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 QUESTIONS AND ANSWERS 
 
 THE XXXIX ARTICLES 
 
 OF THE 
 
 Cljurclj of Cnijlanlr, 
 
 REV. AV. TROLLOPE, M.A. 
 
 PEilBKOKE COLLEGE, CAaiBRIDGE. 
 
 Quod si me conjectura non fallit, totius Eeformationis pars integerrima est 
 in A^"GLIA, ubi cum studio Veritatis viget studium Antiquitatis. — Casaubon. 
 
 Sebentf) ©tfition. 
 
 Revised, 
 
 CAMBRIDGE:— J. HALL & SOX; 
 
 LONDON : — WHITTAKER & CO. ; SniPKIN, MARSHALL & CO. 
 AND BELL & SONS. OXFORD :— JAS. PARKER & CO. 
 
 1879.
 
 ' We maintain that our Church, and the Pastors thereof; 
 'did always acknowledge the same Rule of Faith, the 
 
 * same fundamental Articles of the Christian Religion, both 
 
 * before and since the Reformation ; but with this diflference, 
 'that we then professed the Rule of Faith with the ad- 
 'ditional corruptions of the Church of Rome, but now, 
 ' God be thanked, without them, '--Bishop Bull,
 
 SI51 
 
 CONTENTS. 
 
 AKTICLE PACK 
 
 Title and Declaration 1 
 
 1. Of Faith in the Holy Trinity 5 
 
 2. Of Christ the Son of God 10 
 
 3. Of his going down into Hell 17 
 
 4. Of his Resurrection 19 
 
 5. Of the Holy Ghost 22 
 
 Lt;^ 6. Of the Sufficiency of the Scriptures 25 
 
 L^ 7. Of the Old Testament 31 
 
 8. Of the Three Creeds 36 
 
 9. Of Ori g inal or Birth-siii _ ih. 
 
 10. Of Frel-Will 7. 44 
 
 Ik^ll. Of Justification 48 
 
 12. Of Good Works 53 
 
 13. Of Good Works before Justification 56 
 
 14. Of Works of Supererogation 59 
 
 15. Of Christ alone without sin 61 
 
 16. Of Sin after Baptism 64 
 
 17. Of Predestination and Election 69 
 
 18. Of Obtaining Salvation by Christ 81 
 
 19. Of the Church 84 
 
 20. Of the Authority of the Church 90 
 
 21. Of the Authority of General Councils 93 
 
 .niOfi093 .
 
 IV CONTENTS. 
 
 ARTICLE PAGE 
 
 22. OfPurgatory 98 
 
 23. Of Ministering in tlie Congregation Ill 
 
 24. Of Speaking in the Congregation 112 
 
 25. Of the Sacraments 114 
 
 26. Of the Unworthiness of Ministers 122 
 
 27. OfBaptism 126 
 
 28. Of the Lord's Supper 130 
 
 29. Of the Wicked which eat not the Body of Christ ... 141 
 
 30. Ofbothkinds 143 
 
 31. Of Christ's one Oblation 148 
 
 32. Of the Marriage of Priests 153 
 
 33. Of Excommunicate Persons 158 
 
 34. Of the Traditions of the Church 163 
 
 35. Of the Homilies 169 
 
 36. Of Consecration of Ministers 172 
 
 37. Of Civil Magistrates 175 
 
 38. Of Christian men's Goods 184 
 
 39. Of a Christian man's Oath 188
 
 AETICLES 
 
 Agreed upon 
 
 BY THE ARCHBISHOPS AND BISHOPS OF BOTH 
 PROVINCES, AND THE WHOLE CLERGY. 
 
 In the Convocation holden at London in the year 1562, for 
 the avoiding of Diversities of Opinions, and for the 
 establishing of Consent tovxhing true Religion : Reprinted 
 hy his Majesty's Commandment with his Royal Declara- 
 tion prefixed thereunto. 
 
 HIS MAJESTY'S DECLARATION. 
 
 Beixg by God's Ordinance, according to our just Title, 
 Defender of the Faith, and Supreme Governor of the 
 Church, within these our Dominions, We hold it most 
 agreeable to this our Kingly Office, and Our o\vn religious 
 Zeal, to conserve and maintain the Church committed to 
 Our Charge, in Unity of true Religion, and in the Bond of 
 Peace ; and not to suifer unnecessary Disputations, Alterca- 
 tions, or Questions to be raised, which may nourish Faction 
 both in the Church and Commonwealth. We have there- 
 fore, upon mature Deliberation, and Avith the Advice of so 
 many of Our Bishops as might conveniently be called to- 
 gether, thought fit to make this Declaration following : 
 
 That the Articles of the Church of England (which 
 have been allowed and authorized heretofore, and which 
 Our Clergy generally have subscribed unto) do contain 
 the true Doctrine of the Church of Enrjland agreeable to 
 God's Word : which We do therefore ratify and confirm, re- 
 quiring all our loving Subjects to continue in the uniform 
 Profession thereof, and prohibiting the least difierence
 
 from the said Articles ; which to that End We command 
 to 1)6 new printed, and this Our Declaration to Vje published 
 therewith. 
 
 That We are Sui)reme Governors of the Ch'irch of 
 England : And that if any difference arise about the ex- 
 ternal Policy, concerning the Injunctions, Canons, and other 
 Constitutions whatsoever thereto belonging, tlie Clergy in 
 their Convocation is to order and settle them, having first 
 obtained leave under Our Broad Seal so to do : and We 
 approving their said Ordinances and ( onstitutions ; pro- 
 viding that none be made contrary to the Laws and customs 
 of the Land. 
 
 That out of Our Princely Care that the Churchmen may 
 do the Work which is proper unto them, the Bishoi)S and 
 Clergy, from time to time in Convocation, upon their humble 
 Desire, shall have Licence under Our Broad Seal to deliberate 
 of, andtodoall such Things, as, being made plain by them, and 
 assented, unto by Us, shall concern the settled Continuance 
 of the Doctrine and Discipline of the Church of England 
 now established ; from which we will not endure any 
 varying or departing in the least Degree. 
 
 That for the preseiit, though some differences have been 
 ill raised, yet We take comfort in this, that all Clergymen 
 ■within Our Realm have always most willingly subscribed to 
 the Articles estal'lished ; which is an argument to Us, that 
 they all agree in the true, usual, literal meaning of the said 
 Articles ; and that even in those curious points, in which 
 the present differences lie, men of all sorts take the Articles 
 of the Church of England to be for them ; which is an 
 argument again, that none of them intend any desertion of 
 the Articles established. 
 
 That therefore in these both curious and nnhappy 
 differences, which have for so many hundred years, in 
 different times and places, exercised the Church of Christ, 
 We will, that all further 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 Scriptures, and the 
 general meaning of the Articles of the Church of England 
 according to them. And that no man hereafter shall either 
 print, or preach, to draw the Article aside any way, but 
 shall submit to it in the plain and full meaning thereof : 
 and shall not i^wi his own sense or comment to be the 
 meaning of the Article, but shall take it in the literal and 
 grammatical sense. 
 
 That if any publick Reader in either of our Universi- 
 ties, or any Head or Master of a College, or any other
 
 vu 
 
 person respectively in either of them, shall affix any new 
 sense to any Article, or shall publickly read, determine, or 
 hold any publick Disputation, or suffer any such to be held 
 either way, in either of the Universities or Colleges re- 
 spectively : or if any Divine in the Universities shall preach 
 or print any thing either way, other than is already 
 establislied in Convocation with Our Royal Assent ; he 
 or they the Oftenders, shall be lialile to Our displeasure, 
 and the Church's censure in Our Commission Ecclesiastical, 
 as well as any other : And We will see there shall be due 
 Execution upon them.
 
 Some principal Fathers of the first four 
 Centuries : quoted in this Book. 
 
 Cent. I. 
 
 Cent. III. 
 
 Clemens Komanus. 
 
 Origen. 
 
 Ignatius. 
 
 Cyprian. 
 
 Polycarp. 
 
 
 
 Cent. IV. 
 
 Cent. II. 
 
 Lactantius. 
 
 
 Eusebius of Cassarea 
 
 Justin IMartyr. 
 
 Athanasius. 
 
 Irenaius. 
 
 Cyril of Jerusalem. 
 
 Athenagoras. 
 
 Basil. 
 
 Theophilu-s of Antioch. 
 
 Gregory Nazianzen. 
 
 Clemens Alexandrinus. 
 
 Ambrose. 
 
 Tertullian. 
 
 Jerome. 
 
 
 Clirysostom. 
 
 
 Augustine,
 
 QUESTIONS AND ANSWERS. 
 
 ON 
 
 THE XXXIX ARTICLES. 
 
 TITLE AND DECLARATION. 
 
 1. (1) Give a concise history of the XXXIX y^- 
 
 Articles;— {2) and shew that both the English and 
 Latin copies are of equal authority, 
 
 Ansioer. (1) In consequence of the licence in which 
 hoth the enemies and friends of the Reformation indulged 
 after the death of Henry VIII., the young King, Edward 
 VI., found it necessary to lay a prohibition on all preaching, 
 and to limit instruction from the pulpit to the use of the 
 first book of Homilies ' set forth by authority,' until ' one 
 ' uniform order throughout the realm should put an end to 
 ' all controversies in religion.' Accordingly in 1552, Forty- 
 tico Articles of Religian were published by royal proclama- 
 tion. In the compilation of these Articles, Cranmer and 
 Ridley were principally concerned ; but questions relating 
 to them were submitted to many bishops and divines, and 
 all points of disagreement had a full and free discussion, in 
 order that there might be as near an approach to unanimity 
 as possible, in an affair of so great importance. As a matter 
 of course, these Articles were set aside by Queen Mary ; 
 but, after a careful revision in the beginning of the reign of 
 Elizabeth, they were reduced in number to 38, and again 
 put forth by royal authority in 1562. They were again 
 revised, and assumed their pi'esent form and number in 1571 ; 
 and subscription by the Clergy was required by Act of
 
 2 Questions and Ansiijers on 
 
 Parliament. — (2) The Articles of ElizaLetli (as those of 
 Eihvard VI , had been) were drawn up in Latin as well as 
 English; and as both the Latin and English copies were 
 subscribed by the members of the two houses of Convoca- 
 tion, they are to be considered as equally authentic. 
 
 2. What are the principal differences between 
 
 the 42 Articles of Edward VI., and the 39 Articles 
 
 of Elizabeth ? 
 
 (1) Not retained in tlie Articles of Elizabeth are the 
 following Articles of Edward VI: -X. Of Grace; XVI. 
 Blasphemy ojjainst the Holy Ghost; — XIX. All men are 
 hound to keep the moral commandments of the Laxo (the 
 former part of this being however made the end of the 
 present Article VII.) ; — XXXIX. The Resurrection of the 
 Dead is not yet brought to pass ; — XL. The souls of them 
 that depart this life do neither die with tJieir bodies, nor 
 sleejj idly ; — XLI. Heretics called Millenarii ; --X1AI. 
 )All Men shall not be saved at the length. — (2) Not in the 
 Articles of Edward VI. are the following Articles of Eliza- 
 beth : — V. XII. XXIX. XXX.— (Some other differences will 
 be noted hereafter.) 
 
 3. Do the Articles contain a complete exposition 
 of the religious system of the Church of England ? 
 
 Although the 39 Articles are the standard of opinion 
 in the Church of England, with respect to those points of 
 doctrine and practice of which they treat ; still they are 
 by no means to be regarded as exhibiting a complete view 
 of her Theological system. On many matters of the highest 
 importance, such as the effects of the Fall, the obligation of 
 the Sabbath, the laws of marriage and divorce, the rite of 
 Confirmation, and on many questions of Church discipline, 
 they are altogether silent. They were drawn up with im- 
 mediate reference to a particular purpose, beyond which 
 they do not extend. 
 
 4. Whence does it appear that they were com- 
 piled for a particular purpose ; and what was that 
 .purpose ? 
 
 Both from internal evidence, and from the history of 
 the times in which they were compiled, it is manifest that
 
 The Thirty-nine Articles. 3 
 
 they are chiefly directed against the principal errors and 
 corruptions of the Romish Church, and against the heretical 
 tenets of the Anabaptist and some other sectarians, which 
 were industriously disseminated at the period of the Refor- 
 mation. Hence it is expressly stated in the Title, that 
 they were ' agreed upon for avoiding diversities of opinions, ^ 
 'and for the establishing of consent touching true religion.' 
 
 5. Were they designed merely as Articles of 
 peace; and in what sense are they to be interpreted 
 and subscribed ? 
 
 It is absurd to suppose that the Articles were drawTi 
 up merely as Articles of peace, which, those who subscribe 
 them are not obliged to maintain, so long as they do not 
 openly reject them ; or which may be subscribed in a sense 
 altogether different from that which they were intended to 
 convey. Not only were they designed to remove diversities 
 of opinion, but a royal declaration was issued by Charles I. 
 in 1628, enjoining ' that no man hereafter shall either print 
 'or preach, to draw the article aside any way, but shall 
 •submit to it in the plai:i and full meaning thereof; and 
 ' shall not put his o^^ni sense or comment to be the meaning 
 ' of the article, but shall take it in the literal and gramma- 
 ' tical sense.' To act otherwise is palpably dishonest. 
 
 6. (1) What are the direct means of ascertaining 
 the legitimate sense of the Articles ; — (2) and what 
 are the best sources of their illustration ? 
 
 (1) In order to ascertain the legitimate sense of the 
 Articles of any Church, it is obvious to compare them 
 with the formularies of the Church itself, and the writings 
 of those who were engaged in their composition. — (2) Subor- 
 dinate therefore to tlie Liturgy and Homilies of the Church 
 of England, the works of those divines, who were personally 
 concerned in the production of the 39 Articles, must ever be 
 considered as the best sources of their illustration. Among 
 these, Nowell's Catechism and Jewell's Apology have' always 1 
 been ranked in the first class ; as these authors took^ a 
 prominent part in the Convocation, by which the Articles 
 were put forth. Much light is also thrown upon the opinions 
 which the Reformers entertained respecting the doctrines
 
 4 Questions and Ansicers on 
 
 and discipline of the Church, in the Reformatio Legum 
 Ecclesiasticarum : — a body of Institutes, collected, at the 
 suggestion of Cranmer, by a Committee of divines and 
 lawyers ; which, though possessing no authority, is a valu- 
 able record of the prevailing sentiments of the time. 
 
 7. From which of the Confessions of the foreign 
 reformed Churches may light be sometimes thrown 
 upon the true import of our Articles ? 
 
 Since our Articles were taken in part from the Con- 
 fession of Aug shnr(jh,-^ve&enie^hy Luther and Melancthon 
 to the emperor Charles V. in 1530, their primitive sense may 
 sometimes be established by a reference to that Confession, 
 and the writings of those reformers. 
 
 8. T^liat is the general character of the Confes- 
 sion of Augsburgh ? 
 
 It is divided into 28 chapters, of which the greater 
 portion are devoted to a clear and Scriptural developement 
 of the Protestant opinions, and the last 7 to a confutation 
 of the principal errors of the Church of Rome. It is still 
 maintained as the Theological standard of the Lutheran 
 Communion ; and, though its rule of faith and some of its 
 tenets are not in accordance with our ovra, it may be 
 regarded as the least objectionable of the systems drawn up 
 by the foreign reformers. 
 
 9. Under what general heads may the Articles 
 be conveniently arranged ? 
 
 (1) According to Archbishop Bramhall's classification of 
 the Articles, some are the very same that are contained in 
 the Creed ; some are practical truths rather than Articles of 
 belief ; and, lastly, some are pioas opinions, proposed not so 
 much as points of faith essential to Salvation, but rather 
 as inferior truths Avhich ought not to be gainsayed. — (2) The 
 compilers, themselves, however, seem to have had a more me- 
 thodical arrangement in view, which di\ades them into four 
 general heads : — The five first embrace the great fundamental 
 doctrine of the Trinity in Unity; the sixth, seventh, and
 
 Article I. 
 
 5 
 
 eighth, establish the ^M^e of Faith ; the next ten relate to 
 Christians as individuals ; and the remaining twenty one 
 relate to them as they compose a religious society called the 
 Church. 
 
 ARTICLE I. 
 
 Of Faith in tlie Holy 
 Trinity. 
 
 There is but one living 
 and true God, everlasting, 
 without body, parts, or pas- 
 sions ; of infinite power, wis- 
 , dom, and goodness ; the 
 Maker and preserver of all 
 ) things both visible and in- 
 ^visible. And in unity of this 
 r Godhead there be three Per- 
 , sons, of one substance, power, 
 and eternity ; the Father, 
 the Son, and" the Holy Ghost. 
 
 De Fide in Sacrosanctani 
 Triiutatevi. 
 
 Unus est vivus et verus 
 Deus, aeternus, incorporeus, 
 impartibilis, irapassibilis ; 
 immensae potentiae, sapien- 
 tiae, ac bonitatis : Creator et 
 Conservator omnium, turn 
 visil)ilium, turn invisibilium. 
 Et in unitate hujus divinae 
 natures, tres sunt Personse, 
 ejusdem essentise, potentise, 
 ac seternitatis ; Pater, Filius, 
 et Spiritus Sanctus. 
 
 1. (1) What is asserted in the First Article? — 
 
 (2) Name the principal errors to which it is 
 
 opposed. 
 
 (1) This Article asserts the existence of a God : his 
 essential xmity, attributes, and perfections ; and the myste- 
 rious combination of three persons in the unity of the 
 Godhead. — (2) It is opposed— (a) i. To Polytheism : — ii. to 
 Anthropomorphism, a heresy of an obscure sect of old who 
 held that God had a material body like that of a man ;— iii. 
 to Pamtheism, of which " the leading idea is that God is 
 every thing, and every thing is God." Bp. Browne. — (6) To 
 heresies relating to the Trinity : e. g. i. to Trithjiism, which 
 makes 3 Gods of the 3 Persons ; — ii. to Arirtnism, which 
 makes the Son and the Holy Ghost to be inferior in nature 
 to the Father ;^ii. to Sabellianism, which makes the Son 
 and the Holy Ghost to be not personally distinct from 
 the Father.— (See furtlier notices of heresies under Articles 
 II. V.) 
 
 a2
 
 6 Questions and Answers on 
 
 2. "What proofs does Natural religion offer of 
 the existence of a God, and tlie unity of the 
 Godhead ? 
 
 The being of a God is manifest from the consciousness 
 of our own existence in common with that of innumerable 
 beings, material and spiritual, which cannot be conceived 
 to have produced themselves, and whose production must 
 therefore be referred to some first, independent, and self- 
 existing cause. Hence the notion of a Supreme Being has 
 universally prevailed among civilized nations, and divine 
 worship, in some form or other, has been constantly paid 
 to the Deity, whose power, wisdom, and goodness are clearly 
 displayed in his works. The unity of the Godhead is de- 
 duced Yrom the incompatibility of a plurality of Gods with 
 the unity of design in the works of creation and providence, 
 and from the obvious want of any necessity for more Gods than 
 one. ' There can be but one chief good, and by consequence 
 but one God.' Bjj. Beveridge. 
 
 3. Explain, by reference to the Latin Article, 
 the assertion that God is icithout body, parts, or 
 passions ; and show that the several attributes, 
 which the Article assigns to him, are essential to 
 the Deity. 
 
 In the Latin Article, the exjiressions are incorpm-eous, 
 impartibilis, et impassibilis ; that ivS, incorporeal or imma- 
 terial, indivisible, and incapable of suffering. These attri- 
 butes, • with the others here mentioned, will at once be 
 admitted. God must be everlasting, inasmuch as the first 
 great cause can never have been produced by any other 
 cause ; and being self-existent, must ever have existed ; He 
 must iae incorporeal, and therefore indivisible, since, being 
 every where present, he would othe^^vise not only be visible, 
 but occupy space to the exclusion of other olijects : He 
 must be irnjni.ssible, as being superior to all and every thing 
 which induces suffering : He is cdl-poicerful, for nothing can 
 resist his might, and he is the only source of power in 
 others : and His icisdom and goodness are manifest in the 
 perfect order, the excellent design, and the merciful oeco- 
 nomy of his works. As the world must clearly have been
 
 Article I. 7 
 
 created, so its preservation is dependent upon laws "whicli 
 cannot regulate themselves ; and no other Maker and 
 Preserver of all tMngs is conceivable, except God. 
 
 4. Prove from the Scriptures the Being, the 
 
 Unity, and the Attributes, of God. 
 
 From the Scriptures it appears that there is a God 
 (Exod. XX. 1 ; Acts xvii. 23. ) ; that there is but one God 
 (Deut. vi. 4 ; 1 Cor. viii. 6. ) ; that He is the living and 
 true God (Jereni. x. 10 ; 1 Thess. i. 9.); that 'before the 
 ' earth and the world were made he is God. from everlasting 
 Ho ecerlasting' (Psal. xc. 2 ; Rom. xvi. 26 ; 1 Tim. L 17. ) ; 
 that ' God is a Spirit,'' and therefore ' hath not flesh and 
 'bones,'' neither is he *a man that he should lie or repent' 
 (Numb, xxiii. 19 ; Luke xxiv. 39 ; John iv. 24.) ; that 
 ' with God all things are possible,'' that ' his understanding 
 is infinite,'' and the riches of his wisdoni ujisearchable, that 
 the earth is full of his goodness, and that ' every good gift 
 'and every perfect gift cometh down from him' (Psal. 
 xxxiii. 5 ; cxlvii. 5 ; Matt. xix. 26 ; Rom. xi. 33 ; James 
 i. 17. ) ; that ' in the beginning he created the heaven and 
 ' the earth, and ' all things that are in heaven and on earth, 
 •visible and invisible,' that He ' jyreserveth them all,' and 
 that ' bv Him all things consist' (Gen. i. 1 ; Nehem. ix. 6 ; 
 Col. i. 16, 17.) 
 
 5. Since God is impassible how is it that the 
 Scripture speaks of him as actuated by feelings 
 analogous to those of human nature ; and what 
 is the technical term for this mode of speaking ? 
 
 "When the Scriptures speak of God as possessed of 
 human parts and passions, as hands and mouth, or anger, 
 love, repentance, and the like, they accommodate their 
 language to the weakness of man's capacity, which is 
 unable to comprehend the perfections of the divine nature. 
 This mode of speaking is denominated avOpuyTroTrddeLa. 
 
 ^ — ,-" ' ^^.^^' 
 
 6. Shew that the doctrine of the Trinity in 
 Unity is abundantly proved in the New Testament. 
 
 The doctrine of the Trinity in Unity is not perhaps 
 distinctly proposed in the New Testament as an article of
 
 8 Questions and Answers on 
 
 Faith, but it is so clearly implied throughout the entire 
 history, and such distinct views are taken of God's three- 
 fold manifestation of himself, that it is scarcely possible 
 for an honest man to evade the inference. At the same 
 time that distinct personal acts are assigned to the Father, 
 Son, and Holy Ghost, those attributes are appropriated to 
 each and all of these divine persons which belong only to 
 God, and in such a manner as to indicate their equality. 
 Thus the Son is not only declared to be God (John i. 1.), 
 but to be invested with 'all the fulness of the Godhead' 
 I (Col. ii. 9.) : when Ananias lied unto the Holy Ghost, 
 St Peter reproved him as lying -'not unto men, but unto 
 'God' (Acts V. 4): and the three persons are mentioned 
 in conjunction by our Lord himself (Matt, xxviii, 19.), by 
 St Paul (2 Cor. xiii. 14.), by St, John (Rev. i. 4.), and each 
 time in a different order, so that they are manifestly co-equal 
 together, as well as co-eternal. 
 
 \ 
 
 7. Is not this doctrine distinctly recognized in 
 
 the Old Testament ? 
 
 A plurality of persons is recognized in many 
 of the Old Testament ; as, for instance, when ' God said, 
 ' let us make man in our image,' (Gen. i. 26. ). Still the 
 numerical unity of the Godhead is equally enforced ; and 
 although 'without controversy great is the mystery of 
 'godliness' (1 Tim. iii. 16.), enough is revealed to estab- 
 lish the truth thereof ' unto us and our childi-en for ever' 
 (Deut. xxix. 29.). 
 
 ^jT^ 8. Is there not at least one text of the New 
 ' Testament in which the doctrine of the Trinity is 
 expressly asserted ? 
 
 In 1 John V. 7. it is distinctly asserted that ' there are 
 ' three that bear record in heaven, the Father, the Word, 
 ' and the Holy Ghost; and these three are one.'' The verse 
 is very generally rejected as spurious ; but though external 
 evidence bears strongly against its genuineness, the gram- 
 matical construction is greatly in its favour. Bishop 
 Middleton was of opinion that it ought not to be abandoned 
 without a struggle. 
 
 9. Quote passages from the writings of the early
 
 Article I. 9 
 
 Fathers, wherein the several points affirmed in this 
 Article are maintained or illustrated. 
 
 Justin M. Cohort, ad Gr. c. 36. That there is hut one 
 God, is the first doctrine of true religion. Cyprian de Idol. 
 Vanitate -.—There is one God, who is Lord of all : for his 
 suhlivie greatness cannot admit of a partner, being endued 
 with all poiver. Theophilus ad Autol. i. 3, Tlie form or 
 shape of God is ineffable and inexpressible, and cannot be 
 seen vnth bodily eyes. He is infinite in glory, incompre- 
 hensible in greatness, superexcellent in poioer, incomparable 
 in xoisdom, immutable in goodness unspeakable in benefi- 
 cence. Clem. R. ad. Rom. c. 27. There is nothing impos- 
 sible with God. By the word of his majesty were all 
 things nmde, and by his word he com destroy them. 
 Justin M. Apol. i. c. 6. Rim, and his Son begotten by 
 him, and the prophetic Spirit, loe vjorship and adare. 
 Augustin. de Temp. Serm. 38. Without doubt it is to be 
 believed, that the Father, Son, amd Holy Ghost, are one 
 A Iviighty God, etei-nal, immutable ; and every one of these 
 is God, and all of them but one God. See also Clem. Rom. 
 ad. Cor. c. 46. Ignat. ad Magnes. cc. 6. 33. Athenag. 
 Legat. c. 10. Iren. Hser. I. 19. Theoph. ad Autol il. 15. 
 Tertul. c. Prax. cc. 25. 30. Cj^jrian. Epis. 73. 
 
 10. In what spirit ought our enquiries into the 
 nature of God, as revealed in the Scriptures, to be 
 conducted ? 
 
 From the uncertainty that prevailed among the most 
 learned of the Heathen sages, as to the nature and attributes 
 of the Deity, the impotence of reason, unassisted by Revela- 
 tion, is so palpably obvious, that the reflecting man will 
 humble his pride before the light of Scripture ; and, with a 
 teachable temper, be content to believe what is there 
 revealed, and submit his own erring judgment to the 
 infallible guidance of God's word.
 
 lO 
 
 Questions and Ansicers on 
 
 ARTICLE II. 
 
 ^ 
 
 Of the Word or Son of God, 
 ivhich vjas made very Man 
 
 The Son, which is the 
 JP Word of the Father, begot- 
 ten from everlasting of the 
 Father, the very and eternal 
 , God, and of one substance 
 l^dth the Fatlieiytook man's 
 -^ Tiature in the womb of the 
 — ^ . blessed Virgin, of hei- sub- 
 
 |_stance:'so that two whole^ 
 -jir'^ and perfect natures, that is 
 -^ to say, the Godhead and 
 Manhood, were joined to- 
 gether in one l^erson, never 
 to be divided, whereof is one 
 Christ, very God, and very 
 I Man; f'wlio truly siifferedT" 
 .-^ j was ~~' crucified, dead and 
 ^^ buriedj^to reconcile his 
 ^^ "ther to us, and to be a sacri- 
 .3^ fice not only for original 
 guilt, but alsojor actual ^ins_ 
 \of men. ^ 
 
 De Verbo, sive Filio Dei, 
 qui verus homo factus est. 
 
 Filius, qui est verbum 
 Patris, ab aeterno a Patre 
 genitus, verus et feternus 
 Deus ac Patri consubstan- 
 tialis, in utero beatse Vir- 
 ginis ex illius substantia na- 
 turam humanam assumpsit : 
 ita ut duse naturae, divina et 
 humana, integi-e atque per- 
 fecte in unitate personse fue- 
 rint iuseparabiliter conjunc- 
 tse, ex quibus est unus 
 Christus, verus Deus et verus 
 homo ; qui vere passus est, 
 crucifixus, mortuus, et sepul- 
 tus, ut Patrem nobis recon- 
 ciliaret, essetque hostia, non 
 tantum pro culj^a originis, 
 verum etiam pro omnibus 
 actualibus hominum pec- 
 catis. 
 
 1. What is the purport of the second Article, 
 as following out that of the first ? 
 
 As the first Article, in asserting the being and attributes 
 of the Deity, dwells more immediately on the character 
 which the Scriptures furnish of the first person in the 
 Trinity, tMs is devoted to the nature of the second person, ^ 
 and the atonement wrought by him for lost mankind. 
 
 2. What noted heresy is opposed in the first 
 part of this Article ? 
 
 ArioMism : according to which the Son is an inferior 
 God, merely buowvaw^, ' of like substance with,' not
 
 Article II. ii 
 
 oiJLGouaio's, 'of one substance with,' the Father, as defined in 
 the Council of Nice, a.d. 325., (though the term was not 
 then fii-st used,) which condemned the Arian doctrine. 
 
 3. Do the titles of Father and Son, as applied 
 
 to the two first persons in the Trinity, indicate 
 
 any superiority of nature in the one over the 
 
 other ] 
 
 The distinctive appellations Father and So'/i, by which 
 our Lord himself and his Apostles continually designate the 
 unrerealed God whom no man hath seen, and the incarnate 
 Saviour, imply no superiority in the nature of the one above 
 that of the other ; but they are merely expressive of that 
 mysterious relationship which exists between the first and 
 second persons in the Godhead. In its ordinary sense, the 
 term Father may imply priority of e:cistence without supe- 
 riority of nature; audit is manifest from the whole tenor 
 of the Scriptures that, though the Father is greater than 
 the Son (John xiv. 28.) as touching his manhood, they are 
 otherwise co-eternally and co-equally one ; so that 'what we 
 
 * believe of the glory of the Father, the same we believe of 
 
 * the Son, and of the Holy Ghost, without any difference or 
 'inequality.' {Cornrnun. Sen:) 
 
 4. Whence did St. John adopt the term Logos ? 
 
 (1) It has been thought that the term Word, as applied 
 to the Son of God by St John (i. 1.), was borrowed from 
 the writings of Philo Judjeus ; and doubtless there is a 
 striking resemblance between the operations assigned to the 
 Logos by the Platonic philosopher and by the holy evange- 
 list. — (2) The Gnostics, however, and other heretics, against 
 whom St John wrote, had equally adopted the title ; and it 
 is therefore probable that he applied it to the Son of God, 
 in order to prove that the person so called was not an inferior 
 emanation from the Deity, but very and eternal God. 
 
 5. (1) Whence is it evident that the Evange- 
 list applies the term to the Son of God ? — (2) Is it 
 elsewhere employed in the same personal accep- 
 tation ? 
 
 (1) There can be no doubt as to whom the expression 
 is applied, for he forthwith assigns it distinctly to the
 
 12 Questions and Ansicers on 
 
 ' only begotten of the Father' (John i. 14.) ; —(2) Not only 
 is it again employed in the personal sense in the opening of 
 his first Epistle and in the Apocah^pse (xix. 13.), hut per- 
 haps bv St Luke also in the Preface to his Gospel. In other 
 passages (Heb. iv. 12, 13; James i. 18; 1 Pet. i. 23.), it 
 has also been supposed to have the same meaning, but the 
 interpretation is less apparent. 
 
 6. Ill what sense do you understand tlie word 
 Aoyos as applied to Christ ; and -why do you so 
 understand it? Illustrate your answer by a refer- 
 ence to the tenets of an ancient philosophical sect. 
 
 Some would render it Word, others Meason ; but the 
 former meaning is certainly more conformable wdth the lan- 
 guage in which Scripture, from first to last, represents 
 Christ as the channel by which God has revealed his will to 
 mankind. Compare John iiL 34 ; Heb. i. 2. At the same 
 time he is also the ' Wisdom which God possessed in the 
 'beginning of his Avay' (Prov, viii. 22.); and therefore the 
 term may properly be preserved untranslated, so as to ex- 
 press both the Aoyos evdiddeToi and the Xoyos irpofpopiKO^ 
 of the Stoics : i. e. Reason as conceived in thought, and 
 as embodied in speech, respectively, 
 
 7. What are the opinions of the Church respect- 
 ing the eternal generation of the Son of God ? 
 
 Christ was necessarily begotten of the Father, or he 
 could not be his Son ; and from everlasting, or he could not 
 be God. He was however not only begotten, but fj-ovoyevi)^, 
 mily begotten ; and consequently, the Son of God in a re- 
 strictive sense, excluding any other, such as those who are 
 called God's children by adoption and grace. 
 
 8. Does not the sonship of Christ involve the 
 admission of his divinity ? 
 
 That the Jews aflBxed a peculiar and excellent meaning 
 to the sonship of Christ is manifest ; for they sought 
 to kUl him because he called God tov loiov Tra-repa, and 
 thus nmde himself God {John v. 18; x. 33.). He is also 
 very and eternal God, for he Avas before the Baptist, and
 
 Article II. 13 
 
 before Abraham, and before the flood, and the worlds were 
 made by him, and he was in glory with the Father before 
 the world was (John i. 1. 15 ; viii. 50 ; xvii. 5 ; Heb. i. 
 2 ; 1 Pet. iii. 18. ). The glory of Jehovah seen by Isaiah, 
 vi. 3. Avas the glory of Christ "; John xii. 41. The Son of 
 the Virgin is Immanuel, God with us. Isai. vii. 14 ; Matt. 
 i. 23. Hence the beloved disciple calls him 6 h\n^ivd<s BeJs 
 (1 John V. 20.) ; and he himself has said, ' I and the Father 
 are one' (John x. 30.), not els but ev, indicating perfect 
 identity of substance, nature, and essence. 
 
 9. Had not Christ two natures ; and how is 
 the union of these two natures technically de- 
 signated ? 
 
 The Article asserts the humanity of Christ as well as 
 his divinity ; and the union of the two natures in the per- 
 son of the incarnate Saviour is kno"v\Ti by the name of the 
 HypostaMc Union, i. e. the corahined sulistance of two na- 
 tures in one person witlf Confusion of substance. 
 
 10. Does not this union explain many passages 
 in Scripture which would be otherwise unin- 
 telligible ? 
 
 Although the character of this union is as utterly in- 
 comprehensible to man's understanding as that of the 
 human soul and body, its reality is not only fully estab- 
 lished by Scripture, but there are many passages'^ in the 
 Bible which can only be explained in accordance with this 
 doctrine. Hence it is, that by a commutation of idioms,* 
 God is said to have shed his blood (Acts xx. 28. ). and the 
 man Christ Jesus to be worshipped by angels (Heb. 1. 6). 
 
 * Communicatio Jdiorivxtum ; by wliich 'as oft as we 
 attribute to God what the mo.nhood of Christ claimeth, or 
 to man what his Deity hath riglit unto, we understand by 
 the name of God. and the name of Mom neither the one nor 
 the other nature, but the whole Perso'ii of Christ, in whom 
 both natures are.' Hooker. 
 
 B
 
 14 
 
 Questions and Answers on 
 
 11. What were the errors of Nestorius and 
 Eutyches with respect to the nature of Christ ; in 
 what general Councils were they condemned ; and 
 in what terms ? 
 
 Nestorius seems to have understood a distinction of 
 persons as well as nature in the Son of God and tlie Son 
 of man, asserting that the Virgin IVfary should not be 
 called Mother of God, l)ut Mother of Christ ; and Eutyches, 
 on the other hand, maintained that Christ was not only one 
 person, but had only one nature ; the human nature being 
 absorbed into the divine. The error of Nestorius was con- 
 demned in the Council of Ephesus, a. d. 431. ; and the 
 error of Eutyches in the Council on Chalcedon, a. n. 451, 
 which, in opposition to both errors, declared the Catholic 
 doctrine to be that ' in Christ two distinct natures are united 
 'in one Person, without any change, mixture, or confusion ;' 
 (a'cri/yxuTcos, axpeTTTUj?, a8tat/>6Ta)S, a)^a>pio-Tcos, without 
 
 confusion, immutably, inseparably, indivisibly.) 
 
 12. What opposite opinions have been held 
 respecting Christ's Humanity ? 
 
 The human nature in Christ consisted of body and soul, 
 as in mankind in general. While some of the early here- 
 tics, as the Docetce, denied him a real body, regarding him 
 a man in appearance only ; others, as the Apollinarians, 
 asserted that his divinity supplied the place of the soul. 
 Hence the Athanasian Creed declares him to be not only 
 'perfect God,' but 'perfect man, of a reasonable soul and 
 'human flesh subsisting.' 
 
 13. Whence does it appear that Christ was 
 perfect man, composed of soul and body ? 
 
 That Christ had a body is manifest from his endurance 
 of the corporeal feelings of hunger and thirst, from the 
 mention of his flesh and bones (Luke xxiv. 39.), and other 
 bodily properties. That he increassd in vrisdom, as well as 
 in stature (Luke ii. 52.), and that he speaks of the sorroio 
 of his soul, are equally proofs that he was endowed with 
 the spiritual part of man's nature.
 
 Article II. 13 
 
 14. "VMiy wjis it necessary that Christ should be 
 both Giid and Man, in one Person ? 
 
 *The necessity of our SAlva:::n '.: i req-ire sn h a Me- 
 
 • -iiator and SaTiour as under oiic P-: s;:: >":::. il.i I e a j artivker 
 of both natures. It "was exj.c'.iieiit that our Mciiator 
 
 ■ should be such an one as might take upon him the sins of 
 - niahkind, and sustain the due punishment thereof, 
 
 • namely, death But because no creature, in that he is a 
 
 • creature hath power to destroy death and give life, kc. , it 
 
 • was needful that our Messias should be not only full and 
 
 ■ p»erfect man, but also fuU and perfect God, to the intent 
 
 • he might more fully and perfectly make satisfaction for 
 
 • mankind. " This is my "weU-beloved Son in whom I am 
 well pleased." Matt. iii. 17. Christ appeased the wrath 
 of his Father, not in that he was only the Son of man ; 
 
 • but much more in that he was the Son of God.' Homily 
 ■ the Satirity. — 'Unless he was man as well as God, he 
 
 ' :ould not suffer ; and unless he was God as well as man, 
 he could not satisfy He by his sufferings made satis- 
 
 ■ faction, because the same Person that suffered was God as 
 
 • well as man BLis sufferings, as they were suitable for 
 
 r.ien, so were they sufficient lor God ; for though his God- 
 
 ■ head did not suffer, yet he that was God did suffer ; and 
 ' though his manhood did not satisfy, yet he that was man 
 
 • did.'" Bp. Bereridge. 
 
 15. (1) T^'ere the suffering of Christ fore- 
 told, — (2) and in what did they consist : — (3) wliy 
 is it said that he iruhj suffered : — (4) and how 
 could he suffer, beiiag in his divine nature im- 
 passibh / 
 
 (1), 'The Spirit of Christ which was in the prophets 
 'testified beforehand of the sufferings of Christ' (1 Pet. 
 L 11.); (see e. g. Psal. xsii. ; Isai. liii.) — (2) and if hunger, 
 thirst, revilings, agonies mental, and bodily, stripes, insults 
 and crucifixion are sufferings, Jesus truly suffered. — {Z} It 
 is said truly, because there haTe been those who maintained 
 that he suJBFered in appearance only : — (A) but though in 
 his divine nature he was incapable of suffering, he ' suffered 
 for us in the flesh" (1 Pet. iv. 1.); not in his impussiMe 
 divinitj/y but in his jpassiUe humanity.
 
 i6 Questiofis and Ansv:ers on 
 
 16. Show that Christ was crucified, dead and 
 hurled. 
 
 The ci-ucifixion of Christ is related by all the four 
 Evangelists ; and that he really expired upon the cross, was 
 manifest not only to his friends but to his enemies. A 
 soldier also ' pierced hvs siiie,' thereby fulfilling a prophecy 
 of Zechariah (xii. 10.), and his death was proved by the 
 result: — 'forthwith came thereout blood and water.' His 
 burial also was not only a fulfilment of a most remarkable 
 prediction (Isai. liii. 9. ), but a yet a more convincing proof of 
 the certainty of his death ; and as such it is minutely re- 
 corded by St jMatthew (xxvii. 60. sqq.). 
 
 Vj. Point out the necessity, nature, and extent, 
 of Christ's atonement. 
 
 Maukijid are represented in Scripture as being at 
 enmity with God, but reconciled to him by the death of his 
 son. The ceremonies and sacrifices of the Jewish dispen- 
 sation, are emblematical throughout of the great final sac- 
 rifice of the son of God, and of the expiation to be even- 
 tually wrought by his blood. Hence it is said that God 
 ' made him to be sin', that is, a sin-offering, ' for us, who 
 * knew no sin, that we might be made the righteousness of 
 'God in him' (2 Cor. v. 21.) ; and that 'he gave his life a 
 'ransom for many,' Xurpoi' avrl iroWwu. Compare Matt. 
 XX. 28 ; Eph. ii. 16 ; 1 Tim. ii, 6. The redemption thus 
 purchased is moreover universal, ttoWwv being used for 
 TravTuov, as in many passages in Scripture ; aiid extends to 
 every species of guilt, with one exception, both actual and 
 original. See John i. 29 ; Rom. v. 14. 19 ; 2 Cor. v. 18, 19 ; 
 Col. i. 21, 22 ; Heb. ix. 13, 14. 26-28 ; 1 John ii. 2. 
 
 18. What noted heresy denies the atonement ? 
 
 Socinianism (which also holds Christ to have been a 
 mere man, and denies the personality of the Holy 
 Ghost). 
 
 19. What do you mean by Original sin; and 
 what is the sin for which there is no remission ? 
 
 See Articles ix, and xvi.
 
 Article III. 
 
 17 
 
 20. "VMiat is the testimony -which the early 
 Fathers afford to the doctrines asserted in this 
 Article ? 
 
 Justin M. Apol. I. c. 63. The Word, leing the first 
 hegotten of God, is also God. Iren. i. 1. 20. Jesus, who 
 suffered for %(s, and dvjelt among us, is the Word of God. 
 Ignatius ad Smyrn. c. 1. Jes^is Christ, of tlie seed of David 
 according to the flesh, is God ; — the Son of God, according 
 to the will and power of God, truly horn of a Virgin. Ad. 
 Polycarp. c. 3. Expect him who is before all time, eternal, 
 invisible, yet visible for our sa.kes ; impassible, yet for our 
 sakes passible. Chrysostom de Cruce. — Not God o^aly, w 
 man only, but both together. Ignatius, ubi supra : — His 
 flesh was truly pierced vMh nails for us, under Pontius 
 Pilate. Justin MartjT, ubi supra : — He endured to be set 
 at nought, and. to suffer, for those %oho believe in him. Clem. 
 Alex. Quis dives salv. c. 37. He came doivnfrom heaven, 
 and was made man; ami being sacrificed, for us, and 
 offering himself as the price of our Scdvation, he has left us 
 a new coven^int. 
 
