION. chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same m their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments min- istered unto them ; which be effectual, because of Christ's institution and promise, although they be ministered by evil men. Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowl- edge of their offences ; and finally being found guilty, by just judgment be deposed. XXVII. Of Baptism, Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church ; the promises of the for- giveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed ; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children ARTICLES OF RELIGION. 127 Word and t the same o minister use their Sod, and in e effect of v^ickcdness, )m such as nents min- lecause of they be scipline of Ministers, ave knowl- ;ing found and mark discerned t is also a r, as by an ightly are 3f the for- lie sons of nd sealed ; by virtue g Children is in any wise to be retained in agreeable with the institution of the Church, Christ. ' as most :!• XXVllLOftheLor(rsSiq72}er, The Supper of the Lord is not only a sign of tho love that Christians ought to have among themselves one to another ; but rather it is a Sacrament of our Redemption by Christ's death : insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ ; and likewise the Cup of Blessing is a par- taking of the Blood of Christ. Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, can- not be proved by holy Writ; but is repugnant to the plam words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual man- ner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith. - The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped. .* , . XXIX. Of the Wicked ichich eat not the Body of Christ in the use of the Lord's Supper. The Wicked, and such as be void of a lively faith, although they do carnally and visibly press *; ?'-i 111 128 ARTICLES OF RELIGION. with their teeth (as Saint Auf/ustlne saith) the Sacra- ment of the Body and Blood of Christ, yet in no wise are they partakers of Christ : but rather, to their condemnation, do eat and drink the sign or Sacra- ment of so great a thing. ■ XXX. Of both Kinds. The Cup of the Lord is not to be denied to the Lay-people : for both the parts of the Lord's Sacra- ment, by Christ's c"dinance and commandment, ought to be ministered to all vJhristian men alike. XXXI. Of the one Oblation of Christ finished upon the Cross. The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual ; and there is none other satisfliction for sin, but that alone. Wherefore the sacrifices of ]\Iasscs, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and danger- ous deceits. f XXXII. Of the Marriage of Priests. Bishops, Priests, and Deacons, are not commanded by God's Law, either to vow the estate of single life, or to abstain from marriage : therefore it is lawful for them, as for all other Christian men, to marry at ARTICLES OF RELIGION. 129 the Sacra- yet in no 3r, to their or Sacra- their own discretion, as they shall judge the same to icd to the d's Sacra- landment, alike. 'shed Hj)on lat j^erfect for all the 2tual ; and that alone, e which it ►flfcr Christ nission of id danger- )mmanded single life, t is lawful :> marry at serve better to godliness. XXXIII. Of excommunicate Persons, how they are to he i avoided, 1 That person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publi- can, until he be openly reconciled by penance, and received into the Church by a Judge that hath au- thority thereunto. XXXIV. Of the Traditions of the Church, It is not necessary that Traditions and Ceremonies be in all places one, and utterly like ; for at all times they have been divers, and may be changed accord- ing to the diversity of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever through his private judgment, willingly and purposely, doth openly break the Tra- ditions 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 fear to do the like,) as he that offend eth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren. Every particular or national Church hath authority :-Ai^„ r^i- w'. i-*'"''J "^1 1 '~ 111 «:. (l ..o.ia.jl.ij 1.^ J ^ u, 130 ARTICLES OF RELIGION. to ordain, change, and abolisli, ceremonies or rites of tho Church ordained only by man's authority, so that all things be done to edifying. XXXV. 0/ the Homilies. TliG second Book of Homilies, the several titles whereof \vc have joined under this Article, doth con- tain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth m the time of Edward the Sixth ; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people. Of the Names of the Homilies. 1. Of the right Use of the Church, 2. Against peril of Idolatry. 3. Of repairing and keeping clean of Churches, 4. Of good Works : first of Fasting, 5. Against Glutton.y and Drunkenness, 6. Against Excess of Apparel, " 7. Of Prayer, 8. Of the Place and Time of Prayer, 9. That Common Prayers and Sacraments ought to be mijiistered in a known tongue. 10. Of the reverend estimation of God's Word, 11. Of Alms-doing, 12. Of the Nativity of Christ, 13. Of the Passion of Christ. 14. Of the Besurrection of Christ, ■ , ARTICLES OF RELIGION. 131 's or rites tliority, so 'cral titles cloth con- necessary Homilies, the Sixth ; 1 Churches , that they Ihurches, lents ought 46. Word, 15. 