 ARTICLE III. 
 
 Of the going dovjn of Christ 
 into Hell. 
 
 'As Christ died for us, 
 'and was buried, so also it 
 'is to be believed that he 
 'went down into Hell.' 
 
 De Descetisu Christi ad In- 
 feros. 
 
 Quemadmodum Christus 
 pro nobis mortuus est, et se- 
 pultus, ita est etiam creden- 
 dus ad inferos descendisse. 
 
 1. (1) What is the design of this Article, — (2) 
 and v;hat is the Scriptural authority upon which 
 it rests ? 
 
 (1) In order to prove yet more fully that Christ's 
 death was not merely a trance, but a real separation of soul 
 and body, this Article asserts in the words of the Creed, 
 that he ' went down into Hell.' In refutation of the Arians 
 and Apollinarians, who denied the existence of a natural 
 human soul in Christ, the Fathers argued that Christ de- 
 scended into hell ; — that this descent was made not by his
 
 i8 Questions and Answers on 
 
 Divinity nor by liis body, but by liis soul ; — consequently 
 that he had a soul distinct from his flesh and from the 
 Word. — (2) The doctrine is not indeed built upon any ex- 
 press declaration of the Evangelists ; but it follows imme- 
 diately from St Peter's application to Christ of the words 
 of David, Thou loilt not leave ray soul in Hell. Now unless 
 his soul had been in Hell, God could not be represented as 
 not leaving it there. Compare Psal. xvi. 8 ; Acts ii. 22. ; 
 EjDh. iv. 9. has been urged in support of this doctrine. But 
 though it may probably refer to the Descent into Hell, it 
 mo.y refer to Christ's incarnation, or to his buiial. Concern- 
 ing 1 Pet. iii. 18—20. v. infra. 
 
 2. What different meanings are attached to the 
 word Hell ; and in what light has our Lord's 
 descent into hell been consequently viewed ? 
 
 Hell is an old Saxon term, signifjdng what is unseen or 
 concealed, and applied by the Translators of the Bible both 
 to the place or state of departed souls, and to the place of 
 torment. In the former sense it corresponds exactly with 
 the original word, aorjs ( = a€idii<s), emi^loyed by St Peter 
 in the Acts ; but because it is also, though rarely, used in 
 the latter, as the representative of the very diflFerent word 
 •yeeva, it has been sometimes thought that our Lord was 
 detained, between his death and resurrection, in the recep- 
 tacle of condemned sinners. 
 
 3. What is the opinion generally received by 
 English divines on this subject ? 
 
 This article, in the reign of Edward VI „ had this 
 addition : — 'The bod.y of Christ lay in the grave until his 
 resurrection ; but his Spirit, which he gave up, was with 
 the spirits which were detained in prison or in hell, and 
 preached to them, -as St Peter testified.' See 1 Pet. 
 iii. 19. 90. The interpretation of the passage, upon which 
 this sense is grounded, is now very generally rejected ;* 
 
 * This statement ought probably to be modified.— See 
 Bp. Horsley's able sermon on the passage, to which, and 
 to Bp. Middleton on 1 Pet. iii. 18., Bp. Bro%\Tie in his ad- 
 mirable exposition of this Article refei-s. See also Camp- 
 bell's Prelim. Diss. VI. — Our Church still retains the pass- 
 age from 1 Pet. iii. in the Epistle for Easter Even.
 
 Article IV. 19 
 
 and though our Church, with her usual moderaftion^ leaves 
 the question undecided, her most learned divines understand 
 by Christ's descent into Hell, that his death was attended 
 by all the circumstances of mortality. His body was laid in 
 the grave, and his soul went to Hades. 
 
 4. Is the doctrine tlins received sanctioned by 
 the testimony of the early Fathers : 
 
 Irenseus observes (Haer. v. 31.) that our Lord was in 
 the middle of the shoxloio of death, where the souls of tJie 
 dead, vjere : Tertullian says {de Aninut, c. 55.), that he 
 went through the form of huma.n death a.mongst those xoho 
 are in the invisible tcorld : and Cyprian {o.dv. Jud. 11. 14. ), 
 that he vxi.s not to he overcome by dxath^ nor to remain in 
 Hades. 
 
 ARTICLE IV. 
 
 Of the Resurrection of 
 Christ. 
 
 Christ did tnily rise again 
 from the dead, and took again 
 his body, with flesh, bones, 
 and all things appertaining 
 to the perfection of Man's 
 nature ; wherewith he as- 
 cended into Heaven and 
 there sitteth, until he re- 
 turn to judge all men at the 
 last dav. 
 
 De Resurrectione Christi. 
 
 Christus, vere a mortuis 
 resurrexit, suumque corpus 
 cum came, ossibus, omni- 
 busque ad integritatem bu- 
 rn ana? naturse pertinentibus, 
 recepit ; cum quibus in coe- 
 lum ascendit, ibique residet, 
 quoad extremo die ad judi- 
 candos homines reversurus 
 sit. 
 
 1. What are the doctrines asserted in the 
 fourth Article ? 
 
 This Article asserts not only the reality and complete- 
 ness of our Lord's resurrection, but those subsequent 
 particulars made knovvn in the Scriptures, of his ascension 
 into heaven, and his exaltation to the right hand of God, 
 there to remain until his second advent to judge the 
 world.
 
 20 Questions and Ansicers on 
 
 2. (1) In what light do you regard the doctrine 
 of Christ's resurrection ; — (2) and how far is the 
 belief in a general resurrection supported by the 
 Old and New Testaments respectively ? 
 
 (1) The Resurrection of Christ is the great funda- 
 mental doctrine upon whicli the Christian system depends. 
 If,' says the Apostle (1 Cor. xv. 14. 19.), ' Christ be not 
 risen, then is our preaching vain and your faith is also 
 vain ; for if in this life only we have hope in Christ, we 
 are of all men most miserable : but now is Christ risen 
 from the dead, and become the first-fruits of them that 
 slept.' His resurrection is therefore the pledge and 
 earnest of a general resurrection to an immortal life : — (2) 
 — a truth, to which the obscure allusions in the Old 
 Testament (Job xix. 23. sqq ; Psal. xvii. 15 ; Tsai. xxv. 8 ; 
 xxvi. 19 ; Ezek. xxxvii. 1 sqq ; Dan. xii. 2 ; Hos. vi. 2 ; 
 xiii. 14.) by no means obtained the unanimous assent of 
 the Jews ; but which in the New Testament is set forth 
 in all the fulness which its importance demands (1 Cor. 
 xv. 20. sqq. ; Phil. iii. 21. ; 1 Thess. iv. 14 ; Rev. xx. 13.). 
 
 3. (1) Shew that our Lord's resurrection was 
 foretold by David, and by Himself ; — (2) and that 
 the truth of the fact, as recorded in the Gospel, 
 is established by the most convincing evidence. 
 
 (1) St Peter affirms (Acts ii 31.), that the resuiTection 
 of Christ was predicted by David (Psal. xvi. 9, 10.) ; and 
 our Lord not only repeatedly foretold his own resurrection 
 (Matt xvii. 22 ; xx. 19.), but announced it to the Jews 
 as an undeniable proof of his divine mission (John ii. 19. 
 21.). — (2) The fact itself is plainly asserted by the sacred 
 writers (Matt, xxviii. 6, 7 ; Luke xxiv. 6 ; John xxi. 14 ; 
 Acts ii. 32 ; x. 40.) ; the unl)elief of Thomas ended in his 
 more perfect conviction (John xx. 27.) ; and the only 
 opposing testimony is that of the soldiers, who were bribed 
 to acquiesce in a report that the disciples came and stole the 
 body while they slept. 
 
 4. What are the proofs of the perfect identity 
 of our Lord's body, before and after his resur- 
 rection ?
 
 Article IV. 2i 
 
 As our Lord underwent a true and proper dissolution 
 of soul and body by death, so he resumed the same body 
 at his resurrection. Of its identity and completeness he 
 assured his disciples, by permitting them to handle him, 
 and examine his corporeal subsistence, his flesh and hones 
 (Luke xxiv. 39 ; John xx. 27.) ; and they 'did also eat and 
 ' drink with him after he rose from tlie dead. ' Acts x. 41. 
 
 5. What do the Scriptures state respecting — 
 
 (1) our Lord's ascension into heaven, — (2) and his 
 sitting at the right hand of God ? 
 
 (1) The high- priest of the Israelites entered into the 
 Holy of Holies with the blood of the sacrifice, yearly, on 
 the great day of Expiation, which was typical of Christ's 
 ascension, through his own blood, into heaven (Heb. 
 ix. 11, 12.); he himself predicted his own ascension 
 John xvi. 28 ; xx. 17. ) ; and the Evangelists, to whom, as 
 their eyes could not follow him actually into heaven, his 
 reception was certified by Angels, have recorded the cir- 
 cumstances with which it was attended (Luke xxiv. 50, 51 ; 
 Acts i. 11 ). — (2) His session also at the right hand of God, 
 as the place of highest glory in heaven, was also typified 
 by the exaltation of Joseph (Gen. xli. 40.), predicted 
 by David (Psal. ex. 1.), and by Christ himself (Matt. 
 xxvi. 64 ; Luke xxii. 69.), and recorded in the Gospel 
 (Mark xvi. 19.). 
 
 6. (1) Shew that the ascension of Christ was 
 not metaphorical but real. — (2) AVhy was it ne- 
 cessary ? 
 
 (1) The ascension of Christ is neither to be understood 
 metaphorically , nor as a dissolution to the hypostatical 
 union ; but as a real local translation of the iium Christ 
 Jesus into heaven : for he went up bodily and visibly. — 
 
 (2) Such a translation was necessary, i. as a proof that 
 the nature of man is not excluded from the divine pre- 
 sence, but that where he is, his faithful followers icill be 
 also ; ii. in order that his disciples might receive the 
 Holy Ghost (John xvi. 7.) ; iii. that he might be our 
 mediator and intercessor at the throne of Grace (Heb. 
 vii. 25.). 
 
 7. (1) "Whence do you infer the necessity of a
 
 22 Questions and Ansioers on 
 
 future judgment ; — (2) and the fitness of Christ as 
 the appointed judge ? 
 
 (1) The necessity of a future judgment is manifest, 
 i. from the moral nature of man, ii. from the apparent 
 inconsistencies in God's providential government of the 
 world, iii. and from the explicit declarations of Scripture. 
 — (2) It is consistent with the divine justice that Christ 
 should be the judge, who, as God, will execute judgment 
 unerringly and impartially, and, as 7nan, with a merciful 
 feeling for man's infirmities (Acts x. 42 ; xvii. 31 ; Rom. 
 ii. 16; 2 Tim. iv. 8; Tit. ii. 13.). 
 
 8. Adduce passages from the writings of the 
 early Christians confirmatory of the several asser- 
 tions of this Article. 
 
 Ignatius ad Sm^Tn. c. 3. 7 knoiv that he ivas in the flesh 
 after the resurrection ; for lie. said to those with Peter, 
 Hojtidle me, feel me, o.nd. see that I am no disembodied 
 spirit, Irenseus adv. Haer. v. 7. Christ arose again a fleshy 
 substance, and sliewed his disciples the 'print of the nails, 
 and the loound in his side : as proofs thai his flesh rose 
 again from the dead. Ibid. iii. 18. It ^oas still one and 
 the same Jesus, to vjhom tlie gates of heaven loere opened, 
 to receive him in the flesh ; and he ivill coine again in the 
 same flesh in ichich he suffered. See also Tertull. adv. 
 Marcion. iv, 43. Cyprian, de Idol. Vanit. 4. 
 
 ARTICLE V. 
 
 Of the Holy Ghost. 
 
 The Holy Ghost, proceed- 
 ing from the Father and the 
 Son, is of one substance, 
 majesty, and glory, with the 
 Father and the 'Son, very 
 and eternal God. 
 
 De Spiritu Sancto, 
 
 Spiritus Sanctus, a Patre 
 et Filio procedens, ejusdeni 
 est cum Patre et Filio essen- 
 tia, majestatis, et gloriae, 
 verus ac eetemus Deus. 
 
 1. What opinions have prevailed on the subject
 
 Article V. 23 
 
 of the processio7i of the Holy Ghost ; and on what 
 grounds does the Church of England rest the doc- 
 trine of this Article ? 
 
 Disputes arose in very early times respecting the pro- 
 cession of the Holy Ghost ; the Greeks maintained that 
 He proceeded from the Father only ; not as the Latins 
 contended, from the Father and the Son. Although the 
 Scriptures are not perhaps so distinct on this point as on 
 others of more fundamental importance, the Church of 
 England is abundantly justified in adopting the latter 
 conclusion. The manner of this procession, it is im- 
 possible to comprehend ; but it is clear that the Holy 
 Spirit stands in the same relation both to the Father and 
 the Son. Thus our Lord says in one place (John xiv 26.), 
 'The Father vnll send the Holy Ghost in /«?/ name ;' and 
 in another (John xv. 26.), '\^^len the Comforter is come, 
 'whom I icill send unto you from the Father, even the 
 'Spii-it of Truth which proceedeth from the Father, he 
 ' shall testify of me. ' Moreover, the Holy Ghost is called 
 the Spirit of God and the Spirit of Christ indifferently. 
 See Rom. viii. 9. 
 
 2. State the proofs of the personality of the 
 Holy Ghofet. 
 
 Whatever ambiguity may be alleged against the terms 
 in which the procession of tlie Holy Ghost is announced, 
 it is evident from the pi^'i'sonal acts assigned to him that 
 he is not only a person, but that his personality is distinct 
 from that of the Father and the Son. Thus He is described 
 as sent by the Father in the name o/the Son ; and his office 
 is to comfort, to sanctify, and to guide into all truth, 
 which implies the necessity of personal agency. See 
 Rom. viii. 26 ; 1 Cor. ii. 10, 11 ; Acts x. 19 ; xiii. 2. 
 
 3. Shew that the Holy Ghost is God, of the 
 same substance with the Father and Son. 
 
 If not so numerous, the proofs of the divinity of the 
 Holy Ghost are equally satisfactory, with those of the 
 divinity of the Father and the Son. When Ananias lied unto 
 the Holy Ghost, he lied 'not unto men, but unto God' 
 (Acts V, 4.) ; and those peculiar properties, such, for 
 instance, as the gift of inspiration (2 Pet. i. 21.), which
 
 24 Questions and Answers on 
 
 belong only to the Deitj', are ascribed to the Spmt. Tt is 
 further enjoined that all nations should be dedicated to 
 him by baptism (Matt. xx%'iii. 19.), and his blessing is 
 invoked (2 Cor. xiii. 14.) in precisely the same form as 
 that of the Father and the Son, so that there can be no 
 iiiequalitv in the Godliead, Compare also 1 Cor. iii. 16. 
 with vi. 19. 
 
 4. "What was the heresy of Macedouius ; and 
 liow was it condemned ? 
 
 Macedonius, Patriarch of Constantinople, was one of 
 the earliest and njost violent opponents of the divinity of 
 the Holy Ghost ; whom he asserted to be merely a created 
 energy or power, attendant upon the ministry of the Son. 
 His followers were called Pneumatomachi ; and the first 
 council of Constantinople, in condemnation of his heresy, 
 added to the clause of the Xicene Creed, / heliexe in the 
 Holy Ghost, the words folloAving, The Lord, and giver of 
 life,* who proceedMh, &c., except the clause 'and from the 
 ' Son,' which was afterwards added by the Latins. 
 
 5. Prove the Divinity of the Holy Ghost from 
 the writings of the early Fathers. 
 
 BasQ adv. Eumon. v. Seeing ichat is common to the 
 Father and the Son, is common also to the Spirit ; seeing 
 also that hy ichat things God the Father and the Son are 
 charaxterized and described in Scripture, by the same is the 
 Holy Glwst clw/racterized and described ; it is hence gathered 
 that tlie Spirit is of the same div-iiie essence vntli both. 
 Justin M. Apol. I. c. 6. We xcorship and o.do're the pro- 
 phetic Spirit. Compare Iren. Hfer. i. 2. rv. 17. 37. v. 8. 
 Tertull. ad. Prax. c. 30. Cyprian Epist. 73. 
 
 * TO TTvevfjia TO ay lev to ILvpiov kol to X^uiOTroiov, 
 i. e. 'the Lord,' (2 Cor. iii. 17, 18.) ' a.nd the Giver-of-life.' 
 (The common punctuation misrepresents the sense.)
 
 Article VI. 
 
 25 
 
 ARTICLE YI. 
 
 Of ilie sufficiency of the lioly 
 Scriptures for Salvation. 
 
 Holt Scripture contain- 
 etli all things necessaiy to 
 Salvation : so that whatso- 
 ever is not read therein, nor 
 may be proved thereby, is 
 not to be required of any 
 man, that it should be be- 
 lieved as an article of the 
 Faith, or be thought requisite 
 or necessary to salvation. In 
 the name of the holy Scrip- 
 ture we do understand those 
 Canonical Books of the Old 
 and Xew Testament, of 
 whose authority was never 
 any doubt in the Church. 
 
 Of the Names and Xumher 
 of the CoMO/iicaZ Books. 
 
 Genesis, 
 
 Exodus, 
 
 Leviticus, 
 
 Numbers, 
 
 Deuteronomy, 
 
 Joshua, 
 
 Judges, 
 
 Ruth, 
 
 The First Book of Samuel, 
 
 The Second Book of Sa- 
 muel, 
 
 The First Book of Kings, 
 
 The Second Book of Kinss, 
 
 The First Book of Chron- 
 icles, 
 
 The Second Book of Chron- 
 icles, 
 
 The First Book of Esdras, 
 
 De divinis Scripturis, quod 
 sufficiant ad Salutem. 
 
 SCRIPTURA sacra continet 
 omnia quas ad salutem sunt 
 necessaria, ita ut quicquid 
 in ea nee legitur, neque inde 
 probari potest, non sit a 
 quoquam exigendum, ut 
 tanquam articulus fidei cre- 
 datur, aut ad salutis necessi- 
 tatem requiri putetur. 
 
 Sacrae Scriptiiree nomine, 
 eos Canonicos libros veteris 
 et no\'i Testamenti intelligi- 
 mus, de quorum auctoritate 
 in Ecclesia nunquam dubita- 
 tatum est. 
 
 De Xominibus et Numero 
 Lihrorurn sacrce Canonic^ 
 Scripturoe veteris Testa- 
 menti. 
 
 Genesis, 
 
 Exodus, 
 
 Leviticus, 
 
 Numeri, 
 
 Deuteronomium, 
 
 Josuae, 
 
 Judicum, 
 
 Ruth, 
 
 Prior liber Samuelis, 
 
 Secundus liber Samuelis, 
 
 Prior liber Regum, 
 Secundus liber Regum, 
 Prior liber Paralipomenwi/, 
 
 Secundus liber Paralipo- 
 
 menwi/, 
 Primus liber Esdi'se, 
 c
 
 26 
 
 Questions and Ansvjers on 
 
 The Second Book of Esdras, 
 The Book of Esther, 
 The Book of Job, 
 The Psalms, 
 The Proverbs, 
 Ecclesiastes, or Preacher, 
 
 Cantica, or song 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 manners ; 
 but yet doth it not apply 
 them to establish any doc- 
 trine. Such are these fol- 
 lowing : 
 
 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 History of Susanna, 
 Of Bel and the Dragon, 
 The Prayer of Manasses, 
 The First Book of Macca- 
 bees. 
 The Second Book of Macca- 
 bees, 
 
 Secundus liber Esdne, 
 
 Liber Hester, 
 
 Liber Job, 
 
 Psahni, 
 
 Proverbia, 
 
 Ecclesiastes, vel Conciona- 
 
 tor, 
 Cantica Soloraonis, 
 IV. Prophetae Majores, 
 XIL Prophetae Minores. 
 
 Alios autem libros, nt ait 
 Hieronymus, legit quidem 
 Ecclesia ad exempla vita; et 
 formandos mores : illos ta- 
 men ad dogmata confir- 
 manda non adhibet ; — ut 
 sunt : 
 
 Tertius liber Esdrse, 
 Quartus liber Esdraj, 
 Liber Tobife, 
 Liber Judith, 
 Pi.elic[uum Libri Hester, 
 
 Liber Sapientise, 
 Liber Jesu filii Sirach, 
 Baruch Propheta, 
 Canticum trium Puerorum, 
 
 Historia Susannae, 
 
 De Bel et Dracone, 
 
 Oratio Manassis, 
 
 Prior liber Maccabceorum, 
 
 Secundus liber Maccabse- 
 orum. 
 
 All the books of the New 
 Testament, as they are com- 
 monly received, we do re- 
 ceive and account them 
 Canonical. 
 
 1. How does the present Article differ from that 
 of Edward VI. ? 
 
 Novi Testamenti omnes 
 libros ut vulgo recepti sunt, 
 recipimus, et habemus pro 
 Canonicis,
 
 Article VI. 27 
 
 The list of Canonical books, with the introductory- 
 clause, ' In the name of the Holy Scripture, &c.' is now 
 added. After 'proved thereby,' the Article of Edward VI. 
 had a clause, ' although sometimes it may be admitted by 
 God's faithful people as pious, and conducing to order and 
 decency.' 
 
 2. What was the object of our Reformers in the 
 compilation of this Article ? 
 
 The Articles having been dra^\^l up with an especial 
 reference to the causes of our separation from the Romish 
 Church, their compilers, after disposing of those leading 
 doctrines of the Christian faith respecting which both par- 
 ties are agreed, proceed now to lay down the Rule of Faith, 
 by which both the Articles which precede, and those which 
 follow, are to be tested. This was more particularly neces- 
 sary, as on this point there is a wide and most important 
 difference in the vieAvs of the two Churches. 
 
 3. What is this difference ? 
 
 While both Romanists and Protestants acknowledge the 
 divine authority of the Holy Scriptures, — (1) the former 
 assert that the books of the New Testament do not contain 
 the entire rule of a Christian's faith and practice ; but that 
 there is, in the possession of the Church, a mass of unwrit- 
 ten primitive doctrine independent of Scripture, orally de- 
 livered by the Apostles, and faithfully transmitted to the 
 present time, which is equally binding upon the belief and 
 consciences of her members. They assert also that there is 
 an infallible authority vested ui the Church, by which the 
 truth or falsehood of Tradition may be ascertained ; and 
 pronounce an anathema against those who call this author- 
 ity in question.— (2) The Church of England on the other 
 hand, denies that the belief of any doctrine is to be en- 
 forced as necessary to salvation, wliich is not supported by 
 the sanction of Holy writ. 
 
 4. Do the Scriptures give any sanction to this 
 alleged authority of Ecclesiastical tradition ? 
 
 The New Testament contains not the slightest intima- 
 tion of any rilles or precepts to be traditionally superadded 
 to its own revelations ; but, ou the contrary, the strongest
 
 28 Questions and Ansivers on 
 
 inferences are deducible "both from the Old Testament and 
 the New, against their authority. Even in the patriarchal 
 ages, when the length of human life afforded a comparative 
 safeguard against error in the transmission of oral records, 
 the true religion became rapidly corrupted before the giving 
 of the written Law ; and even that Law itself became at 
 length so effectually defaced by the traditions of the Jews, 
 as to call forth a most severe reprimand from our blessed 
 Saviour (Matt. xv. 2.). 
 
 5. Are there any expressions in the writings 
 of St Paul which may seem to bear upon the 
 subject ? 
 
 St Paul indeed (1 Cor. xi. 2 ; 2 Thess, ii. 15.) mentions 
 certain Trapaooo-eis, but he is there speaking of his own 
 spoken or written instructions, in a sense perfectly distinct 
 from the use of the term as applied to oral tradition. 
 
 6. Did the Reformers absolutely reject the testi- 
 mony of Tradition ; or did they, under certain 
 limitations, recognize its importance ? 
 
 When the Reformers vindicated to Scriptural authority 
 its due pre-eminence, they did not mean to abjure all tradi- 
 tional testimony whatsoever. The deference which they 
 paid to the records of the ' Old Fathers ' appears from the 
 Preface to the Liturgy ; but the appeal which they made to 
 them was subordinate to Scripture. They reverenced them 
 as huvum witnesses, but they did not obey them as divine 
 laicgivers. They maintain the necessity of Scriptural proof 
 in all things 'necessary to Salvation ;' regarding all beside as 
 liable to error and misi'epresentation. [See Art. xxxiv.] 
 
 7. Upon what grounds does the English Church 
 look upon Holy Scripture as the only authorized 
 Rule of Faith ? 
 
 Since God alone can have the right to prescribe the con- 
 ditions of Salvation, it is presumption in man to demand 
 what God has not demanded : so that ' in vain do they wor- 
 * ship God, who teach for doctrines the commandments of 
 'man' (Matt. xv. 9.). Hence the strong expression of
 
 Article VI. 29 
 
 St Paul (Gal. i. 8.) :— ' Tliougli we or an angel from 
 ' Heaven preach any other Gospel unto you, than that which 
 ' we have preached unto you, let him be accursed.' Hence 
 also he aifirms (1 Tim. lii. 15. sqq.). that the Holy Scrip- 
 tures are able to make us wise unto Salvation, through 
 faith which is in Christ Jesus ; and that ' all Scripture is 
 ' given by inspiration of God, and is profitable for doctrine, 
 ' for reproof, for correction, for instruction in righteousness, 
 ' that the man of God may be perfect, thcrroughly furnished 
 ' unto all good works." 
 
 8. AVhen were the Apocryphal Scriptures 
 
 written ? 
 
 After the cessation of inspiration in the Jewish Church, 
 and before the promulgation of the Gospel. Malachi, the 
 last Jewish prophet, flourished about 420. B. c. 
 
 9. What do you understand by the Canonical 
 and Aiiocryphal Scriptures ; and why are the latter 
 comparatively unimportant ? 
 
 See Questions on St Matthew, Introd. sqq. 1—3. 
 
 10. State the reasons for believing that the 
 books of the Old Testament have come down to us 
 in a state of uncorrupted preservation. 
 
 To the Jews were committed the Scriptures of the Old 
 Testament, which they received as the oracles of God, and 
 ' read them in the Synagogues every Sabbath-day ; ' by them 
 they were transmitted, pure and unadulterated, to the Chris- 
 tian Church : for, severe as are the reproofs which our Lord 
 directs against the Scribes and Law^-ers, he never charges 
 them with corrupting their sacred writings ; and as they 
 were quoted by Christ and his Apostles, so are they foiuid 
 at the present day. 
 
 11. AVhat proof have we of the genuineness 
 and integrity of the writings of the New Testa- 
 ment ? 
 
 That the several books of the New Testament are the 
 genume production of those whose names they bear, is 
 
 c2
 
 30 Questions and Answers on 
 
 attested by a connected series of wiiters from the Apostolic 
 age downwards ; and that they have been preserved to us in 
 an uncorrupted state, appears from the facts that the quota- 
 tions made from them hj writers of every age and country, 
 that the eoniments Avritten upon them, and that the versions 
 into which they have been rendered, are in perfect accord- 
 ance with the text as it now stands. 
 
 12. Describe briefly the nature of the internal 
 
 and external evidence, upon which the Inspiration 
 
 of the New Testament rests. 
 
 The Inspiration of the New Testament is proved. — (1) 
 by the internal evidence i. of iti? moral purity, ii. its ful- 
 filled prophecy, and iiL the incompetence of its AVTiters to 
 produce works of such a character without the divine assist- 
 ance ; — (2) by the eodernal evidence i. of the sufferings which 
 its authors underwent in defence of tlie Gospel, and ii. of 
 its reception by those who, gifted with the supernatural 
 power of discerning spirits and ascertaining the truth 
 (1 Cor. xii. 10.), rejected at the same time other writers of an 
 aiyrocryplial nature ; iii. and by the concurrent testimony of 
 all succeeding ages in the Church. 
 
 13. Have all the books of the New Testament 
 equal claims to be received as Caiionical ? 
 
 There have been local doubts respecting particular books ; 
 but the Church at large has, upon the sui-est gi-ounds, duly 
 settled the Canon as it stands. 
 
 14. WSat are the books described as the first 
 and second books of Esdras. 
 
 Those which are more commonly known as the books of 
 Ezra, and Xcheniiah. 
 
 15. Adduce passages from the early Fathers, 
 descriptive of the character of the Sacred writings. 
 
 Besides the reference to Jerome (Prasf. ad Prov.) in 
 the Article itself, Ignatius observes (ad Phil. c. 9.) that 
 the Gospel is the perfection of uncorruptyiess : Irenaeus 
 (Hx-r. u. 47.), that the Scriptures are perfect, being
 
 Article VIL 
 
 31 
 
 dictcded by the loord of God and his spirit : Tertullian 
 (adv. Hermog. c. 22.), that woe is in store for those v)ho 
 add to, or detract from, the Scriptures : and St. Athanasius 
 (Syiiop. S. Sacr.), tha.t there are other hooks, besides those 
 of the Ohi Testament, which are not canonical, but only 
 read to Catechumens. See also Justin M. Apol. i. cc. 33. 39. 
 Iran. Hrer. rv. 69. Tertiil. de Prsescr. Heer. c. 8. Cyprian. 
 Epist. 74. Origeu. PMocal. c. 3. 
 
 ARTICLE Yll. 
 
 Of the Ohl Testarnent. 
 
 The Old Testament is not 
 contrary to the New : for 
 both in the Old aud New 
 Testament, everlasting life is 
 offered to mankind by Christ, 
 who is the only Mediator 
 between God and Man, be- 
 ing both God and Man. 
 Wherefore they are not to 
 be heard, which feign that 
 the old Fathers did look only 
 for transitory promises. Al- 
 though the Law given from 
 God by Moses, as touching 
 Ceremonies and Eites, do 
 not bind Christian men, nor 
 the Civil precepts thereof 
 ought of necessity to be 
 received in any common- 
 wealth ; yet notwithstanding 
 no Christian man whatso- 
 ever is free from the obedi- 
 ence of the Commandments 
 which are called Moral. 
 
 De Veteri Te&tamento. 
 
 Testamentum vetus novo 
 contrarium non est ; quaudo- 
 quidem tam in veteri, quam 
 in novo, per Christum, qui 
 \inicus est mediator Dei et 
 hominum, Deus et homo, 
 giterna vita humano generi 
 est proposita. Quare male 
 sentiunt, qui veteres tantnm 
 in promissiones temporarias 
 sperasse coufingunt. Quan- 
 quam lex a Deo data per 
 Mosen, quoad cseremonias 
 et ritus Christianos non as- 
 tringat, neque civilia ejus 
 praecepta in aliqua republica 
 necessario recipi debeant, 
 nihilominus tamen ab obe- 
 dientia mandator um, (juai 
 Moralia vocantur, nullus 
 quantum vis Christianvj.s est 
 solutus. 
 
 1. To what doctrine is the 7th Article opposed ? 
 
 To the Antinomian doctrine, which denied the obliga- 
 tion of the Moral Law u^ion Christians, and maintained 
 that the Gospel terms of salvation by faith were essentially 
 at variance with legal obedience.
 
 32 Questions and Answers on 
 
 2. When did the Antinoraian controversy arise ; 
 who set the princij^le on foot ; and what is the con- 
 trary opinion of the Church of England ? 
 
 It was not till the middle of the 17th century that the 
 Antinoniian controversy arose ; but the principle of Anti- 
 nomianisni originated with John Agricola, a disciple of 
 Luther, who jj^^'^'tirted the reformer's teaching, to the 
 effect that the Law is not to be received as a rule of life, 
 and that good works have no influence in the furtherance 
 of man's salvation. In opposition to these notions, the 
 Church of England asserts, that the Old and New Testa- 
 ment deliver but one and the same doctrine, and that 
 salvation by Christ is the sum and substance of them 
 both. 
 
 3. Whence does it appear that the Old Testa- 
 ment is not contrary to the New, and that the main 
 object of both is the same ? 
 
 The authority of the Old Testament is acknowledged 
 in the New ; and the one great end and aim of both is 
 the salvation of mankind, by the death and sacrifice of 
 Jesus Christ, The redemption, announced and typified in 
 the one, is fulfilled j^ud realized in the other, 
 
 4. (1) In what manner is the scheme of re- 
 demption proposed in the Old Testament ; — (2) 
 and on what terms is its authority acknowledged 
 by our Lord ? 
 
 (1) In the Old Testament a Law is proposed, which 
 offers salvation as the rewaixl of obedience ; but as the 
 weakness of man's fallen nature is incapable of rendering 
 the obedience which it requires, God, in his mercy, 
 pointed out Christ as the only means of justification, to 
 those who looked forward by faith to his all-sufficient 
 atonement, as shadowed forth in the sacrifices, ceremonies, 
 types, and prophecies, of the Patriarchal and Jewish dis- 
 pensations. Immediately after the Fall, God declared to 
 our first pai'ents, that 'the seed of the woman should 
 * bruise the serjient's liead ' (Gen. iii. 15.); 'the Scriptures
 
 Article VIL 33 
 
 'foreseeing that God Avould justify the heathen through 
 ' faith preached before the Gospel unto Abraham, saying, 
 ' In thee shall all the nations of the earth be blessed ' 
 (Gal. iii. 8.);— (2) and our Lord thus exhorts the Jews, 
 ' Search the Scriptures ; for in them ye think ye have 
 ' eternal life ; and they are they which testify of me. 
 ' Had ye believed Moses, ye would have believed me, for 
 ' he wrote of me ' (John v. 39. 46.). 
 
 5. How did the Old Covenant serve as an intro- 
 duction to the Gospel ? 
 
 ' The Law was a shadow of good things to come ' 
 (Heb. X. 1.), and acted as 'a. schoolmaster to bring us unto 
 Christ' (Gal. iii. 24.), who is the Mediator of the New 
 Covenant. For ' there is but one God, and one Mediator 
 'between God and man, the man Christ Jesus*' (1 Tim, 
 ii. 5.) in whom also 'dwelleth all the fulness of the 
 Godhead' (Col. ii, 9.). 
 
 6. Shew that good men under the Patriarchal 
 
 and Jewish Dispensations did not rely on transitory 
 
 promises. 
 
 Although the Jews were not favoured with such plain 
 and direct assurances of eternal life as those Avhich ac- 
 company the glad tidings of the Gospel, it is yet 
 abundantly clear from many passages in the Old Testa- 
 ment, that the old Fathers did look for something more 
 than transitory ^jro?m'5e5. ' Though worms destroy this 
 ' body,' exclaimed Job (xix. 25.), 'yet in my Hesh shall I 
 'see God.' The translations of Enoch and Elijah must 
 have led to the expectation of a future resurrection ; and 
 Daniel (xii. 2.), explicitly declares that 'many of them 
 ' that sleep in the dust of the earth shall awake, some to 
 ' everlasting life, and some to shame and everlasting cou- 
 ' tempt.' It is enough to refer to Heb. xi. in proof of the 
 hope entertained by God's true servants on this point, 
 though it shone only ' as a light in a dark place ' (2 Pet. 
 i. 19.), till ' life and immortality' were most fully revealed 
 in the Gospel, 
 
 7. By what reasons does it appear that the cere- 
 monial and political Law of the Jews is necessarily 
 abolished ?
 
 34 Questions and Answers on 
 
 The enticed and political Laws of Moses would not only 
 be uselessly burdensome to a Christian community, but 
 their adoption is, in many instances, rendered impossible, 
 by the destruction of the Jewish temple and polity. They 
 were, in fact, designed for a j^eculiar people, Avhereas 
 Christianity is intended for all mankind ; and the freedom 
 of Christians from the destruction of meats and drinks, 
 and other ceremonial observances of the Levitical Law, is 
 not only sanctioned by the council of Jerusalem (Acts xv.), 
 and asserted by the Apostle (Col. ii. 16.), but was expressly 
 foretold by the prophet Jeremiah (xxxi. 31, 32.). Compare 
 also Gal. iii. 24, 25. v. 1 ; Heb. vii. 12. 28. With respect 
 to the civil precepts of the Mosaic Law, St Paul would 
 scarcely have ' appealed to Caisar's judgment-seat ' (Acts 
 XXV. 10.), if he had deemed it necessary to stand by the 
 decision of a Jewish tribunal. 
 
 8. Is there any force in the objection of the 
 Jews that their Law was to be established for ever ? 
 
 No valid objection can be urged against the abroga- 
 tion of the rihml Law, from the fact that some of its 
 statutes are said to be estahlislied for ever; for this ex- 
 pression is merely applied to certain ordinances which 
 were to be constantly observed by the Israelites, as 
 distinguished from those which were only to remain in 
 force during their sojourn in the wilderness. 
 
 9. Explain the import of our Saviour's declara- 
 tion that not one jot or tittle should pass from the 
 Lav) till all was fulfilled. 
 
 The Law, so far as it was a shadow of good things to 
 come, 'w-a.^ fulfilled when it had answered the purpose for 
 which it was designed ; and thus ' no title passed from 
 'the Law, till all was fulfilled' (Matt. v. 18.). The moral 
 Law, however, will never be fulfilled till the end of time, 
 being from its very nature binding upon all mankind in all 
 ages ; not because it is a part of the Mosaic Economy, 
 but because it is based upon the immutable princij^les of 
 right and wrong. See Rom. iii, 31 ; 1 Cor. vii. ] 9 ; James 
 ii. 8. sqq. 
 
 10. Adduce passages from the early Christian
 
 Article VII. 35 
 
 writers, wLich maintain tlie perfect coincidence of 
 design in the Old and New Testaments. 
 
 With respect to the agreement between the Old and 
 New Testaments, the writer of the Questiones ad Ortho- 
 doxos, attributed to Justin Martyr, observes (Quaest, 106.), 
 that the Apostles have taught lis as they learnt themselves, 
 first, the irrecepts of the Laio, and tJien tJie Gospel : for 
 what is the Law hut the Gospel foretold : and what the 
 Gospel, bid tlie Law fulfilled 1 And Justin himself says 
 (Apol. I. c. 31. ), that in the hooks of the Prophets loe find 
 Jesus Christ foretold as born of a Virgin, healing diseases, 
 crucified, dead, rising again, and ascending into heaven. 
 So Ignatius ad Phil. c. 5. The Prophets preached the 
 Gospel, hoping i^i Christ, and waiting for him. Origen. 
 Philocal. c. 6. All Scripture is a perfect and, well-tuned 
 instrument of God, which gives forth, to those who are 
 desirous to attend, one harmonious and salutary voice, 
 though composed of different sounds. Augustin. c. Faust. 
 Manich. xv. 2. The Old Testament is a prophecy of the 
 Neio Testament, so that the holy Patriarchs and Prop)hets 
 had the hope of eternal salvation therein. Of the abroga- 
 tion of the Ceremonial Law, Irenseus declares (Haer. 
 IV. 8.), that the Law began in the time of Moses, and ended 
 with John, when Christ came to fulfil it. Origen. c. 
 Cels. VII. 2t). The same Providence tohich heretofore gave 
 the Lata, and now the Gospel, not being willing to retain 
 the rites and ceremonies of the Jews, destroying their city 
 and Temple. See also Ignat. ad Magn. c. 10. Just. M. 
 Dial. Tryph. c. 11. And of the eternal obligation of the 
 moral Law, Irenaeus affirms (Hser, iv. 13.), that all these 
 things contain no contradiction or dissolution of the ancient 
 moral Laws, but their fulfilment and extension : cw Christ 
 himself says, Unless your righteousness, d:c. (Matt. v. 20.).
 
 36 
 
 Questions and Ansivers on 
 
 ARTICLE VIII. 
 
 Of the Three Creeds. 
 
 The Tlii'ee Creeds, Nicene 
 Creed, Athanasms's Creed, 
 and that which is commonly 
 called the Ajmstles" Creed, 
 ought thoroughly to be re- 
 ceived and believed : for 
 they may be proved by most 
 certain Avarrauts of holy 
 Scripture. 
 
 De trihus Symholis. 
 
 Symbola tria, Niccenum, 
 Athanasii, et quod vulgo 
 Apostolorum appellatur, 
 omnino recipienda sunt et 
 credenda : nam firmissimis 
 Scripturarum testimoniis 
 probari possunt. 
 
 For an account of the Three Creeds, see Questions on 
 the Liturgy ; Sect. 6. The loarrants of Holy Scriijture 
 will be found under Articles I — V. There are specimens 
 of early Creeds in Irenaeus (Hser. I. 10. 2.), Tertiillian (de 
 Pra?scr. liter, c. 13. Adv. Prax. c. 2.), and Cyril of Jerusa- 
 lem Catech. c. 5.). 
 
 ARTICLE IX. 
 
 Of Original or Birth-sin. De Peccato Originali. 
 
 Original Sin standeth not 
 in the following of Adayn, 
 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 ; whereby man is 
 very far gone from original 
 righteousness, and is of his 
 own nature inclined to evil, 
 so that the flesh lusteth al- 
 ways contrary to the spirit ; 
 
 Peccatum originis non 
 est, ut fabulantur Pelagiani, 
 in imitatione Adami situm ; 
 sed est vitium et depravatio 
 naturfe cujuslibet hominis 
 ex Adamo naturaliter pro- 
 pagati ; qua fit, ut ab origi- 
 nali justitia quam longissime 
 distet, ad malum sua natura 
 propendeat, et caro semper 
 adversus spiritum concu- 
 piscat ; ■•iiide in unoquoque 
 nascentium, iram Dei atque
 
 Article IX. 
 
 37 
 
 and therefore in every per- 
 son born into this world, it 
 deserveth God's wrath and 
 damnation. And this in- 
 fection of nature doth re- 
 main, yea in them that are 
 regenerated ; whereby the 
 lust of the flesh, called in 
 the Greek 'phrone'ina sa/rkos, 
 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 
 hath of itself the nature of 
 
 damnationem meretur. Ma- 
 net etiam in renatis haec 
 naturae depravatio : qua fit, 
 ut afi"ectus carnis, Greece 
 (ppovriixa (TapKO'i, quod alii 
 sapientiam, alii sensura, 
 alii aff'ectum, alii studium 
 carnis interpretantur, legi 
 Dei non subjiciatur. Et 
 quanquam renatis et cre- 
 dentibus nulla propter Chris- 
 tum est condemnatio, pec- 
 cati tamen in sese ration em 
 habere concupiscentiam fate- 
 tur Apostolus. 
 
 1. (1) Recapitulate briefly the purport of the 
 Articles already examined ; (2) and point out their 
 connexion with those which immediately follow. 
 
 (1) The preceding Articles have asserted the great fun- 
 damental doctrines of the Christian Faith ; they have taught 
 the mysterious existence of the unity of the Godhead in a 
 Trinity of Persons : they have set forth the comfortable as- 
 surance of redemption through the atoning blood of Christ ; 
 they have she\\Ti the essential office of the Holy Spirit in 
 the great work of man's Salvation ; they have maintained 
 the authority of Holy Scripture in establishing the truth of 
 these important considerations ; and they have recommended 
 the use of the three Creeds, as containing a brief, but com- 
 prehensive, summary of what is necessary to believe con- 
 cerning them. —(2) In this, and the eight following Articles, 
 the compilers proceed to treat of certain doctrines, arising 
 out of the principles already established, and having a more 
 immediate reference to Christians in their individual capa- 
 city, rather than as members of a Church. They begin with 
 Original or Birth- Sin.
 
 38 Questions and Ansivers on 
 
 2. What is tlie doctrine of the Church of 
 England concerning Original Sin ? 
 
 It is the doctrine of our Chnrcli in regard to Original 
 Sin, that, in consequence of Adam's disobedience, all his 
 posterity inherit a vitiated nature and a carnal mind, by 
 which they are constantly disposed to sin ; that this innate 
 corruption, wliich baptism does not remove, renders them 
 liable to God's wrath, and to eternal punishment ; that the 
 condemnation, to which they are thus exposed, is indeed 
 set aside by the merits of Christ, imputed to true believers : 
 but nevertheless the disposition to break the divine Law, 
 which is experienced by the most perfect Christian, has in 
 it the nature of sin, even though it may not ripen into 
 actual transgression. 
 
 3. Mention any other view -which may have 
 been taken of the subject ; and quote the terms in 
 Tvliich Pelagius speaks of it. 
 
 Some have asserted that OriijinaJ Sin does not mean the 
 natural corruption of mankind, derived from the progenitor 
 of their race, but the sin of Adam imputed to each of his 
 posterity, and rendering them liable to punishment ; while 
 others, as the Pelagians, maintain that it merely consists in 
 following the bad example of disobedience which he has set 
 them. To this effect Pelagius himself is thus quoted by 
 Augustine (de Nat. et Grat. c. 9.): — In Adarno j^eccasse 
 omnes, non propter peccatum nascendi origine contractum, 
 sed projyter imitationem, dictum est. 
 
 4. Give a short account of Pelagius. 
 
 Pelagius (or Morgan, a name equivalent in Welsh to 
 Pelagius in Greek) was a native of Wales, Avho, in conjunc- 
 tion with Celestius, an Irishman, set on foot the heresy 
 which bears his name, in the beginning of the fifth century. 
 He disseminated his opinions in Italy and Palestine ; but 
 they were combated with steady perseverance and eventual 
 success by Augustine. 
 
 5. Add a concise summary of the Pelagian 
 doctrines.
 
 Article IX. 39 
 
 The Pelagians maintained that Adam wa by nature 
 mortal, and would have died, though he had never offended ; 
 that his posterity were not involved in the consequences of 
 his guilt, which injured himself alone ; that infants come 
 into the world as innocent as Adam before the Fall ; that 
 some men have lived without sin, and that man's unassisted 
 exertions are sufficient to enable him to keep God's com- 
 mandments ; that grace is in fact proportionate to human 
 merit, and does not influence the performance of good Avorks. 
 
 6. What is the Scriptural testimony whereon 
 the doctrine of our Church is grounded 1 
 
 The Scriptures uniformly ascribe the innate corruption 
 of mankind to Adam, from Avhom, as their covenanted re- 
 presentative, it j)assed, with its fatal consequences, upon all 
 his posterity. ' In Adam all die' (1 Cor. xv. 22.). It was 
 but a short time after the fall, 'all flesh had corrupted 
 his way upon the eai'th ;' and from the creation dowmvards 
 the thoughts of the human heart have been ' only evil con- 
 tinually ' (Gen. vi, 5. 12.). God did not impute Adavi's 
 offence to his posterity ; but a corrupt seed produced a cor- 
 rupt race, and therefore by nature ' the children of wrath ' 
 (Eph. ii. 3.). and liable to pujiishment. 
 
 7. Shew that the effects of Original Sin are 
 
 universal. 
 
 Mankind are ' shapen in iniquity and conceived in Sin ' 
 (PsaL li. 5.), and consequently 'death reigned from Adam 
 ' to Moses, even over them that had not sinned after the 
 'similitude of Adam's transgression' (Rom. v. 14.). and 
 will so reign till the end of time. Infants and idiots, as 
 well as the adult and the sane, partake of the common mor- 
 tality ; so that natural corruption, not actual sin, must lie 
 at the root of this penalty. 
 
 8. (1) What would have been the consequence 
 of Adam's continued innocence ; — (2) and is it to 
 be supposed that human nature was not liable 
 to the abuse of appetite before the fall ? 
 
 (1) Had Adam preserved his innocence, the seeds of 
 corruption and death would not have been transmitted
 
 40 Questions and Atisicers on 
 
 through him ; ' who can bring a clean thing out of an 
 unclean T (Job xiv. 4). — (2) It is not to be supposed, how- 
 ever, that human nature was entirely free from any liability 
 to evil before the fall ; since this Avould involve the contra- 
 dictory notion, that man became capable of sin in conse- 
 quence of sinning. 
 
 9. Can God be charged either with cruelty or 
 injustice, in attaching the penalty incurred by 
 Adam's transgression to all his race ? 
 
 Though all men are concluded under sin, and therefore 
 liable to punishment, neither injustice nor cruelty can there- 
 fore be charged against God's inscrutable dispensation. It 
 does not follow that all who deserve punishment will there- 
 fore be punished. Our Church even goes so far as to say, 
 that baptized infants will certainly be saved ; and at all 
 events the Avisdom and mercj^ of God have provided a remedy 
 as universal as the disease. All men have been condemned 
 by reason of the offence of their first parents : but ' as by 
 ' the offence of one judgment came upon all men to condem- 
 nation, even so by the righteousness of one the free gift 
 came upon all men to justification of life ' (Rom. v. 18.) 
 
 10. Is mankind so utterly depraved as to be 
 incapable of any moral exertion whatever ? 
 
 There are some who carry their notions of human depra- 
 vity to such an extent, as to maintain that the nature of 
 man is utterly incapable of moral good, in act or thought. 
 But, though ' man is very far gone from original righteous- 
 *ness,' from that moral rectitude and purity of mind in 
 which our first parents were created ; yet the moral sense 
 still remains, without which man could not be responsible, 
 nor incur any judicial sentence whatsoever. 
 
 11. What proofs have we of the general propen- 
 sity to evil, by which the human mind is naturally 
 affected ? 
 
 The experience of every one, as well as the express 
 declarations of Scripture, bears ample testimony that the 
 mind of man, from his youth upwards, is prone to evil
 
 Article IX. 41 
 
 'The carnal mind, (ppovnua crapKo^, is enmity against God, 
 
 * for it is not subject to the Law of God, nor indeed can be ' 
 (Rom. viii. 7). What St Paul also again says, even the 
 most faithful Christian will he ready to confess in his own 
 case : — ' I know that in me, that is, in my flesh, dwelleth no 
 'good thing; for to will is present with me; but how to 
 'perform that which is good, I find not. The good that I 
 ' would, I do not, but the evil which I would not, that I do ' 
 (Rom. vii. 18, 19.). And again :^' The flesh lusteth against 
 ' the Spirit, and the Spirit against the flesh ; and these are 
 ' contrary the one to the other : so that ye cannot do the 
 'things that ye would' (Gal. v. 17.). 
 
 12. "What do you mean by the word regenerated? 
 
 See on the Liturgy, Sect. X. qu. 6. There can be no 
 doubt of the sense in which the term was employed by those 
 who compiled the Articles ; for in this very Article the 
 same Latin word, renatis, is used both for the regenera.ted 
 and baptized. 
 
 13. Shew that, without removing the effects of 
 Original Sin, the privileges conferred by Baptism 
 are both necessary and important. 
 
 Bishop Burnet observes that ' there is no reason to think 
 ' Baptism takes away all the effects of Original Sin : it is 
 ' enough if we are by it delivered from the Avrath of God, 
 ' and brought into a state of favour of acceptation ; and if 
 'we are so far freed from the corruption of our nature as to 
 ' have a federal right to such assistance as will enable us to 
 ' resist and repress it, though this should not go so far as to 
 
 * root all inclinations to evil out of our nature.' That Baptism 
 does leave the regenerate liable to be ' drawn away of their 
 own lusts and enticed ' (James i. 14), is manifest from the 
 remarks of St Paul, which have been already quoted. Still 
 ' there is no condemnation to those which are in Christ Jesus' 
 (Rom. viii. 1.), and who, with faith in the all-sufficient merits 
 of his atonement, sincerely endeavour to ' abstain from 
 fleshly lusts which war against the soul' (1 Pet. ii. 4.). 
 
 14. How far do the Romanists differ from our- 
 selves in their notions respecting the removal of 
 Original Sin by Baptism ? 
 
 d2
 
 42 Questions and Answers on 
 
 The Romanists maiutain that the eifects of Original Sin 
 are entirely destroyed by Baptism ; but jierhaps they differ 
 in reality but little from the doctrine of this Article. They 
 admit in fact that concupiscence is still innate in man ; 
 though they conceive it to have been experienced also in 
 Adam before the fall, but restrained by those supernatural 
 aids of which his posterity are deprived. 
 
 15. In wluit respect has concupiscence the nature 
 of Sin ? 
 
 Concupiscence and lust have the nature of sin, being in 
 fact sins of intirmity, and liable to plunge the believer into 
 the most deadly sins, unless, by God's grace, they be stren- 
 uously resisted. So long as the will is not consenting, they 
 are not sin properly so called; but, 'lust, when it hath 
 ' conceived, bringeth forth sin, and sin, when it is finished, 
 ' bringeth forth death ' (James i. 15.). 
 
 16. From what passage of St Paul are the 
 
 Reformers supposed to have inferred the sinful 
 
 nature of concupiscence ? 
 
 They are generally supposed to have inferred it from 
 Rom. vii. 7, 8. ' What shall we say then ? Is the Law sin ? 
 
 * God forbid ! Nay, I had not known sin but by the Law : 
 
 * for I had not known lust, except the Law had said. Thou 
 ' shaH not covet. But sin, taking occasion by the command- 
 ' ment, -wTOught in me all manner of concupiscence.' 
 
 17. Was the term Oriyinal Sin employed in the 
 earlier ages of the Church ? 
 
 It does not appear that the term Original Si7i was in 
 use before the time of Pelagins and Augustine ; but the 
 doctrine of the Church on this Article is uniformly main- 
 tained by the early Christian writers, who speak of man's 
 natural corruption, as derived from Adam, under such ex- 
 pressions as the Old Sin, the ancient wound, the common 
 curse, and the like. 
 
 18. Shew that the doctrine of our Reformers 
 was held by ancient Christian writers.
 
 Article IX. 43 
 
 Ignatius (Ep. ad Trail, c. 8.) says that the blood of Christ 
 cleanses us from the Old Transgression : Justin Martyr 
 (Dial. Tryph. c. 79.) remarks that Christ -v^a.^ crucified for 
 mankind, who through Adam had fallen under death hy the 
 deception of the Serpent: Irenasus (Hair. iv. 5.) affirms that 
 men are by no other means saved from the ancient tvound of 
 the Serpetit, than by faith in Christ and him crucified: 
 Tertullian (de Anim. c. 5. ) speaks of Satan as having seduced 
 man to violate the command of God, ivho therefore became 
 subject to death, and caused his tvhole race, being infected 
 by his seed, to be liable to condemnation : Origen (c. Cels. 
 IV.) says that the curse of Adam is common to all men ; and 
 (Horn. VIII, in Levit.) that if there uiere nothing in children 
 to require remission, the grace of Baptism tvould appear su- 
 perfiuous : Cyprian (Epist. 64.) maintains that re;?imzoji. o/ 
 sins by baptism ought not to be denied to an infant, v-ho, 
 being 0-ut newly born, has yet in no ivay sinned, except that, 
 as descended from Adam, he has contracted the infection of 
 the old death from his very birth : and (Augustine c. Ju- 
 lian. VI. 3.) declares that the mother is concupiscence, the 
 child. Sin : but concupiscence does not bring forth, unless it 
 conceive ; and it does not conceive, unless it has gained the 
 consent of the loill to an evil action. Compare also Clem. 
 R. ad Cor. c. 17. Iren Hser. iv. 22. v. 16. Cyprian Test, ad 
 Quirin. iii. 54. Clem. Alex. Strom, ii, 20.
 
 44 
 
 Questions and Ansivers 
 
 ARTICLE 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. Where- 
 fore we have no power to do 
 good Avorks pleasant and 
 acceptable to God, without 
 the grace of God by Christ 
 preventing us, that we may 
 have a good will, and work- 
 ing with us, when we have 
 that good will. 
 
 De libero Arhitrio. 
 
 Ea est hominis post lap- 
 sum AdiB conditio, ut sese, 
 naturalibus suis viribus et 
 bonis operibus, ad fidem et 
 invocationem Dei conver- 
 tere ac prfeparare non possit. 
 Quare absque gratia Dei, 
 quce per Christum est, nos 
 praiveniente ut veliraus, et 
 co-operante dum volumus, 
 ad pietatis opera facienda, 
 qufB Deo grata sunt et ac- 
 cepta, nihil valemus. 
 
 1. "What is the effect of man's natural corruption 
 upon the human will ? 
 
 It is the unhappy consequence of man's degenerate state, 
 described in the last Article, that under the influence of his 
 disorderly passions, the Will, though endowed with freedom 
 of choice between good and evil, is fatally biassed in favour 
 of ill, and naturally unable to discern or choose what is 
 truly and essentially good. 
 
 2. AMience does it appear that man is a free and 
 accountable beins ? 
 
 Common sense and daily experience abundantly prove 
 that man is at least so far practically free, as to be capable 
 of selecting what line of conduct he will pursue ; and so 
 far accountable for his actions, as to be liable to praise 
 or dispraise, reward or punishment, for them. This every 
 one feels to be the case : and it is evident from the fact 
 that even inveterate habits are sometimes, though with 
 difficulty, overcome ; and from the shame and fear which 
 control the less hardened sinner in his course of guilt.
 
 Article X. 45 
 
 3. How far then is the freedom of the will im- 
 paired or vitiated by Adam's transgression ? 
 
 The moral sense, which thus disposes men to approve 
 what is right both in themselves and others, and deters aU. 
 but the most depraved from regarding virtue and vice 
 with total indiflference, is yet insuthcient of itself to resist 
 temptation, or to make any etfective exertion in active 
 holiness. So great, indeed, is the perverseness, of tlie will, 
 and so impetuous is the sway of passion, induced by the 
 Fall, that man cannot, by his own natural strength, become 
 a Christian either in faith or practice. 
 
 4. Does the fact of unassisted man's incapability 
 of fulfilling his religious requirements invalidate 
 the fulness of the Gospel covenant ? 
 
 Tliere is a sense in which things are said to be m- 
 possible in Scripture, when it cannot be expected, on any 
 footing of probability or experience, that they will be 
 brought to pass : as, for instance, in Matt, xviii. 7 ; Luke 
 xvii. 1 ; 1 Cor. xi. 19. At the same time, the strict im- 
 possibility of man's conversion by his own unassisted en- 
 deavours may here doubtless be meant, without detracting 
 from the fulness of the Gospel covenant : for God always 
 supplies the aid which will make it possible in each in- 
 dividual instance. 
 
 5. Prove from the Scriptures, both of the Old 
 and New Testament, that we have need of God's 
 grace in order to work out our salvation. 
 
 The most holy men \mder the Mosaic dispensation 
 constantly acknowledge the necessity of God's assistance 
 'to guide and direct them' (Psal. cxix. 18. 32. 3.5.), to give 
 them a ' new heart, and renew a right spirit within them ' 
 (Psal. li. 10.). Compare also Jereni. xxxi. 18 ; xxxii. 39 ; 
 Lara. V. 21 ; Ezek. xxxvi. 26. In the New Testament it is 
 distinctly asserted that 'they that are in the flesh cannot 
 'please God' (Rom. viii. 8.). Our Lord told his disciples 
 that 'without him they could do nothing,' and that 'no 
 ' man can come to him, except the Father draw him ' 
 (Matt. XV. 5 ; John vi. 44.). St Paul declares that 'no 
 ' man can say that Jesus is the Lord but by the Holy
 
 46 Questions and Ansii-ers on 
 
 ' Gliost ;' that ' -we know not what to pray for as we ought, 
 ' but the Spirit helpeth our infirmities ;' that ' we are not 
 'sufficient of ourselves to think anything as of ourselves, 
 Mjut our sufficiency is of God,' and that 'it is God that 
 ' worketh in us both to will and to do of his good pleasure ' 
 (Rom. viii. 26; 1 Cor, xii. 3; 2 Cor. iii. 5; Phil. ii. 13.). 
 These passages prove that we stand in need both of a irre- 
 venting and an assisting grace ; which we are also assured 
 that God will freely give 'to every one that asketh him' 
 (Luke xi. 13.). See also Matt. vii. 8 ; James iv. 8. 
 
 6. What do you understand hj ijreventing, and 
 assisting, grace, respectively ? 
 
 From the Latin ^jrce"tr?i?Ve, 'to go before,' ^^revejj^/np' 
 grace is that which ' puts into our hearts good desires,' 
 and co-operating or assisting grace that which ' enables us 
 'to bring the same to good effect.' This meaning of the 
 old word prevent is found in several of our collects. 
 
 7. Adduce instances of tlie efficiency of God's 
 preventing grace. 
 
 Among instances of the efficiency of preventive gi'ace 
 may be mentioned the conversion of St Paul, God's 
 'opening the heart of Lydia' (Acts xvi. 14.), and the 
 general assurance, already noticed, that none can come to 
 Christ, except the Father draw him. 
 
 8. Shew that the necessity of divine grace does 
 not militate against the free agency of man. 
 
 Although the grace of God counteracts the depravity 
 of the human heart, it does not destroy the free agency of 
 man. God works for us, and v-ith us, but not vnthout us ; 
 so that unless a man willingly and cordially endeavours to 
 loork out his own salvaAion, he may ' receive the grace of 
 'God in vain' (2 Cor. vi. 1.). Man must 'strive for the 
 ' mastery,' and ' to enter in at the strait gate ' (Luke 
 xiii. 24. ) ; and ' by the help of God he Avill leap over the 
 'wair(Psal. xviii. 29.). 
 
 9. Is there any foundation for the doctrine of 
 irresistible grace 1
 
 Article X. 47 
 
 It is as imreasonable and as unscriptural to ascribe 
 too little to free-will, as too much. The grace of God may- 
 give us a good will, and supply that degree of help which 
 our weakness requires; but nevertheless we may 'quench 
 'the Spirit' (1 Thess. v. 19.), as the Jews 'resisted the 
 'Holy Ghost' (Acts vii, 51.). Thus while 'the doctrine 
 ' of divine grace is adapted to excite in us gratitude, faith, 
 'and humility,' that of human liberty is equally calcu- 
 lated, says Jortin, ' to awaken our caution, and quicken 
 ' our diligence.' Compare Rom. viii. 13; 1 Cor. xv. 10. 
 
 10. Confirm the doctrine of this Article by 
 
 quotations from the writings of the Reformers. 
 
 The doctrine of the Reformers is fully expressed at the 
 end of the section on Free Will, in the Necessary Doc- 
 trine: — 'All men be also to be monished, and chiefly 
 ' preachers, that in this high matter, they, looking on both 
 ' sides, so attemper and moderate themselves, that neither 
 ' they so preach the grace of God, that they take away 
 'thereby Free-will, nor on the other side so extol Free- 
 ' will, that injury be done to the grace of God.' Thus 
 ' also in the RefornuUio Legum : — Et siniiliter nobis contra 
 ' illos progredienduni est, qui tantuni in libero arhitrio 
 ' rohoris et nervorum ponunt, tit eo solo, sine alia special! 
 'gratia recte ab hominibus vivi posse constituunf 
 
 11. "What were the sentiments of the early- 
 Fathers respecting the necessity of divine aid 
 in furtherance of human endeavours after holi- 
 ness ? 
 
 JVo man, says Irenjeus (Hser. iv. 27.), who does not 
 partake of the blessing a/ad assistance of the Lord, can 
 procure for himself the means of salvation. Tertullian (de 
 Orat. c. 4. ) observes, that in order to imitate the pattern 
 which Christ has left us, vje have need of the vnll of God. 
 Clem. Alex, in Quis dAv. sah. c. 21. Whilst a man strives 
 and labours by himself to subdue his vicious affections, he 
 can do nothing ; but if he manifests a.n earnest and 
 vehement desire to do so, he is e/ucbled by the divine power 
 to accomplish his purpose : for God favours and co- 
 operates v-ith icilling minds. See also Iren, Haer. in, 22. 
 Augustin c, Pelag. II. Ambros. de Vocat. Gent. i. 3.
 
 48 
 
 Questions and Ansicers on 
 
 ARTICLE XI. 
 
 -^v 
 
 Of the Justification of Man. 
 
 We are accounted right- 
 eous before God, onlj^'for 
 the merit of our Lord and 
 Saviour Jesus Christ, by 
 Faith, and not for our own 
 works or deservings. Where- 
 fore, that we are justified by 
 Faith only is a most whole- 
 some doctrine, and very full 
 of comfort, as more largely 
 is expressed in the Homily 
 of Justification. 
 
 De Hominis Justificatione. 
 
 TA^-TUM propter meritum 
 Domini ac Servatoris nostri 
 Jesu Christi, per fidem, nou 
 propter opera et merita 
 nostra, justi coram Deo re- 
 piatamur. Quare sola fide 
 nos jiistificari, doctrina est 
 saluberrima, ac consolationis 
 plenissima, ut in Homilia 
 de Justificatione hominis 
 fusius exj^licatur. 
 
 1. Point out tlie connexion between tb is eleventh 
 Article, and tliat which precedes it. 
 
 After asserting man's inability by reason of his natural 
 infirmities to work out his own salvation, so that he must 
 inevitably have perished if his reconciliation with God had 
 depended upon any inherent merit of his owm, our 
 Church proceeds, in the eleventh Article, to direct at- 
 tention to the ' redemption that is iti Christ Jesus, whom 
 ' God hath set forth to be a propitiation through faith in his 
 ' blood, to declare his righteousness for the remission of 
 ' sins, and to be the justifier of him that believeth in Jesus.' 
 (Rom. iii. 24. ). ' In passing from the tenth Article to the 
 'eleventh,' says Dr. Hey, 'we pass from the closet to the 
 ' tribvnal, from ihe 2ri'i')ici2}les of action of each individual, to 
 'his trial at the judgment-seat of Christ.' 
 
 2. What is the import of the terra Justifi- 
 cation ? 
 
 As used in this Article, the terra Justification is clearly 
 synonymous with being 'accounted righteous before God.' 
 It has in fact & forensic acce]jtation, and signifies acquittal 
 of an offender, as opposed to his condemnation ; not indeed 
 his acquittal on the ground of innocence, but as being
 
 Article XL 49 
 
 freed from punishment by the divine mercj'-, and being 
 esteemed and rewarded as righteous without being strictly 
 so. 
 
 3. In what sense is the corresponding Greek 
 term used ; and has its varied signification any 
 Theological importance ? 
 
 The Greek word for Justification is BiaKuioavvn, which 
 is also frequently rendered righteousness, and in many 
 instances wdierein its forensic import would be more cor- 
 rectly retained. Thus, for instance, in Jerem. xxiii. 6, The 
 Lord oar Righteousness might be translated, The Lord our 
 Justification. Compare also Eom. i. 17 ; iv. 13 ; x. 3, 4, 26. 
 It is also sometimes necessary to distinguish between a first 
 and di, final justification ; between the comviencement and the 
 coMidetion of a man's justified state ; and this distinction 
 will be one means of reconciling the alleged discrepancy be- 
 tween St Paul and St James. 
 
 4. (1) To what doctrine is the Article opposed ; 
 — (2) and how does the antithesis, which it ex- 
 hibits, indicate its real bearing 1 
 
 (1) In opposition to the Romish doctrine of human 
 merit, which asserts that man's inherent righteousness ad 
 vitam ceternavi conseqenclavi vere promereri, our Church 
 maintains that we are justified ' by faith, and not for our 
 ' own works or deservings.' - (2) Biit she does not imply that 
 we are saved by faith without moral virtue. By a reference 
 to the Latin Article, it will be distinctly seen that the anti- 
 thesis lies not between fiaith and icorks, but between the 
 merit of Christ and the merit of human conduct. The ex- 
 pressions are ' propter merituvi Christi, per fidem, propter 
 ^ opera et merita nostra. Hence faith is the appointed 
 ' means, which is afterwards marked by the ablative, sola 
 'fide ; whereas the meritorious cause is indicated neither by 
 'the ablative, nor hj X>er, but hy propter.' 
 
 5. Shew that Justification by Faith only is the 
 doctrine of the Scriptures. 
 
 Justification by faith only is unquestionably the doctrine 
 of Scripture. Thus St Paul distinctly affirms (Rom. iii. 
 
 E
 
 50 Questions and Answers on 
 
 22. 28.) ;— 'The righteousness of God, which is by faith of 
 ' Jesus Christ, is unto all and upon all them that believe : 
 
 * for there is no diftercnee : for all have sinned and come 
 ' short of the glory of God ; being justified freely by his 
 
 * grace. Therefore "we conclude that a man is justified by 
 'faith without tlie deeds of the law.' And again : (Eph. ii. 
 8.) : ' By grace are ye saved, through faith : and that not of 
 'yourselves : it is the gift of God : not of works, lest any 
 'man should boast.' Albeit however tliat his doctrine is 
 the very essence of Gospel truth, it is highly important to 
 observe that the Apostle's caution against self-righteousness 
 is widely different from a declaration in favour of no right- 
 eousness at all. 
 
 6. Whence does it appea^r that St Paul assigns a 
 justifying effect to an active faith only ? 
 
 St Paul does not speak of Avorks generally, but of the 
 works of the Law ; and he is evidently confuting those 
 Judaizing teachers Avho maintained that the obsers'ance of 
 the Mosaic ritual was still binding upon Christians. By this 
 faith however, to which he attributes a justifying effect, it 
 is manifest that we are to imderstand an active and lively 
 faith ; or, as he himself describes it, 'a faith which worketh 
 ' by Love ' (Gal. v. 6 ). Thus also he expressly declares, — 
 and there are a multitude of passages to the same effect 
 scattered through his writings, — that 'God avlII render to 
 ' every man according to his works ; tribulation and anguish 
 'unto every soul of man that doeth evil, and glory and 
 ' honour and peace to every man that worketh good :' so that 
 ' not the hearers of the Law shall be just before God, but 
 ' the doers of the Law shall be justified.' (Rom. ii. 6. 13.). 
 
 7. How do you reconcile the statements of 
 St James with those of St Paul, on the subject 
 of Justification by faith only ? 
 
 St Paul's doctrine was perverted in very early times into 
 an assurance that faith in Christ, without works of any 
 kind, was sufficient to ensure salvation ; hence St James 
 wrote his Epistle to denounce the error. Nor does he con- 
 tradict St Paul's doctrine by saying that ' Faith without 
 'works is dead,' and that 'a man is justified by works, and 
 'not by faith only' (James ii. 20. 24.). The one Apostle is
 
 Article XL 51 
 
 speaking of a liveli/ and active faith ; the other, of a dead 
 and barren belief, such as the devils may possess (James ii. 
 19.) : the one is urging the Christian's freedom from the yoke 
 of legal obedience ; the other, the necessity of practical 
 
 vii-tue. 
 
 8. If good icoj'hs are a condition of man's Salv^a- 
 tion, Low can it be said that God just ijies freely ? 
 
 By the covenant, into which Christians are admitted with 
 God by Baptism, they receive remission of sins, and are 
 placed in a state of Salvation, on account of the merits of 
 Christ, ■v\T.thout any act of obedience on their part to merit 
 his favoui*. He is said therefore to justify them freely by 
 his grace ; and the annexation of the condition of faith and 
 holiness no more destroys the freedom of the gift, than the 
 pardon of a criminal by an earthly tribunal is vitiated by the 
 implied condition that the offence is not to be repeated. 
 
 9. Is the merit of Christ's righteousness, as 
 some suppose, imjnded to Christians ? 
 
 It is no where asserted or implied in Scripture that the 
 righteousness of Christ is imputed to believers, and thereby 
 considered as their own by a transfer of merit. Their own 
 faith, on the other hand, is said to be ' counted unto them 
 'for righteousness.' (Rom. iv. 3. 6.) ; while the atoning sac- 
 rifice of Christ upon the cross is stated to be the only meri- 
 toriowi cause of Salvation. 
 
 10. On what ground is Justification hy Faith 
 declared to be a icholesome and comfortable doctrine ? 
 
 (1) It is affirmed to be a icholesome doctrine, because it 
 humbles the pride of self-righteousness, and leads to salu- 
 tary reflection on those inward pollutions against which ' the 
 wrath of God is revealed' (Rom. i. 18.) ; — (2) and to be full 
 of comfort, because it secures the acceptance of sincere 
 though imperfect endeavours after righteousness, which God 
 has promised to reward for the sake of the all-sufiicient 
 atonement of Chiust. 
 
 11. AVhat is the Homily to which reference is 
 made in this Article ?
 
 52 Questions and Answers on 
 
 Since there is no 'Homily of Justification,' it is gene- 
 rally supposed that that entitled ' a Sermon of the Salva- 
 'tion of all mankind' is intended, from the fact that it treats 
 very largely of the doctrine of Justification by faith. 
 
 12. Quote a passage from the Homily, in which, 
 the doctrine of the Article is asserted. 
 
 ' The true understanding of this doctrine is not that this 
 ' our own act to believe in Christ, or this our faith ui Christ, 
 ' which is within us, doth justify us, or deserve our justifica- 
 ' tion unto us ; for that were to couut ourselves to be justi- 
 ' tied by some act or virtue that is within ourselves : but 
 ' that although we hear God's word and believe it, although 
 
 * we have faith, hope, charity, repentance, dread and fear of 
 ' God within us, and do never so many works thereunto ; yet 
 'we must renounce the 7n€rit of all our said virtues and 
 
 * good deeds, which we either have done, shall do, or can do^ 
 ' as things that be far too weak, and insignificant, and im- 
 
 * perfect, to deserve remission of our sins and our justifica- 
 ' tion. Therefore we must trust only in God's mercy, and 
 
 * that Sacrifice which »ur High Priest and Saviour Christ 
 ' Jesus, the son of God, once oS"ered for ns upon the cross, 
 'to obtain thereby God's grace and remission, as well of 
 
 * our original sin in baptism, as of all actual sin committed 
 ' by us after our baptism, if we truly repent and turn unfeign- 
 ' edlj- to him again. 
 
 13. Give from the works of the early Fathers 
 extracts bearing on the subject of man's Justifica- 
 tion. 
 
 Clem. Eom. ad Cor. i. c. 32 We, who are called hy his 
 loUl in Christ Jesus, are not justified by ourselves, nor by our 
 wisdom, nor understanding, nor godliness, nor by vxrrks that 
 we have done in the sanctity of our hearts ; but by that 
 faith, v:herehy God A'mighty ho^ justified, all who have been 
 justified from the beginning of the icorld. Polycarp, ad 
 Phil. c. 1. Ye are saved by grace, not by vjo'rks ; but by the 
 loill of God through Jesus Christ. Cyprian, Epist. 63. The 
 blessing, which teas given to Abraham, belongs to Christians 
 also : far if Alrraham believed God, and it was counted to 
 him for righteousriess, so whatsoever liveth by faith is found 
 righteous. See also Iren. Hser. rv. cc. 13. 67 ; Test, ad Qui- 
 rin. m. 12.
 
 Article XII. 
 
 53 
 
 ARTICLE XIT. 
 
 Of Good Works. 
 
 Albeit that Good Works, 
 which are the fniits of Faith, 
 and follow after Justifica- 
 tion, 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 ; inso- 
 much that by them a lively 
 Faith may be as evidently 
 known as a tree discerned by 
 the finiit. 
 
 De Bonis Operihus. 
 
 BoxA opera, quge sunt 
 fructus Fidei, et justificatos 
 sequuntur, quanquani pec- 
 cata nostra expiare, et di- 
 vini judicii severitatem ferre 
 non possunt ; Deo tamen 
 grata sunt, et accepta in 
 Christo, atque ex vera et 
 viva fide necessario proflu- 
 unt ; ut plane ex illis oeque 
 fides viva cognosci possit, 
 atque arbor ex fructu judi- 
 cari. 
 
 1. (1) What is the probable object (how shown 
 to be so ?) of this Article ? — (2) What doctrine does 
 it assert ? 
 
 (1) This Article, not among those of 1552, was added 
 m 1562 ; probably, therefore, with the view of marking 
 more distinctly the opinion of the Church laid dowTi in the 
 preceding Article, and guarding against its abuse by Antino- 
 miaus and others to the encouragement of continuing in sin. 
 — (2) It asserts that, although good works cannot be re- 
 garded as a meritorious cause of salvation, they are still in- 
 dispensable as an evidence of a true and lively faith, and are 
 in Christ, not in themselves, well pleasing to God. 
 
 2. What is necessary to render Good JVorJcs 
 pleasing in the sight of God ? 
 
 Although a man's works may be popularhj called good, 
 yet, in order to please God, they must be good in a Christian 
 sense; or, in the words of the Article, they must be 'the 
 fruits of faith, and follow after Justification.' They are 
 then ' acceptable to God in Christ ;' i. e. because they are 
 done for the sake of Christ, and proceed from a principle of 
 true faith in him. 
 
 e2
 
 54 Questions and Ansiuers on 
 
 3. (1) What do you understand by good works, 
 Avhich foUoiij after Justification ; — (2) and how does 
 St Paul enforce their necessity ? 
 
 (1) It is of course essential that a man should be a 
 Christian in order to act upon Christian jDrinciples ; and 
 therefore the good works Avhich are pleasing to God are said 
 to 'follow after justification,' or after admission into a jus- 
 tified state by Baptism. — (2) Because unnecessary to admis- 
 sion into this state, they are not therefore unnecessary to 
 continuance therein ; and this St Paul distinctly states in 
 his remonstrance against any perversion of the doctrine of 
 justification by faith anly into an argument for indulgence 
 in vicious practices (Rom. vi. 1.):— 'What shall we say 
 ' then ? Shall we continue in sin, that grace may abound ? 
 'God forbid. How shall we that are dead to sin live any 
 'longer therein ? Know ye not that so many of us as were 
 ' baptized into Jesus Christ, were baptized into his death ? 
 ' Therefore we are buried with him by baptism into death ; 
 'that like as Christ was raised up from the dead by the 
 ' glory of the Father, even so we also should walk in new- 
 * ness of life. ' 
 
 4. Whence does it appear that good works are 
 pleasing to God, and necessary to salvation ? 
 
 The numberless exhortations to practical holiness occur- 
 ring in Scripture afford unquestionable proof that good 
 works are ' acceptable to God in Christ ; ' not to mention 
 that ' Christ gave himself for us, that he might redeem us 
 ' from all iniquity, and purify unto himself a XJecuIiar peo- 
 'ple zealous of good works ' (Tit. ii. 14.). A true justifying 
 faith is knowTi by them, as a tree is discerned by the fruit 
 (Matt. vii. 16, 17 ; James ii. 18.) ; and although, by the 
 corruption of human nature, even our best actions cannot 
 endure the scrutiny of divine justice to the expiation of sin, 
 since ' after we have done all we are but unprofitable ser- 
 ' vants ' (Luke xvii, 10. ), yet the sentence of every man at 
 the day of judgment will certainly be regulated by them. 
 See Matt. xxv. 31 ; sqq. Rom. ii. 6. sqq. 
 
 5. Shew that it is in Christ that good works are 
 thus acceptable.
 
 Article XII. 55 
 
 St Paul o"bserves that although ' by grace we are saved 
 ' through faith, not of works ;' yet are we ' created in 
 'Christ Jesus unto good works, which God hath before 
 'ordained that we should walk in them' (Eph. ii. 8. 10.). 
 Thus also he writes to the Colossians (iii. 17.) : — ' What- 
 ' soever ye do in word or deed, do all in the name of the 
 'Lord Jesus, giving thanks to God and the Father by him.' 
 
 6. Does not however a future judgment accord- 
 ing to our works imply merit and demerit ? 
 
 It is absurd to imagine the remotest claim to merit, as 
 capable of being urged by a fallen creature before a Being 
 of infinite majesty, more especially with reference to an 
 eternity of reward. But though imperfection can have 
 no merit, it admits of degrees, so that all men are not, 
 in respect of their actions, on the same footing. The 
 merits of Christ will be applied to some, and withheld 
 from others, in proportion to their relative exertions after 
 holiness and their relative disregard of religion and its duties. 
 
 7. Shew that good works do spriny out neces- 
 sarily of a true and lively faith. 
 
 If a man verily and sincerely believes in the truth 
 of the Gospel, and is positively convinced that his eternal 
 happiness depends upon a strict conformity to its precepts, 
 he will surely endeavour, by the assistance of that grace 
 of which he has the promise, and trusts to the efficacy, 
 to comply with its demands. Hence it is, that Avherever 
 faith is mentioned in Scripture, it is supposed to be thus 
 productive. See Matt. vii. 23 ; Acts xx, 21 ; Gal. v. 6. ; 
 2 Pet L 5. 
 
 8. Adduce passages in which the necessity of 
 
 good works is advocated by the early Fathers. 
 
 Clem. Eom. ad Cor. c. 10. Abraham was found faith- 
 fid, because he was obedient to God's comniandments. . 
 Ignatius, ad Ephes. c. 9. JFaith is your guide : and love 
 is the loay which leads you to God. Again, c. 14. No vvxn 
 who biyids himself by the covenant of faith, sinneth. A tree 
 is knoicn by its fruit : and thus they, who have engaged 
 themselves to be Christians, shall be manifest by the things 
 which they do. Justin M. Apol. I. c. 16. Christ has 
 declared that not they ivho 07Uy profess his religion, but 
 they vjho do the works tchich he has commanded them, shall 
 be saved.
 
 56 
 
 Questions and Answers on 
 
 ARTICLE XIII. 
 
 De Operibus ante Justijica- 
 tionem. 
 
 Opera quae fiunt ante 
 gratiam Christi, et Spiritixs 
 ejus afflatuin, cum ex fide 
 Jesu Christi non prodeant, 
 minirae Deo grata sunt; neque 
 gratiam, ut multi vocant, de 
 congruo merentur : immo cum 
 non sint facta ut Deus ilia 
 fieri voluit et pra?cepit, pec- 
 cati rationem habere non du- 
 bitamus. 
 
 Of Works before Justifi- 
 cation. 
 
 Works done before the 
 grace of Christ, and the in- 
 spiration of his spirit, are 
 not pleasant to God, foras- 
 much they spring not of 
 faith in Jesus Christ ; nei- 
 ther do they make men meet 
 to receive grace, or, as the 
 School-authors say, deserve 
 grace of congruity ; yea, ra- 
 ther, for that they are not 
 done as God hath Avilled and 
 commanded them to be done, 
 we doubt not but they have 
 the nature of sin. 
 
 1. Why are JVorhs before Justification not pleas^ 
 ing in the sight of God ? 
 
 Inasmuch as, from the corruption of his nature, there 
 'dwelleth in man no good thing' (Rom. vii. 18.), but 
 ' the imagination of his heart is only evil from his youth ' 
 (Gen. viii. 21. ), it follows that works which partake of this 
 innate corruption cannot be pleasant to God : and as faith 
 in Christ is the only principle by which they can be rendered 
 acceptable, the grace of Christ nmst be communicated by- 
 baptism in order to that end. 
 
 2. Shew that the same action may be viewed 
 in a very different light in the abstract, and with 
 relation to the agent. 
 
 An action, abstractedly considered, may be good, with- 
 out being rekdively so. For instance, an act of charity is 
 a good act in itself, by whomsoever it is performed ; but 
 the principles, aim, and motives of the doer are taken 
 into account by God, and unless all these can stand the
 
 Article XIII: 57 
 
 test of the Gospel, the deed will find no favour in his si^t. 
 Thus the very same act, as done by different persons, will 
 obviously appear in a very different light. 
 
 3. Illustrate your reasoning by an example ; 
 and apply it to the case of mankind in general. 
 
 Both Cain and Abel sacrificed to God : and 'the Lord 
 '•had resjject to Abel and his offering ; but unto Cain and 
 'to his offering he had no respect' (Gen. iv. 4, 5.). Now 
 it was ' by faith ' in the promised seed that Abel offered 
 the 'more excellent sacrifice' (Heb. xi. 4.) : and thus it is 
 only when they 'spring of faith in Jesus Christ,' that' 
 good works 'make men meet to receive his grace, and the 
 ' inspiration of his Spirit,' which are necessary to counteract 
 the fatal effects of the Fall. 
 
 4. "What do you understand by Grace of Con- 
 gruihj ; and to what is it Theologically opposed ? 
 
 Grace of Congruity is a term employed by the School-, 
 men to express a certain degree of grace, w^hich a man, 
 who has attained by his natural powers to the required 
 state of moral fitness, claims of God de congruo. It is 
 opposed to a further extension of grace, in virtue whereof 
 lie arrives at a state of merit, to which eternal happiness 
 is due {ex condigno) as a right. This latter is called Grace 
 of Coiidignity. 
 
 5. Who were the Schoolmen ? 
 
 The Schoolmen were the originators of a system of 
 Theology, called the Scholastic, which professed to reduce 
 Divinity to a kind of Science, and to establish the doctrines 
 of Christianity on metaphysical principles. Many of the 
 disputes wdiich still agitate the Church may be traced to 
 their discussions ; and though the terms which they em- 
 ployed, such as Predestination, Reprobation, Perseverance, 
 and the like, have become almost essential to the language 
 of divines, the controversies respecting the doctrines which 
 they involve have been pregaiant with deplorable mischief 
 to the peace of the Church. The Scholastic system arose in 
 the 11th century, and continued to enjoy a high celebrity 
 during the 3 following centuries.
 
 58 Questions and Answers on 
 
 6. ^\lience is it that ivories before Justification 
 are said to have tlie nature of sin ? 
 
 It has been seen that works to be good in a Christian 
 sense must proceed from a good principle ; they must 
 'spring of faith,' and thus be done 'as God hath willed 
 'and commanded them to be done.' If not thus good, 
 they doubtless ' have the nature of shi.' 
 
 7. Do the views expressed in this Article tend 
 to exclude all, who have not embraced Christianity, 
 from God's favour ? 
 
 Unquestionably the views of this Article include all 
 those who have not lived under the Gospel ; but though 
 the works of all such persons are here declared to have 
 the nature of sin, it does not follow that they will there- 
 fore fail of salvation. ' A willing mind is accej^ted -according 
 ' to that a man hatli, and not according to that he hath not ' 
 (2 Cor. viii. 12. ) ; so that all of every age, who have not 
 heard the name of Cluist, but have ' been a law unto them- 
 ' selves' (Rom. ii, 14.), will partake of the cdl-sufficient 
 merits of his atonement. 
 