0/ the Ivor thy receiving of the Sacrament of the Bodg and Blood of Christ, 10. Of the Gifts of the Holy Ghost, 17. For (he Rogation-days, 18. Of the state of Matrimony, 19. Of Repentance, 20. Against Idleness. 21. Against Rebellion, XXXVI. Of Consecration of Bishops and Ministers. The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parlia- ment, doth contain all things necessary to such Con- secration and Ordering : neither hath it any thing, that of itself is superstitious and ungodly. And there- fore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time, or here- after shall be consecrated or ordered according to the same Rites ; we decree all such to be rightly, orderly, and lawfully consecrated and ordered. XXXVII. Of the Civil Magistrates, The Queen's Majesty hath the chief power in this Realm of England^ and other her Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, io-all if 1 1' m All- .„-..i,;-. , _ *ti.._ . .3l„ 132 ARTICLES OF RELIGION. causes doth appertain, and is not, nor ought to be, subject to any foreign Jurisdiction. Where we attribute to the Queen's Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended ; we give not to our Princes the ministering either of God's Word, or of the Sacraments, the which thing the Injunctions also lately set forth by EUzaheth our Queen do most plainly testify ; but that only prerog- ative, which we see to have been given always to all godly Princes in holy Scriptures by God himself; that is, that they should rule all estates and degrees com- mitted to their charge by God, whether they be Eccle- siastical or Temporal, and restrain, with the civil sword the stubborn and evildoers. The Bishop oi^ Rome hath „no jurisdiction in this Eealm of England. The laws of the Realm may punish Christian men with death, for heinous and grievous offences. It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars. gion XXXVIII. Of Cliristian men^s Gooclsj which are not common. The Riches and Goods of Christians are not com- mon, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as ARTICLES OF RELIGION, 133 jht to be, ajosty the rstand the nded ; we either of hich thmg zaheth our \y prerog- rays to all iself; that rees com- be Eccle- ;ivil sword on in this stian men es. nandment rve in the h are not not com- 3ssion of ly boast, things as he possesseth, liberally to give alms to the poor, ac- cording to his ability. XXXIX. Of a Christian marCs Oath, As we confess that vain and rash Swearing is for- bidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Reli- \ gion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet's teaching, in justice, judgment, and truth. THE RATIFICATION. ^ THIS Booh of Articles before rehearsed, is again approved, and allowed to be holden and executed iiithin the Realm, by the assent and consent of our Sovereign Lady ELIZABETH, by the Grace of God, of England, France, and Ireland, Queen, De- fender of the Faith, &c. Which Articles luere deliberately read, and confirmed again by the subscription of the hands of the Archbishops and Bishops of the Upper-house, and by the subscription of the tohole Clergy of the Nether-house in their Convocation, in the Year of our Lord 1571. 12 / m ? V -•-i-"' APPENDIX II. ARTICLES OF RELIGION; AS ESTABLISHED BY THE BISHOPS, THE CLERGY, AND LAITY OF THE PROT- ESTANT EPISCOPAL CHURCH IN THE UNITED STATES OF AMERICA, IN CONVENTION, ON THE 12Tn DAY OF SEPTEMBER, IN THE YEAR OF OUB LORD 1801. Art. I. Of Faith in the Holy Trinity, There is but one living and true God, everlasting, without body, parts, or passions ; of infinite power, wisdom, and goodness ; the Maker, and Preserver of all thhigs both visible and invisible. And in unity of this Godhead there be three Persons, of one sub- stance, power, and eternity ; the Father, the Son, and the Holy Ghost. , ' Art. II. Of the Word or Son of God, tchich was made very Man, The Son, which is the Word of the Father, be- gotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance : so that two whole and perfect Na- tures, that is to say, the Godhead and Manhood, were ARTICLES OF RELIGION. 135 3F THE PEOT- AMERIOA, IN YEAR OF OUR r. ^erlasting, 1 te power, f iserver of -l [ in unity | f one sub- 5 Son, and was made ather, be- very and e Father, ed Virgin, erfect Na- lood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man ; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men. Art. III. Of the going down of Christ into Ilell. As Christ died for us, and was buried ; so also is it to be believed, that he went down into Hell. *. Art. IV. Of the Resurrection of Christ. Christ did truh^ rise again from death, and took again his body, with flesh, bones, and all things ap- pertaining to the perfection of Man's nature ; where- with he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day. Art. V. Of the Holy Ghost ' ■'■' ' The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God. Art. VI. Of the Sufficiency of the Holy Scriptures for Salvation. ,, Holy Scripture containeth all things necessary to salvation : so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any 136 ARTICLES OF RELIGION. man, that it should be believed as an article of the Faith, or be thought requisite or necessary to sal- vation. In the name of the Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church. Of the Names and Nuiiber of the Canonical Books. Genesis^ Exodus^ Leviticus^ Numbers^ Deuteronomy^ Joshua^ Judges^ Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chroni- cles, The Second Book of Chronicles, The First Book of Esdras, The Second Book of Esdras, The Book of Esther, The Book of Job, The Psalms, The Proverbs^ Ecclesiastes or Preacher, Cantica, or Songs of Solomon, Four Prophets the greater. Twelve Prophets the less. And the other Books (as Hierome saith) the Church doth read for example of life and instruction of man- ners ; but yet doth it not apply them to establish any doctrine : such are these following : The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The Book of Judith, The rest of the Book of Esther, The Book of Wisdom, Jesus the Son of Sirach, Baricch the Prophet, The Song of the Three Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Second Book %f Maccabees. All the Books of the New Testament, as they are I ARTICLES OF RELIGION. 137 le of the Y to sal- e we do and New ly doubt Books. eronomy^ ' Samuel^ if Kings^ f Clironi- h'st Book Book of Proverbs^ Solomon^ he less, le Church 1 of man- establish Book of dith, The om^ Jesus Song of f Bel and Irst Book they are commonly received, we do receive, and account them Canonical. . Art. VII. Of the Old Testament The Old Testament is not contrary to the New : for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth : yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral. , Art. VIII. Of the Creed, The Nicene Creed, and that which is commonly called the Apostles* Creed, ought thoroughly to be received and believed : for they may be proved by most certain warrants of Holy Scripture. . Art. IX. Of Original or Birth-Sin, Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is engendered of the offspring of Adam; 12* ■ 138 ARTICLES OF RELIGION. whereby man is very fur gone from original right- eousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit ; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated ; whereby the lust of the flesh, called in the Greek, (jypovijfia oapfcbg, (which some do expound the wisdom, some sensuality, some the aflection, some the desire, of the flesh,) is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin. , . ^ Art. X. OfFree-Will The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, with- out the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will. . .^ Art. XI. Of the Justification of Man. We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ ARTICLES OF RELIGION. 139 right- evil, so Spirit ; world, nd this hat are lied in X pound |n, some Law of 3r them e doth f itself I by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justi- fication. Art. XII. Of Good Works. Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's judgment ; yet are they pleasing and acceptable to God in Christ, and do spring* out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit. s dam is by his th, and 3wer to 1, with- Lis, that 3, when , only Christ Art. XIII. Of Works before Justification. Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, foras- much as they spring not of faith in Jesus Christ ; neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of con- gruity : yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. Art. XIV. Of Works of Supererogation. Voluntary Works besides, over and above, God's Commandments, which they call Works of Superero- 140 ARTICLES OF RELIGION. gatiori, cannot be taught without arrogancy and im- piety : for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of boundeu duty is required : whereas Christ saith plainly. When ye have done all that are commanded to ygu, sav, We are unprofitable servants. Art. XV. Of CJirist alone without Sin, Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, ancl in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world, and sin (as Saint John saith) was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things ; and if we say we have no sm, we deceive ourselves, and the truth is not in us. Art. XVI. Of Sin after Baptism. Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpar- donable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may de- part from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives, which s here, c truly r( Pred of Go( world ^ counsel nation mankir salvati( they w God, ' Spirit obey made the imj walk God's As our E unspej feel in mortii meml heave tablisl ARTICVi^'^ OF RELIGION. 141 and im- y do not bound to bounden y, When ygu, sav, lade like which he lis spirit, who, by away the aith) was baptized, y things ; mrselves, ted after d unpar- | ice is not ' Baptism. may de- i by the ( lend our , lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent. ,' Art. XVII. Of Predestination and Election. Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and dam- nation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels mr^de to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling : they be justified freely : they be made sons of God by adoption : they be made like the image of his only-begotten Son Jesus Christ : they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity. As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly es- tablish and confirm their faith of eternal Salvation i 142 ARTICLES OF RELIGION. to be enjoyed through Christ, as because it doth fer- vently kindle their love towards God : So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into des- peration, or into wretchlessness of most unclean liv- ing, no less perilous than desperation. Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture : and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God. Art. XVIII. Of obtaining eternal Salvation only by the Name of Christ, They also are to be had accursed that presume to say. That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved. Art. XIX. Of the Church. The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered ARTICLES OF RELIGION. 143 81; doth fer- r curious 'hrist, to tence of lownfallj into des- lean liv- )mises in ; in Holy jrod is to red unto ily hy the esume to I Law or ligent to the light b unto us len must jation of f God is inistered I according to Christ's ordinance, in all those things that of necessity are requisite to the same. As the Church of Jerusalem^ Alexandria^ and An- tioch, have erred ; so also the Church of Home hath erred, not only in their living and manner of Cere- monies, but also in matters of Faith. Art. XX. Of the Authority of the Church, The Church hath power to decree Rites or Cere- monies, and authority in Controversies of Faith : and yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing .^against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation. Art. XXI. Of the Authority of General Councils.* Art. XXII. Of Purgatory. The Romish Doctrine concerning Purgatory, Par- dons, Worshipping and Adoration, as well of Images as of Relics, and also Invocation of Saints, is a fond thing, vainly invented, and grounded upon no war- ranty of Scripture, but rather repugnant to the Word of God. , _ . • The Twenty-first of the former Articles is omitted ; because it is partly of a local and civil nature, and is provided for, as to the re- maining parts of it, in other Articles. 144 ARTICLES OP RELIGION. Art. XXIII. Of Mtnistcrinfj in the Congregation. It is not lawful for any man to take upon him the office of public preaching, or ministering the Sacra- ments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have pub- lic authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard. Art. XXIV. Of Speaking in the Congregation in such a Tongue as the people understandcth. It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have public Prayer in the Church, or to minister the Sac- raments, in a tongue not understanded of the people. Art. XXV. Of the Sacraments. Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him. There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord, ARTICLES OF RELIGION. 145 ation, him the Sacra- 1 awfully those we vhich be ave pub- ;ation, to ard. in such a Vord of , to have the Sac- people. r badges it rather signs of le which ot only ur Faith irist our and the Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacra- ments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures ; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God. The Sacraments were not ordained of Clfrist to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily re- ceive the same, they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith. Art. XXVI. Of the Uhworthmess of the MintsterSt which hinders not the effect of the Sacraments. Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as 18 146 ARTICLES OF RELIGION. by faith, and rightly, do receive the Sacraments min- istered unto them; which be effectual, because of Christ's institution and promise although they be ministered by evil men. Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made "of evil Ministers, and that they be accused by those that have knowl- edge of their offences ; and finally, being found guilty, by just judgment be deposed. Art. XXVn. Of Baptism. Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church ; the promises of the for- giveness of sin, and of our adoption to be the sons of God-by the Holy Ghost, are visibly signed and sealed ; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ. ":■'' f %.'.,, • s i f ■ : ^» Art. XXVIII. Of the Lord^s Supper. The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves ARTICLES OF RELIGION. 147 its min- Luse of hey be )line of nisters, knowl- found d mark scerned also a s by an tly are the for- sons of sealed ; virtue le to be ith the - ■•'' (a. of the iselves one to another ; but rather it is a Sacrament of our Redemption by Cli/ist's death : insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ ; and likewise the Cup of Blessing is a par- taking of the Blood of Christ. Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, can- not be proved by Holy Writ ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. - The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual man- ner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped. i'h f ^ Art. XXIX. Of the Wicked which eat not the Body of Christ in the use of the Lord's Supper. The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacra- ment of the Body and Blood of Christ, yet in no wise are they partakers of Christ : but rather, to their condemnation, do eat and drink the sign or Sacra- ment of so great a thing. 