 8. Shew that the writers of the primitive Church 
 entertained oj)inions in accordance "with the doc- 
 trine of this Article. 
 
 Ignatius observes (ad Ejihes. c. 8.) that they, who are 
 carnal, cannot do the tilings that a/re spiritual : neitlier can un- 
 belief do the vjorks of faith. As the loild olive, says Irenpeus 
 (Hsei". V. 10.), if it be not grafted, continues useless to the 
 oioner ; so truxn tcho receives not the grafting of the Spirit 
 by faith, continues to be what he was before, flesh and blood, 
 which cannot inlierit the kingdom of God.— Chrysostom, in. 
 his Sermon de fide, <tc., speaks thus : You shall find many 
 lohich hare not the true faith, and are not of Christ's flock, 
 and yet api^ear to abound in tvorks of mercy : you shall find 
 them full of pity and co'inpassion, and justice : and yet 
 they have no fruit of their works, because the chief work is 
 wanting.
 
 Article XI F. 
 
 59 
 
 ARTICLE XIV. 
 
 Of Works of Siqoererogation. DeOperihicsSupererogationis. 
 
 Voluntary Works be- 
 sides, over and above, God's 
 Commandments, which they 
 call Works of Siipereroga- 
 tion, cannot be taught with- 
 out arrogancy and impiety ; 
 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 re- 
 quired : whereas Christ saith 
 plainly. When ye have done 
 all that are commanded to 
 you, say, We are unprofit- 
 able servants. 
 
 Opera, quse Supereroga- 
 tionis appellant, non possunt 
 sine arrogantia et imi^ietate 
 prtedicari ; nam illis decla- 
 rant homines, non tantum 
 se Deo reddere quiB tenen- 
 tur, sed plus in ejus gratiam 
 facere quam deberent : cum 
 aperte Christus dicat. Cum 
 feceritis omnia qusecunque 
 prtecepta sunt vobis, dicite, 
 Servi inutiles sumus. 
 
 1. (1) What is the derivation and meaning 
 of the word Supererogation; — (2) and what does 
 the Romish Church mean by Works of Super- 
 erogation ? 
 
 (1) Supererogation from erogare, 'to disburse money,' 
 signifies in fact the over-payment of a debt ; — (2) and 
 Works of Supererogation, in the language of the Romish 
 Church, are good deeds which a man may have done over 
 and beyond what is actually necessary to ensure his salva- 
 tion. 
 
 2. In what does the Romish doctrine appear to 
 have originated ? 
 
 It seems to have arisen out of an assumed distinction 
 between the irrecepts and the counsels of the Gospel. As 
 the Jews distinguished between the tceightier and lighter 
 matters of the Law, and thus made the commandments 
 of God of none effect through their traditions (Matt. xv. 3. ) ;
 
 6o Qnestio7is and Answers on 
 
 so the Romanists maintain in like manner that, besides 
 the positive duties enjoined in the New Testament, there 
 are certain Counsels of Perfection, which advise the voh'n- 
 tary performance of many works, thougli not of universal 
 obligation. 
 
 3. Give an example of these ' Counsels of Per- 
 fection ;' and shew that they have no real founda- 
 tion in Scripture. 
 
 One of the texts upon which this error is founded, is 
 that in which St Paul oifered his opinion, that 'for the 
 ^present distress it was good for a man to abstain from 
 'marriage' ^1 Cor. vii. 26. 28.) ; whereon the Romanists 
 build the supererogatory virtue of celihacy. It is clear, 
 however, that this, and other passages similarly perverted, 
 have a reference either to a definite period, or to particular 
 circumstances ; so that they cannot have a general applica- 
 tion. 
 
 4. To what extent have the Romanists carried 
 their notions on this subject ; and to what purpose 
 are works of supererogation applied ? 
 
 Not only do they hold that Christ both died and suffered 
 more than Was necessary for man's salvation, but that the 
 saints have practised much beyond the amount of virtue 
 requisite to merit their own justification. Of this super- 
 abundant store of merit the Pope is the guardian ; and he 
 dispenses it in the form of Pardons and Indulgences* to 
 any person or persons who may stand in need thereof, and 
 have the means of obtaining them. 
 
 5. Does the Gospel afford any sanction to the 
 doctrine condemned in this Article ? 
 
 So far from affording the slightest sanction to the doc- 
 trine that a man can do more than is required of him, the 
 Gospel urges xis to strive to ' be perfect even as our Father 
 'which is in heaven is perfect' (Matt. v. 48.) ; 'when we 
 ' have done all to say we are unprofitable servants, having 
 
 Pardons and Indulgences — See under Article XXIT.
 
 Article XV. 
 
 6i 
 
 ' only done what it was our duty to do' (Luke xvii. 10.); 
 and 'to cleanse ourselves from all filthiness both of the 
 ' flesh and spirit, perfecting holiness in the fear of God ' 
 (2 Cor. vii. 1.). He then that has no merit of his own, can 
 have none to transfer to others: so that 'no man may 
 ' deliver his brother, nor make agreement unto God for 
 'him.' (Psal. xlix, 7.). 
 
 6. V\^iy cannot Works of Supererorjation be 
 
 tauglit without arrogance and impiety ? 
 
 A doctrine which is so opposed to the humility whicli 
 the Gospel teaches (Luke xviii. 9 — 14.), may well be called 
 nrrogant ; nor can it be taught without iminety, inasmuch 
 as it detracts from the all-sufficiency of the atonement, 
 and contradicts the most explicit declarations of Scripture. 
 
 7. Illustrate tliis Article by quotations from the 
 
 Fathers. 
 
 Basil on Psal. xlix. 7. Hoto can he, ivho cannot make 
 satisfaction to God for his oxen sins, propitiate Him for 
 those of another 1^ Cyprian. Test. III. 51. No one ought to 
 he lifted up an account of what he does. Augustin. in 
 Johan. Tr. 84. Tlie blood of a 'nmrtyr is not shed for the 
 remission of the sins of his brethren, as Christ died for 
 us. 
 
 ARTICLE XV. 
 
 Of Christ alone icithout 
 Sin. 
 
 Christ in the truth of 
 our nature was made like 
 unto us in all things, sin 
 only except, from which he 
 was clearl}^ void, both in his 
 flesh and in his spirit. He 
 came to be the Lamb with- 
 out spot, who, by sacrifice 
 
 De Christo, qui solus est sine 
 peccoio. 
 
 Christus, in nostra; na- 
 turae., veritate, per omnia si- 
 milis factus est nobis, excepto 
 peccato, a quo prorsus erat 
 immunis, tum in carne, turn 
 in spiritu. Venit ut agnus 
 absque macula, qui mundi 
 peccata per immolationem 
 F
 
 62 
 
 Questions and Answers on 
 
 of himself once made, should 
 take away the sius of the 
 world : and sin, as Saint 
 JoJm 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 our- 
 selves, and the truth is not 
 in us. 
 
 sui semel factam tolleret ; et 
 l^eccatum, ut inquit Johan- 
 nes, in eo non erat. Sed nos 
 reliqui, etiam baptizati et in 
 Christo regenerati, in multis 
 tarn en oifendimus omnes ; et 
 si dixerimus, quod peccatuni 
 non habemus, nos ipsos se- 
 ducimus, et Veritas in nobis 
 non est. 
 
 1. What are the two assertions contained in 
 this Article ? 
 
 This Article asserts (1) the perfect sinlessness of Christ, 
 as essential to the fulness of his atonement ; — (2) and the 
 sinfidness of all mankind even after regeneration, thereby 
 removing the verj' foundation of the doctrine of human 
 merit arising out of tvorks of Stqjererogation. 
 
 2. In what did Christ, with reference to his 
 human nature, differ from the rest of mankind ? 
 
 Though Christ took the human nature upon him, as 
 already proved, yet was he not conceived and born in sin, 
 as are the rest of mankind. His conception by the Holy 
 Ghost preserved him from the taint of original sin (Luke 
 1. 15.); and the Scriptures throughout bear unvarying 
 testimony to his pure and spotless life. ' As the children 
 ' are partakers of flesh and blood, he also himself took part 
 ' of the same ; that through death he might destroy him 
 ' that had the power of death, that is, the devil. Therefore 
 ' we have not an High Priest which cannot be touched -with 
 ' the feeling of our infirmities ; but he was in all points 
 'tempted like as we are, yet without sin.' — Christ took 
 perfect human nature upon him : sin is not a part, but a 
 faidt, of human nature. See Bp. Bro^Tie. 
 
 3. How are we to look upon the notion, which 
 has been entertained by some, of the ^peccability of 
 Christ ? 
 
 It has been urged, indeed, that Christ in his human 
 nature must have been peccabU ; but at all events we are
 
 Article XV. 63 
 
 bound to acquiesce in the distinct assurances that ' in him 
 'was no sin ' (1 John iii. 5.); that he was 'holy, harmless, 
 'undefiled, separate from sinners ' (Heb. vii. 26.); and that 
 ' he did no sin, neither was guile found in his mouth ' 
 (1 Pet. ii. 22. ). Had he indeed been polluted by sin, either 
 original or actual, he would have needed a Redeemer as well 
 as others ; and therefore ' he oflered himself without spot to 
 ' God,' and so 'put away sin by the sacrifice of himself 
 (Heb. ix. 14. 26.). [See also Art. 11. qq. 12, 13, 16.] 
 Further, be it reverently said, whatever be thought ab- 
 stractedly of the x>eccabUity of Christ's human nature, we 
 cannot suppose it ]jossible that such an imion as that of God 
 and man in Christ could subsist between God and sinful 
 man. 
 
 4. Why is Christ called the Lamb of God icitli- 
 out spot ? 
 
 The Paschal Lamb, which was a type of Christ, was 
 required to be 'without spot or blemish.' Hence St Jolm 
 speaks of him as ' the Lamb of God, which taketh away the 
 ' sin of the world ' (John i. 29,). 
 
 5. How do you reconcile the fact that all men 
 are sinners with the righteousness sometimes attri- 
 buted to eminent characters in Scripture ? 
 
 It has already been shown (Art. ix. qq. 2. 11. 13.) that 
 all ]nen, 'although baptized and born again in Christ, 
 'offend in many things.' True it is that the Scriptures 
 call some few men righteous, as Noah, for instance, and 
 Job and Zacharias ; but they were only good comparatively 
 with mankind in general. Indeed transgressions of no 
 trivial nature are recorded against each of them ; but God 
 visited them with his free and unmerited pardon, and ac- 
 cepted their sincere, though imperfect, endeavours after 
 holiness instead of an absolute unsinning obedience, ' Their 
 faith was counted for righteousness.' 
 
 6. Still, is not absolute impeccability ascribed by 
 St John to the true children of God ? 
 
 _ St John, indeed, has said that a true Christian ' cannot 
 ' sin, because he is bom of God ' (1 John iii. 9. ). Strong, 
 however, as the expression is, it must not be so interpreted
 
 64 
 
 Questioiis and Ansu'ers on 
 
 as to imply x>ositive impeccability ; but limited, as iu many 
 similar scriptural expressions, to a strong repugnance 
 against sin. If otherwise understood, the Apostle will be 
 made to contradict himself ; for he has also said that 'if 
 ' we say that we have no sin, we deceive ourselves, and the 
 '^ truth is not in us.' (1 John i. 8.}. 
 
 7. Shew that the early Christian writers have 
 
 asserted that Christ is alone ivithout sin ? 
 
 Justin Martyr (Dial. Tryph.) speaks of Christ as the 
 only unrejrrovable J7ist man; and Irenajus (Hser. v. 14.) 
 remarks that he differed from other men in this respect, 
 that he committed no sin, whereas loe are sinners. Tertullian 
 (de Pudic. c. 19. ) affirms that there are some sins, as cause- 
 less and excessive anger, unneighbourly conduct, rash, 
 swearing, breach of promise, or thoughtless lying, which 
 men are daily liable to ran into. Thus also Clement of 
 Alexandria (Pr?edag. iii. in fine): The Word alone is wit/wut 
 sin; for sin is natural and common to all. 
 
 ARTICLE XVI. 
 
 Of Sin after BajMsm. I De Peccato post Bapiismmn. 
 
 Not every deadly sin 
 ■willingly committed after 
 Baptism is sin against the 
 Holy Ghost, and unpardon- 
 able. Wherefoi'e 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 depart from 
 grace given, and fall into 
 sin ; and by the grace of 
 God we may arise again, and 
 amend our lives. And there- 
 fore thej^ are to be condemn- 
 ed Avhich say, they can no 
 more sin as long as they live 
 here, or deny the place of 
 forgiveness to such as truly 
 repent. 
 
 Noy omne peccatum 
 mortale post Baptismum 
 voluntarie perpetratum est 
 peccatum in Spiritum Sanc- 
 tum, et irremissibile. Pro- 
 inde lapsis a Baptismo in 
 peccata locus poenitentise 
 non est negandus. Post ac- 
 ceptum Spii'itum Sanctum 
 possumus a gratia ilata re- 
 cedere, atque peccare ; de- 
 nuoque per gratiam Dei 
 resurgere, ac resipiscere. 
 Ideoque illi damnandi sunt, 
 qui se, quamdiu hie vivant, 
 amplius non posse peccare 
 affirmant, aut vere resipis- 
 centibus veniae locum de- 
 negant.
 
 Article Xri. 65 
 
 1. Are the Romanists justified in distinguishing 
 between mortal and venial sins ; and what alone is 
 the nature and remedy of sin in general ? 
 
 There is no Scriptural waiTant for any such distinction 
 as that which the Church of Rome has instituted between 
 onortal and venial sins, of which the latter are affirmed to be 
 amenable only to temporal punishment. Since ' the wages 
 of sin is death ' (E,om. \-i. 23.), all sins are in their nature 
 deadly, though all may not be equal in magnitude : and 
 death woidd inevitably be the punishment of all but for the 
 jjropitiatory sacrifice of Christ. 
 
 2. Is not every sin committed against the Holy 
 Spirit ; and, being so, is it therefore unpardon- 
 able ? 
 
 Every sin, wilfully committed after baptism, is un- 
 doubtedly committed against the influence of the Holy 
 Ghost, whose godly motions are thereby resisted and 
 despised ; and it is therefore of a more deadly or heinous 
 nature, than are sins of ignorance and infirmity. It does 
 not, however, appear that any such sin is beyond the 
 efficacy of a sincere repentance, except the unpardonable 
 sin of hlaspheniy against the Holy Ghost, to which for- 
 giveness is denied by our Lord himself ; and which is 
 probably the same with that emphatically described by 
 St John, a sin unto death (1 John v. 16.), for whose remis- 
 sion prayer will not prevail. 
 
 3. What then do you mean by the unpardon- 
 able sin against the Holy Ghost ? 
 
 See Questions on St. Matthew, chap. xii. qq. 43, 44. 
 
 4. (1) Can this sin be now committed ; (2) and 
 what is the declaration of our Church respecting it? 
 
 (1) Strictly speaking, the sin of the Pharisees, which 
 our Lord declared to be unpardonable, can no longer be 
 committed, since the age of miracle has passed away ; 
 though it w^ould be presumptuous to say that the de- 
 nunciation does not extend to men in all ages, who labour 
 to set aside the evidence which the Gospel miracles 
 
 f2
 
 66 Questions and Ansicers on 
 
 afford to the truth of Christianity.- (2) With her usual 
 moderation, our Church neither restrains nor extends the 
 simple declaration of Scripture ; merely affirming that the 
 sin in ciiiestion is the only one which is absolutely unpardon- 
 able. 
 
 5. Against whom is tins Article directed ; and 
 what are the doctrines which it maintains ? 
 
 In opposition to (1) the Novatians and (2) other Secta- 
 rians, this Article asserts (1) the efficacy of repentance for 
 the forgiveness of sins committed after Baptism, and (2) the 
 defectibility of divine grace in those who have once received 
 it* 
 
 (3. Who were the Novatians; and what were 
 their distinguishing tenets ? 
 
 The Novatians were followers of Novatian, a presbyter 
 of the Church of Kome, whose opinions on Ecclesiastical 
 discipline gave rise to much discussion about the middle of 
 the third centurj\ Scarcely admitting that the Laijsed, or 
 those who fell into sin after baptism, could hope for Salva- 
 tion, they excluded all such from their communion, and 
 refused to receive them again as members of the Church. 
 
 7. Shew that the Liturgy of our Church agrees 
 with the doctrines maintained in this Article. 
 
 (1) As to the efficacy of repentance, see [e. g. the 
 Absolution in the Daily Service ; the Collects for Ash- 
 Wednesday, the 21st and 24th Sundays after Trinity; 
 the Office for the Visitation of the Sick.— (2) As to the 
 defectibility of divine grace, see {e. g.) the Collects for 
 the 2nd Sunday in Advent, the 13th Sunday after Trinity ; 
 the Burial Service, ' suffer us not at our last hour, &c.'; the 
 Catechism, ' that I may continue in the same, &c.' 
 
 * The Article condemns also the uncommon and mani- 
 festly unscriptural error of those who hold that the truly 
 regenerate can sin no more.
 
 Article XV I. 67 
 
 8. Prove from the Scriptures that Repentance 
 is not to be denied to such as Ml into sin after 
 Baptism. 
 
 The Apostolical Epistles, whicli are all addressed to 
 hajjtized Christians, abound with exhortations to repentance 
 and amendment of life ; which plainly indicate that men do 
 constantly sin after baptism, but that by God's grace they 
 may rise again. Hence St Paul directs that ' if a man be 
 * overtaken in a fault, those wdiich are spiritual are to restore 
 liim in the spirit of meekness.' (Gal. vi, 1.) 
 
 9. What text has been urged in support of the 
 first position against which this Article is directed; 
 and how far is the interpretation admissible % 
 
 In Heb. vi. 4. it is said to be ' impossible for those who 
 ^ have been once enlightened and made partakers of the 
 ^ Holy Ghost, if they shall fall away, to be renewed again 
 'unto repentance.' Extreme difficulty is perhaps all that 
 is here intended ; though it must be remarked, that the 
 Apostle is speaking of a particular sin, that of Apostasy : 
 and it is clear that those who cast away their former cou- 
 victions are very unlikely to be convinced again. 
 
 10. (1) Whence arose the doctrine that those 
 who have received the Holy Ghost cannot fall from 
 grace ; — (2) and how was the matter viewed at the 
 Hampton Court Conference ? 
 
 (1) The doctrine of Fined 2^^'i'se'verance was revived by 
 the Puritans as a necessary consequence of their belief in 
 absolute Predestination and Election; — (2) and accord- 
 ingly, at the Hampton Court Conference, they pressed 
 the insertion of the words though not finally, in this 
 Article, after ice may depart from, grace giveoi. The 
 Bishops resisted the addition, as being oj^posed to the word 
 of God. 
 
 11. Shew that the doctrine of Final Perseverance 
 
 is contradicted by the Scriptures, 
 
 Our Lord prayed for Peter, whom * Satan desired to 
 ' sift as wheat, that his faith might not fail ' (Luke xxii.
 
 68 Questions and Ansivers on 
 
 31.); and St John points to the propitiation of Christ as 
 the remedy for the sins of Christians generally (1 John 
 ii. 2. ) ; St Paul also was earnestly anxious, ' lest when he 
 ' had preached to others, he himself should be a castaway ' 
 (1 Cor. ix. 27.). Compare ] Cor. x. 12. 
 
 12. Exj^lain the allusion contained in the ex- 
 pression, j9?ace of fui giveness. 
 
 There is probably an allusion to the particular place 
 assigned to the Penitents in the Early Church, i. In 
 Edward Vlth's Article the Latin has 'locus 2^osmtentice,' 
 ' %tcenitentice locum ; ' the Ena;lish ' the place for penitents' 
 (twice). — ii. In the Article of 1562 the Latin is the same ; 
 the English, ' the place for penitence,' ' the ijlace of forgive- 
 ness.'— iii. In the Article of 1571 the latter Latin clause is 
 ' Venice locum;' the former English one, 'the grant of 
 repentance. ' 
 
 13. Is the testimony of Antiquity in favour 
 
 of the doctrine of this Article ? 
 
 Of the sin against the Holy Ghost, Jerome (Epist ad 
 Marcell. c. ISTovat. ) afhrms that they onlj'- are guilty, loho, 
 though in miracles they see the true work of God, yet 
 slanderously ascribe them to the devil. — The doors, says 
 Clement of Alexandria (Quis div. Salv. c. 39.), o.re open to 
 every one, tvho, in truth and with his ivhole heart, returns 
 to God ; and the Farther most vnllingly receives a son xcho 
 repents. St Cyprian (Epist. 57.) wonders that there are 
 some so obstinate, as not to think that repentance ought to be 
 given to such as are fallen, and, suppose that pardon shoidd 
 be denied to penitents, ichen it is ivritten, Rememl)er from, 
 whence thou art fallen, and repent, and do the first works 
 (Rev. ii. 5.). See also Clem. E. ad Cor. c. 7. Ignat. ad Phil, 
 c. 8. Iren. ilaer, in. 37.
 
 Article XVIL 
 
 69 
 
 ARTICLE XVIL 
 
 Of Predestination and 
 Election. 
 
 Predestination to life 
 is the everlasting purpose of 
 God, whereby, before the 
 foundations of the world 
 were laid, he hath con- 
 stantly decreed by his coun- 
 sel secret to us, to deliver 
 from curse and. damnation 
 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 ac- 
 cording to God's purpose by 
 his Spirit working in due 
 season : tliey 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 considera- 
 tion of Predestination and 
 our Election in Christ, is 
 full of sweet, pleasant, and 
 unspeakable comfort to god- 
 ly persons, and such as feel 
 in thonselves the working 
 of the Spirit of Christ, mor- 
 tifying the works of the flesh 
 and their earthly members, 
 and drawing up their mind 
 
 De PrcedestinoMone et 
 Electione. 
 
 Pr^destinatio ad vitam 
 est Eeternum Dei propositum, 
 quo, ante jecta mundi fuuda- 
 menta, s\vo consilio, nobis 
 quidem occulto, constanter 
 decrevit, eos, qiios in Christo 
 elegit ex hominum genere, a 
 nialedicto et exitio iiberare, 
 atque, ut vasa in honoreui 
 efficta^ per Christum ad 
 Eeternam salutem adducere. 
 Unde, qui tam proeclaro Dei 
 beneficio sunt donatio illi 
 Spiritu ejus, ofiportuno tem- 
 pore operante, secundum 
 propositum ejus vocantur : 
 vocation! per gratiam parent : 
 jnstificantur gratis : adop- 
 tantur in filios Dei : unigeniti 
 ejus Jesu Christi imagini efli- 
 ciuntur conform es : in bonis 
 operibus sancte ambulant : 
 et demum, ex Dei miseri- 
 cord ia, pertingunt ad sem- 
 piternam felicitatem. 
 
 Quemadmoduni Prcedes- 
 tinationis et Electionis nos- 
 trte in Chris to pia consider- 
 atio, duleis, suavis, et in- 
 effabilis eonsolationis plena 
 est vere piis, et his qui sen- 
 tiunt in se vim Spiritus 
 Christi, facta carnis et mem- 
 bra, quae adhuc sunt super 
 terrani, mortificantem, ani- 
 mumque ad ccelestia et su- 
 perna rapientem ; turn quia 
 fidem nostram de a3teraa 
 salute consequenda per Chris-
 
 70 
 
 Questions and Answers on 
 
 to high and heavenly things ; 
 as well because it doth 
 greatly establish and confirm 
 their faith of eternal Salva- 
 tion to be enjoyed through 
 Christ, as because it doth 
 fervently 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 Pre- 
 destination, is a most danger- 
 ous downfall ; whereby the 
 Devil doth thrust them 
 either into desperation, or 
 into wretchlessness of most 
 unclean living, no less peril- 
 ous than desperation. 
 
 Furthermore, we must 
 receive God's promises in 
 such wise, as they be gene- 
 rally set forth to us in holy 
 Scripture ; and, in our do- 
 ings, that Will of God is to 
 be followed, which we have 
 expressly declared unto us in 
 the Woixl of God. 
 
 tum plurimum stabilit atque 
 confirmat, tum quia amorem 
 nostrum in Deum vehemen- 
 ter accendit : Jta hominibus 
 curiosis, carnalibus, et Spiritu 
 Christi destitutis, ob oculos 
 perpetuo versari Prteilesti- 
 natiouis Dei sententiam, 
 perniciosissimum est prae- 
 cipitium ; unde illos Diabolus 
 Ijrotrudit vel in desperatio- 
 nem, vel in seque perniciosam 
 impurissimaB vitse securita- 
 tem. 
 
 Deinde, promissiones di- 
 viuas sic amplecti oportet, 
 ut nobis in sacris Uteris 
 generaliter propositse svmt ; 
 et Dei voluntas in nostris 
 actionibus ea sequenda est, 
 quam in verbo Dei habemus 
 diserte revelatam. 
 
 1, What do you understand by the term Pre- 
 destination ? 
 
 Predestination is a Theological term originating with the 
 Scholastic Divines, and denoting the act by which God has 
 determined his purpose respecting man's Salvation by Jesus 
 Christ. This determination of purpose involves an enquiry 
 of deep and mysterious difficulty, arising principally out of 
 the adverse opinions, variously modified, of the Calvinists 
 and Arniinians. 
 
 2. In -what respect do the Calvinists and Ar- 
 minians chiefly differ on the subject of Predestina- 
 tion ?
 
 Article XVII. 71 
 
 The main point of difference between the two contending 
 sects turns npou the question whether men are saved by 
 absolute 2y''edesfinat ion. and the irresistible influence of the 
 Si^irit, or whether each individual is free to accept or reject 
 the offer of divine mercy, 
 
 3. Who are the Calvinists ; and what were the 
 tenets of their founder, more particularly Avith re- 
 spect to the doctrine of this Article ? 
 
 Calcinists are the followers of JoHX Calain, who was 
 born at Noyau, in Picardy^ in 1509. His peculiar tenets, with 
 respect both to doctrine and discipline, having forced him 
 to quit France, he settled at Geneva ; and hence his system 
 was widely disseminated, and gained a vast number of 
 adlierents. He set up the Presbyterian form of Ecclesias- 
 tical government ; and opposed the Romish doctrines of the 
 Real Presence, the Mass, the seven sacraments. Purgatory, 
 Indulgences, Pra.yers fm^ the dead, the rvorshijJ of the 
 Virgin, and the adoration of Saints. On the subject of 
 PredestinatVin more particularly, he denied the free-agency 
 of man, and the necessity of good Avorks in order to 
 Salvation ; affirming that men are saved by an absolute, 
 unconditional, and irresistible determination of the divine 
 will, by which a chosen few are predestinated from au 
 eternity to everlasting happiness, and all beside to everlasting 
 misery. Calvin died in loGl. 
 
 4. Quote the definition which Calvin himself 
 
 has given of Fredestination ; and the term by which 
 
 he describes it. 
 
 Calvin, in his Institutes (iii. 21.), thus speaks of Pi'e- 
 destination : — Predestinationem vocamus mternum Dei de- 
 cretum, quo apud se constitutum hahuit, quid de unoquoque 
 homine feci xellet. Non enirn pari conditione creantur 
 oinnes ; sed aliis vita, oeterna, aliis damnatio ceterna, proe- 
 mdinatur. Quod ergo Scriptura dare ostendit dicimus, 
 ceterno et immutoMli consilio Deuni cmistituisse, qicos as- 
 sumere vellet in salutem, quos eo:itio devovere. Hoc con- 
 silium, quoad electos, in gratuita ejus rnisericordio. funda.- 
 tuvi esse asserimus, nullo humanm dignitatis respectu : quos 
 vero damnationi addicit, hisjusto quidem et irreprehensibili, 
 sed incomprehensibili ipsiusjudicio, vitce adit am prcecludi. 
 Calvin himself has characterized Predestination, thus con- 
 sidered, by the term decretum horribile.
 
 72 Questions and A)Lsifers on 
 
 6. Into what two classes are Calvinists divided : 
 and what is the imx^ort of their distinctive appella- 
 tions ? 
 
 According to the different notions which they entertain 
 of the effects of the divine decree, as having been determined 
 be/ore or after the fall, sujrra vel sub lapsuvi, Calvinists are 
 distinguished into two classes, res'pectively denominated 
 Supralapsarktns and Sublapsarians. 
 
 6. What is the distinguishing opinion of the 
 
 Supralapsanans ? 
 
 Adam's transgression, as regarded by the Sujrrakqisct- 
 rians, seems to have been an involuntary act of disobedience. 
 They maintain that God, with a view to the manifestation of 
 his mercy in the eternal salvation of a chosen few, and the 
 vindication of his justice by the everlasting damnation of all 
 beside, decreed from all eternity that Adam should fall, and 
 that his sin should involve in its fatal consequences all his 
 posterity ; of whom those only, who should be endowed with 
 his irresistible grace, would be arbitrarily elected to the 
 happiness of heaven. 
 
 7. How do the Suhlapsarians modify this doc- 
 trine ? 
 
 Allowing that the fall of Adam was not an act of pre- 
 ordained necessity, the Sublapsarians suppose that the 
 decrees of God respecting the final destiny of the human 
 race were subsequent to that event ; but their scheme of 
 Election and Reprobation is otherwise precisely the same as 
 that of the Supralapsarians. 
 
 8. What is the opposite doctrine of the Ar- 
 
 minians ? 
 
 The Arviinian system is directly opposed to that of 
 the Calvinists on the suliject of Predestination. It main- 
 tains that the divine decrees were framed in consequence 
 of God's fureknowledge of the use which Adam and his 
 posterity would make of their natural free-agency ; that 
 redemption through Christ is otfered indifferently to all 
 men ; and that each individual of the human race is free to 
 accept or reject the means of grace, which are necessary to 
 work out his salvation.
 
 Article XVIL 73 
 
 9. Who was the founder of this system ; by 
 what other title are his followers known ; and why 
 were they so designated ? 
 
 James Armiinsen, a native of Holland, strenuously ad- 
 vocated these principles in the University of Leyden, at 
 the commencement of the 17th century ; and his name, 
 Latinised into Anninius, was applied to his system. His 
 followers were denounced at the Synod of Dort, in 1618, 
 and severe penalties attached to their rejection of the Cal- 
 vinistic doctrines. Against this sentence they presented a 
 petition to the States-general ; and from that circumstance 
 they are sometimes distiuguished by the title of Renion- 
 strants. 
 
 10. What are the (commonly so called) "Five 
 
 Points " of Calvinism, as distinctly enunciated by 
 
 the Synod of Dort ? 
 
 1. Arbitrary Predestination (including Reprobation). — 
 2. Particular Ptedeniption (i. e. that Christ died for the 
 elect only). —3. Original Sin (involving the total depravity, 
 of human nature). — 4. Irresistibility of Grace, or Effectual 
 Calling. — 5. Jndefectibility of Grace, or Final Persever- 
 ance. 
 
 11. Does the Church of England side with 
 Calvin or Arminius ; and how has she expressed 
 herself in the Article on Fredestination ? 
 
 In her views of the confessedly difficult subject of Pre- 
 destination, the Church of England is neither Calvinistic 
 nor Arminian, but essentially Scriptural. The doctrine 
 itself she simply states in Scriptural language ; points out 
 the danger of its abuse ; and adds a caution respecting the 
 interpretation of the divine promises generally. She makes 
 no mention of Reprobation whatsoever, inasmuch as, in 
 the Scriptures, the term is altogether unconnected with 
 Election. As to the controversy of Arminius, it was in 
 fact subsequent to the compilation of our Articles ; and the 
 promulgation of the Lambeth Articles, in order to force 
 Calvinism upon our Church, affords a most striking proof 
 that she is not Calvioistic. 
 
 G
 
 74 Questions and Answers on 
 
 12. "\IMiat do you mean by the Lambeth Arti- 
 cles ? 
 
 Certain Ai-ticles, (nine in number,) drawn np at Lambeth 
 in 1595, by Abp. Wliitgift and some other divines. A 
 controversy in Cambridge gave the immediate occasion for 
 framing them. They are decidedly Calvinistic : and their 
 franiers of course desired that such of our Articles as relate 
 to the matters contained in them should be taterpreted 
 accordingl)'. But they have never received any sanction 
 from the Church or the Crown. 
 
 13. Give the substance of them, 
 
 1. God has from eternity predestinated certain persons 
 to life, and reprohated certain persons to death. 2. The 
 efficient cause of Predestination is not the foresight of faith 
 or good works in those predestinated ; but only the will 
 of God's good pleasure. 3. The predestinated are a pre- 
 determined and certain number, who can neither be dimin- 
 ished nor increased. 4. Those who are not predestinated 
 will inevitably be condemned on account of their sins. 
 
 5. The elect do not fall from grace either finally or totally. 
 
 6. A true believer is certified by the full assurance of faith 
 that his sins are forgiven, and his salvation irresistible. 
 
 7. Saving grace is not granted to all men, so that they may 
 be saved if they will. 8. No man is able to come to 
 Christ, unless the Father draw him ; and aU men are not 
 drawn by the Father. 9. Every man has not the will or 
 power to be saved. 
 
 14. Show that the definition of Predestination, 
 in the 17th Article, is closely Scriptural. 
 
 It is concisely stated in this Article, in conformity with 
 the express declaration of St Paul (Rom. viii. 29 ; Eph. i. 
 4, 5 ; 2 Tim. i. 9.), that God, before the fmmdation of the 
 world, had predestinated the redemption of mankind by 
 Jesus Christ ; to which end he called them with a holy 
 ccdling, purposing, according to the good pleasure of his 
 will to save those, vjhovi he did forekyioio as vessels made 
 to honour, and, by ready obedience to his invitation, fit 
 to receive tJie adoption of children, and become inheritors 
 of the kingdom of heaven. 
 
 15. By what marks are ih.Q predestinated said to 
 be distinguished ?
 
 Article XVIL 75 
 
 Those v;ho are endued vnth so excellent a henejit of God, 
 or, in other words, those who embrace the conditions of 
 the Gospel covenant, pass regularly through ther gradations 
 of that scheme of redemption, which the inscrutable wisdom 
 of God has pre-ordained. ' They are called according to his 
 ' purpose by his spirit working in due season ; they through 
 ' grace obey the calling ; they be justified freely ; they are 
 ' made the sons of God by adoption ; they are made like the 
 * image of Christ ; they walk religiously in good works ; and 
 'at length by God's "^mercy attain to everlasting felicity.' 
 See Matt. xxv. 34 ; Rom. iii. 24 ; viii. 29, 30 ; ix. 23 j Gal. 
 iv. 6, 7 ; Eph. i. 11 ; ii. 10 ; 1 Pet. i. 2. sqq. 
 
 16. Is then Predestination to life an arbitrary 
 act irrespective of human conduct ; or a divine 
 purpose dependent on certain conditions ? 
 
 From the above declarations of Scripture, duly con- 
 sidered in connection with each other, it appears that 
 Predestination to life is not the arbitrary election of a 
 privileged few to everlasting happiness ; but the predeter- 
 minate counsel of God, of his free grace and mercy, to offer 
 salvation to all men. Gentiles as well as Jews, through faith 
 in his Son. This offer every one is capable of accepting or 
 rejecting ; so that all who perish, pei'ish by their owti fault. 
 God's decree is both general and conditional. It does not 
 relate exclusively to this or that individual, but universally 
 to all mankind ; and so far as it relates to a future life, 
 it is not absolute without regard to the conduct of men, but 
 dependent on their faith and obedience. 
 
 IV. Upon what is the notion oi personal election 
 based ; and what is the true Scriptural doctrine ? 
 
 The doctrine of Individual Election rests upon the appli- 
 cation of certain texts to particida/r jjersons, which belong, 
 in their original intention, to collective hoclies of C'hi'istians, 
 and to the Church at large. Thus St Peter is writing to all 
 the Christians in Pontus, Galatia, Cappadocia, Asia, and 
 BithjTiia ; and St Paul to the churches of Pome and 
 Colosse in their coi-porate capacity. Neither as individuals 
 nor as a body did any of the party, so addressed, merit the 
 vocation by which they were called : the invitation was an
 
 76 Questions and Answers on 
 
 act of free mercy and grace ; and the final election of each 
 or all would depend on their being clothed in the wedding 
 garment of Faith and Love ; and the promised rewards were 
 to be apportioned to all according to their works. 
 
 18. Who then are the Elect ? 
 
 The Elect are the whole body of Christians generally 
 who have been called to the knowledge of Christ by the 
 Gospel. Who among these will ' make their calling and 
 * election sure,' it is not for man to judge ; though God, 
 who trieth the hearts, has a clear foreknowledge of those 
 who will walk worthily of their vocation. 
 
 19. Who are the Reprobate ? and what is the 
 proper import of the original word ? 
 
 The Reprohoie, in the true Scriptural sense, are those 
 who, after due trial, are found to be unworthy of the 
 privileges and promises of the Gospel, and therefore rejected. 
 In the original sense, the Avords boKifxaXfiiv and riooKt/uos 
 are applied to the assaying of metals ; from which the 
 dross is separated, as being unable to endure the refiner's 
 test. 
 
 20. Is not St Paul called a chosen vessel ; and 
 consequently an instance of personal election ? 
 
 Though St Paul was a chosen vessel, selected by Christ 
 as a fitting minister to preach the Gospel to the Gentiles ; 
 it does not follow that he was j)ersonoAly elected to ever- 
 lasting salvation. This depended on his 'fighting a good 
 'fight, and keeping the faith' (2 Tim. iv. 7.); and con- 
 sequently he laboured earnestly ' lest, when he had preached 
 ' to others, he himself should be a cast away' (1 Cor. ix. 27.). 
 
 21. What are the advantages possessed by this 
 view of the doctrines of Predestination and Elec- 
 tion over the Calvinistic interpretation 1 
 
 This interpretation has at least the advantage of making 
 Scripture consistent with itself. Its invitations, so under- 
 stood, are merciful and intelligible; its promises are en- 
 gaging ; its threatenings are alarming ; and its exhortations 
 are powerful ; whereas the contrary^ doctrine of an arbitrary
 
 Article XVII. yj 
 
 predetermination of man's eternal destiny, without regard 
 to his actions, is subversive of the first principles of reason, 
 as well as contradictory both to the letter and spirit of the 
 New Testament. Christ, in this case, must have invited 
 many to believe and obey hini, whom he knew to be in- 
 capable of so doing ; the glorious promises of the Gospel 
 are but idle tales, the eloquence of St Paul an empty sound, 
 and the entire system of Christianity a visionary proposal, 
 by which a man's future prospects coidd be influenced 
 neither for the better nor the worse. 
 
 22. Does not this interpretation, however, niili- 
 
 tate against the foreknowledge of God ? 
 
 No. It may be difficult, and even impossible, to com- 
 prehend, hoio the divine prescience consists with the free- 
 agency of man, so as to make those contingencies, which 
 depend upon the human will, clearly ascertained to the 
 mind of the Deity : but, at the same time, this prescience 
 would be as valid against the freedom of his oion actions, 
 as those of man. ' Known unto God, are all his works from 
 'the beginning of the world' (Acts xv, 18.); and yet Ms 
 free-agency will scarcely be disputed. By parity of reason- 
 ing, therefore, his jjrescience of hunian actions does consist 
 with the free-agency of man. 
 
 23. (1) To whom is the Scriptural view of the 
 
 doctrine full of comfort ; — (2) and why ? 
 
 (1) 'To godly persons,* who 'walk religiously in good 
 'works,' in the hope of 'attaining, by God's mercy, to 
 ' everlasting felicity,' the doctrine of predestination and 
 Election in Christ, understood in accordance with the 
 scheme of universcd redemption as set forth in the Scrip- 
 tures and maintained in the Liturgy of our Church, is 
 necessarily full of imspeakable comfort. — (2) As partakers 
 of the atonement, 'they rejoice in God through Christ' 
 (Rom. v. 11.) : they ' mortify the deeds of the body through 
 ' the power of the Spirit that worketh in them' (Rom. viii, 
 13 ; Eph. iii. 20. ) ; ' having their conversation in heaven, 
 ' they set their affections on things above ' (Fhil. iii. 20 ; 
 Col. iii. 2. ) ; and their faith is established in the persuasion 
 that ' neither death, nor life, nor angels, nor principalities, 
 ' nor powers, nor things present, nor things to come, nor 
 ' height, nor depth, nor any other creature shall be able to 
 ' separate them from the love of God, which is in Christ 
 ' Jesus ' (Rom. viii. 39). g 2
 
 78 Questions and Answers on 
 
 24. How is tlie danger attending an erroneous 
 view of the doctrine described 1 
 
 In the Latin Article, the dangerous tendency of the 
 doctrine of absolute predestination is expressed by the term 
 proecixntium, ' a precipice ;' over which curious and carnal 
 persons may be driven by the devil either into ' desperation ' 
 or ' wretchlessness of unclean living. ' 
 
 25. Who are meant by curious and carnal 
 
 persons ; and what is the import of the word 
 
 wretchlesstiess ? 
 
 1. By curious persons are meant those, who, by prying 
 into those inscrutable counsels of the divine mind which are 
 beyond the reach of man's understanding, are led to enter- 
 tain unreasonable doubts of their ability, by God's grace, 
 to work out their salvation, and consequently to despair of 
 attaining it : ii. while the co/rnal are those, who, regarding 
 their fate as arbitrarily fixed by an unalterable decree, are 
 altogether unconcerned and reckless as to the means of 
 grace, which theii- view of Election renders useless, and 
 impiously excuse their Aices as if inevitable. This is im- 
 plied in the term v:retchlessness, which the Latin Article 
 expresses by securitas. 
 
 26. What is the nature and object of the caution 
 
 appended to this Article ? 
 
 In order to guard her members against erroneous views 
 on the subject of this Article, the Church directs that God's 
 promises are to be received, not as made to particular 
 indi\'iduals, but sic ut nobis in sacris Uteris generaliter 
 expositce sunt ; i. e. Avith reference to the whole human 
 race in general. Scripture must not be made to contradict 
 Scrii)ture : which is, in fact, to make God contradict 
 himself ; and consequently, ' in our doings that will of God 
 'is to be followed,' that rule of faith and conduct to be 
 observed, 'which we have expressly declared to us in the 
 *word of God.' 
 
 27. To what persons respectively may we es- 
 pecially apply the two branches of this caution ? 
 
 The first may especially refer to the curious ; the second 
 to the carnal.
 
 Article XVIL 79 
 
 28. Prove from the New Testament that the 
 offer of Redemption is universal and conditional. 
 
 The Scriptures of the New Testament expressly declare 
 that ' God so loved the world that he gave his only be- 
 ' gotten Son, that tvhosoever believeth in him should not 
 'perish, but have everlasting life' (John iii. 16.) ; that He 
 'will have all men to be saved, and to come unto the 
 'knowledge of the truth' (1 Tim. ii. 4): and that 'him 
 ' that Cometh unto Christ, he will ioi no wise cast out ' 
 (John vi. 27. ). As to the conditions of Salvation, they are 
 plainly stated to be ' Repentance toward God and Faith in 
 ' the Lord Jesus Christ. ' 
 
 29. Shew that the English Liturgy inculcates 
 the same doctrine. 
 
 In the Communion Service, it is asserted that ' Christ 
 ' made a full, perfect, and sufficient sacrifice, for the sins 
 'of the whole worUl f and in the last Collect for Good 
 Friday, we pray to God, ' who made all men, and as hating 
 ' nothing that he has made, not VjiUing the d.eath of a 
 'sinner, but rather that he should be converted and live,' 
 for the salvation of all Jews, Turks, Infidels, and Here- 
 ticks. Indeed the Liturgy is composed throughout on 
 the prevailing conviction that Christ died for all mankind, 
 
 30. Quote passages from the early Fathers, by 
 which they seem to have regarded Election in a 
 collective and general sense. 
 
 Clement of Rome thus commences his Epistle to the 
 Corinthians :—7'/ie Church of God tvhich is at Rovie, to 
 the Church at Corinth, called and samctified hy the tvill of 
 God through our Lo^rd Jesus Christ. Again in c. 58. May 
 God, U'ho has elected the Lord Jesus Christ, and us through 
 him to he a peculiar people, grant to every soul that calls 
 upon his name, faith, fear, peaxe, patience, long-suffering, 
 temperuMce, holiness, and tvisdom. Ignatius ad Ephes. c. 
 1. Ignatius, to the Church of Ep>hesus, lohich is blessed in 
 the fulness of God the Father, omcI predestvuded before the 
 world began unto eternal glory. See also Ignat. ad Trail, 
 c. 1 ; Just. Mart. Apol. i. c. 45.
 
 8o Questions and Answers on 
 
 31. (1) VJliat eminent Father is noted for bis 
 treatment of the subject of Predestination ? — 
 (2) In what remarkable respect did his views 
 differ from those of Calvin ? 
 
 (1) Augustme. — (2) He held iwo distinct predestinations ; 
 one to a state of grace, the other to perseverance and final 
 glory : the former not always (as "would be the case ac- 
 cording to Calvin) involving the latter.* 
 
 * Bp. Browne, after a careful and lucid exposition of the 
 representations concerning Election in the Old and New 
 Testaments, comes to the conclusion, that 'the revelation 
 'which God has given us concerns His will and purpose 
 ' to gather together in Christ a Church chosen out of the 
 ' world, and that to this Church and to every individual 
 
 * member of it. He gives the means of salvation. That 
 ' salvation, if attained, will be wholly due to the grace of 
 'God, which first chooses the elect soul to the blessings 
 ' of the baptismal covenant, and afterwards endues it with 
 'power to live the life of faith. If, on the other hand, 
 ' the proftered salvation be forfeited, it vnll be in conse- 
 'quence of the fault and Avickedness of him that rejects it. 
 ' Much is said of God's will that all should be saved, and of 
 ' Christ's death as sufiicient for all men ; and we hear of 
 'none shut out from salvation, but for their own faults 
 ' and demerits. More than this cannot with certamty be 
 
 * inferred from Scripture ; for it appears most probable, 
 ' that what we learn there concerns only predestination to 
 ' grace, there being no revelation concerning predestination 
 'to glory.' Election thus understood is indeed, he allows, 
 arhitrary ; but not otherwise arbitrary than what con- 
 tinually occurs in the known course of Divine Providence in, 
 which ' some are nursed in ignorance, others in full light ; 
 ' some with pious, others with ungodly, parents ; and now 
 ' too, some in a Christian, others in a heathen land ; some 
 ' with five talents, others wdth but one. Why all this is we 
 'cannot tell... The secret motives of God's will we are not 
 ' told, and we cannot fathom. We are left to believe that, 
 ' though hidden from us, they must be right. What we are 
 ' taught is, how to avail ourselves of the privileges, whatever
 
 Article XVIII. 
 
 8i 
 
 ARTICLE XVIII. 
 
 Of obtaining eternal Salva- 
 tion 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 lis only the name of 
 Jesus Christ, whereby men 
 must be saved. 
 
 De speranda ceterna 
 Salute tantum in 
 Noraine Christi. 
 
 Sunt et illi anathemati- 
 zandi, qui dicere audent 
 unumquemque in Lege aut 
 Secta quam profitetur, esse 
 servandum, modo juxta illam 
 et lumen naturae accurate 
 vixerit : cum sacrse literse 
 tantum Jesu Christi nomen 
 prtedicent, in quo salvos fieri 
 homines oporteat. 
 
 1. Does this Article exclude all who are not 
 Christians from the hope of Salvation ? 
 
 No. Without presuming to enquire how far the divine 
 mercy may be sho'\\Ti to those who have not embraced the 
 religion of Jesus, either because they have not heard of 
 him, or refused to accept him, our Church simply de- 
 nounces the plausible assumption, that all religions will 
 find equal favour with God, if men be diligent to frame 
 their lives according to the law which they profess, and the 
 light of nature. 
 
 2. With whom did the doctrine condemned by 
 this Article originate ; and has it been widely 
 maintained ? 
 
 ' they may be, which we have ; to escape the dangers, and 
 * profit by the advantages, of our position. This is practical, 
 'and this is revealed truth.'
 
 82 Questions and Ansiuers on 
 
 i. In the fourtli Century, after the establishment of 
 Christianity" by Constantine as the religion of the Roman 
 empire, the advocates of Paganism pleaded for the tolera- 
 tion of the old religion, on the ground that it was a matter 
 of indifference what faith a man professed, and that the 
 Deity was more highly honoured by the greater variety of 
 the forms of his worship, ii. By a like affectation of 
 liberality Mahomet sought to increase the number of his 
 followers : iii. and the same principle has never been without 
 advocates even among professing Christians, 
 
 3. Upon what grounds, and by whose authority, 
 is this opinion denounced ? 
 
 The Article declares, in the words of Scripture, that 
 ' there is none other name under heaven, given among men, 
 ' whereby we must be saved, but only the name of our Lord 
 'Jesus Christ' (Acts iv. 12.). To the same effect our Lord 
 himself assured Nicodemus, ' he that belie veth on the Son 
 ' hath everlasting life ; and he that believeth not, shall not 
 ' see life : but the wrath of God abideth on him' (John iii. 
 * 3d. ). Thus also he said to his disciples, I am the way, 
 ' and the truth, and the life : no man cometh unto the 
 'Father, but by me' (John xiv. 6.); and, iu his parting 
 commission to them, he declared, ' He that believeth and is 
 ' baptized, shall be saved ; and he that believeth not shall 
 ' be damned ' (Hark xvi. 16. ). Hence St Paul taught that 
 ' the Gospel of Christ is the ' power of God unto salvation to 
 ' every one that believeth ' (Ptom. i. 16. ) ; and St John bare 
 record ' that God hath given to us eternal life, and this 
 ' life is in his Son ; he that hath the Son hath life ; and 
 ' he that hath not the Son of God hath not life (John v. 11, 
 12.). 
 
 4. Does not this exchisive belief militate against 
 
 St Peter's declaration to Cornelius, that God is no 
 
 respecter of persons ; but in every nation he that 
 
 feareth him, and ivorheth righteousness, is accepted of 
 
 Him (Acts X. 34, 35.) ? 
 
 No. The Article proceeds upon the supposition that 
 the Gospel has been preached, and rejected. When in- 
 vited to embrace the Gospel, Cornelius would not have 
 been accepted of God if he had refused to embrace it. On 
 his conversion he became a member of the Church of
 
 Article XFIIL 83 
 
 Christ ; and that he was thereby endued with greater pri- 
 vileges than he had before is manifest from the commission 
 which Peter had previously received to instruct him in the 
 Christian faith, 
 
 5. What then are we directed by our Church to 
 
 believe respecting those who have not embraced the 
 
 Gospel covenant ? 
 
 Instead of curiously enquiring either into the riumner, 
 or the degree, in which the mercy of God may be exerted 
 towards those among whom Christ has not been preached, 
 it is enough to know that they are not included in his 
 covenanted promises, and cannot therefore be placed upon 
 a level with the Church of Christ. Charity requires us 
 to hope that the benefits of Christ's death and passion, by 
 which alone they can be saved, will be extended to them. 
 On this subject however the Article is silent ; merely 
 affirming that 'they are to be had accursed' who regard 
 the Gospel as useless, by placing it on the same footing with 
 other creeds. 
 
 6. Explain the import and origin of the 
 expression, to he had accursed. 
 
 To be had oxcursed is merely a technical terra, applied 
 by the primitive Christians to persons excommunicated, or 
 excluded from communion with the Church, either on account 
 of their wicked lives or dangerous opinions. The original 
 form of condemning an error was by denouncing the person 
 who held it, in the words Anathema, sit ; or, as in the Latin 
 version of this Article, anathema{izandus est : and it seems 
 to have been built upon certain expressions in the ApostoU- 
 cal Epistles. See Rom. ix. 3 ; 1 Cor. xvi. 22 ; Gal. i. 8. 
 Those may well be shut out from the privileges of the 
 Church, who undervalue and reject them. 
 
 7. What do you mean by the ijrivileges of the 
 Church ? 
 
 It is in the Church only that Christ has chosen to 
 dispense the means of grace, by which those, who hope 
 for Salvation through faith in his name, are enabled to 
 attain to it : so that they who do not become members of 
 the Church, exclude themselves from a participation in
 
 84 Questions and Ansioers on 
 
 the Gospel privileges. Bp. Pearson observes (on the Creed, 
 Art. 9.) that ' Christ never appointed two ways to heaven; 
 
 * nor did he build a Church to save some, and make another 
 
 * institution for other mens' Salvation. ' 
 
 8. Shew that the early Fathers speak of 
 Salvation by Christ only, and as attainable only 
 in the Church. 
 
 Ignatius maintains (Ep. ad Smyrn. c. 6.) that 'all beings, 
 visible and invisible, are obnoxious to judgment, unless they 
 believe in the efficacy of the blood of Christ ; and again, (ad 
 Phil. c. 9.) that Christ is the door of the FaAher, by tohich 
 Abraham, and Isaac, and the Prophets, and the Apostles, 
 and the Church, all enter. Irenseus (Hser. iii. 19. 1.) says 
 that all, who acknoioledge not him that vms born of the 
 Virgin, even Emmamcel, are deprived of the gift of ever- 
 lasting life. And Cyprian (Test, ad Quirin. iii. 24.) affirms 
 that there is no coming to the Father hut by his Son, Jesus 
 Christ, as he himself has declared in John xiv. 6. The 
 same -writer (Epist. 4.) holds that there is Salvation to no 
 one except in the Church: Iren^us (Hser. iii. 40.) asserts 
 that those, ivho do not enter the Church, cannot be par- 
 takers of the Holy Spirit, and therefore cheat themselves of 
 eternal life : and Augustine (Lit. Pet. c. 38.), that no one 
 can have God for his Father, ivho has not the Church for his 
 Mother. See also Barnab. Ep. Cath. c. 12 ; Ignat. ad Ephes. 
 c. 5 ; Trail, cc. 7. 9 ; Origen. in Josh. Hom. 4. Cjq^rian. 
 Epist. 69 ; Jerom. in Ephes. c. 5. Augustine as the greal 
 opponent of Pelagianism is led to speak more severely thac 
 earlier Fathers of the actual impossibility of salvation to the 
 heathen and unbaptized. 
 
 ARTICLE 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 Sacra- 
 ments be duly ministered 
 ecording to Christ's ordi - 
 
 De Ecclesia. 
 
 EccLESiA Christi visibilis 
 est coetus fidelium, in quo 
 verbum Dei purum prjedica- 
 tur et Sacramenta, quoad ea 
 quai necessario exiguntur, 
 juxta Christi institutum recte 
 administrantur.
 
 Article XIX. 
 
 85 
 
 nance, in all those tilings 
 that of necessity are requi- 
 site to the same. 
 
 As the Church of Hieru- 
 salem, Alexandria, and An- 
 tioch, have erred ; so also the 
 Church of Rome hath erred, 
 not only in their living and 
 manner of Ceremonies, but 
 also in matters of Faith. 
 
 Sicut erravit Ecclesia 
 Hierosolymitaua, Alexau- 
 drina, et Antiochena ; ita et 
 erravit Ecclesia Romana, 
 non solum quoad agenda et 
 cseremoniarum ritus, verum 
 in his etiam quae credenda 
 sunt. 
 
 1. What is the derivative meaning of the word 
 Church ; and what is its Greek synonym in the 
 New 'J estament ? 
 
 The English word Church signifies the Lord's House ; 
 as being generally supposed to be derived from the Greek 
 feminine adjective KvpiuKri, with oIkIu understood. As signi- 
 fying a congregation or assembly, however, the word em- 
 Xilo}"ed in the iSTew Testament, and rendered Church in our 
 Version, is eKKXno-ia. 
 
 2. Give the original import of the word eKKk-qaia, 
 and mention the different significations given to it 
 by the sacred writers. 
 
 From eKKoKelv, to call out, eKKXrjtria properly denotes a 
 public assembly, as those of the Greek republics ; in which 
 sense it is used by profane authors, and in Acts xix. 39. 41. 
 Hence it was applied by the sacred writers to the Jeioish 
 and Christian Churches, as being called out or separated 
 from the world ; and, in a more restricted sense, to any 
 particular branch of the Christian Church. Compare Matt, 
 xvi. 18 ; xviii. 17 ; Acts ii. 42. 47 ; v. 11 ; vii. 38 ; ix. 31 ; 
 XV. 4 ; Rom. xvi. 3. 5 ; 1 Cor. i. 2 ; Eph. v. 23 ; Phil. v. 2 ; 
 Col. iv. 15 ; Rev. i. 4. In Acts xi. 26, it signifies, by meto- 
 nymy, a place of Christian worship. 
 
 3. How is it used in the nineteenth Article of 
 our Church ? 
 
 In the first clause of this Article, the word is probably 
 employed in a general sense, as including the entire body 
 of Chiistians throughout the world ; and in the second
 
 86 Questions and Ansivers on 
 
 clause, it denotes any particular branch of the Ckiirch 
 Catholic. Perhaps, however, it may be taken throughout 
 in a more limited sense, as comprehending only the Chris- 
 tians of one country of persuasion ; so that it "wUl retain 
 the same signification in both clauses of the Article. 
 
 4. What do you understand by the Visible 
 Church ? 
 
 The Church is said to be visible, as being a visible congre- 
 gation of faithful men, associated under a supreme head, 
 and having a rite of admission, stated duties and privileges, 
 and duly appointed ministers. See 1 Cor. x. 17 ; Eph. iv. 
 4 ; Col. i. 18. 
 
 5. Under what other aspect do you regard the 
 
 Visible Church ? 
 
 It is likewise so called in contradistinction to the mysti- 
 cal or invisible Church of Christ, which consists of all who 
 have believed and obeyed the Gospel in all ages ; and which 
 is so denominated, i. not only because its members are not 
 all upon earth, but ii. because the qualities which distin- 
 guish them are not objects of sense, and their faithfulness 
 is known to God alone. 
 
 6. How then can the Church be described, in 
 
 general terms, as a faithful congregation ? 
 
 The Visible Church is necessarily composed oi professing 
 Christians in general, whether bad or good ; and our Sa- 
 viour alludes to this mixture in several of his parables. See 
 Matt. xiii. 26. 48 ; xii. 10. The term faithful, therefore, de- 
 signates the profession, not the character, of a Christian 
 Community : of which it is impossible for men to judge 
 othermse than by external circumstances : but although it 
 would be presumptuous in man to make the discrimination, 
 Christ will hereafter separate the good from the wicked, ' as 
 'a .shepherd divideth his sheep from the goats' (Matt. xxv. 
 32.), and assign to the real and nominal members of his 
 Church their respective portions. 
 
 7. What then is absolutely essential to the con- 
 stitution of the Christian Church ? 
 
 Although it is not necessary that all its members should 
 be entirely free from error in their faith and without blame
 
 Artide XIX. 87 
 
 in their conduct, it is essential to the existence of the 
 Church Catholic, and the constitution of any particular branch 
 of it, that the pure word of God be preached therein, and the 
 Sacraments rightly and duly administered. This is in accord- 
 ance with the definition of the Church laid do'Mi in this 
 Article. 
 
 8. How are these essentials more fully stated in 
 the second part of the Homily for AVhitsunday 1 
 
 'The true Church is a universal congregation of God's 
 ' faithful and elect people, built upon the foundation of the 
 'Apostles and Prophets, Jesus Christ himself being the 
 ' head corner stone ; and it hath always three notes or marks 
 ' whereby it is known : — pure and sound doctrine, the Sac- 
 ' raments administered according to Christ's holy institution, 
 ' and the right use of Ecclesiastical discipline. This descrip- 
 ' tion of the Church is agreeable both to the Scriptures of 
 'God, and also the doctrine of the ancient Fathers, so that 
 'none may justly find fault therewith.' 
 
 9. Shew that these essentials accord with the 
 marks by which the Church is distinguished in 
 Holy Writ. 
 
 In the Acts of the Apostles (ii. 41, 42) the Church is de- 
 scribed as consisting of those who 'believed' and 'were 
 ' baptized, and continued steadfastly in the Apostles' doc- 
 ' trine and fellowship, and in breaking of bread and in prayers.' 
 Its members are also represented as united in one body 
 under Christ their head ; as having one faith, one hope, one 
 baptism ; as partakers of one bread and of one cup in the 
 communion of the body and blood of Christ ; as walking by 
 one rule, and endeavouring to keep the unity of the Spirit 
 in the bond of peace. See 1 Cor. x. 17 ; xi. 3 ; xii. 12. 20 ; 
 Eph. iv. 2. sqq. Phil. iii. 16 ; CoL iii. 12. sqq. 1 Pet. iii, 8. 
 
 10. What is meant by (1) preaching the 2'>ure 
 word of God, (2) and duly administer inf/ the holy 
 Sacraments ? 
 
 (1) The pure word of God is to be delivered to the people 
 whole and entire, without adding thereto, or disminishing 
 aught from it. — (2) The Sacraments must be administered
 
 88 Questions and Answers on 
 
 without in any way detracting from their efficacy. Accord- 
 ingly i. Baptism must be performed in the express form 
 enjoined by Christ himself, 'in the name of the Father, 
 ' and of the Son, and of the Holy Ghost ;' ii. and the 
 Elements of the bread and Avine in the Lord's Supper must 
 be consecrated with strict attention to the form of institu- 
 tion, and delivered in both kinds as memorials of his body 
 broken and his blood shed for our Salvation. 
 
 11. (1) Under these circumstances liow is it that 
 a Church may err ; — (2) and why are the Churches, 
 specified in the Article, selected as instances of 
 actual corruption ? 
 
 (1) That the word of God may be preached, and the 
 Sacraments administered, Avhile yet a Church entei'tains 
 both erroneous doctrines and corrupt practice, will be ad- 
 mitted by all who admit the fallibility of mankind. — (2) 
 The three Churches of Jerusalem, Alexandria, and Antioch, 
 are selected as instances of erring communions, as being 
 the most distinguished of those founded by the Apostles, 
 and consequentfy on a par with that at Rome, against 
 whose corruptions the following Articles are i^rinciiJaliy 
 directed. 
 
 12. Can you state the particular errors charged 
 
 against the Churches of Jerusalem, Alexandria, and 
 
 Antioch: and the ground upon which the Church 
 
 of Rome claims to be secure from error ? 
 
 It is not recorded, nor is it necessary to inquire, in what 
 particulars these Churches have erred ; but that in process 
 of time they fell into considerable errors, is universally 
 agreed. This indeed the Church of Rome does not deny ; 
 while she rests her own assumed perfection on the infalli- 
 bility to which she lays claim, by virtue of the sj)iritual su- 
 premacy over the Christian world alleged to be communicated 
 through St Peter, to the Popes, his successors. 
 
 13. Shew that the Romish pretensions to In- 
 fallibility are unfounded. 
 
 See Questions on St Mattheiv, chaps, s. qu. 7. xvi, qq. 
 27. 20.
 
 Article XIX. 89 
 
 14. With what view was the latter clause of this 
 Article appended ? 
 
 To set aside, in the outset, the claim to infallibility ; 
 for if it were admitted, all the other doctrines of Roman- 
 ism would be established at once : since the teaching of an 
 Infallible Church must be true. 
 
 15. Illustrate, by quotations, the light in which 
 the Church was regarded by the early Fathers. 
 
 Irengeus, in Hser. I. 3. 46. The Church having received 
 the same preaching and the so/me faith, though dispersed 
 throughout all the tvorld, carefully preserves them ; and be- 
 lieves, and teaches, and preaches the same things, as having 
 one mind, one hea/rt, amd one mouth. Tertullian de Prsescr, 
 c. 20. So raoMy and, great Churches are nothing else but 
 that primitive one, from vjhich all the rest proceed. Thus all 
 are primitive, and all are Apostolical, whilst they all agree 
 in one and the sa.me truth ; ivhilst there is among them a 
 communication of peace, an appellation of brotherhood, and 
 a league of hospitality, xohich are only to be preserved invio- 
 lable by a constant participation of the same holy Sacra- 
 ments. Augustine c. Faust. Man. xii. 15. As there were 
 clean and unclean animals in the Ark, so both good and 
 bad partake of the Sacraments of the Church. Jerome, ad 
 Galat. I. The Church is twofold : that xohich has neither 
 spot nor wrinkle, and is truly the body of Christ ; and that 
 vjhich assembles in Christ's name without fall and perfect 
 goodness. Augustine, Epist. 48. The Church is sometimes 
 olfscured, and as it tcere clouded over, xoith the midtitude of 
 offences. See Irenseus, Haer. v. 20. Tertull. de Bapt. c. 8. 
 August, de Civ. D. XV. 27. Ambros. Hexaem. rv. 8. Theo- 
 phylact, in Joh. in.
 
 90 
 
 Questions and AJisivers on 
 
 Of the Authority of the 
 Church. 
 
 The Cliurch hath, power 
 to decree Rites or Cere- 
 monies, and authority in 
 Controversies of Faith ; and 
 3'et 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 repug- 
 nant to another. Where- 
 fore, although the Church 
 be a witness and a keeper 
 of holy writ, yet, as it ought 
 not to decree anything 
 against the same, so besides 
 the same ought it not to 
 enforce anything to be be- 
 lieved for necessity of Sal- 
 vation. 
 
 ARTICLE XX. 
 
 De Ecclesice Auctoritate. 
 
 Habet Ecclesia Eitus 
 sive Casremonias statuendi 
 jus, et in fidei controversiis 
 auctoritatem ; quamvis Ec- 
 clesigg non licet quicquam 
 instituere, quod verbo Dei 
 scripto adversetur, nee unum 
 Scripturse locum sic expo- 
 nere potest, ut alteri contra- 
 dicat. Quare, licet Ecclesia 
 sit divinonim librorum testis 
 et conservatrix, attamen iit 
 adversus eos nihil decernere, 
 ita praeter illos nihil creden- 
 dum de necessitate salutis 
 debet obtrudere. 
 
 1. Give some account of the so-caDed ' dis- 
 puted ' clause in this Article. 
 
 There is a MS copy of the Articles in the Library of 
 Corpus Christi College, Cambridge, signed, it should seem, 
 by the Bishops, before they had agreed upon the insertion 
 of the first clause of this Article. The clause appears, how- 
 ever, to have formed part of the Article, as originally pub- 
 lished ; though it is wanting in some other transcripts. 
 The copy containing it, which was afterwards signed by the 
 Bishops in the place of that which Archbishop Parker left to 
 his College, -was deposited in the Register Court of the Pro- 
 vince of Canterbury, and was burnt in the fire of London. 
 
 2. Upon what principle is it necessary that a 
 certain degree of power and authority should be 
 vested in the Church ?
 
 Article XX. 91 
 
 All assemblies of men are necessarily regulated "by 
 certain established rules, without the observance of which 
 their harmony and consistency would be destroyed ; and 
 upon this acknowledged principle the Church, in the 
 person of her rulers, has power to prescribe those forms 
 by which order is maintained, and to decide those contro- 
 versies which unsettle her members, and undermine her 
 peace. 
 
 3. Distinguish between rites and ceremonies; 
 shew from the Scriptures that the Church has au- 
 thority to prescribe them, as well as to decide in 
 controversies of faith ; and mark the limits of that 
 authority. 
 
 See Questions on the Liturgy, Sect. iii. 
 
 4. Give a notable example of the exercise by 
 the Church of the power asserted for it in this 
 Article. 
 
 The Council of Nice was assembled 'for the deciding 
 
 * of the controversy of Arius, and the time of the celebrat- 
 
 * ing of Eastei-, the first of which was clearly a controversy 
 *of faith, the other a mere rite or ceremony.' B^. 
 Beveridge. 
 
 5. (1) Had the Jews any institutions and 
 observances which rested only on human autho- 
 rity ; (2) and what is the example which Christ has 
 left us of compliance with the ordinances of the 
 Church ? 
 
 (1) The Jews had many institutions, such as the 
 feast of Purirti and of Dedication (Esth. ix. 24. sqq. John 
 X. 22, 2y.) and certain observances in the celebration of 
 the Passover, which were not commanded in the Law, 
 (2) None of these were censured by our Lord, who seems, 
 indeed to have conformed to such traditional usages and 
 ceremonies as did not tend to encourage suiJerstition ; 
 thus leaving an example which Christians will do well to 
 follow in complying with those rites and customs which 
 are adjudged, by the authority of the Church, to be con- 
 ducive to pubUc decency and religious edification.
 
 92 Questions and Ansivers on 
 
 6. (1) In what sense is the Church a ivitness 
 
 and Iceeper of Holy Writ ; (2) and upon wliat basis 
 
 are her decrees to be founded ? 
 
 (1) To the Church are committed the oracles of God ; 
 and, by the practice of reading them publiclj^ in the congre- 
 gations from the earliest times, they have been preserved 
 free from all material errors and corruptions. (2) Hence 
 she derives all her doctrines ; upon them she founds all 
 her decrees ; nor would she be justified in departing from 
 them as the rule of her faith and practice, either by ordain- 
 ing anything contrary to God's ^vritten word, or requiriug 
 anything, as necessary to salvation, which is not contained 
 therein. [See also the Questions on Art. vi. 
 
 7. Upon what principles, and to what end, is 
 
 the Church to interpret the word of God ? 
 
 She must be careful not to interpret one passage so as 
 to contradict another ; for, as all Scripture is given by in- 
 spiration, there must be a perfect harmony and consis- 
 tency in all its parts, so connecteel as to form one uniform 
 and comprehensive v\diole. Doubtless there are some things 
 in Scripture 'hard to be understood, which they that ara 
 ' unlearned and unstable wrest to their ovm destruction ' 
 (2 Pet. iii. 16.). Against such perversions, the Church, 
 under the influence of divine grace, is the legitimate bul- 
 wark ; giving stability to the ' faith once delivered to 
 'the saints,' and upholding 'the truth as it is in Jesus' 
 (Jude 3 ; Eph. iv, 21.). 
 
 8. Shew that the primitive Fathers, in main- 
 taining the authority of the Church, looked upon 
 it as built upon that of the Scriptures. 
 
 Clem. Rom. I. 40. We must do all things in order, 
 OMd. make our prayers and oblations at the stated seasons; 
 not irregidarly OMd by chance, but at the times and hours 
 apiiointed. Tertullian adv. Hermog. / do not admit tohat 
 you assert on your oxmi authority without the Scriptures. 
 If you are an Apostolic man, think loith the Apostles. 
 Clem. Alex, Strom, vii. 15. We must by no means trans- 
 gress the canon of the Church. Augustine, de Merit, et 
 Rem. Pecc. I. 22. Holy Scripture can neither deceive, 
 nor be deceived.. See also Euseb. Hist. Eccl. v. 24 ; Iren. 
 Hser. IV. 45 ; Tertull. de Praescr. Hser. c. 21 ; Cyprian de 
 Laps. Epist. 27 ; Augustin de Doctr. Chr. ii.
 
 Article XXL 
 
 93 
 
 ARTICLE XXI. 
 
 Of the Aidhority of Gene- 
 ral Councils. 
 
 GE^'ERAL Covmcils -may 
 not be gathered together 
 without the coramandment 
 and -will of Princes. And 
 when they be gathered to- 
 gether, — 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 or- 
 dained by them, as necessary 
 to salvation, have neither 
 strength nor authority, un- 
 less it may be declared that 
 they be taken out of Holy 
 Scripture. 
 
 De Auctoritate Conciliorum 
 Generaliuin. 
 
 Gexeralia Concilia sine 
 jus.su et voluntate principum 
 congregari non possunt : et 
 ubi convenerint, — quia ex 
 homiuibns constant, qui non 
 omnes Spiritu et verbo Dei 
 reguntur, — et errare pos- 
 sunt, et interdum errarunt, 
 etiam in his quae ad Deum 
 pertinent. Ideoque quae ab 
 illis constituuntur, ut ad 
 salutem necessaria, neque 
 robur habent neque auctori- 
 tatem, nisi ostendi possint 
 e sacris Uteris esse desumpta. 
 
 1. "What is an Ecclesiastical Council ? 
 
 An Ecclesiastical CouncU is an assembly of divines, 
 convened for the purpose of deciding some weighty matter 
 of doctrine or discipline. 
 
 2. Distinguish between the several kinds of such 
 assemblies ; and give the name by which they are 
 otherwise designated. 
 
 These assemblies are of four kinds : — 1. General ; 
 consisting of prelates of all nations, summoned to consult 
 for the unity and well being of the Church at large. 
 2. National ; which are composed of the Bishops and 
 dignitaries of a single nation, as was that convoked by 
 Cardinal Pole, in 15 -6. 3. Provincial ; confined to a single 
 province, and attended by the Metropolitan and his 
 4. Diocesan ; at which the Bishop of the
 
 94 Questions and Answers on 
 
 Diocese meets his Clergy, either to enforce the decrees of 
 General Councils, or to adopt regulations for the particular 
 guidance of themselves. Properly speaking, the first alone 
 are called Councils ; and all others are designated Synods. 
 
 3. Give a brief account of the English Convoca- 
 tion. 
 
 The Convocation is a National SjTiod of the English 
 Clergy, convened to discuss, and regulate the affairs of the 
 Church during the session of Parliament. It has an upper 
 and a lower hoiise ; the one composed of the Archbishops 
 and Bishops of the two provinces, and the other of deputies 
 representing the rest of the Clergy. From 1717 to 18o2 it 
 existed only in name : though not actuallj' abolished it was 
 not allowed to meet for the dispatch of business, but was 
 prorogued from session to session by royal mandate. In 
 1852 it was allowed to resume its sittings, and is now in a 
 state of considerable activity. 
 
 4. (1) By what other name are General Councils 
 sometimes called ; (2) and by what authority have 
 they been convened ? 
 
 (1) They are also called (Ecumenical Councils, as con- 
 sisting of delegates from all parts T-f/s y^s- eiKovuevi]^, of 
 the inhabited vjorld. (2j In the early ages of the Church, 
 they were summoned by the Emperors of the East, whose 
 dominion was nearly co-extensive with the whole of 
 Christendom ; till at length the Roman Pontiff assumed 
 the right of summoning them, and insisted on the observance 
 of their decrees, as bearing the sanction of Infallibility. 
 
 5. Can a Council be lawfully convoked without 
 the consent of the reigning sovereign ; and are the 
 Clergy required to attend the summons of a foreign 
 potentate ? 
 
 Neither can General or National Councils be convoked, 
 without the consent of the prince, within whose dominions 
 they are held ; and to whom it belongs of right to preside 
 therein, and control the proceedings. Bishops are not 
 governors of countries, but subject to their civil rulers.
 
 Article XXL 95 
 
 Hence it also follows that the Clergy are not bound to obey 
 the summons of a foreign potentate, against the will of their 
 rulers at home ; since they could not do so without an 
 infringement of the rights and privileges of every indepen- 
 dent sovereign, and a breach of the Scriptural injunction of 
 obedience to the 'powers that be.' (Eom. xiii. 1.), 
 
 6. What was the first General Council ? 
 
 That of Nice in Bithj-nia. A. D. 325. Sometimes indeed 
 the Apostolic Council, held at Jerusalem shortly after our 
 Lord's ascension, is looked upon as the first General council ; 
 but, it should seem, improperly. 
 
 7. (1) Shew that the Apostolic Synod at Jeru- 
 salem was not a General Council ; — (2) that it was 
 necessarily convened without the consent of the 
 civil power ; — (3) and that it was distinguished, in 
 an important particular, from all other Councils. 
 
 (1) This synod was not composed of the heads of all 
 the Churches then in existence, convened for the purpose 
 of deciding a question of importance to the Christian world ; 
 but ' the Apostles and elders of the Church at Jerusalem 
 *came together for to consider of a matter' (Acts xv. 6.), 
 which regarded the Gentile Christians only, and more 
 especially those of Antioch. Probably all the Apostles were 
 not present ; and Paul and Barnabas were there, not as 
 delegates, but as ambassadors. (2) Since the civil power 
 was not then Christian, and the assembly had none of the 
 characteristics of a general council properly so called, it was 
 held without obtaining the consent of the Jewish rulers ; (3) 
 more especially as the Apostles, being inspired with the 
 Holy Ghost, were guided by the higher authority of God. 
 In this respect the Synod of Jerusalem stands alone, and 
 distinct from all other Councils on record. 
 
 8. (1) Prove that General Councils may err ; — 
 (2) and assign your reasons for rejecting the Romish 
 assertion of their infallibility. 
 
 (1) Inasmuch as general Councils are composed of many 
 members, of whom every one is liable to error as an in- 
 dividual, they are also liable to error in their collective
 
 96 Questions and Answers on 
 
 capacity. The very fact of their meeting to deliberate, 
 implies that they may ditfer, and consequently err. So 
 far from being iufalliljlej those Avho debate on things per- 
 toAning to God, if they allow their passions to prevail for 
 a moiuent over a due submission to the word of God, are 
 perhaps more easily led into error than other men. 
 Witness the controversies, and heresies, and schisms, which 
 have harassed the Church of Christ from the days of the 
 Apostles to the present time. (2) The Church of Koine 
 indeed asserts, according to the Rhenish Commentator 01^ 
 Acts XV. 28, that 'holy Coimcils have ever the assistance 
 ' of God's Spirit, and therefore cannot err in their sentences 
 ' and determinations ;' but surely if such were the case, 
 God would have placed so important a privilege beyond 
 dispute, by an express declaration of it in the writings of 
 the New Testament. In the j^lace of any such assurance, 
 both reason and experience contradict the assertion, 
 
 9. Adduce instances in which general Councils 
 have erred. 
 
 Not only have Popes and Councils, with equal claims 
 to infallil)ility, mutually condemned each other ; but one 
 general Council has flatly contradicted another, so that 
 both cannot be right. Thus the decree of the Council of 
 Nice was rejected by several subsequent Councils ; the 
 second Council of Ephesus reversed the sentence passed 
 against Eutyches by that of Chalcedon : and the very 
 point under consideration, the authority of Councils, was 
 asserted at Constance, and denied by the Council of 
 Trent. As a further proof that Councils have erred, the 
 worship of images was approved by the second of Nice 
 (a. d. 787.) ; and that of Rimini (a. d. 360.) espoused the 
 Arian heresy. 
 
 10. How many General Councils are received 
 by Romanists and Protestants respectively ; and 
 what are the grounds upon which their authority is 
 admitted ? , 
 
 The Church of Rome acknowledges eighteen General 
 Councils, ending with that of Tre}it, which sat at intervals 
 from A. D. 1545 — 1563. ; and, m. the face of their contra- 
 dictory decrees, she maintains the infallibility of them
 
 Article XXL 97 
 
 cliiefly on the authority of Matt, xviii. 17. It is clear 
 however that this jjassage enjoins an api:)eal, in case of ob- 
 stinate resistance to friendly mediation, to the particular 
 Church or communion of which the offender was a member ; 
 and that it does not bear upon General Councils at all. Pro- 
 testants, on the other hand, receive only four General Coun- 
 cils ; admitting ' the authority of their decrees, solely be- 
 ' cause it may be declared,' — i. e. sheini or proved, in Latin 
 ostendi,—^ that they be taken out of Holy Scripture.' 
 
 11. Name the four General Councils which are 
 universally acknowledged, with the dates of their 
 convention, the princes who held them, and the 
 objects for which they were convened. 
 
 1. The Council of JVice (a. d. 325.) convened by the 
 Emperor Constantine ; which maintained the divinity/ of 
 Christ, in opposition to the Arian heresy. 2. The Council 
 of Constantinople (a. d. 381.), convened by the Emperor 
 Theodosius. It condemned the heresy of ^Macedonius, and 
 enlarged the Xicene Creed by the addition of several articles, 
 including the assertion of the Divinity of the Holy Ghost, 
 which that heretic denied. 3. The CouncQ of Ephesus 
 (a. d. 431.), assembled by Theodosius the younger against 
 the Xestorians, who maintained that there were two pei'sons 
 in Christ. On the other hand, the Council asserted the 
 Scriptural doctrine of two natures, divine and human, in 
 one person. 4. The Council of Chalcedon (a. d. 451.), 
 which confirmed the d^rees of the three preceding Coun- 
 cils ; and maintained fm-ther, in condemnation of the Euty- 
 chians, that the two natures of Christ, though united in one 
 person, were perfectly distinct. 
 
 12. Shew that the early Fathers asserted the 
 supreme authority of princes, and their right to 
 summon Councils. 
 
 With respect to the allegiance due to princes, Tertullian 
 (ad Scap. c. 2. ), observes that the Emperor is greater than 
 all beside, and less than none but the true God: and Jerome 
 (Epist. ad Evagr. 146), in order to be assured of the author- 
 ity of a CouncS, enquu'es. What enipero^r cornrnanded it to 
 be convened 1 
 
 I
 
 98 
 
 Questions and Ansivers on 
 
 ARTICLE XXII. 
 
 Of Purgatory. 
 
 The Romish Doctrine 
 concerning Purgatory, Par- 
 dons, Worshipping and Ado- 
 ration as well of Images, as 
 of Reliques, and also Invo- 
 cation of Saints, is a fond 
 thing vainly invented, and 
 grounded upon no warranty 
 of Scripture, but rather re- 
 pugnant to the Word of God. 
 
 Be Purgatorio. 
 
 DoctrIjS^a Romauensium 
 de Purgatorio, de Indulgen- 
 tiis, de Veneratione et Ado- 
 ratione turn imagiuum, turn 
 reliquiarum, necnon de In- 
 vocatione Sanctorum, res est 
 futilis, inaniter conficta, et 
 nullis Script urarum testimo- 
 niis innititur : immo Verbo 
 Dei contradicit. 
 
 1. What is tlie subject of this Article ? 
 
 Although the title speaks of Purgatory alone, the Article 
 itself condemns four other doctrines of the Romish Church, 
 which are either based upon that of Purgatory, or intimately 
 connected with it : namely. Pardons, the Worship of Pniages, 
 the Adoration of Relics, and the Invocation of Saints. 
 
 2. What is the doctrine of the Church of Rome 
 concerning Furgafory ? 
 
 It is the doctrine of the Church of Rome that, besides 
 Heaven and Hell, there is a third place called Purgatory, 
 set apart for the intrging or purifcoMo^i of departed souls 
 between death and the resurrection. In this place, and in 
 a state of suii'ering by fire which differs from that of Hell 
 only in duration, the pious are condemned to bear the pun- 
 ishment of those venial slips and failings which do not merit 
 eternal perdition ; but which, not coming within the object 
 of Christ's death and intercession, and not having been fully 
 expiated by acts of penance during life, require a further 
 cleansing before the soid can be admitted into Heaven. The 
 period of detention in Purgatory varies according to the 
 number and magnitude of the sins to be expiated ; but it 
 may be considerably reduced by the prayers of the faithful, 
 by alms and devotions, and by the sacrifice of the Mass.
 
 Article XXIL 99 
 
 3. Give references to the principal passages of 
 Scripture upon wliicli a belief in Furgatory is 
 founded. 
 
 The passages from the Old Testament (Gen. iii. 24 ; 
 1 Sam, xxxi. 13; 2 Sam. i. 12; Psal. Ixvi. 12; Isai. ix. 18, 19; 
 Micah vii. 9 ; Zech. ix, 11 ; Mai, iii, 2,), which were once 
 adduced in support of the doctrine, have been more recently- 
 abandoned; and its main prop, being derived from the Apoc- 
 rypha (2 Mace. xii. 32. sqq.), does not, even if it be under- 
 stood of the writer's belief in a Purgatory, carry Avith it 
 the weight of Scripture, From the New Testament the 
 principal authorities are Matt, v, 25, 26 ; xii. 32 ; 1 Cor. iii. 
 10, sqq. 1 Pet. iii. 19. 
 
 4. How is the lirst text from St Matthew 
 understood by the Romanists ; and what is its true 
 import ? 
 
 According to the Piomish view of this passage, the far- 
 things are venial sins, for which satisfaction is to be made 
 in the prison of Purgatory ; whereas it is clear that, rightly 
 interpreted, it represents the eternal punishment which the 
 Almighty Judge will inflict on those who fail, during the 
 present life, to make their peace with him, through the me- 
 diation of Jesus Christ. 
 
 5. Set aside the Romish perversion of the second 
 
 text. 
 
 From our Lord's declaration respecting the sin against 
 the Holy Ghost, that it shall not be forgiven, ' neither in 
 ' this world, neither in the world to come,' the Romanists 
 infer that as this sin tuiU not be forgiven in the world to 
 come, there are some sins that ivill : and that in Purga- 
 tory. But from the parallel texts (Mark iii. 29 ; Luke xii. 
 10.) it plainly appears that our Lord's declaration Matt. xii. 
 32. is merely a form of expression implying that this sin will 
 never be forgiven. 
 
 6. Shew that the Apostle's argument to the 
 Corinthians does not bear on the doctrine of 
 Purgatory.
 
 loo Questions and Ansivers on 
 
 St Paul is here speaking of certain teachers, who, in 
 raising the superstructure of the Christian Church upon the 
 foundation laid by the Apostles, employed different mate- 
 rials, as gold, silver, and precious stones on the one hand, 
 and wood, hay, stubble, on the other, or true and erroneous 
 doctrines respective!}'-, for the work. Those, he continues, 
 whose works abide the fiery trial of the divine judgment, 
 VjiU receive a reicard ; whereas false teachers, even if they 
 escape at all, "will yet be saved so as by fire : which is a figu- 
 rative expression, implying a narrow escape from imminent 
 perdition.* Compare Amos iv. 11 ; 1 Pet. i. 7 ; Jude 23, 
 Upon what ground the Komanists interpret these combustible 
 materials of veniaJ sins, passing through the fire of Purga- 
 tory, it is somewhat diflicult to conceive. 
 