11 148 ARTICLES OF RELIGION. Art. XXX, Of both Kinds. The Cup of the Lord is not to be denied to the Lay-people : for both the parts of the Lord's Sacra- ment, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike. Akt. XXXI. Of the one Oblation of Christ finished upon , . , the Cross. < The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, ho'di original and actual ; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and danger- ous deceits. • . >. . vi * Art. XXXII. Of the Marriage of Priests. Bishops, Priests, and Deacons, are not commanded by God's Law, either to vow the estate of single life, or to abstain from marriage : therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness. ■ii,-. Art. XXXIII. Of excommunicate Persons^ how they are to be avoided. That person which by open denunciation of the Church is rightly cut off from the unity of the Church, ARTICLES OF RELIGION. 149 to the 3 Sacra- idment, ike. ked upon perfect all the al ; and t alone, i^hich it [• Christ sion of danger- nanded ?le life, lawful arry at ime to hey are of the 'hurch, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publi- can, until he be openly reconciled by penance, and received into the Church by a Judge that hath au- thority thereunto. Art. XXXIV. Of the Traditions of the Church, It is not necessary that Traditions and Ceremonies be in all places one, or utterly like ; for at all times they have been divers, and may be changed accord- ing to the diversity of countries, times, and nron's manners, so that nothing be ordained against God's Word. Whosoever, through his private judgment, willingly and purposely, doth openly break the Tra- ditions 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 fear to do the like,) as he that ofFendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren. Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying. Art. XXXV. Of the Homilies, The Second Book of Homilies, the several titles whereof we have joined under this Article, doth con- 13* 150 ARTICLES OF RELIGION. tain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth ; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people. 'W'li ■ X ■ /. %' I'ii r? Of the Names of the Homilies. 1. Of the right Use of the Church, "'^ ■ 2. Against Peril of Idolatry . 3. Of repairing and keeping clean of Churches, 4. Of good Works : first of Fasting, 5. Against Gluttony and Drunkenness, 6. Against Excess of Apparel, * » ;': 7. Of Prayer, ^ 8. Of the Place and Time of Prayer, ' 9. That Cornmon Prayers and Sacraments ought to he ministered in a known tongue, 10. Of the reverend Estimation of God's Word, 11. Of Alms-doing, 12. Of the Nativity of Christ, - -"^-^-^ 13. Of the Passion of Christ. ' - " '-'- 14. Of the Resurrection of Christ, 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ, 16. Of the Gifts of the Holy Ghost, 17. For the Rogationr-days, 18. Of the State of Matrimony, 19. Of Repentance, [Thi it decl tion o and m and la to the pends church made, words Art. J The ing of eral C all th dering supers ever Form lawfu Art. Th men, buth ARTICLES Of RELIGION. 151 ecessary lomilies, e Sixth; liurches hat they \\ rches» •iv ts ought ^ord. 'i nent of [This Article is received in this Church, so far as it declares the Books of Homilies to be an explica- tion of Christian Doctrine, and instructive in piety and morals. But all references to the constitution and laws of England are considered as inapplicable to the circumstances of this Church ; which also sus- pends the order for the reading of said Homilies in churches, until a revision of them may be conveniently made, for the clearing of them, as well from obsolete words and phrases, as from the local references.] Art. XXXVI. Of Consecration of Bishops and Ministers. The Book of Consecration of Bishops, and Order- ing of Priests and Deacons, as set forth by the Gen- eral Convention of this Church in 1792, doth contain all things necessary for such Consecration and Or- dering; neither hath it any thing that, of itself, is superstitious and ungodly. And, therefore, whoso- ever are consecrated or ordered according to said Form, we decree all such to be rightly, orderly, and lawfully consecrated and ordered. Art. XXXVII. Of the Power of the Civil Magistrates, The Power of the Gvil Magistrate extendeth to all men, as well Clergy as Laity, in all things temporal ; but hath no authority in things purely spiritual. And 152 ARTICLES OF RELIGION. we hold it to be the duty of all men who are pro- fessors of the Gospel, to pay respectful obedience to the Civil Authorities, regularly and legitimately con- stituted. Art. XXXVIII. Of Christia'^ MerCa Goods, which are not common. The Riches and Goods of Christians are not com- mon, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesse^^^h, liberally to give alms to the poor, ac- cording to his ability. Art. XXXIX. Of a Christian Mar^s Oath, As we confess that vain and rash Swearing is for- bidden Christian men by our Lord Jesus Christ, and JameB his Apostle, so we judge, that Christian Reli- gion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet's teaching, in justice, judgment, and truth. are pro- iience to tely con- ?A are not not com- ssion of y boast. ;hings as poor, ac- ig is for- rist, and an Reli- y swear 'aith and rophet's