 7. AATaat are the Romish and the correct inter- 
 pretations of St Peter's remark respecting the 
 preaching of Cbrist to the Spirits in prison ? 
 
 According to the Eomanists, the prison, in which St Peter 
 represents Christ as preaching to the Antediluvian sinners, is 
 Purgatory ; but that view of the passage seems to be more 
 reasonable, as it is also more generally received, which re- 
 gards the preaching to be that of Noah, inspired by the Spirit 
 of Clirist, to the wicked spirits who are novj in Hades, f 
 
 8. Have any other texts of the New Testament 
 been urged in support of the doctrine of Purgatory ; 
 and is any weight to be attached to them ? 
 
 Certain other texts (INIatt. v. 22 ; Luke xvi. 9 ; xxiii. 42 ; 
 Acts ii. 24 ; 1 Cor. xv. 29 ; Phil. ii. 10 ; Heb. xii. 23 ; 1 Pet. 
 iv. 18 ; Eev. v. 3.) have been occasionally lU'ged in support 
 
 * The interpretation which refers the teachers' works to 
 the results of their respective teaching in the building up of 
 different kinds of disciples avails equally for the purpose of 
 the present argument. 
 
 + The interpretation, however, that Christ in his spirit 
 or soul preached to departed spirits in Hades is by no means 
 necessarily connected with the doctrine of Pui'gatory. [See 
 note on Aj-t. III. p. 18.]
 
 Article XXII. loi 
 
 of a Purgatory ; but they are now very generally given up 
 and indeed a living prelate of the Eoniish Churcla admits 
 that even the passages, upon which the greatest reliance is 
 placed, lead to 'no certain results,' and only 'guide us to 
 some striking probabilities.' Moreover the terms, Hades, 
 Paradise, and Abraham's bosom, wherever they occur in 
 the New Testament, are understood by the Eomanists to 
 mean Purgatory ; although the plainest declarations of 
 Scripture are totally at variance with such an interpre- 
 tation. 
 
 9. Prove that this doctrine is not only unauthor- 
 ized, but contradicted, by Scripture. 
 
 Not only are the Scriptures altogether silent respecting 
 any intermediate state of pain and punishment after death, 
 from which the merits of Christ cannot deliver us ; but the 
 Gospel represents Lazarus as removed at once to happiness 
 in Abraham'' s bosoyn (Lwke xvi. 22.), and the penitent thief 
 as receiving our Lord's promise to be in Paradise on the very 
 day of his death (Luke xxiii. 43.). St Paul exults in the 
 idea of ' departing to be with Christ ' (Phil, ii. 23.), and of 
 being ' absent from the body, and jDreseut with the Lord ' 
 (2 Cor. V. 8.). St John too proclaims the 'blessedness of the 
 dead which die in the Lord ' to consist in ' rest from their 
 labours ; ' which assuredly could not be the case in Purga- 
 tory : and with respect to the all-sufficiency of Christ's 
 atonement, it is asserted in the most explicit and unqualified 
 terms, that 'the blood of Jesus Christ cleanseth from all 
 sin ' (1 John i. 7), and that 'there is now no condemnation 
 to them which are in Christ Jesus.' 
 
 10. Give a brief outline of the rise and progress 
 of the doctrine of Purgatory. 
 
 During the first four centuries of the Christian sera the 
 doctrine of Purgatory was altogether unknown ; and the 
 confused ideas respecting it, which had sprung up in the two 
 following centuries, were, in the beginning of tlie 7th cen- 
 tury, moulded into form by Pope Gregory the Great. 
 This doctrine was formally adopted by the Councils of Flo- 
 rence (A. D. 1439) and of Trent (a. d. 1.564) ; and the Trent 
 catechism teaches (I. 5. 5.) that 'there is a fire of Purga- 
 ' tory, whereia the sovils of the pious, for a certain deter- 
 
 i2
 
 I02 Questions and Answers on 
 
 * minate term, are cleansed by snflFerings, so that an entrance 
 
 * may be opened into the kingdom of Heaven, into which 
 ' shall enter nothing that defileth.' 
 
 11. AVhat assertion, manifestly erroneous, do 
 the Romanists however make as to an earlier origin 
 of the doctrine in connexion with the practice of 
 Prayer for tlie Dead ? 
 
 The Romanists maintain that there is an inseparable con- 
 nexion between Purgatory and Prayer for the Lead ; inas- 
 much as it is needless to pray for the saints ia heaven, and 
 useless to pray for the condemned ia Hell. Hence they 
 infer the contemporaneous origin of the doctrine, and the 
 practice which is «aid to rest upon it ; or rather, they would 
 assign an earlier date to the former : whereas the custom 
 of praying for the dead, dates unquestionably from the 
 second centuiy, long before any notion of a Purgatory ex- 
 isted in the Cliui'ch. * 
 
 12. What gave rise to the connexion erroneously 
 maintained by the Romanists between the doctrine 
 and practice ? 
 
 It was soon seen that the efficacy of Masses to redeem 
 tbe souls of the departed from purgatorial sufferings, 
 would become a fruitful soiu-ce of emolument to the 
 Clergy, and the one was accordingly appended to the 
 other. 
 
 13. How has the Church of England expressed 
 her sentiments with resj)ect to Purgatory and 
 Prayer for the Dead respectively ? 
 
 While the Church of England has authoritatively con- 
 demned the doctrine of Purgatory, she has given no 
 direct statement of her opinion with respect to Prayer for 
 
 * ' The ancients prayed for a hastening of the Resurrec- 
 ' tion, much in the spirit of our own Buiial Service, and of 
 ' the petition m the Lord's Prayer, 'Thy kingdom come." 
 B_p. Browne.
 
 Article XXIL 103 
 
 the dead. At the same time the nature of that opinion 
 may be inferred from the gi-adual removal of such peti- 
 tions from her public formularies, and especially from the 
 Prayer for the Church Militant. In the Liturgy of 1549, 
 this prayer contained a j^'^^'^^n that God would shew 
 mercy to the departed ; in that of 1552, the petition was 
 omitted ; and in our present Liturgy it has been succeeded 
 by a thanksgiving for those who have ' departed in God's 
 'faith and fear,' &c. with a petition that the living may 
 'follow their good examples,'* 
 
 14. What were the Pardons of the primitive 
 
 Church, and how were they abused ? 
 
 The word Pardon was applied, in the primitive Church, 
 to the mitigation of ecclesiastical censures and penalties ; 
 a power being vested in the bishops to relax or remit, 
 according to circumstances, the sentence of penance or 
 excommunication denounced by the Church a2;aiust offenders. 
 This power was abused to the purpose of promoting the 
 wealth of the Clergy ; and at length assumed a most flagrant 
 character under the name of Indulgences. 
 
 15. What do you mean by Indulgences; and 
 
 what is the doctrine of the Romanists respecting 
 
 them ? 
 
 Indidgences are ])a/rdons extended to all kinds of sins, 
 past, present, and future. It is the doctrine of the 
 Komish Church, that ' the Roman Pontilf may, for 
 'reasonable causes, by his Apostolical authority gi'ant 
 
 * Our Reformers, though at first retaining such prayers 
 for the dead as were accordant with primitive practice 
 and belief, afterwards, from what had occurred, fearing 
 that even such prayers might be abused or misconstrued, 
 removed them from the Communion and Burial Services: 
 still however retaining a thanksgiving for saints departed, a 
 prayer that we, with them, may be partakers of everlasting 
 glory, and a request that God would complete the number 
 of his elect, and hasten his kingdom, that we with all those 
 departed in his faith and fear may have our perfect con- 
 summation, &c. See Bp. Browne.
 
 I04 Questions and Answers on 
 
 * Indulgences out of the superabundant merits of Christ 
 ' OMd the Saints; whereby all persons, whether living or 
 ' dead, are delivered from so much temporal punishment, 
 ' due according to divine justice for their actual sins, as is 
 
 * equivalent to the value of the Indulgences bestowed and 
 'received.' 
 
 16. (1) When and in what did Indulgences 
 
 originate ; — (2) what great result did they bring 
 
 about ; — (3) and upon what principle do they 
 
 rest ? 
 
 (1) Urban II. set the scheme on foot, in the 11th 
 century, as an inducement to serve in the Crusades ; — 
 (2) and the extravagance to which they were afterwards 
 carried was the more immediate cause of the Reforma- 
 tion. --(3) It is admitted by Fisher, the Romish Bishop 
 of Rochester, that they 'had their origin in the fears of 
 ' men, excited by the horrors of Purgatory ; ' and they are 
 supported by the assertion that ' not only forgiveness may 
 ' be had in the Catholic Church, but that she has the power 
 ' to forgive sins.' 
 
 17. Quote a text from St Peter, which proves 
 
 that the practice of the Romish Church with regard 
 
 to Indulgences is un scriptural. 
 
 St Peter expressly declares that it is not 'with cor- 
 'ruptible things, as silver and gold,' that we are redeemed ; 
 but ' with the precious blood of Christ, as of a lamb without 
 'blemish and without sj)ot.' (1 Pet. i. 18, 19.) (See also 
 imder Art. xiv.] 
 
 18. Distinguish between Religious and Idolatrous 
 
 worship. 
 
 Religious icorshijj is the veneration and homage (vene- 
 ratio et adoratio) due to the true God, and offered in 
 spirit and in truth (John iv. 24.); and Idolatry is not only 
 the worshipping of a false God, but the worshipping of 
 the true God through any image or representation, as 
 forbidden in the second Commandment. 
 
 19. Whence does it appear that the primitive 
 Christians had no images in their Churches ?
 
 AHide XXIL 105 
 
 It is certain that the early Christians had no images 
 in their Churches, i. from the fact that the heathen 
 thence inferred that they worshipped no deity at all ; 
 ii. and from the nature of the argument directed against 
 image-worship by the early Christian writers, which they 
 grounded upon the spiritual nature of God, as described in 
 the Scriptures. 
 
 20. Give a brief statement of the rise and pro- 
 gress of Image- worship in the Christian Church, 
 
 Images seem to have been first introduced into 
 Churches during the fifth century. The first instance of 
 the kind is mentioned by Epiphanius, who destroyed a 
 (pictorial) representation of the Saviour (or some saint) 
 in a Church in Palestine, because he regarded it as a 
 violation of the divine command. From this period, how- 
 ever, the custom of placing images in Churches gradually 
 became general ; and, though designed at first as merely 
 ornamental tributes to the memory of departed Saints, 
 the veneration jjaid to them became at length so grossly 
 idolatrous, that in a Council held at Constantinople (a, d, 
 754.) the practice was authoritatively condemned. The 
 memorable Iconoclast contTovevHjfovthvnth. ensued ; different 
 Popes and different Councils espoused different sides of the 
 question ; and the Council of Trent at last decreed that 
 ' due worship should be given to images ; ' but their use was 
 rejected at the Reformation, as being plainly repugnant to 
 the word of God. 
 
 21. (1) State the argument by which the Ro- 
 manist defends the use of images ; — (2) and shew 
 that it is inadmissible. 
 
 (1) The Romanists sometimes pretend that they do 
 not worship images, but God through the medium of 
 images, which are merely the fulcrum on which they rest 
 tlieir thoughts, and the aid by which they bring the real 
 object of adoration more vividly before them. — (2) It is 
 clear however that this distinction must be utterly beyond 
 the reach of ordinary worshippers : not to mention that 
 the divine command is express against any use whatso- 
 ever of images in worship. Moses says indeed that the 
 Israelites ' saw no similitude when the Lord spake unto 
 'them' (Deut. iv. 16.), for the very purpose that they
 
 io6 Questions and Answers on 
 
 might not corrupt themselves hy making an emhlematic 
 representation of the Deity ; and hence the worship of the 
 Golden Calf, which appears to have been regarded merely 
 as a symbol of the true God, was nevertheless most severely 
 punished. 
 
 22. How does the Churcli of Rome act unfairly 
 with respect to the second commandment ? 
 
 Joining the first and second commandments together, 
 and dividing the tenth into two— so far indeed only fol- 
 lowing the arrangement of the Masoretic Jews — she acts 
 unfairly in this, that teaching the commandments popu- 
 larly onlj' in epitome, she omits the second in her catechisms, 
 &c. , thus eluding the warning of that commandment against 
 idolatry. 
 
 23. Prove that the worship of Images is alto- 
 gether at variance with the Scriptures of the K'ew 
 Testament ? 
 
 Since the Jews were never again addicted to Idolatry 
 after their return from Babylon, our Saviour does not 
 allude to it in the Gospels ; but St Paul was greatly 
 moved by the gross idolatries of the learned and polite 
 Athenians, and reasoned with them on the al)surdity of 
 ' thinking that tlie Godhead is like unto gold, or silver, or 
 ' stone, graven by art or man's device ' (Acts xvii. 29. ). 
 Again, in writing to the Romans, he denounces God's 
 anger against those who ' changed the glory of the uncor- 
 ' ruptible God into an image made like to corruptible 
 'man, and to birds, and four-footed beasts, and creeping 
 ' things ; ' thereby changing the truth of God into a lie, 
 ' and worshipping and serving the creature more than the 
 'Creator' (Rom. i. 23. 25.): and he commends the faith 
 of the Thessalonians, Avho had ' turned from idols to serve 
 ' the living God ' (1 Thess. i. 9. ). ' Little children ' writes 
 St John, ' keep yourselves from idols ' (1 John v. 21.). 
 
 24. WTiat do you mean by Relics; and what 
 was the origin and progress of the veneration at- 
 tached to them ? 
 
 Belies are the remains, real or supposed, of the bodies 
 or clothing of the Ajjostles and early martyi's, the instru- 
 menis of torture by which they suffered, or any thing of
 
 Article XXII. 107 
 
 ■which they are said to have been possessed. It was 
 natural that in the first days of the Gospel every mark of 
 respect should be paid to the memories of those who had 
 perished in its cause : and the religions meetings of the 
 primitive Christians were very commonly held near the 
 places where they were buried. It was not, however, till 
 the fourth century that their relics were supposed to be 
 endued with miraculous power as preservatives against 
 natural and spiritual evils ; and shortly afterwards a 
 violent dispute arose between Vigilantius and Jerome on 
 the subject : but although the latter warmly maintains 
 that miracles had sometimes been wrought by them, he 
 is equally earnest in disclaimmg all idea of making them 
 objects of worship. The pretended discovery of the true 
 cross by the empress Helena among the ruins of Jeru- 
 salem, led to the fabrication of an inexhaustible supply of 
 relics, which the frauds of the monks, and the cupidity of 
 the Papal see, imposed upon the credulity and supersti- 
 tion of the people ; till at length the Council of Trent 
 decreed that the glory of God is increased by reverencing 
 the remains and ashes of the martyrs and saints, and all 
 the Eomish Churches are supplied with an abundant store 
 of these venerated impostures. 
 
 25. Shew that the Adoration of Eelics receives 
 no sanction from the Scriptures. 
 
 The burial of the body of Moses in a ' sepulchre which 
 'no man knew of (Deut. xxxiv. 7.), seems to have been 
 intended to prevent any propensity of the Israelites to 
 worship it ; the miracles wrought by the bones of Elisha 
 (2 Kings xiii. 21.) were not followed by any superstitious 
 veneration of them ; and Hezekiah's conduct, in destroy- 
 ing the brazen serpent which Moses had made, was com- 
 mended because the children of Israel burned incense to 
 it (2 Kings xviii. 4.). These examples afford convincing 
 arguments against the Eomish practice. In those early 
 times too, when the most valuable relics couhl have been 
 obtained, the garments of our Lord passed, without an 
 attempt at their recovery, into the possession of his 
 executioners ; his cross was sought for, three hundred 
 years afterwanls, in the neglected rubbish among which 
 it was supposed to lie ; devout men buried the body of 
 the Proto-martyr Stephen (Acts viii. 2.); and the hand- 
 kerchiefs and aprons, which wrought special miracles for 
 the sick in consequence of their contact with St Paul's 
 body (Acts xix. 11, 12.), are not even said to have been 
 preserved, much less to have been adored.
 
 io8 Questions and Answers on 
 
 26. What is the meaning of the word Saint ? 
 
 The term Saint, as employed in Scripture, belongs tc 
 C/i mi" tVms in general, as persons ordained by God (sancil- 
 and by abbreviation sancti) to be invested with certain 
 privileges ; but the Eomanists confine it to the Apostles 
 and martyrs, and other individuals, sometimes of very 
 questionable sanctity, whose works of supererogation have 
 obtained for them the honour of Canonization. 
 
 27. "What is the doctrine of the Church of Rome 
 
 respecting the Invocation of Saints ? 
 
 It is the doctrine of the Church of Kome that ' saints 
 ' reigning with Christ, offer their prayers to God for men ; 
 ' and that it is useful to invoke them in order to procure 
 ' their assistance in asking God for blessings through 
 'Christ.' 
 
 28. In what does the practice seem to have 
 originated; and at what j)eriod had it become 
 general ? 
 
 On the anniversaries of the death of the early mar- 
 tjTS, it was usual to pronounce an eulogistic oration over 
 their graves, in which the speaker would sometimes 
 indulge in the idea that the departed was interceding for 
 his suffering friends on earth, 'if he had any sense or 
 'knowledge of what was doing here below.' By an easy 
 transition these qualified expressions passed at length 
 into a direct petition for the intercession of the Saints in 
 their behalf ; and the practice naturally grew up in connexion 
 with the reverence paid to Relics. Great indeed, it might 
 be argued, must be the influence of the beautified spirit, if 
 the corruptible remains were endued with such mira- 
 culous energies. Thus at length they were invoked as 
 mediators between God and man ; kingdoms as well as 
 individuals had their patron Saints ; Churches and monas- 
 teries were erected to their honour ; and at length, in the 
 beginning of the tenth century, Saint-worship in general, 
 and that of the Virgin in particular, became an established 
 practice in the Christian Chiu'ch. 
 
 29. How were the anniversary commemorations 
 of the early martyrs designated ?
 
 Article XXII. 109 
 
 They were called Natalitia ; "because the martyr's admis- 
 sion to the joy of heaven was regarded as another Nativity. 
 
 30. How do tlie Romanists attempt to justify 
 the practice of praying to the Saints ? 
 
 They allege that the degree of worship which is paid to 
 God is of a more exalted character than that which they pay 
 to the Saints ; of which the former is denominated Xarpela, 
 and the latter SovXeia. Of tliis last again they recognize 
 two degrees, whereof that paid to the Virgin, and called 
 virepBovKela, is superior to that of which the Saints in 
 general are the objects. 
 
 31. What is the negative argument by which 
 the judicious Hooker proves that Saint- worship is 
 unjustifiable ? 
 
 In one of his Sermons, Hooker speaks thus : — 'Against 
 'invocation of any other than God alone, if all argument 
 'else should fail, the number whereof is both great and 
 'forcible, yet this very bar and single challenge might 
 ' suffice : that whereas God hath in Scripture delivered 
 * us so many patterns for imitation when we pray ; yea, 
 'framed ready to our hands, ui a manner, all suits and 
 'supplications, which our condition of life on earth may 
 ' at any time need : there is not one, no, not one to be 
 'foimd, directed unto angels, or saints, or any save God 
 'alone.' 
 
 32. Shew that the Invocation of Saints is plainly 
 forbidden in the New Testament. 
 
 Although the examples of the pious dead are proposed 
 in the Scripture for imitation, yet in no case are we directed 
 to Avorship them. On the other hand, it is expressly 
 declared that ' there is one mediator between God and man, 
 'the man Christ Jesus' (1 Tim. ii. 5.), 'through whom we 
 'have access to the Father' (Eph. ii. 18.). 'Let no man 
 'beguile you, says the Apostle (Col. ii. 18.), 'in a voluntary 
 'humility and loorsMjpping of angels ;' and the angel in the 
 Apocalypse (Rev. xix. 10. ) rejecting the worship of St John, 
 as beLug 'his fellow servant,' enjoined him to 'worship God.' 
 If then Angels are not to be worshipped, much less are the 
 Spirits of holy men.
 
 I lo Questions and Ansivers on 
 
 33. Adduce the testimony of the early Church 
 against the several errors denounced in this Article. 
 
 Tertullian aflS.rms (adv. Marc. iv. 34.) that the souls of 
 the righteous are refreshed in Ahrahcun's bosom, until the 
 consuramation of all things shall comjilete the general resur- 
 rection %mth the fulness of reward. St Cyprian (Epist. 55.) 
 urges the sinner, lohile it is yet in his poioer, and while yet 
 a spark of life remains, to make his j^eace icith God. For, 
 he continues, lohen once %oe have departed hence, there is no 
 more place of repentance, neither any means of satisfaction. 
 It is here that life is either lost or secured. Chrysostom 
 observes (in Gen. Horn. 36.) that to such as live virtuously 
 death is a change from xoorse to better, frovi this tra'iisitory 
 life to one that is immortal and eternal. While toe are in 
 this toorld, says Jerome (Comment, in Galat. c. 6.), tve are 
 able to help one another either hy our prayers or our advice ; 
 hut when we come before the judgment-seo.t of Christ, neither 
 Job, nor DoMiel, oior Noah, can entreat for any one, but 
 every one must bear his oivn burden. Clement of Alexandria 
 teaches (Quis Div. sal v. c. 40.) that of all beings the Father 
 is the only one loho can undo those things that are done, and 
 who only hy his mercy, and by the dew of his Spiirit, com 
 blot out our former transgressions. Lactantius maintains 
 (Instt. Div. II. 19.) that v/herever tliere is an image, there is 
 no religion : becoMse there can be nothing Jieavenly in what 
 is made out of earthly things. Aiignstine (de Oper. Monach. 
 c. 28.) condemns those who traffic in the limbs of raartyrs, 
 if indeed they be genuine relics ; and again (de vera Eelig. 
 c. 55 ) he lays down a cantion against moMng it a pa/rt of 
 religion to worship men that a.re dead : for if they lived 
 well, they are to be honoured for imitation, not to be adored 
 for religion.
 
 Article XXIII. 
 
 Ill 
 
 ARTICLE XXIII. 
 
 Of Ministering 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 t]ie Congregation, 
 before he be lawfully called, 
 and sent to execute the 
 same. And those we ought 
 to judge lawfully called and 
 sent, Avhich be 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. 
 
 Be Ministrando in Ecclesia. 
 
 NON licet cuiquam su- 
 mere sibi munus publice 
 pra^dicandi, aut adminis- 
 trandi Sacramenta in Ec- 
 clesia, nisi prius fuerit ad 
 haic obeunda legitime voca- 
 tus et missus. Atque illos 
 legitime vocatos et missos 
 existimare debemus, qui per 
 homines, quibus potestas 
 vocandi ministros, atque 
 mittendi in vineam Domini, 
 publice concessa est in Ec- 
 clesia, co-optati fuerint et 
 adsciti in hoc opus. 
 
 1. What are the propositions maintained in this 
 Article ? 
 
 These two : — (1) No man can exercise the functions of 
 the Christian ministry, unless he be 'la-\vfully called and 
 ' sent to execute the same ;' — (2) His commission must be 
 received from those who have public authority to call and 
 send him. [Both these points are fully illustrated in the 
 Qitestions on the Liturgy, Sect. xvi. See also Sect. i. 
 qq. 6, 7.]. 
 
 2. Shew that the positions maintained in this 
 Article are in accordance with the sentiments of the 
 early Fathers. 
 
 Clement of Rome (Ep. ad Cor. c. 44.) observes that, as 
 Christ vxis sent hy God, and the Apostles by Christ, so the 
 Apostles, when preaxhing the Gospel in countries and cities, 
 chose persons, of tohovi they had a perfect knotoledge, and 
 invested them %mth the pastoral care ; in order that after 
 their deaths other men also, having first been tried and
 
 112 Questions and Answers on 
 
 approved., might succeed them in their office. Jerome 
 (Proem, in Matth.) teaches, that in those who come, un- 
 called, there is presumption and temerity ; bid in those who 
 are sent the obedience of servants. See also Ignat. ad 
 Ephes. c. 3. C>^rian. Epist. 69. Augustin. adv. Faust. 
 Maniach. xvi. 12. Ambros. Epist. 44. 
 
 ARTICLE XXIV. 
 
 De loquendi in Ecclesia lin- 
 gua, quam Populus intel- 
 ligit. 
 
 LiN'GUA Populo non in- 
 tellecta, publicas in Ecclesia 
 preces peragere, aut Sacra- 
 meuta administrare, verbo 
 Dei, et primitivse Ecclesise 
 consuetudiiii, plane repug- 
 nat. 
 
 Of speoMng in the Congre- 
 gation in such a tongue as 
 the people under sta.ndeth. 
 
 It is a thing plainly re- 
 pugnant to the Word of 
 God, and the custom of the 
 Primitive Church, to have 
 public Prayer in the Church, 
 or to minister the Sacra- 
 ments, in a tongue not 
 understanded of the People. 
 
 1. Was this Article originally expressed in the 
 same terms as at present ? 
 
 In 1552 this Article stood thus : — ' It is most fit and 
 * most agreeable to the word of God, that notliing be read 
 ' or rehearsed in the Congregation in a tongue not known 
 ' unto the people ; which St Paul hath forbidden to be 
 'done, unless some be present to interpret it :' thus in- 
 cluding preaching as weU as prayer. 
 
 2. What may have been the motive for intro- 
 ducing a change into the wording of the Article ? 
 
 In all probability the change was made with a view to 
 mark more expressly the object of the Article, as directed 
 against the use of the Latin Liturgy in the Piomish Church, 
 which is continued to the present day, although unintelligi- 
 ble to the great majority of worshippers. After the fall of 
 the Roman empire this language ceased to be spoken, and 
 Sermons were necessarily preached (as they still are) in the 
 vernacular tongue ; but, in order to keep the people in a
 
 Article XXIV. 113 
 
 state of ignorant dependence, Pope Hildebrand (Gregory 
 VII.), interdicted the reading of the Scriptures alto- 
 gether, and enjoined the Mass to be still celebrated in 
 Latin. 
 
 3. Shew that the practice of praying in an un- 
 known tongue is both irrational and unscriptural. 
 
 As religious worship is essentially an act of the mind, 
 to engage in it without ' the spirit and the understanding,' 
 is both impious and absurd : and, although St Paul fully 
 appreciated the value of the gift of tongues as a means of 
 preaching the Gospel among all nations, he proliibited its 
 use for any other purpose than that of edification (1 Cor. 
 xiv. 5.) ; arguing at length, throughout the whole chapter, 
 on the importance of offering prayers in the language of 
 those who are to join therein. 
 
 4. What do you infer from the manner in which 
 
 the books of the Old and New Testament were 
 
 written and read ; and from the teaching of our 
 
 Lord and his Apostles ? 
 
 The books of the New Testament were written in the 
 Hellenistic or Alexandrian Greek, which, at the time of 
 their composition, was universally spoken in the countries 
 where they were intended to be read ; and the books of the 
 Old Testament, originally written in Hebrew, were not 
 only explained by the Chaldee Paraphrases after the 
 Babylonian Captivity, but subsequently translated into 
 Greek, Avhen that language became more generally under- 
 stood. Hence it was to this, the Septuagint translation, 
 rather than the original, that our Lord and his Apostles 
 commonly referred ; and indeed he seems to have em- 
 ployed, on all occasions, the ordinary language of his 
 hearers. 
 
 5. Shew from the Fathers, that divine service 
 
 was always performed in the primitive Churches 
 
 in a language understood by the people. 
 
 Justin Martyr (Apol. I. c. 67.), in giving an account of 
 the public service of the Church as it was performed in 
 his days, manifestly implies that it was conducted in a 
 language understood by the congregation ; and all the 
 
 k2
 
 14 
 
 Questions and Ansivers on 
 
 early Liturgies were composed in the vemaciilar tongue 
 of those for whom they were designed :— for instance those 
 of St James and Chrysostom in Greek, and the old Syriac, 
 and Coptic Liturgies. Indeed Origen expressly says (c. 
 Cels. VIII. 13.), that the Greek use Greek words in their 
 Prayers, the Romo/as, Latin ; and every one prays to God 
 in his own langimge : and He that is Lord of every tongue 
 hears that lohich is o.sked in any tongue. It is also observed 
 by St Cyprian (De Orat. Dom.) that ^oe ought to pray, 
 not only loith the sound of the voice, but ivith the sincere 
 earnestness of the spirit, a,nd the understanding. [See also 
 Questions on the Liturgy j Sect. i. qq, 8 — 10.]. 
 
 ARTICLE XXV. 
 
 Of the SacroA/ients. 
 
 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 Sacra- 
 ments 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 
 
 De Sacra'inentis. 
 
 Sacramenta a Christo 
 mstituta non tantum sunt 
 notse professionis Christian- 
 omm, sed certa quaedam po- 
 tius testimonia, et efiicacia 
 signa gratise, atque bonse in 
 nos voluntatis Dei, per quae 
 invisibiliter ipse in nos oper- 
 atur, nostramque fidem in 
 se non solum excitat, verum 
 etiam confirmat. 
 
 Duo a Christo Domino 
 nostro in Evangelio insti- 
 tuta sunt Sacramenta, scili- 
 cet Baptismus, et Ccena 
 Domini. 
 
 Quinque ilia vulgo nomi- 
 nata Sacramenta, scilicet 
 Confirmatio, Poenitentia, 
 Ordo, Matrimonium, et 
 Extrema Unctio, pro Sacra- 
 mentis Evangelicis habenda 
 non sunt : ut quae partim 
 a prava Apostolorum imita- 
 tione profliixerunt, partim 
 vitse status sunt in Scrip- 
 turis quidem probati sed
 
 Article XXV. 
 
 115 
 
 Sacramentomm eandem cum 
 Baptisnio et Ccena Domini 
 rationem non habentes, ut 
 quae sign urn aliquod visibile 
 seu ca^remouium a Deo insti- 
 tutam, non habeant. 
 
 Sacramenta non in hoc 
 instituta sunt a Christo, ut 
 spectarentur, aut circumfer- 
 rentur, sed ut rite illis uter- 
 emur. Et in his duntaxat 
 qui digne percipiunt, salu- 
 tarem habent eftectum : qui 
 ■ vero indigne percipiunt, dam- 
 nationem, ut inquit Paulus, 
 sibi ipsis acquirunt. 
 
 states of life allowed ia 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 cere- 
 mony 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 ia such 
 only as worthily receive the 
 same, they have a whole- 
 some effect or operation ; 
 but they that receive them 
 unworthily, purchase to 
 themselves damnation, as 
 8t Paul saith, 
 
 1. (1) What is the original import of the word 
 Sac7-amentum ? — (2) and how is it applied by Chris- 
 tians 1 
 
 (1) The word Sacramentum, in its original acceptation, 
 denotes the oath of allegiance taken by the Eoman soldiers 
 to their general ;— (2) and hence it has been applied in a 
 Christian sense, more particularly by the divines of the 
 English Church, to those holy rites by one of which the 
 Christian engages, and by the other renews his engagement, 
 ' to fight manfully under the banner ' of his Redeemer, and 
 to ' continue his faithful soldier and servant unto his life's 
 'end.' 
 
 2. (1) Is there any corresponding term in Holy 
 AVrit ;— (2) how do the early Fathers use it ;— (3) 
 and does not the Church of England occasionally 
 employ it in a more extended acceptation ? 
 
 (1) There is no word in the Scriptures either of the 
 Old or New Testament which answers to the word Saaxt- 
 Vient ; — (2) and the early "wiiters applied the term, in a 
 more extended sense, to any religious ordinance whatever, 
 and especially to those of a JiguroMve or mystical import. 
 They use it, in fact, much in the same way that the Greek
 
 1 1 6 Questions and Answers on 
 
 Fathers use fivarrripLov : — and thus the expression neya fxva- 
 Tripiov, under which St Paul represents Marriage (Eph. v. 
 32.), is rendered in the Vulgate Sacramentum magnum. — 
 (3) Indeed the Homilies of our own Church employ the 
 term both in its general and limited sense : for example : — 
 ' Though the Ordering of Jlinisters hath the visible sign or 
 ' promise, yet it lacks the promise of remission of Sin, as all 
 other Sacraments beside the above named do ; and therefore 
 * neither it, nor any other Sacraments else, be such Sacra- 
 ments as Ba.ptism and the Communion are.' 
 
 3. What then is the character of a Sacrament, 
 properly so called, according to the definition of 
 the present Article ? 
 
 To prevent any mistake or misapprehension as to her 
 notion of a Sacrament, properly so called, the Church com- 
 mences this Article by a statement of its essential character- 
 istics ; from which it appears that they were ordained hy 
 Christ himself, not merely as tokens by which a Christian 
 may be distinguished from an xinbeliever, but as federal 
 rites, signifying a communion between God and a man of 
 grace and good will on the one part, and faith and obed- 
 ience on the other, 
 
 4. What was the object of the Reformers in this 
 and some of the following Articles ? 
 
 i. In this present Article, we are referred to the Gospel 
 for proof that the two Christian Sacraments were ordained 
 by Christ himself as effectual signs of grace ; after which, 
 the test is applied to certain rites, which the Romanists 
 have dignified with the name of Sacraments ; and a caution 
 is subjoined with respect to the proper use of the Lord's Sup- 
 per in particular, ii. The Subject of Sacraments is con- 
 tinued throiigh the six follo^\^ng Articles ; in whicli their 
 nature, as such, is examined in the case of each respect- 
 ively, and the Romish coiTuptions Avith respect to the Eu- 
 charist are denounced. 
 
 5. (1) Upon what grounds is it necessary that 
 Sacraments should have been ordained hy CJirist 
 himself; (2) and in how many, so ordained, does the
 
 Article XXV. 117 
 
 primitive Church appear to have recognized the 
 essentials of a Sacrament ? 
 
 (1) As ' outward and visible signs of an inward and 
 spiritual 'grace given unto us,' as a 'means whereby we 
 receive,' and as 'pledges that we do receive' this grace 
 ' working invisiblj-- in us to the quickening of our obedience, 
 and the confirmation of our faith ; — iu other words, as fede- 
 ral rites, whereby God promises on certain conditions to give 
 us his secret but sure assistance in working our Salva- 
 tion ; — it is evident that Sacraments can be instituted by 
 Him alone, who prescribes the terms on which he will be- 
 stow his blessings. (2) Tried by this test, there are but two 
 ordinances of Christ, which appear ia the New Testament 
 under the character of an outward sign, accompanied by a 
 promise of inward grace : and accordingly no mention occurs 
 in any Christian writer, previous to the twelfth century, of 
 more than these two ; namely, Baptism and the Lord's 
 Supper. 
 
 6. Shew from the New Testament that Baptism 
 is a Sacrament, properly so called. 
 
 In his conversion with Nicodemus our Lord speaks of 
 Baptism as an essential condition of admission into the 
 Christian covenant, and in terms which include both the 
 outward sign and the inward grace characteristic of the Sac- 
 rament : — ' Except a man be bom of water and of the 
 'Spirit, he cannot enter into the kingdom of God' (John 
 iii. 5.). The direct institution of the Sacrament is comprised 
 in the solemn commission delivered to the Apostles immedi- 
 ately before his ascension into heaven ; and herein is the 
 prescribed /or??i of administration, the promise of Salvation, 
 and the condition annexed to it : — 'Go and teach all nations, 
 ' baptizing them in the name of the Father, and of the Son, 
 and of the Holy Ghost. He that believeth and is baptized 
 shall be saved ' (Matt, xxviii. 19 ; Mark xvi. 16.), Conform- 
 ably wi;h this commission, St Peter, in his Sermon on the 
 day of Pentecost, addresses the following exhortation to the 
 astonished multitudes :—'Ptepent, and be baptized every 
 ' one of you in the name of Jesus Christ, for the remission of 
 'sins ; and ye shall receive the Holy Ghost' (Acts ii. 38.), 
 
 7. Prove the same with respect to the Lord's 
 Supper.
 
 Ii8 Questions and Answers on 
 
 From the accounts of the institution of the Lord's Sup- 
 per, which are given by the three first Evangelists, and by 
 St Paul (Matt. xxvi. 26. sqq ; Mark xiv. 22. sqq ; Luke 
 xxii. 19, 20 ; 1 Cor. xi. 23. sqq.), the rite manifestly em- 
 braces all the requisites of a Sacrament. The bread and 
 wine are s}anbols of the body and blood of Christ, by a 
 sioiritual participation of wliich all the promised blessings of 
 the baptismal covenant are renewed to us on God's part, and 
 we on our part ' shew forth the Lord's death till his coming 
 again,' in token of our continued dedication to his service. 
 
 8. (1) "Wlio is the first writer that speats of more 
 than two Sacraments ; (2) and on what authority 
 has the addition been ratified in the Romish 
 Church ? 
 
 (1) Peter Lombard is the first writer who mentions seven 
 Sacraments, in which number are included Confirmation, 
 Penance, Orders, Malrimony , and Extreme Unction ; but 
 as none of them, 'have any visible sign or ceremony or- 
 dained of God,' they have no legitimate claim to that title. 
 (2) About the middle of the fifteenth century, however, 
 Pope Eugenius IV. admitted their sacramental character ; 
 the Council of Trent declared them to be Sacraments equally 
 with Baptism and the Lord's Supper ; and they have been 
 thenceforth acknowledged as such by the Church of Rome. 
 
 9. In what light does our Church regard Con- 
 Jirmation ; and why does she not admit it to be a 
 Sacrament ? 
 
 As a primitive practice, sanctioned by Apostolic usage 
 our Church enjoins Confirmation, among those rites and 
 ceremonies which every Church has power to decree : but it 
 was not ordained by Christ himself, who has left no express 
 form for its administration ; there is no command either from 
 our Lord or his Apostles for its adoption. Imposition of 
 hands is not confined to it as a sign of spiritual grace, but 
 used on various other occasions ; it is not a federal rite ; and 
 therefore it is not a Sacrament. [See further in the Ques- 
 tions on the Liturgy ; Sect, xi, qq. 5 — 7.].
 
 Article XXV. 119 
 
 10. (1) What -was the original, and what is the 
 Romish, view of Penance ; — (2) and what opinion 
 did our Reformers entertain respecting it ? 
 
 (1) Penance is an ecclesiastical term, denoting a public 
 act of contrition and penitence required from those, who 
 had been guilty of any sins by which the Church was scan- 
 dalized, before they could be readmitted to her communion. 
 It originated, during the early days of persecution, in the 
 restoration of those who had apostatized from the faith ; 
 and, being thence extended to sins and offences in general, 
 was changed at length into that system of auricula?' confes- 
 sion and ^jrn-a^e, pencmce, at all times commutable for 
 money, by which priestly absolution is obtained in the 
 Church of Rome. (2) Our Reformers have expressed a wish 
 for the revival of the ancient discipline, which, under proper 
 regulations, might be rendered a powerful means of check- 
 ing vice, and restoring the sinner ; but they properly deemed 
 the Romish practice to have ' growni out of a corrupt follow- 
 ing of the Apostles :' while to Penance, under any view, 
 they denied the rank of a Sacrament, inasmuch as it is 
 neither of divine institution, federal in its nature, nor sym- 
 bolic in form. 
 
 11. Prove that Holy Orders have no claim to be 
 considered as a Sacrament. 
 
 The sacred functions of the Christian ministry are called 
 Holy Orders ; but neither is there any ground for suppos- 
 ing, with some, that there is a Sacramental virtue inherent 
 in the ordained person or his office ; or for regarding the 
 rite of Ordination as a Sacrament, in which light it is viewed 
 by the Romanists. No particular form of Ordination was 
 prescribed by our Lord ; and, though prayer and imposition 
 of hands are used during the ceremony according to the prac- 
 tice of the Apostles, yet these merely give solemnity to the 
 act, and authority to the minister, without partaking of the 
 essential qualities of a Sacrament. Doubtless the grace of 
 God directs, promotes, and sanctifies the labours of his min- 
 isters ; but it is granted rather for the benefit of those entrusted 
 to their charge, than for their own individual salvation. 
 
 12. Shew that Marriage though a mystical rite, 
 is not of a Sacramental character.
 
 I20 Questions and Ansivers on 
 
 Matrimony is 'an honourable estate, instituted of God 
 ' in the time of man's imiocency,' and it is figurative of the 
 'mystical union that exists between Christ and his Church/ 
 biit is has no visible sign of spiritual grace received thereby, 
 and consequently does not partake of the nature of a Sac- 
 rament. The Ring is emblematic of the marriage covenant 
 between the man and his wife, not of a federal cowinunioii 
 ■with God. Marriage is essentiaUly a religious rite, but not 
 Sacramental. 
 
 13. Have the Romanists any satisfactory grounds 
 for assigning the virtue of a Sacrament to the cere- 
 mony of Extreme Unction ? 
 
 The Romanists refer to two passages (Mark vi. 13 ; James 
 V. 14.) in support of the Sacramental eflBciency of Extreme 
 Unction ; but neither of them implies any federal act of a 
 spiritual nature and permanent duration, and they fail ac- 
 cordingly of establishing the point. The rite has indeed an 
 outward sign, but no inward grace accompanies it, 
 
 14. What is meant by gazing at the Sacraments ; 
 and why is the practice condemned ? 
 
 This expression alludes to the processions of the conse- 
 crated host, and the mummeries which attend them, in the 
 Chiirch of Rome. There is no authority for any such prac- 
 tice in Holy Writ, nor in the custom of the primitive 
 Church ; and it is altogether inconsistent wdth the simph- 
 city and sphituaUty of Christian worship. 
 
 15. In what does the proper use of the Sacra- 
 ments consist ? 
 
 The Sacraments are to be didij used in accordance with 
 the design of each of them. Baptism, as the rite of admis- 
 sion into Christ's Church, is not to be repeated ; but no op- 
 portunity is to be neglected of recei\ang the Lord's Supper, 
 and thereby manifesting a continued allegiance to Christ and 
 his reUgion. 
 
 16. What is the ivholesome effect produced by 
 the Sacraments ; and who alone are benefited, 
 thereby ?
 
 Article XXV. 121 
 
 Remission of sins, is expressly declared to be the whole- 
 some effect produced by both the Sacraments (Matt. xxvi. 
 28 ; Acts ii. 38. ) ; but it is not to be expected that this 
 benefit will accrue to those, who do not ' worthily receive 
 'the same.' Neither one or the other have any secret 
 influence over the nature and consequence of sin, being sim- 
 ply the appointed means of conveying pardon, grace, and 
 consolation, to such as with a hearty repentance and true 
 faith turn to Christ. Of all others they only increase the 
 condemnation. 
 
 17. How do you -understand the declaration that 
 those, who receive the Sacraments unworthily, 
 purchase to themselves damnation? 
 
 The word damnation implies not only eternal, but te^n- 
 poral punishment ; and it is in the latter sense St Paul 
 (1 Cor. xi. 29.) applies it in this passage, since he explains 
 it by the infliction of 'divers diseases, and sundry kinds of 
 'death.' Thus explained, therefore the word need not 
 create undue alarm to tender consciences, more especially as 
 it is scarcely possible that the profaneness of the Corinthian 
 converts can now take xjlace ; although at the same time it 
 is very possible to receive unworthily in other respects, and 
 thus, without repentance, to incur the danger of God's 
 vengeance. 
 
 18. Against what error is the concluding caution 
 directed 1 
 
 Against the erroneous doctrine of the Church of Kome, 
 that the opus operatuvi, the mere act of receiving the Holy 
 Communion, is of itself sufficient to secure Salvation, with- 
 out any reference to the faith of the recipient, unless he be 
 in a state of mortal sin. (Hence the Eomisli priesthood use 
 it as a viaticum, even in the agonies of death, and when the 
 dying man is utterly unconscious of its administration.) 
 
 19. How did this clause stand, and what was 
 the extent and arrangement of the entire Article, 
 as set forth in 1552 ? 
 
 The clause itself ran thus : — 'In such only as worthily 
 'receive the same they have a wholesome effect or opera-
 
 122 
 
 Questions and Answers o?i 
 
 ' tion ; not, as some say, ex opere operato : -whicli terms, as 
 ' they are strange and utterly unknown to Holy Scripture, 
 ' so do they yield a sense which savoureth of little piety, 
 ' but of much superstition.' Then followed the definition of 
 a Sacrament, with which the Article now begins ; and the 
 Article commenced with the following sentence from Augus- 
 tine (de Doctr. Chr. ill. 13.): — 'Our Lord Jesus Christ 
 ' gathered his people into a Society by Sacraments, very few 
 ' in number, most easily to be kept, and of most excellent 
 ' signification ; that is to say. Baptism, and the Supper of 
 'the Lord.' The sentence respecting the Eomish Sacra- 
 ments was absent. 
 
 20. What inference respecting the number of the 
 Sacraments may be drawn from the writings of the 
 Primitive Church ? 
 
 In4he early ages of the Gospel there was no controversy 
 respecting the nature and number of the Sacraments, and 
 the point can only be incidentally determined. At the same 
 time, Justin MartjT (Apol. cc. I. 61. sqq.) mentions only 
 two Sacraments, namely, Baptism and the Ev.cliarist ; and 
 Tertullian also (de Coron. Mil. c. 3.) speaks of these two in 
 conjunction, without alluding to any more. So likewise the 
 Clem. Recogn. i. Chrysost. Horn. 85. in D. Johann. c. 3. 
 Cyril Hierosol. de Catech. Augustin. Epist. 23, and 54. 
 
 ARTICLE XXYI. 
 
 Of the unworthiness of the 
 Ministers, which hinders not 
 the effect of the Sacrament. 
 
 Although in the Adsible 
 Church the evil be ever min- 
 gled with the good, and some- 
 times the evil have chief au- 
 thority in the ministration of 
 the word and Sacraments ; 
 yet forasmuch as they do not 
 
 JDe vi institutiomim divi- 
 naricm, quod, ea/ni non tollat 
 malitia Ministroi'um. 
 
 QuAMVis in Ecclesia visi- 
 bili bonis maU semper sunt 
 admixti, atque interdum 
 ministerio Verbi et Sacra- 
 mentorum administrationi 
 preesint ; tamen cum non 
 suo, sed Christi nomine.
 
 Article XXVI. 
 
 123 
 
 the same in their own name, 
 but in Christ's, and do min- 
 ister by his commission and 
 authority, we may use their 
 Ministry, both in hearing the 
 Word of God, and in receiv- 
 ing of the Sacraments. Nei- 
 ther is the effect of Christ's 
 ordinance taken away by 
 their wickedness, nor the 
 gi'ace of God's gifts dimin- 
 ished, from such as by faith 
 and rightly do receive the 
 Sacraments ministered unto 
 them ; which be effectual, 
 because of Christ's institution 
 and promise, although they 
 be ministered by evil men. 
 
 Nevertheless it apper- 
 taineth to the discipline of 
 the Church, that enquuy be 
 made of evil Ministers, and 
 that they be accused by those 
 that have knowledge of their 
 offences : and finally, being 
 found guilty by just judg- 
 ment, be deposed. 
 
 agant, ejusque mandato et 
 auctoritate ministrent, Olo- 
 rum ministerio uti licet, 
 cum in verbo Dei audiendo, 
 turn in Sacramentis percipi- 
 endis. Neque per illorum 
 malitiam eifectus institu- 
 torum Christi tollitur, aut 
 gratia donorum Dei minui- 
 tur, quoad eos qui fide et 
 rite sibi oblata percipiunt ; 
 quae propter institutionem 
 Christi et promissionem effi- 
 cacia sunt, licet per malos 
 administrentur. 
 
 Ad Ecclesia3 tamen disci- 
 plinam pertinet, ut in malos 
 ministros inquiratur, accu- 
 senturque ab his, qui eorum 
 flagitia noverint_; atque tan- 
 dem justo convicti judicio, 
 deponantur. 
 
 1. Why does this Article seem to have been 
 drawn up by the Eeformers ? 
 
 About the time of the Reformation the flagitious con- 
 duct of many of the Romish Clergy had revived an opinion, 
 originally entertained by the Donatists, that the effect of 
 the Sacraments was invalidated by the sins of the minister. 
 Against such opinion this Article is dii'ected, as being not 
 only unreasonable in itself, but contrary to the teaching of 
 our Lord and his Apostles. 
 
 2. Shew that the wickedness of the ministry 
 cannot reasonably be supposed to vitiate the efficacy 
 of the Sacraments.
 
 124 Questions and A'uswers on 
 
 Since the ministers of Christ, act under his authority, 
 the efficacy of their ministration cannot be impaired by any 
 personal failings of their owti ; and indeed the discharge of 
 their commission, as ambassadors of Christ, could not rest 
 on the uncertain foundation of individual worthiness, with- 
 out continually giving rise to the most perplexing difficul- 
 ties. The Sacraments heing federal acts, it cannot be sup- 
 posed that God's covenanted mercies -will fail through the 
 unworthiness of those by whom they are dispensed ; not to 
 mention, that as all men are liable to sin, no one, if sia 
 vitiated the Sacraments, would ever be certain whether he 
 had been baptized, or received the Lord's Supper. 
 
 3. May not a like inference be drawn from the 
 Scriptures of the New Testament ? 
 
 As the Scribes 'sat in Moses' seat,' our Lord directed 
 his disciples to ' observe and do what they bid them, but 
 not to do after their works, because they said, and did not ' 
 (Matt, xxiii. 2, 3.). In declaring also that 'he that believed 
 'and was baptized should be saved' (Mark xvi. 16.), he 
 does not limit the beneficial effect of baptism to those who 
 receive the rite from a worthy minister. The treasui-e of 
 the Gospel was committed to the priesthood 'in earthen 
 ' vessels, that the power might be of God, and not of men ' 
 (2 Cor. iv. 5. 7) ; 'neither is he that planteth anything, 
 'nor he that watereth, but God that giveth the increase' 
 (1 Cor. iii. 7. ). Indeed, of the twelve Apostles chosen by 
 Christ, one, as he well knew, was 'a devil' (John vi. 70.); 
 and that Christ was 'preached, whether in pretence or in 
 truth,' was to St Paul a matter of rejoicing (PhU. i. 18.). 
 
 4. What is the teaching of the Church of Rome 
 on the subject of Sacramental validity ? 
 
 The Church of Eome i. allows that the clerical func- 
 tions are not affected by the character of the officiating 
 priest : ii. but she holds an opinion far less tenable, that the 
 intention of the minister is essential to the validity of a 
 Sacrament ; and that if he repeat the form of words, with- 
 out intending to administer the rite, the rite is not admin- 
 istered. A notion so absurd carries its own refutation 
 along "with it ; but a decree to that effect was made in the 
 Councils both of Florence and of Trent.
 
 AHicle XXVI. 125 
 
 5, Is it not essential that clerical delinquencies 
 should be punished ; and with whom does the 
 power rest, of adjudging and inflicting the 
 penalty ? 
 
 Although the mmisterial functions are not impaired by- 
 personal wickedness, and the office, not the individual, is to 
 be regarded in their exercise ; still the vices of ministers are 
 calculated to create extensive scandal and niiscbief in the 
 Church, and it is necessary to guard against the pernicious 
 effects of their evil examples. St Paul directs that an ac- 
 cusation is not to be received against an elder, ' but before 
 two or thi-ee witnesses :' and it is essential to the interests of 
 religion that if, upon ' enquiry made,' the accused ' be found 
 guilty,' he * be rebuked before all, that others also may 
 *fear' (1 Tim. v. 19, 20.); or, should the case require it, 
 'be deposed.' Authority to this extent has always been 
 vested in the Church ; and it is absolutely necessary to the 
 maintenance of order and disciphne that it should be so. 
 
 6. Shew that the Article is confirmed through- 
 out by the opinions and practice of the primitive 
 Church. 
 
 God sometimes works, says Chrysostom, (in 1 Cor, Horn. 
 8), even hy those who are umcorthy ; nor is the grace of 
 Baptism at all impaired hy the life <^ the priest. According 
 to St Ambrose Epist, 1. ad Chromat.), the merits of the 
 individuals are not to be rega/rded, hut the functions of the 
 minister. Gregory of Nazianzum (Orat. de Bapt.) main- 
 tains that the Baptism of Peter is no hetter tha.n that of 
 Judas, illustrating his assertion by the fact that a seal of 
 iron gives as perfect an impression as a seal of gold ; and so 
 Augustine (Lit. Pet. ni. ^1 :) A minister of the Gospel, vjho 
 is also a dAspenser of the Sacraments, if he he a good man^ 
 is a partaker ^oith the Gospel ; bict if he be a had man, he 
 is not therefore no dispenser of God's word. Peter preached 
 it, as likewise did other good men ; Judas, also preached it, 
 though unwillingly : for the dispensation of it vxi^ com- 
 mitted to him together with them, although they alone have 
 a good revmrdfor dispensing it. And again (c. 110) : — The 
 conduct of evil m^n does not hiyider the Sacraments of God, 
 so as to annul them, or mxtke them less holy. See also Tract. 
 
 l2
 
 126 
 
 Questions and Ansivers on 
 
 in Johan. Ev, v. 18. With respect to the latter part of the 
 Article, St. Cyprian wiites as follows (Epist. 41) ; — As to 
 Eelicissimus the deacon, let him knoto that he is cast out 
 from among us ; inasmuch as, besides the frauds and rob- 
 beries of %ohich we know that he is guilty, lie is also charged 
 with adultery : and this charge some of our brethren, who 
 are grave men, have 'pledged themselves to make good. 
 
 AETICLE XXVII. 
 
 Of Baj)tism. 
 
 Baptism is not only a 
 sign of profession, and mark 
 of difference, whereby Cluis- 
 tian men are discerned from 
 others that be not Christen- 
 ed, but it is also a sign of 
 Eegeneration or New Birth, 
 whereby as by an instru- 
 ment, they that receive Bap- 
 tism rightly are grafted into 
 the Church ; the promise of 
 forgiveness 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 
 imto God. 
 
 The Baptism of young 
 children is in any wise to be 
 retained in the Church, as 
 most agreeable with the in- 
 stitution of Chi'ist. 
 
 De Baptismo. 
 
 Baptismus non est tan- 
 tum professionis signum, ac 
 discriminis nota, qua Chris- 
 tiani a non Christianis dis- 
 cernantur, sed etiam est sig- 
 num Eegenerationis, per 
 quod, tanquam per instru- 
 mentum, recte Baptismum 
 suscipientes Ecclesise inse- 
 runtur ; promissiones de re- 
 missione peccatorum, atque 
 adoptione nostra in filios Dei 
 per Spiritum Sanctum, visi- 
 biliter obsignantur ; fides 
 conflrmatur, et vi divinte in- 
 vocationis gratia augetur. 
 
 Baptismus parvulorum 
 omnino in Ecclesia retinen- 
 dus est, lit qui cum Christi 
 institutione optinie con- 
 gruat. 
 
 1. In what manner, and to what extent, is Bap- 
 tism a sign of the Christian profession ? 
 
 As the Jews were distinguished from all other nations 
 by Circumcision, so are Christians distinguished both from
 
 Article XXVIL 127 
 
 the Jews and all others hy Baptism ; and, according to the 
 express declaration of Christ himself, who ordained Baptism 
 as the sacrament of admission into his Church, none are 
 Christians, and entitled to Christian privileges, who have not 
 been baptized. 
 
 2. Is not Baptism a sign of something more than 
 mere external profession ? 
 
 Baptism is also a sign of Regeneration or New Birth ; 
 or, according to the Church Catechism, the thing signified 
 by Baptism is * a death tinto sin, and a neiv birth unto right- 
 ' eousness; for, being by nature born in sin, and the children 
 * of wrath, we are thereby made the children of grace,' 
 
 3. What promises are visibly signed and sealed 
 
 to the Christian by Baptism ? 
 
 St Peter connects with 'Baptism in the name of Christ' 
 the promise of ' Bemission of sins.' (Acts ii. 38.) Of this 
 promise the outward washing is the visible sign and seal, as 
 well as of our adoption to he sons of God. ' For we are 
 all the children of God by faith in Jesus Christ ; for as many 
 as have been baptized unto Christ, have put on Christ.' (Gal. 
 iii. 26, 27). 
 
 4. Shew that Baptism was never administered 
 in the name of Christ only. 
 
 From these and other passages, where Baptism in the 
 naine of Christ is mentioned, without reference to the pre- 
 scribed form of administration, it is not to be inferred that 
 the rite can be duly administered without that form. Not 
 only was it always performed in the primitive Church in the 
 name of all the three persons in the blessed Trinity ; but 
 there is a striking incident recorded in the Acts, which 
 clearly marks the Apostolic practice. The question, ' Unto 
 what then were ye baptized?' put by St Paul to certain 
 Ephesian converts, who had not heard of the Holy Ghost, — 
 implies that, — if they had received Christian Baptism, they 
 could not have failed to hear of him ; and accordingly it ap- 
 peared that they had only been baptized ' unto John's bap- 
 tism.' (Acts xix. 3).
 
 128 Questions and Answers on 
 
 5. What are the benefits conveyed by the right 
 use of this Sacrament ? 
 
 Inasmuch as Baptism is the appointed means of admis- 
 sion into the Gospel Covenant, the right use of the Sacra- 
 ment will necessarily tend to a confirmation of our faith in 
 the promises of God ; and a well-grounded faith, accom- 
 panied by fervent and constant prayer, will as surely pro- 
 duce an increa.se of grace, resulting in a daily advance to- 
 wards Christian perfection. 
 
 6. What is the purport of the prayer which 
 our Church ofi'ers up in behalf of those who are 
 baptized ? 
 
 Our Church invokes a blessing upon those who are bap- 
 tized to the effect that ' the old Adam may be so buried, 
 ' that the new man may be raised up in them ; that all 
 ' things belonging to the Spirit may live and grow in them ; 
 ' that they may have power and strength to have A-ictory, and 
 ' to triumph against the devil, the world, and the flesh ; and 
 ' that, being endued with heavenly virtues, they may be ever- 
 ' lastingly rewarded through God's mercy in Christ.' 
 
 7. Give some leading arguments for Infant- 
 Baptism. 
 
 (a) i. Baptism, though excelling its tj^o. circumcision 
 as the new covenant excels the old, is, as circumcision was, 
 an initiatory rite, the means of admission into covenant with 
 God : ii. And the Circumcision of Jewish infants enjoined 
 under the Law could not fail to be understood as sanction- 
 ing (or indeed requiring) the Baptism of the infant children 
 of Christians, unless our Lord had expressly excepted them. 
 ^b) L..." God commanding children to be circumcised, or 
 " initiated into the church, the same command may well be 
 " looked upon as reaching to baptism too ; for it is by this 
 " we are initiated into the Church now, as it was by circum- 
 "cision they were initiated then* ii, [Further,]. 
 
 * "If children could be admitted into the covenant of 
 " works, why not, a fortiori, into the covenant of grace ?" 
 Bp. Browne.
 
 Article XXVII. 129 
 
 " The words of our Saviour are a law, when he saith, Go ye 
 " and teach all nations, baptizing them, &c. (Matt, xxviii. 
 ''19). Where, though it be translated teach, [which term, 
 "it has been objected, would not apj^ly to infants,] the 
 "word in the original [Ma0»?Tcyo-aTe] properly imports dis- 
 
 " cijjle, and make disciples ; So that all that are disciples 
 
 " are here commanded to be baptized ; nay they are there- 
 "fore commanded to be baptized because disciples.* And 
 "seeing all disciples are to be baptized, infants, the chil- 
 " dren of believing parents, amongst the rest, must be bap- 
 "tizedtoo ; for that they are disciples is clear from their 
 "being circumcised under the law: for that argued they 
 " were in covenant with God, otherwise they could not have 
 "had the seal of the covenant administered to them, and if 
 " they were in covenant with God, they must needs be dis- 
 
 "cijDles — iii. Again, of children oiu' Saviour saith, of 
 
 " such is the kingdom of God, Mark x. 14. And therefore 
 " they must needs be disciples, unless such as are not dis- 
 " cii^les should be thought to belong to the kingdom of God." 
 Bjo. Beveridge. — (c) Where one parent only was Christian, 
 St Paul affirms the children to be holy (1 Cor. vii. 14.) ; 
 surely then admissible into the Christian covenant by bap- 
 tism. — [See further on InfoMt-Baytism, Baptism by Affu- 
 sion, and other particulars relating to Baptism, in Questions 
 on 1.he Liturgy ; Sect, x.] 
 
 8. Prove that the doctrine of Baptismal Rege- 
 neration, and the Baptism of Infants, are confirmed 
 by the writings of the early Fathers. 
 
 St Barnabas (Epist. c. 11.) observes that we descend into 
 the waMr full of sins and pollutions, and ascend out of it 
 full of good fruits, having fear in our hearts, and hope to- 
 wards the Lordj in our spirit. Justin MartjT (Apol. I. c. 66.) 
 relates that those who believe the Gospel, and undei-took to 
 live in conformity therewith, were 'brought to a place where 
 there was water ^ and regenerated, after the same manner of 
 regeneration, as those who had previously embraced Chris- 
 
 * If we take the original to mean, make dAsciples by bap- 
 tizing them, the command still applies to whole nations, 
 chUdi-en included, as a Jew would understand them to be if 
 not excepted.
 
 130 
 
 Questions and Answers on 
 
 tianity ; and he adds that in the water they obtained the re- 
 demption of all their po^t sins. And in his second Apology 
 he speaks of persons 60 and 70 years old who when he ^To'te 
 it hoxl been nmde disciples to Christ {eu.adr\TevQi'i(Tav ra 
 Xpto-Tw) — (doubtless by baptism)— m their childhoodj : (i.e. 
 in the lifetime of St John). Theophilns of Antioch (ad 
 Autol. Ti. 16.) says that r/ien obtain remission of sins by 
 water, and the laver of regeneration, even as many as come 
 to the truth, and a,re born again, and receive the blessing of 
 God. The Aix)stolical Constitutions (vi, 15.) direct that 
 children should be bajjtized, and brought vp in the nurture 
 and admonition of the Lord. Irenseus (Hser. n. 39.) 
 teaches that Christ came to save by himself all v:ho a/re bom 
 again to God thro^igh him, xohether infants, children, boys, 
 youths, or okl men. See also Tertull. de Bapt. c. 4 ; De Cor. 
 Mil. c. 1 ; Adv. Prax. c. 26 ; Chrysostom Hom. in Joh. 85 ; 
 Cyprian Epist. 64 ; Origen in Luc. Hom. 14 ; Augustin de 
 Pecc. Mor. i. 19. 
 
 ARTICLE XXVIII. 
 
 If the Lord's Supper. 
 
 The Supper of the Lord 
 is not only a sign of the 
 love that Christians ought 
 to have among themselves 
 one to another, but rather 
 is a Sacrament of our Re- 
 demption 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 partaking of 
 the blood of Christ. 
 
 Transubstantiation, or the 
 change of the substance of 
 
 De Coena Domini. 
 
 CcENA Domini non est 
 tantum signum mutuae be- 
 nevolentiae Christianorum 
 inter se, verum potius est 
 Sacramentum nostrse per 
 mortem Christi redempti- 
 onis ; atque adeo rite, digne, 
 et cum fide sumentibus, 
 panis, quem frangimus, est 
 communicatio corporis Chris- 
 ti ; similiter poculum bene- 
 dictionis est communicatio 
 sanguinis Christi. 
 
 Panis et Vini Transub- 
 stantiatio in Eucharistia ex 
 sacris Uteris probari non 
 potest ; sed apertis Scrip-
 
 Article XXVIII. 
 
 131 
 
 Bread and Wine in the Sup- 
 per of the Lord, cannot 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 Clirist is given, 
 taken, and eaten, in the Sup- 
 per, only after an heavenly 
 and spiritual manner. 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 wor- 
 shipped. 
 
 turae verbis adversattu', Sa- 
 cramenti naturam evertit, et 
 multarum superstitionum de- 
 dit occasionem. 
 
 Corpus Christi datur, ac- 
 cipitur, et manducatur in 
 Ccena, tantum coelesti et 
 spiritual! ratione. Medium 
 autem, quo corpus Christi 
 accipitur et manducatur in 
 Ccena, fides est. 
 
 Sacramentum Eucharis- 
 tise ex institutione Christi 
 non sen^abatur, circumfere- 
 batur, elevabatur, nee adora- 
 batur. 
 
 1. Whexce does it appear that tlie Lord's 
 Supper is a sign of Christian fellowship ? 
 
 In speaking of the Eucharist, St Paul describes the 
 Sacramental bread as an emblem of that love and unity, 
 which ought to subsist among Christians, and incorporate 
 them into one undivided body, of which Chiist is the 
 spuitual head. * For we, being many, are one bread and 
 'one body; for we are all partakers of that one bread.' 
 (1 Cor. X. 17.) 
 
 2. Shew that the Lord's Supper is also a Sacra- 
 ment of our Redemption by Christ's death. 
 
 As the Lord's Supper was instituted 'for the continual 
 'remembrance of the sacrifice of the death of Christ, and 
 ' of the benefits which we receive thereby,' so, in accordance 
 with the true character of a Sacrament, the elements of 
 bread and wine are an outward sign of the spiritual blessings 
 obtained for us by the body of Christ broken, and his blood 
 shed upon the cross for our salvation ; insomuch that the 
 worthy recipient of the appointed symbols becomes through 
 faith a partaker of the thing signified. With a view to
 
 132 Questions and Answers on 
 
 avoid any attempt to explain the mysterious nature of this 
 participation, our Church has, with her usual moderation, 
 conveyed her meaning in terms which are strictly Scriptural. 
 
 * The cup of blessing which we bless,' asks St Paul (1 Cor, 
 X. 16.), 'is it not the communion of the blood of Christ? 
 
 * The bread which we break, is it not the communion of the 
 'body of Christ?' 
 
 3. Explain the nature and design of the Eu- 
 charist, by means of the analogy observable in the 
 sacrifices both of Jews and Heathens. 
 
 Among the Jews, some of their sacrifices were entirely 
 consecrated to God, as being tj-pical of the full, perfect, and 
 sitfficient sacrifice of the promised Eedeemer; and of the 
 trespass-offering, a portion was eaten by the priests only, as 
 mediators between God and the person who made the offer- 
 ing ; but iw peace-offerings, which were a token of reconcili- 
 ation between God and man, part was offered to God, and 
 the rest consumed by the priest and people, who were there- 
 by reinstated in covenant wdth Jehovah. To this latter 
 class the Passover, and consequently the Lord's Supper, 
 manifestly belong ; and thus our Lord declares in John vi. 
 53. ' Except ye eat the flesh of the son of man, and drink 
 'his blood, ye have no life in you,' Hence this Sacrament 
 is not a sacrifice, but di feast upon a sacrifice, to wit, the 
 sacrifice once offered by Christ upon the cross : and such 
 were not only these feasts which accompanied the Je-s\ish 
 sacrifices, but those among the heathen upon things offered 
 to idols, which St Paul contrasts with the agapce, or Euchar- 
 istic feasts of the early Christians (1 Cor. x. 13. sqq.). Now 
 these epuloe sacrificiales under the Law were regarded as 
 federal rites between God and the parties who partook 
 thereof ; just as covenants were ratified in early times by 
 the contracting parties eating and drinking together. Those 
 present were regarded as God's guests, who entered into 
 covenant mth him by eating their portion of the victim, 
 wliile his was consumed ; and, in like mamier, the Christian's 
 particii:)ation in the Holy Communion is a visible pledge of 
 Christ's love to his faithful followers, as well as a bond of 
 unity among themselves. 
 
 4. How is the death of Christ represented in the 
 New Testament ; and by what term is this sacrifice 
 expressed ?
 
 Article XXVIII. 133 
 
 The Sacrifice of Christ is represented in the New 
 Testament as an offering for Sin j and that, by means of 
 the same sacrificial term which the LXX. apply to the 
 sin-off"ering of the Levitical dispensation. Thus, for 
 instance, in 2 Cor. v. 21. birhp fiiuwv afiapTiav eiroinffev. 
 Compare, Lev. iv. 20; ix. 7; xiv. 18; xv. 19; Numb. vi. 11; 
 viii. 12; Isai. liii. 10. In like manner, we have 6 /uo'o-xos 
 T?!? d/uLapTia^ (Ezek. xlv. 22.), and similar expressions ; in 
 wlaich f] afxupTLa, according to (Ecumenius, is equivalent 
 to TO Trepl apapTLwv 6vp.a. 
 
 5. In what light does the Church of Rome 
 
 regard the celebration of the Eucharist ? 
 
 The Romanists believe that the sacrifice of the death 
 of Christ is repeated every time the Lord's Supper is 
 administered, and an atonement thereby made both for 
 the living and the dead. Accordingly they regard the 
 service of the Mass as a lively representation of the several 
 circumstances of his death and passion. The error has 
 obviously arisen out of the doctrine of Transubstantiation. 
 [See on Article xxxi.] 
 
 6. What is meant by Transubstantiation ? 
 
 The doctrine is thus stated in the 14th Article of the 
 Creed of Pope Pius IV :— ' In the Sacrament of the Eu- 
 ' charist there is truly, really, and substantially, the body 
 *and blood, together Avith the soul and divinity, of our 
 
 * Lord Jesus Christ ; and there is a conversion of the 
 
 * whole substance of the bread into his body, and of the 
 
 * whole substance of the wine into his blood ; which con- 
 
 * version the Holy Catholic Church calls Transuhstantia- 
 
 * Hon. ' In explanation of the term, the Trent Catechism 
 teaches that, ' because in the Sacrament of the Eucharist 
 *the whole substance of one thing passes into the whole 
 
 * substance of another, the word Transubstantiation was 
 
 * rightly and wisely invented by our forefathers. ' 
 
 7. Shew that the argument from Scripture, 
 upon which the doctrine of Transubstantiation is 
 founded, is invalid. 
 
 The doctrine is mainly built upon the solemn Avords 
 employed by Christ at the institution of the Sacrament 
 (Matt. xxvi. 26. 28.), and Ms exhortations to his disciples 
 
 M
 
 134 Questions and Answers on 
 
 in tlie sixth chapter of St John's Gospel. Of these last, 
 in order to prevent misapprehension, he distinctly assert- 
 ed the spiritual nature. 'The words that I speak unto 
 ' you, they are Spirit, and they are life ' (John vi. 63.). It 
 is also manifest that the words 'This is my body,' and 
 'this is my blood,' could only be meant to imply that the 
 bread represented his body, and the A\ine his blood ; and 
 are no more to be understood literally, than we are to 
 suppose our Lord himself to have been actually a door, a 
 vine, a Iamb, or a vxiy. Besides, as the blood of the 
 Paschal Lamb was a symbol, so by analogy are the 
 Eucharistic elements. Indeed there is no word in He- 
 brew which expresses to signify or represent; and con- 
 sequently it is, was employed for it signifies, by a common 
 Oriental idiom. Examples of this usage abound. Compare 
 Gen. xU. 26 ; Dan. vii. 24; Matt. xiii. 31. 39 ; Luke viii. 9 ; 
 XV. 26 ; John vii. 36 ; x. 6 ; Acts x. 17 ; 1 Cor. x. 4 ; Gal. iv. 
 24 ; Eev. i. 20. 
 
 8. Does it not appear that this doctrine is alike 
 
 impossible and absurd ? 
 
 It is impossible that the bread which Christ gave to 
 his disciples, should have been his natural body, while he 
 was then alive, and in the act of breaking it ; nor could 
 the wine in the cup be the blood still flowing in his veins. 
 In fact, the elements are still called hreaxl and v:ine after 
 consecration (1 Cor. x. 27.); and it is moreover absurd to 
 suppose that Christ can be corporecdly present to different 
 congregations of communicants at the same time. 
 
 9. Point out the inconsistency of Transubstanti- 
 
 ation with the nature of miracles, and the evidence 
 
 on which they invariably rest. 
 
 The reality of the miracles of the Old and New Testa- 
 ments was in all cases established by the evidence of the 
 senses ; and whenever change of property or substance 
 was effected, similar to that which is alleged of Transub- 
 stantiation, such change was obvious and readily discer- 
 nible. When, for instance, our Lord turned water into 
 wine at the Marriage-feast in Cana, the attributes of the 
 wine took place of those of the water : whereas the con- 
 secrated bread and wine remain, as far as the senses can 
 discover, bread and wine still. Moreover, the accidents 
 of the miracles are plainly inverted ; for instead of Christ's
 
 Article XXVIII. 135 
 
 body and blood being changed into bread and -wine, as the 
 words of institution are made to indicate, it is the bread 
 and wine that are transubstantiated in Christ's body and 
 blood. 
 
 10. Shew that Transubstantiation is repugnant 
 to the plain words of Scripture. 
 
 In the Gospel narrative of the institution of the Lord's 
 Supper, it is plainly related that ' Jesus took bread, and 
 * brake it, and gave it,' i. e. the bread, to his disciples. So 
 likewise of the Cup. He also spake of the wine after con- 
 secration as being still ' the fruit of the vine ' (Matt. xxvi. 
 26—29.). Neither is it possible to reconcile the corporeal 
 presence of Christ in the Eucharist with the assurance 
 that he is at the right hand of God in heaven, there to 
 remain 'until the times of the restitution of all things.' 
 See Acts iii. 21 ; Eph. i. 21. 
 
 11. In what respect does Transubstantiation over- 
 throw the nature of a Sacrament ? 
 
 Inasmuch as a Sacrament has an outioard visible sign, 
 as well as an inward and spiritual grace, the conversion of 
 the bread and wine into Christ's body and blood, by which 
 the sign is changed into the thing signified, must at once 
 destroy the Sacramental character or the Ordinance. 
 
 12. What are the Superstitions, to which the 
 doctrine of Transubstantiation has given rise ? 
 
 Those which are enumerated in the last clause of the 
 Article. Under the absurd persuasion that the con- 
 secrated wafer, or, as it is called, the Host, has become the 
 actual body of Christ, Eomanists worship it on their 
 knees, as it is elevated by the priest for that purpose : and 
 not only is the portion 'reserved' for the sick solemnly 
 paraded through the streets in Eomish countries, but a 
 day, called Corims ChrisfA Day, is set apart, on which the 
 Host is 'carried about' in procession, 'lifted up,' and 
 'worshipped.' 
 
 13. Does the Ordinance of Clirist give any sanc- 
 tion to those superstitions ?
 
 136 Questions and Answers on 
 
 At the institution of the Sacrament, our Lord's com- 
 mand was simply this : — ' Take, eat, this is my body which 
 ' is given for you : do this in remembrance of me ' 
 (Matt. xxvi. 26 ; Luke xxii. 19.). From these words no 
 sanction can be elicited either for the reservation, peram- 
 bulation, elevation, or worship of the Host ; whereas the 
 practice is manifestly superstitious and idolatrous, and 
 consequently at variance both with the spirit and the 
 doctrine of Holy Writ. 
 
 14. Wliat is the derivation and meaning of the 
 
 word Host ? 
 
 The word is, in fact, an abbreviation of the Latin 
 hostia, ' a victim ; ' and it is employed to convey the idea 
 that Christ is offered up anew, as a propitiatory sacrifice, 
 at every celebration of the Eucharist. 
 
 15. When was the doctrine of Transubstantiation 
 
 first mooted ; how was it received ; and may not its 
 
 erroneous tendency be thence argued ? 
 
 In the first ages of the Church it seems to have been 
 universally believed that the body and blood of Christ 
 were really present in the Lord's Supper, but the nature 
 of that presence gave rise to no serious discussion, prior 
 to the publication of a treatise ' on the Sacrament of the 
 'body and blood of Clirist,' by Pa.schasius Radbertus, a 
 Benedictine monk, in the j^ear 831. Nor indeed did this 
 treatise attract any great degTee of attention until, four- 
 teen years afterwards, it was presented, in an enlarged 
 and amended form, to Charles the Bald. Radbert main- 
 tained that after consecration, nothing remains of the 
 bread and wine except their outward appearance ; and 
 that the body of Christ which then becomes reoMy and 
 locally present, is the same identical body which was bom 
 of the Virgin, which suffered on the cross, and which rose 
 from the dead. Charles disapproved of the work ; and, in 
 order to settle the question, directed two of his ablest 
 writers to examine the arguments on which it rests. 
 Thus not only does the late origin of the doctrine of 
 Transubstantiation, but the manner in which it was 
 received, make strongly against its truth ; though, without 
 the warranty of Scripture, it must have been equally 
 rejected as an error, even if it had dated from the earliest 
 times.
 
 Article XXVIII. 137 
 
 16. To whom was the examination of the new 
 doctrine particularly entrusted ; how did they ex- 
 ecute their task ; and in what light was the worship 
 of the elements regarded ? 
 
 John Scott, an Irishman, and Ratramn, a monk, "were 
 the persons selected by Charles to investigate the opinions 
 of Radbert. The work of the former, which seems to have 
 been a concise and perspicuous exposition of the sjTiibolic 
 and commemorative import of the rite, is unfortunately- 
 lost ; while the real opinions of. the latter are, perhaps 
 intentionally, concealed in a maze of perplexing subtleties. 
 Others also engaged in the dispute, among whom was 
 RahoMus Mcmms, the most learned diAdne of the ninth 
 century ; and it is worthy of remark that the vjorshvp of 
 the elements is not mentioned by any of the writers on either 
 side of the question. 
 
 17. Did the Anglo-Saxon Church hold the doc- 
 trine of Transuhstantiation ? 
 
 It appears from the Canons of ^Ifric that no such 
 belief was entertained by our Saxon ancestors ; for he uses 
 language not only irreconcdeable with a belief in Transuh- 
 stantiation, but has made great use of Eatramn's treatise 
 against it. Neither was any profession of belief then 
 required from the Clergy at ordination, or any enquiry 
 made with respect to it. 
 
 18. Give a brief view of the history of the doc- 
 trine in its subsequent stages. 
 
 Before the end of the ninth century the controversy 
 had subsided ; on its revival in the eleventh, it was opposed 
 by the celebrated Berenger ; in the twelfth century, how- 
 ever, it was very generally received as a doctrine of the 
 Church, though the word TransubstanticUion, which the 
 Trent Catechism ascribes to the wisdom of our ' forefathers,' 
 was only first stamped upon the doctrine by the fourth 
 Council Lateran (a. d. 1215.), having been then recently 
 invented by Bishop Stephen of Aries, with the sanction 
 of Pope Innocent III.; and at length the Council of 
 Trent enrolled both the name and the doctrine among 
 the peculiar tenets of the Romish communion. 
 
 m2
 
 138 Questions and Answers on 
 
 19. What doctrine was substituted by Luther 
 
 for Transuhstantiation ; and by what arguments is 
 
 it shewn to be untenable ? 
 
 By Zuingle and Calvin, and indeed by the Eeformers 
 in general; the doctrine of Transuhstantiation was rejected 
 in toto ; but Luther and his followers admitted that the 
 suhstaMce of Christ's body and blood is present in the 
 Eucharist, together with the substance of the bread and 
 wine : and accordingly the modified doctrine of Con- 
 substantiation was inserted by Slelancthon in the Augsburg 
 Confession ; although he seems to have entertained con- 
 siderable doubt respecting it, and subsequently, indeed, 
 to have discarded it altogether. It is manifest that the 
 same reasons hold against the Lutheran, as against the 
 Eomish doctrine. 
 
 20. Does the Church of England offer an un- 
 qualified contradiction to the real presence of Christ 
 in the Eucharist ? 
 
 Unquestionably the Church of England recognizes a 
 real presence of Chi'ist in the Sacrament of the Lord's 
 Supper ; but it is a sinritvxd, not a corporeal, presence. 
 While she declares that 'the bread and the wine remain 
 'unchanged,' and that they are merely 'a sign of Chi'ist's 
 'body and blood,' which are given and received 'only in a 
 'heavenly and spiritual maimer,' she still asserts that they 
 ' are ren7y and i/it^eec? taken and received by the faithful.' 
 In other words, without incun-ing the risque of being 
 "v\dse beyond that which is wi-itten, she affirms that those 
 who worthily partake of the appointed emblems, bread 
 and wine are fed with the spiritual food of the most 
 precious body and blood of Christ to the strengthening 
 and refreshing of their souls ; and this is in strict accord- 
 ance with the repeated declaration of our Lord himself. 
 ' Whoso eateth my flesh,' he solemnly assui'es his disciples, 
 ' and di-inketh my blood, hath eternal life : for my flesh is 
 'meat indeed, and my blood is diink indeed.' But, he adds, 
 'it is the spirit that quickeneth, the jiesh profiteth nothing' 
 (Johnvi. 54. 63.). 
 
 21. By what means then are the body and 
 blood of Christ taken and received in the Lord's 
 Supper ?
 
 Article XXVIII. i39 
 
 Since the body of Christ is not oxtuolly hut spiritually 
 eaten, it follows of necessity that the means whereby it is 
 so eaten, is a true and lively faith in the benefits pur- 
 chased to mankind by his all-sufficient sacrifice on the 
 cross. Thus eaten, ' Christ becomes one with us, and we 
 
 * with him ; ' we are nourished, strengthened, and supported 
 by the heavenly food ; and we go on from grace to grace 
 until we lay hold on eternal life. 
 
 22. How does Hooker ^radically sum up a dis- 
 cussion on tlie presence of Christ in the Lord's 
 Supper ? 
 
 ' Let it be sufficient for me, presenting myself at the 
 ' Lord's Table, to know what there I receive from him, 
 ' without searching or inquiry of the manner how Christ 
 
 *performeth his promise This Bread hath in it more 
 
 *than the substance which our eyes behold, this Cup 
 
 * hallowed with solemn benediction availeth to the endless 
 
 * life and welfare both of soul and body ; in that it serveth 
 ' as well for a medicine to heal our infirmities and purge 
 ' our sins, as for a sacrifice of thanksgiving ; with touching 
 'it sanctifieth, it enlighteneth with belief, it truly con- 
 ' formeth us unto the image of Jesus Christ. What these 
 
 * elements are in themselves it skilleth not ; it is enough 
 ' that to me which take them they are the Body and Blood 
 ' of Christ ; his promise in witness hereof sufliceth ; his 
 ' word he knoweth which way to accomplish ; why should 
 ' any cogitation possess the mind of a faithful communicant 
 ' but this, ' my God, thou art true ; my soul, thou art 
 ' 'happy' ! " 
 
 23, What are the opinions of the early Fathers 
 touching the nature of this Sacrament, and the 
 manner in which it is received ? 
 
 Although Justin Martyr (Apol, I, c, QQ.) and Trenseus 
 (Hser. JX. 3i. ) affirm that the bread, after consecration, is 
 no longer cornmon hreaxl, but heavenly food; yet the 
 Fathers in general constantly speak of the consecrated 
 elements as signs, symbols, figures, types, comviemorative 
 and mystical re2)resentations : and while they afford 
 numerous testimonies to the figurative import of the 
 Sacrament, there is not a single authority on the other
 
 I40 Questions and Ansivers on 
 
 side,* Thus Cyril of Jerusalem (Cat. Myst. rv. 3.) teaches 
 that under the type of bread, Christ's body is given, and 
 under the type of vnne, his blood, ; so that those v:ho pa/rtake 
 of the body and blood of Christ mo.y be of one body and 
 blood with Him. Origen says (Horn. vn. in Le\dt. ) that to 
 xmder stand our Saviour's words, of eating his flesh and 
 drinking his blood, oxcordAng to the letter, is a letter tlmt 
 hilleth. Thus also Augustine (De Doctr. Chr. in. 16.):— 
 These words, Except ye eat the flesh of the Son of Man, 
 and drink his blood, ye have no life in you, seem to coni- 
 inand a heinous vnckedness ; and. therefore the comraand.- 
 ment is figv/raMve. See also Tertull. adv. Marc, rv, 40. 
 Cyprian. Epist. 63. ; Augustui. in Psal. xcviii. c. 9. It may 
 be remarked also incidentally, that in answer to the calumny 
 which charged the primitive Christians with eating human 
 flesh, the martjT Blandina argued its impossibility from the 
 fact, that for the inirpose of religious abstinence, they 
 forbore to eat even such flesh as might be lawfully eaten 
 (Iren. ap. (Ecumen, Comm. in 1 Pet. iii.). 
 
 * It is vain, especially in the face of many positive asser- 
 tions to the contrary, to take literally by way of authority, 
 glowing rhetorical expressions, manifestly such, which have 
 been used by some Fathers, who, before Transubstantiation 
 was mentioned, had not such reason as we have for guarding 
 their language.
 
 Article XXIX. 
 
 141 
 
 ARTICLE XXIX. 
 
 De ManducaMone Corporis 
 
 Christi, et impios illud nan 
 
 TnoMducare. 
 
 Ijitii, et fide viva desti- 
 tuti, licet carnaliter et visi- 
 biliter, ut A ugustinus loqui- 
 tur, corporis et sanguinis 
 Christi Sacramentuni denti- 
 bus premant, nullo tamen 
 modo Cto'isti participes effi- 
 ciuntur ; sed potius tantae 
 rei Sacramentuni, seu sjin- 
 bolum, ad judicium sibi 
 manducant et bibunt. 
 
 Of the Wicked vMch eat not 
 
 the Body of Christ in the use 
 
 of tJie Lord's Supper. 
 
 The Wicked, and such as 
 be void of a lively faith, al- 
 though they do carnally and 
 visibly press with their teeth, 
 as Saint Angusti'iie saith, 
 the Sacrament of the. Body 
 and Blood of Christ, yet in 
 nowise are they partakers of 
 Christ ; but rather to their 
 condemnation, do eat and 
 drink the sign, or Sacrament, 
 of so great a thing. 
 
 1. Why is this Article introduced in this place ; 
 and upon what principle does it rest ? 
 
 The teaching of this Article follows necessarily from 
 that of the preceding, and seals the testimony of our 
 Church against the doctrine of Transubstantiation. If the 
 sacramental elements be reaUy changed into the substance 
 of Christ's body and blood, then all communicants, whether 
 bad or good, are equally partakers thereof : but if, on the 
 other hand, Christ is only received in a spiritual manner by 
 means of faith, the wicked, who have no true faith, do not 
 receive him. 
 
 2, What is the error against which the Article 
 
 is directed ? 
 
 Ptomanists are not only compelled to admit that the 
 wicked are partakers of Christ's body, but they assert, — 
 and they are only consistent in so doing, — that Sacramental 
 grace follows the act of receiving ex opere operuio, without 
 respect to the character of the recipient. It is against 
 this fearful position that this Article seems to have been 
 directed.
 
 142 Questions and Answers on 
 
 3, T\lience does it appear that the wicked do 
 
 not partake of Christ in receiving the Lord's 
 
 Supper ? 
 
 As Sacraments zx% federal rites, those who receive them 
 without caring to perform the covenauted conditions, a:fe 
 in no toise 2>«'')^takers of Christ, by reason of their joining 
 in the external ceremony. The outivard act without the 
 inward devotion of the heart is mere hypocrisy, and a 
 profanation of the institution ; so that instead of partaking 
 of the benefits of the death of Christ, 'he that eateth 
 ' and di'inketli unworthily, eateth and drinketh damnation 
 ' to himself, not considering the Lord's body ' (1 Cor. xi. 29). 
 
 * To this effect also ■\\Tites St John:— 'If we say that we 
 ' have fellowship -ndth him, and walk m darkness, we lie, 
 ' and do not the truth ; but if we walk in the light, we have 
 ' fellowship one with another, and the blood of Jesus Christ 
 
 * his Son cleanseth us from aU sin,' (1 Jolm i, 6, 7.). 
 
 4, Will scruples as to receiving the Sacrament 
 
 unworthily justify a person in abstaining from it 
 
 altogether ? 
 
 The fear of receiving unworthily is no excuse for not 
 receiving at all. Indeed the very fact of not commimicating 
 is a most grievous sin. It is a wilful disobedience to the 
 dying command of the Eedeemer, and a refusal to ratify 
 our Christian covenant as he has appointed. Those ' who 
 ' are fearful of receiving unworthily, must repent and 
 'amend,' and so come to the Lord's Table, There are 
 other ways of working out our own condemnation, besides 
 ' eating and di-inking ' it. 
 
 5. How do you understand the caution given 
 by St Paul against eating and drinking un- 
 worthily 1 
 
 See Questions on the Liturgy, sect, ix. qu, 38. 
 
 6. Give at length the passage (where occurring?) 
 from Augustine cited in this Article, 
 
 The passage, occurring in the 26th Tract on St John 
 (c. 18,), is to the following effect: — In order to dwell in
 
 Article XXX. 
 
 143 
 
 ' Christ, and that he may dioell in us, we must eat that 
 'food, and drink tliat drink : and lie xoho hy this means 
 ' does not dioell in Christ, and Christ in him, neither 
 ' sxriritually eats his flesh nor drinks his blood, though he 
 ' carnally press -with his teeth the Sacrament of the body 
 ' and blood of Christ. Rather to his own condemnation, 
 'he eats and drinks the Sacrament of so great a thing, 
 ' because he has presumed to come impure to the Sacraments 
 ' of Christ, which none receive worthily, but they loho are 
 ' pure in heart. (Matt. v. 8.).' 
 
 7. Adduce like testimonies of Origen and 
 Jerome. 
 
 Origen in his Comment, on Matt. XV., speaks thus : — 
 Christ is the true food : whosoever eats him, shall live for 
 ever ; and of him no wicked person can eat: for if it %oere 
 possible tluit any, who continue in sin, should eat the Word 
 that was made flesh, it haxl never been written. Whoso eats 
 this bread shall live for ever. Thus also Jerome (Comment. 
 ml?>a.\,\x\\.)\— The good eat the living bread which came 
 down from heaven : but the toicked eat dead bread, vjhich 
 is death. And again : — They that are not holy in body 
 and spirit, do neither eat the fl.esh of Christ, nor drink 
 his bloodj ; of which he said,. He that eats my flesh and 
 drinks my blood, hath eternal life. 
 
 AETICLE XXX. 
 
 Of Both hinds. 
 
 The Cup of the Lord is 
 not to be denied to the Lay- 
 people : for both the parts 
 of the Lord's Sacrament, by 
 Christ's ordinance and com- 
 mandment, ought to be min- 
 istered to all Christian men 
 alike. 
 
 Be utraqiie Specie. 
 
 Calix Domini laicis non 
 est denegandus : utraque 
 enim pars Dominici Sacra- 
 menti, ex Christ! institu- 
 tione et prsecepto, omnibus 
 Christianis ex aequo admin- 
 istrari debet. 
 
 1. What is the practice of the Church of Rome
 
 144 Questions and Answers on 
 
 with respect to the administration of the Cup in 
 the Lord's Supper ; and what gave rise to it ? 
 
 The Piomisli Church \rithholds the Cup from the Laity, 
 After consecrating both the bread and wine, the oflBciating 
 priest receives in both kinds himself^ but administers the 
 bread only to the communicants, including likemse the 
 Clergy who may happen to form part of the consecrators : 
 for '"without the authority of the Church, none but con- 
 
 * secrating ministers may partake of the sacred Eucharist 
 
 * in both kinds. ' The practice is one of the many errors 
 which arose out of the doctrine of Transuhstantiation. 
 Under the impression that Chrisi; was corporeally present 
 in the consecrated elements, superstitious fears soon began 
 to be entertained lest any portion of them shoiild be lost 
 or wasted. 
 
 2. Upon what grounds do the Romanists defend 
 this practice ? 
 
 Admitting that ' Christ did institute this Sacrament in 
 ' both kinds, and that the faithful in the primitive Church 
 ' did receive in both kinds,' they maintain that the Church 
 is empowered to make such a change 'for weighty and just 
 ' causes.' The Canons of the Council of Trent do not assign 
 these causes : but the Romanists defend the practice by 
 alleging that the laity do wtiially receive the blood, since 
 the blood is with the body, 
 
 3. Shew that these reasons are not only un- 
 satisfactory in themselves, but entirely at variance 
 with Christ's holy institution. 
 
 There can be no cause suiEciently weighty to set aside 
 a positive institution of Christ ; and the words of Christ, 
 in relation to this part of the rite, seem to be, as it were, 
 prophetically em^jhatic against the Romish innovation, 
 ' Drink ye all of this,' all without exception or reserve. 
 Tlie notion, too, that the Apostles received the cup as 
 irriests, — not to mention that the Sacrament was instituted 
 before they had received their i^riestly commission, and 
 that no distinction was made by our Lord in the manner 
 of delivering the bread and wine resi3ectively, — is clearly 
 set aside by the reason why all are to drink it :— ' For 
 ' this is my blood of the new covenant, which is shed for
 
 Article XXX. 145 
 
 *many/o?' the remission of sins.' All, therefore, who stand 
 in need of forgiveness i. e. all mankind, both priests, and 
 people are to partake thereof; and mdeed, since 'without 
 'shedding of blood there is no remission' (Heb. ix. 22.), 
 the cup, if one part of the Sacrament can be deemed more 
 necessary than the other, seems to be so. As to the sub- 
 terfuge, that the blood is with the body, be it observed 
 that we commemorate, not the life, but the death, of 
 Christ ; and after death the body is without blood. ' As 
 ' often as ye eat this bread and drink this cup, ye do shew 
 the Lord's death, till he come ' (1 Cor. xi. 26. ). 
 
 4. Is there not, however, a manifest contradic- 
 tion in the decree of the council of Trent sub altera 
 tantwn sjiecie totum atque integrum Christum ve~ 
 rumque sacramentum sumi ? 
 
 If Christ is received whole and entire under one kind, 
 it is clearly as unnecessary for the priest to receive the 
 cup, as it is for the people ; and if the priest, as sometimes 
 asserted, receives merely to afford a lively representation 
 of the blood separated from the body, the contradiction 
 is equally apparent, since they allow that all are equally 
 required to ' shew the Lord's death till he come ' (1 Cor. 
 xi. 26.). 
 
 5. What do you infer from the fact that the 
 hreuldng of bread is sometimes mentioned without 
 reference to the wine ? 
 
 The breaking of bread is indeed sometimes mentioned, 
 in the New Testament (Acts ii. 41. 46; xx. 7.) without 
 any mention of the wine : but it does not thence follow 
 that the cup was not also administered. It is rather an 
 argument that the Sacramental elements were so constantly 
 and necessarily united, that the writer, in mentioning one 
 only with a view of conciseness of expression, was not likely 
 to be misunderstood. 
 
 6. When was the custom of withholding the cup 
 from the laity first introduced ; and did it meet 
 ■with no opposition ?
 
 146 Questions and Answers on 
 
 As may be readily supposed, a change so important 
 was not effected at once. It seems to have been first at- 
 tempted in the twelfth century ; but it was only by slow- 
 degrees that opposition to the measure was gradually over- 
 come, and the practice enforced by a decree of the Council 
 of Constance in the year a. d. 1414. 
 
 7. What expedients had in the mean time been 
 resorted to ; and ^vhat results from the manner in 
 which the Eucharist is now administered in the 
 Church of Rome ? 
 
 At one period, the expedient was adopted of sopping 
 the bread in the wine ; at another the wine was conveyed 
 to the mouth by tubes ; but these and other contrivances, 
 irreverent from their very absurdity, failed to prevent an 
 occasional spilling of the wine. In the mean time, small 
 wafers, conveyed at once and entire to the mouth of the 
 communicants, Avere substituted for bread, in order to guard 
 against any accidental waste ; and the cup being at length 
 altogether withheld from the Laity, and the bread being 
 unbroken, the spirit of the institution is totallj^ lost. It is 
 curious to observe the inconsistency of the Romanists in 
 thus destroying an express command of Christ, while they 
 still scrupulously retain the primitive custom of tempering 
 the wine with water, though the water is clearly unessential 
 to the Sacrament. 
 
 8. Had there never been any departure from 
 the practice of administering or receiving in hath 
 hinds, before the Romish custom became esta- 
 blished ? 
 
 The Aquarii, a Manichaean sect of the 5th century 
 with whom it was a principle never to diink wine, partook 
 of the bread, and refused the cup, when they w^ere present 
 at the celebration of the Eucharist. This refusal of what, 
 be it observed, was not withheld from them, called forth a 
 decree from Pojje Gelasius, to the effect 'that all persons 
 'should either communicate in the Sacrament entirely, or 
 'be entirely excluded from it ; for that such a dividing of 
 ' one and the same Sacrament could not be made without 
 * sacrilege. ' There is mention also of a few persons, in the
 
 Article XXX. 147 
 
 third century, who, from fear of persecution, omitted the 
 wine in the Sacramental cup, and used water only, lest 
 the smell should betray them. 
 
 9. What is tlie inference manifestly deducible 
 from the writings of the primitive Church ? 
 
 Ignatius (ad PhiL c. 4.), Justin Martyr (ApoL L c. 65.), 
 and indeed the Fathers generally, speak of the Eucharist 
 in such a manner, as to prove that it was always adminis- 
 tered in both kinds ; and indeed the Romanists themselves 
 admit the fact. The present practice of the Romish Church, 
 being anciently unkno\\'n, is not then noticed. With respect, 
 however, to those, whose fears induced them to use water, 
 C}T)rian writes thus to Csecilina (Epis. 63.) : — If it be not 
 loAvful to violate one of the least commandments of Christ, 
 how much more is it unlav:ful to hreoJc one so great, so 
 weight]/, and so closely connected with tlie Sacrament of his 
 passion and our oivn redemidion ; or hy any hwrum institu- 
 tion to change it into that lohich is altogether different from 
 the divine institution. Indeed, throughout this whole Epistle, 
 Cyprian speaks at large in reprobation of the practice. Again, 
 in allusion to the Aquarii, S. Chrysostom observes that our 
 blessed Lord instituted the Holy Eucharist in wine, and 
 hiinself drank wine at his oion Contmunion-taMe after his 
 resurrection, to condemn, as it were by anticipation, this 
 pernicious heresy.
 
 148 
 
 Questions and Ansivers on 
 
 ARTICLE XXXI. 
 
 Of the one Oblation of Christ 
 finished iqion tlie 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 satisfac- 
 tion 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 fa- 
 bles and dangerous deceits. 
 
 De unica Christi Ohlatione 
 in Cruce perfecta. 
 
 Oblatio Christi semel 
 facta, perfecta est rederaptio, 
 propitiatio, et satisfactio pro 
 omnibus peccatis totius 
 mundi, tam originalibus 
 quam actualibus : neque 
 prseter illam unicam est ulla 
 alia pro peccatis expiatio. 
 Unde Missarum sacrificia, 
 qui bus vulgo dicebatur sa- 
 cerdotem offerre Christum, 
 in remissionem poense aut 
 culpae, pro vivis et defunctis, 
 blasphema ligmenta sunt, et 
 pemiciosse imposturse. 
 
 1. Ix what light does the Church of England 
 here regard the sacrifice made by Christ upon the 
 Cross for the sins of mankind ? 
 
 In the second Article, it is affirmed that the Son of 
 God died upon the Cross 'to reconcile his Father to us, 
 
 * and to be a sacrifice, not only for original guilt, but also 
 
 * for actual sins of men ;' and here it is asserted that this 
 sacrifice was single and x^etfect. It was a sacrifice once 
 made, and never to be repeated ; as being in all respects 
 entirely effectual to the purpose of man's salvation. 
 
 2, Explain the terms in which the doctrine of 
 the Church is asserted. 
 
 Between Redem.'ption and PropitioMon exists the mutual 
 relationship of an effect to its cause. Bed.emption signifies 
 a buying back by means of a ransom paAd ; Propitiation, 
 which is sj-nonj-mous with atonement marks the nature 
 of that sacrifice by which Christ purchased and redeemed 
 the souls of men from the punishment due to their
 
 Article XXXI. 149 
 
 sins. In the term satisfoxtion there is a reference to the 
 sufficiency of the one oblation of Christ once offered ; 
 since it implies that the divine justice is thereby satisfied, 
 and a full reconciliation effected between an offended God 
 and his sinful creatures. 
 
 3. What is the import of the word Oblation ? 
 See Questions on the Liturgy ; Sect. ix. qu. 31. 
 
 4. Prove from the Scriptures that the sacrifice 
 of Christ was made once for all, and that, that 
 being sufficient, there is no other satisfaction. 
 
 5. Paul's declarations to this effect in the Epistle to the 
 Hebrews are so many and so express, that there is no mis- 
 taking their import. Unlike the Hebrew priests, who ' stood 
 'daily offering the same sacrifices,' Christ appeared once at 
 the end of the world ' to put away sin by the sacrifice of 
 'himself ;' so that 'we are sanctified through the offering of 
 'the body of Jesus Christ once for all;' and 'this man, 
 ' after he had offered up one sacrifice for sins, for ever sat 
 'down at the right hand of God' (Heb. v. 12 ; ix. 26 ; x. 10.). 
 Thus also S. Peter : — ' Christ also hath once suffered, the 
 'just for the unjust, the he might bring us unto God' (1 Pet. 
 iii. 18.). 'There remaineth,' therefore, 'no more sacrifice for 
 'sin' (Heb. x. 26.) ; none other satisfaction but that alone : 
 for ' he is the propitiation for our sins, and not for ours only, 
 ' but also for the sins of the whole world' (1 John iL 2.). 
 
 5. What is the doctrine of the Church of Rome 
 
 respecting Christ's sacrifice ? 
 
 In the face of these pointed declarations of Scripture, 
 which look like a prophetic warning against so gross an 
 error, the Piomanists, as a consequence of their belief in 
 Transub.stantiation, maintain that the real body of Christ 
 is offered up, as an expiatory sacrifice for the living and the 
 dead, at every celebration of the Eucharist. 
 
 6. What corrupt practice has been built upon 
 this erroneous doctrine ? 
 
 Under the impression that the pains of Purgatory were 
 mitigated or wholly suspended by the sacrifice of the mass, 
 
 n2
 
 150 Questions and Answers on 
 
 persons were induced to give or bequeath sums of money for 
 masses to be said for the repose either of their oym souls, or 
 those of their relatives. These masses are more or less nu;iier- 
 ous and imposing, and of course more or less efi'ective, in 
 proportion to the amount received for their performance ; 
 and they have always been a source of great wealth to the 
 Church. As the priest alone takes part in them, they are 
 called Solitary nuisses ; though several are frequently going 
 on at the same time at different altars in the same Church, 
 in the presence of those whom curiosity or devotion may 
 attract to the ceremony. 
 
 7. Can the Eucliarist be strictly called a sacri- 
 fice ; and if not, is there any sense in which it may 
 be so considered ? 
 
 Neither is the Eucharist a sacrifice, nor has the Christian 
 Church any sacrifice, in the strict sense of the word : though 
 in a larger or metaphoric sense, it is designated in the 
 Liturgy, a 'sacrifice of praise and thanksgiving.'* Even in 
 this sense however it is a commemorative, not di propitiatory , 
 sacrifice. Thus also Contrition, Pi'ayer, and Almsgiving, 
 are said to be sacrifices (Psal. xli. 17 ; cxli. 2 ; Phil. iv. 18.) ; 
 and we are exhorted to ' present our souls and bodies, as a 
 reasonable, holy and lively sacrifice unto God.' 
 
 8. How is it then that, without a sacrifice, the 
 Christian Church still has its priests ? 
 
 * Similarly Bp. Burnet ; who adds, " In two other 
 respects it may be also more strictly called a sacrifice. One 
 is, because there is an oblation of bread and wioe made in it, 
 which being sanctified are consumed in an act of religion. 
 To this many passages in the writings of the Fathers do 
 relate And in the ancient liturgies they did with par- 
 ticular prayers offer the bread and wine to God Anoth r 
 
 respect in which tlie Eucharist is called a sacrifice, is 
 because it is a commemoration and a representation to 
 God of the sacrifice that Christ offered for us on the cross 
 
 Still it is a commemorative sacrifice and not pro- 
 
 pitiatory "
 
 Article XXXI. 151 
 
 The fact is, that there is no sacrificing priest under the 
 Christian, as there was umler the Jewish, Dispensation. 
 The term tepeus is applied by the New Testament writers, in 
 a literal sense, to Christ onl,y ; and figuratively to Christians 
 in general;, whereas the word which corresponds \\\\\i our 
 word priest, and from which it is derived, is uniformly 
 TToeff/iurepos, cm elder, [See also Questions on the Liturgy ; 
 Sect. IX. qq. 1—3.]. 
 
 9. Is then the Sacrament of the Lord's Supper 
 nothing more than a mere commemorative institu- 
 tion ? 
 
 It is more. Though the Eucharist is a commemorative 
 rite, it is also a federal act, ratified by partaking of the 
 sacrificial feast, as a pledge that we partake also of the 
 spiritual benefits of the commemorated sacrifice. In this 
 sacrifice, Christ was our victim : and although we cannot 
 feast literally on his body, which is in heaven ; yet the bread, 
 of which we can partake, becomes to us the bread of life, 
 because he himself appointed it to represent his body. 
 
 10. In what respect are the sacrifices of masses 
 hlasphemous fables ? 
 
 Inasmuch as the notion that the sacrifice of the mass is 
 either real or expiatory, as well as the doctrine of Purgatory 
 itself (Art. xxil.), are not only unauthorized, but plainly 
 contradicted, by Scripture, and inconsistent with the all- 
 suflBciency of the one oblation of Christ once offered, they are 
 appropriately designated blasphemous fables. The Romish 
 doctrine also plainly implies a power in the priest to bring 
 do^m Christ from heaven, and subject him to a continuance 
 of his sufferings upon earth ; for if he does not suffer, it can 
 be no sacrifice ; and if he does suffer, the heaven cannot have 
 received him ' till the times of the restitution of all things ' 
 (Acts iii. 21.). Surely this is both blasphemous and absurd. 
 
 11. ^Miy are masses said to be dangerous deceits ? 
 
 By holding out a hope of pardon which has no sanction 
 in Holy Writ, and leading men to believe that the Salvation 
 of God may be purchased by money, the Romish priesthood
 
 152 Questions and Ansivers 07i 
 
 are guilty of beguiling their people with dangerous deceits. 
 To maintain that an offering of the consecrated elements by 
 the jDriest alone can procure ' remission of pain or guilt ' 
 either for ' the quick or dead,' who do not partake with him, 
 can be nothing else than, as the Latin strongly expresses it, 
 a pernicious imposture. 
 
 12. "What may have been the object of the 
 comiDilers of this Article in speaking of these errors 
 of the Romanists as commonly current and in the 
 past tense ? 
 
 Probably the past tense was adopted, because, when the 
 Articles of Edward VI, were dra-\vn up, the Council of Trent 
 had not yet published their decrees ; and although these 
 things were then commonly current, the Reformers charitably 
 hoped that the Eomish Church might be led to renounce a 
 doctrine so repugnant to the truth of the Gospel. 
 
 13. In what light does it appear that the 
 Eucharist was regarded by the primitive Church ? 
 
 Since the early Christians were reproached by the heathen 
 for embracing a religion which had neither altars nor sacri- 
 fices, without alleging the Eucharist in reply, it is manifest 
 that they did not regard it as a sacrifice in an expiatory 
 point of view. Indeed Justin Martyr says expressly (Apol. 
 I. c. 13.) that the Christians have no other sacrifices hut 
 prayers and proAses ; and in the Apostolical Constitutions 
 (VIII. 12.), the Lord's Supper is described as a pure and 
 unbloody saxrifice. Compare also Jiistin M. Apol. i. cc. 65. 
 67. Dial. Tryph. cc. 41. 117, 118. Moreover, says Augustine 
 (c. Faust. Man. xx. 18.), Christiojis do still celebrate the 
 memory of the sacrifice then made, in the offering and par- 
 ticipation of the body and blood of Christ. Passages to the 
 like eff"ect are foujid in Atheuagoras, Tertullian, Origen, and 
 other writers.
 
 Article XXXII. 
 
 153 
 
 ARTICLE XXXII. 
 
 Of the Marriage of Priests. De Conjugio Sacerdotum. 
 
 Bishops, Priests, and 
 Deacons are not commanded 
 by God's Law, either to vow 
 the estate of single life, or 
 to abstain from marria.q'e. 
 Therefore 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. 
 
 Episcopis, Presbyteris, 
 et Diaconis nullo mandate 
 divino praeceptum est, ut 
 aut coeliliatum voveant, aut 
 a matrimonio abstineant. 
 Licet igitur etiam illis, ut 
 caeteris omnibus Christianis, 
 ubi hoc ail pietatem niagis 
 facere judicaverint, pro suo 
 arhitratu matrimonium con- 
 trahere. 
 
 1. What are the tenets to which this Article is 
 opposed ; and what addition has been made thereto 
 since its first publication ? 
 
 About the middle of the 11th Century, Priests, at their 
 ordination gave a promise of celibacy, and Bishops were 
 bound by an oath, not to ordain a married man. The 
 Reformed Church generally declared against these vows ; 
 but, on the other hand, one of the six Articles of Henry 
 VIIL affirmed that 'Priests may not marry by the Law of 
 God.' With reference to these points the present Article 
 was doubtless framed in 1552, when it consisted of the hrst 
 clause only : the second was added in the reign of Elizabeth, 
 
 2. \Vliat were the six Articles; and was their 
 promulgation followed by any important results ? 
 
 They were the several provisions of an Act, passed in the 
 year 1539,- when the Ptomish party had regained the as- 
 cendaiicy. The points enforced were Transubstantiation, 
 Communion in one kind, the celibacy of the Clergy, the 
 obligation of vows of Chastity, private masses, and Auri- 
 cular Confession. It was on this occasion that Latimer 
 resigned his bishopric, and retired into private life ; and 
 Cranmer only retained his post in the hopes of preventing 
 still greater concessions.
 
 154 Questions and Answers on 
 
 3. To what extent, and under ^vhat conditions, 
 was Celibacy advocated among the primitive 
 Christians ? 
 
 Beyond all question the minds of the early Christians 
 were most deeply impressed with a notion of the superior 
 sanctity of a single life : so much so, that the author of the 
 treatise de Resurrectione attributed to Justin even ajjplies 
 the epithet avouoi to marriage (i. 3.). See also Ignat. 
 Epist. ad Polvcarp. c. Athenag. Legat. c- 33 ; Justin. M. 
 Apol. I. CO. 15". 29 ; Dial. c. 110 ; Clem. Alex. Strom, vi. 12. 
 100 ; Origen c. Cels. i, 25. It will appear however, from 
 these references, that celibacy, whether Lay or Clerical, 
 was so far from being enjoined, that it was only allowed 
 on condition of the strictest chastity, and on no account to 
 be made the subject of boasting. 
 
 4. (1) Is the marriage of the Clergy prohibited 
 in Scripture ; — (2) and what do you infer from the 
 sacerdotal succession under the Mosaic Law 1 
 
 (1) There is no command in Scripture which binds the 
 Clergy to celibacy ; but, on the other hand, S. Paul affirms 
 that 'marriage is honourable in all' (Heb. xiii. 4), and 
 permits ' every man to have his own wife ' (1 Cor. vii. 2.) 
 without any exception or limitation whatsoever. — (2) Under 
 the Jewish dispensation, the priesthood were, as a rule, 
 obliged to marry ; and as the exercise of the sacerdotal 
 functions was vested in the descendents of one family, thus 
 rendering celibacy impossible, it follows that the married 
 state is not incompatible with ministerial efficiency. 
 
 5. Were any of the Apostles married ; and is 
 any thing known of the condition of their fellow- 
 
 a single life ? 
 
 Although it cannot be proved from the New Testament 
 that any of the Apostles, except S. Peter, was a married 
 man ; yet this single instance, of which there is positive 
 evidence (Matt. viii. 14. ), would he sufficient to shew that 
 the celibacy of the Romish Clergy is not supported by 
 Apostolical example. It is more than probable however,
 
 Article XXXII. i55 
 
 from the right asserted by S. Paul of carrying about a 
 Christian v:ife— for such is tlie real import of the expres- 
 sion aoe\(})iiv yvvciLKa (1 Cor. ix. 5), — as well 0.S other 
 A2)ostles, that S. Peter was not the only one who had a 
 wife : and indeed, according to S. Ambrose, in his comment 
 on the epistles, omnes Apostoli, exceptis Johanne et Paulo, 
 uxores hahv.isse dicuntur. Philip, one of the seven deacons, 
 w-as also a married man (Acts xxi. 8, 9.) ; and when Aquila 
 travelled about to preach the Gospel, his wife Priscilla 
 accompanied him. If then Christ did not require celibacy 
 in his Apostles and their fellow-labourers, there can be no 
 authority for imposing it upon their successors. 
 
 6. "What precepts of S. Paul sanction the 
 marriage of the several orders of the Christian 
 ministry ? 
 
 Among the qualifications of a Bishop, specified by S. 
 Paul, it is expressly stated that he ' must be the husband 
 ' of one wife ;' and the same is required of presbyters and 
 deacons. The Apostle also directs that the Clergy be such 
 as ' rule their own houses well, having their cl^ildren in sub- 
 
 * jection with all gravity : for if a man know not how to rule 
 'his owm house, how shall he take care of the Church of 
 
 * God ?' He adds that ' their wives must be grave, not 
 ' slanderers, sober, and faithful in all things ;' and then 
 proceeds to class 'forbidding to marry' among those 
 'doctrines of devils' characteristic of the apostacy of the 
 latter times. See 1 Tim. iii. 2. sqq. iv. 1. 3 ; Tit. i. 6. 
 
 7. (1) How do you account for the favour with 
 which Celibacy was regarded in early times ; — (2) 
 and what was the grand motive for making it com- 
 pulsory on the Clergy ? 
 
 From a misapplication of those passages in which both 
 Christ and S. Paul recommend, under certain circumstances, 
 a single life, a degree of merit was in very early times 
 attached to volantary abstinence from marriage, and retire- 
 ment from the world ; and the reputation for sanctity 
 acquired by Hermits and other recluses, led by degrees to 
 the institution of Monachism, and the principle of clerical
 
 156 Questions and Ansivers on 
 
 celibacy. It was proposed at the Council of Nice that 
 priests should not be permitted to marry ; but, in conse- 
 quence of the energetic remonstrance of Paphnutius, (himself 
 unmarried,) the prohibition was limited to the contracting 
 of second marriages on the part of the Clergy.* A 
 system however, which was calculated to divest the priest- 
 hood of the ties of family, and leave them unfettered in the 
 promotion of the interest of the Church, was warmly 
 advocated by the popes ; although it was not till a. d. 10S5 
 that Gregory VII. succeeded in making it compulsory. 
 
 8. Shew that neither our Lord nor S. Paul 
 intended to give any general preference to the prin- 
 ciple of Clerical Celibacy. 
 
 i. Our Lord's admonition (Matt. xix. 11, 12.) has 
 immediate reference to the circumstances of the times at 
 which it was delivered ; and that of S. Paul (1 Cor. vii. 
 26.) is manifestly limited, by the expression cut Tt)v eve- 
 crTuxTuv avayKi]v, to the Church of Corinth in its then 
 condition of present and expected persecution. Marriage, 
 upon the very occasion in question, is represented by 
 Christ as a divine institution, ordained in the time of 
 man's innocency ; so that although the early propagation 
 of the G-ospel, and the dangers attending it, might render 
 it advisable to be free for a time from the unavoidable 
 incumbrances of the married state, a temporary caution 
 can never have the force of a law universally binding, 
 ii. Besides, our Lord does not actually recommend celi- 
 bacy ; he merely ije^rmits it, provided a person can so 
 effectually restrain his passions as to run no risque of fall- 
 ing mto "sin ; and this, it has been shrewdly remarked, 
 amounts to a virtual prohibition with the great majority 
 of mankind. S. Paul also distinctlj^ leaves the expedi- 
 
 * It was indeed proposed that the already married 
 Clergy should not retain their wives ; but on Paphnutius' 
 remonstrance the Council agreed with him that..." it is 
 " enough that they that come into the clergy do not many 
 ''according to the ancient tradition of the church ; but that 
 "they should not be separated from those which before 
 " when lajTuen they had married." Socr. Rist. Eccl. q. 'by 
 -S/). Beveridge.
 
 Adide XXXIL 157 
 
 ency of marriage to the judgment of each individual : and, 
 at all events, his words have nothing to do with clerical 
 celibacy in particular, since men and women without dis- 
 tinction are included in the advice. 
 
 9. May not, however, a single state be in some 
 cases desirable ; or is our Church to be considered 
 as condemning celibacy altogether ? 
 
 Doubtless, there may be individuals, who, in the 
 sincere and earnest devotion of their hearts to the service 
 of their Redeemer, may feel that the anxieties and cares 
 of maiTied life would impede their exertions and distract 
 their minds ; nor is there any thing in this Article that 
 censures a state of Celibacy. It is merely atfirmed that 
 all Christian men, Clergy as well as Laity, may marry, 
 or not, at their oivn discretion, as they shall judge the same 
 to serve better to godliness. Celibacy is only nut com- 
 pulsory ; and if we may judge from the dissolute morals 
 of the Romish Clergy at the period of the Reformation, it 
 will abundantly appear that the removal of the prohibition 
 to marry, was a step by which the interests of religion were 
 most essentially advanced. 
 
 10. Shew from the impure morals of the Romish 
 Clergy that an enforced celibacy is pernicious. 
 
 Bishop Jewel, in his Apology, affirms that ' from the 
 ' law, which compels them to celibacy, has flowed incredible 
 'lawlessness of life and conversation to the ministers of 
 'God;' and he adduces ample proof of his affirmation. 
 It will suffice to mention that several of the Ronjish 
 Canonists look upon fornication as no sin ; that Cardinal 
 Campeggio and others have taught that the priest, who 
 keeps a concubine, leads a holier and chaster life than 
 a priest who has taken a wife in marriage ; and that an 
 enormous tribute was levied by a long succession of popes 
 upon licensed brothels. 
 
 11. Name any of the early Fathers who are 
 known to have been married ; and shew that they 
 did not consider a married life inconsistent with 
 ministerial usefulness.
 
 158 
 
 Questions and Answers on 
 
 "We have an aclcnowledged instance of clerical marriage 
 in TertuUian, a presbyter of the second century, who has 
 left a treatise, in two books, addressed to his Wife. It is 
 true that he continually and strongly expresses himself 
 in favour of celibacy, and the Romanists say that after he 
 became a p^'iest, he ceased to cohabit with his "«dfe : but 
 this is mere assertion without a shadow of proof ; and his 
 writings abound with evidence that in his time the clergy 
 were at liberty to marry, A letter is also extant from 
 Hilary of Poictiers to his daughter, who was in all proba- 
 bility born after he had been made a bishop. As to the 
 perfect compatibility of marriage with the clerical duties, 
 Clement of Alexandria, though a decided patron of celi- 
 hacy, not only states that some of the Apostles were 
 married, and had children, but that if Christ himself did 
 not marr^--, it was because the Church was his bride 
 (Strom. III. 533. 30 ; 535. 16.) St Chrysostom (Oper. T. 
 XI. p. 738. ) affirms that it is agreeable both v:ith the law of 
 God and man to ascend, the ej)isco'[Kd throne in the mar- 
 riage state; Gregory of Nazianzum (Orat. Funeb. xix.), 
 observes that a laborious a.nd pious bishop executes his 
 office nothing the tcorse, but rather more profitably, as a 
 oiucrried man; and Theophylact (on Titus, p. 843.) infers 
 that marriage is no hindrance, to virtue, since the chief of 
 tJie Apostles had his loife. 
 
 ARTICLE 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, 
 and excommunicated, ought 
 to be taken of the whole 
 multitude of the faithful, as 
 an Heathen and Publican, 
 until he be openly reconcil- 
 ed by penance, and received 
 into the Church by a Judge 
 that hath authority there- 
 unto. 
 
 De excommunicatis vitandis. 
 
 Qui per publicam Ec- 
 clesias denunciationem rite 
 ab unitate Ecclesise pra;ci- 
 sus est, et excommunicatus, 
 is ab universa fidelium mul- 
 titudine, donee per poeni- 
 tentiam publice reconcUia- 
 tus fuerit arbitrio Judicis 
 competentis, habendus est 
 tan qua m Ethnicus et Pub- 
 licanus.
 
 Article XXXIII. 159 
 
 1. What is Excommunication? Under what 
 
 form did it exist in the Jewish Church ? 
 
 Eoxommunication is a judicial sentence of the Church, 
 whereby an offender is for a time excluded from her 
 communion, and deprived of all or certain of his Christian 
 privileges. It is analogous to a similar mode of proceeding 
 among the Jews, whereby, under sanction of the Mosaic 
 Law (Exod, xii. 19 ; Lev. vii. 20 ; Ezra x. 8.) a person was 
 condemned to sejxf.ration from social intercourse, and ex- 
 clusion from the synagogue. The term employed by S, 
 Luke (vi. 22.) is acpot^iX^ea^ai, and by S. John (ix. 22.), 
 airoavvciytayo^ yei/eotiai. 
 
 2. Upon what ground is the right of Excommu- 
 nication claimed by the Church of Christ ? 
 
 The Church claims the right to excommunicate 
 offenders, partly on the authority of Christ and his 
 Apostles, and partly on the principle that such a power 
 is necessarily inherent in every community in order to 
 its preservation and support. As the civil government 
 has the power of inflicting punishment in proportion to 
 the crimes committed against society at large, so is it 
 essential that the Church should be invested with a like 
 power in cases of any gross violation of the duties of 
 religion. So generally has this principle been understood 
 and acted upon, that even under heathen forms of worship, 
 exclusion from sacred rites was uniformly regarded as a 
 severe and efiicacious punishment. 
 
 3. Cite an instance of exclusion from religious 
 privileges, as practised by the Heathen. 
 
 Caesar (B. G. vi. 13.) speaks thus of the Druids of 
 Gaul: — Sviuis aut 'privatus aut jiuhlicus eorum clecreto non 
 stetit, sacrificiis interdicunt. Hcec pcena apud eos gravis- 
 sima. Quibus itcc est interdictum, in nurnero impiorum ac 
 sceleratorum hahentur ; lis omnes decedunt, aditum eorum^ 
 sermonemque defugiunt, nequid ex contagimie incomniodi 
 accipifcnt ; nerpie iis petentibus jus redditur, ncque honos 
 ullus communicatur. 
 
 4. Mention such cases of Excommunication as 
 occur in the Apostolic history; give the form under
 
 i6o Questions and Answers on 
 
 which the sentence was delivered ; and shew that 
 extreme severity was sometimes exercised by the 
 Apostles. 
 
 The most remarkalJe instance recorded in the New 
 , Testament is that of the incestuous person, whom S. Paul 
 directed the Corinthians to excommunicate : from which 
 it may probably be inferred that -napafiovvai. tw 'S.utuvS., 
 to deliver over to Satan (1 Cor. v. 5.), was the usual form 
 in which the sentence was expressed. It is possible how- 
 ever that in this particular case, the addition of the words 
 els 6\idf}ui> Ttj's awjOKOs indicate some bodily disease, in the 
 infliction of which Satan might be regarded as the agent. 
 That severe temporal calamities, and sometimes even 
 death itself, were inflicted by the Apostles on notorious 
 sinners, is manifest from the instances of Ananias and 
 Sapphira, of Elymas, and the like. In the case of Hymen- 
 seus and Alexander (1 Tim. i. 20.), the simple form is used 
 without the additional words. 
 
 5. Advert to any direct rules, which the Apos- 
 tles may have laid down respecting Excommu- 
 nication. 
 
 S. Paul directs that those who cause divisions and 
 offences contrary to the Apostolic doctrine are to be 
 * marked ' and ' avoided ' (Rom. xvi. 17. ) ; and that a 
 heretic after a first and second admonition is to be 're- 
 jected' (Tit. iii. 10.). 'Whosoever transgresseth, and 
 ' abideth not in the doctrine of Christ, receive him not 
 *into your house,' says S. John, 'neither bid him God 
 'speed' (2 John 9, 10.). See also 1 Cor. v. 11; xvi. 22; 
 2 Thess. iii. 6. 
 
 6. Upon what authority is this Article imme- 
 diately grounded ; and how is the precept to be 
 carried out ? 
 
 Christ himself enjoined his disciples, that when an 
 obstinate offender refused to listen to the admonitions of 
 the Church, and was consequently excommunicated, he 
 was to be treated as a ' heathen man and a publican ' 
 (Matt, xviii. 17.). Hence it follows that, in carrying out 
 the censures which she inflicts upon notorious " sinners.
 
 Article XXXIII. i6i 
 
 she is entitled to the co-operation of all her members in 
 making the punishment felt, to the extent implied in our 
 Saviour's precept. In early times, those who gave any 
 countenance to persons under Ecclesiastical censure, 
 rendered themselves liable to the same punishment as 
 the offenders tliemselves. 
 
 7. In what sense is the rule prescribed by our 
 
 Lord to be understood ? 
 
 It is well kno"\vn that both heathens and publicans 
 were held by the Jews in extreme detestation, and con- 
 sidered to be "without the pale of religious society. Accord- 
 ing to our Lord's injunction, therefore, no religious 
 communion is to be held with a man who refuses to 
 comply with the endeavours wliich are made to restore 
 him to a sense of duty ; but his national and civil rights are 
 to remain unmolested. 
 
 8. What are the ends and object of Ecclesiastical 
 
 penalties ? 
 
 Punishments inflicted by the Church are not intended 
 to be vindictive, but admonitory, ' that a man may be 
 ashamed ' of what he has done amiss (2 Thess. iii. 14, 15.); 
 that he may be led thereby to repentance, and ' learn not 
 to blaspheme ' (1 Tim. i. 20.); that havmg suffered in the 
 flesh in this world, 'the spirit may be saved in the day 
 of the Lord' (1 Cor. v. 5.) and that others may be de- 
 terred by his punishment from the commission of similar 
 crimes (1 Tim. v. 20.). Hence they are inflicted in mercy 
 both to the sinner and to others ; and thereby the Church, 
 ' knowing the terrors of the Lord, persuades men ' (2 Cor. 
 V. 11.). 
 
 9. To what extent are the censures of the Church 
 
 to be carried ? 
 
 Our Lord immediately followed up his instructions 
 respecting the treatment of an obstinate offender, by con- 
 firming to his Apostles generally the authority to ' bind 
 and loose,' which he had previously conferred on Peter 
 together with the 'power of the keys.' Hence it appears 
 that those who have power to inflict, have also the power 
 to remit, the penalties of transgression ; so that, when 
 'openly reconciled by penance,' the penitent is to be 
 again received into the Church 'by a judge that hath 
 
 o 2
 
 1 62 Questions and Answers on 
 
 'authority thereto,' Thus S. Paul directed that the person 
 "who had been excommunicated by the Corinthians, was 
 on repentance to be ' forgiven, and comforted, lest per- 
 'haps he be swallowed up with overmuch sorrow, and 
 ' lest Satan also should get an advantage ' by tempting 
 men to resist an authority unnecessarily severe. He 
 added his own Apostolical sanction for the reversal of the 
 sentence, and forgave the offence ' in the person of Christ ' 
 (2 Cor. ii. 7. 10, 11.). 
 
 10. To whom appertains the judicial authority 
 
 in these matters ? 
 
 As the Church, wherein the power of excommunication 
 is vested, must be that particular congregation of which 
 the offender is a member, acting under the sanction of its 
 bishop ; so the same bishop is the judge by whose authority 
 the sentence is relaxed. Thus it is the angels of the 
 respective Churches mentioned in the Apocalypse, who 
 are made responsible as it were for the corruptions of 
 their charge : and S. Paul exhorts both Timothy and 
 Titus to rebuke with all authority. See 1 Tim. v. 20 ; 
 2 Tim. iv. 2 ; Tit. ii. 15 ; Rev. ii. 14, 15. 20. 
 
 11. AYhat are the degrees of severity in sentences 
 
 of Excommunication ? 
 
 Excommunication is of two degrees, the lesser and the 
 greater : the lormer being a sentence of temporary ex- 
 clusion from the Lord's Supper ; and the latter a deprivation 
 of all religious communion Avhatsoever, as well as of the 
 society and conversation of the faithful, until the part}' be 
 restored by performance of the required penance to the 
 privileges of the Church. [See on Ai't. xxv. qu. 10.]. 
 
 12. Does the English Church still uphold the 
 
 principle of Excommunication ; and what led to its 
 
 gradual disuse ? 
 
 Although the practice of Excommunication has now 
 fallen almost entirely into disuse, yet our Church both 
 recognizes the principle, and asserts the right, not only 
 in this Article, but in her Rubrics and Canons. See Rubrics 
 to this effect in the Commutiion iSewice, and the office for the 
 Burial of the Dead ; and Canons 2 — 12. 65. 68. 85. Its 
 practical discontinuance was consequent upon the mis-
 
 Article XXXIV. 
 
 163 
 
 chievous purposes to which it was applied by the Popes, 
 in not onl_y depriving mankind of theii- natural and civil 
 rights, such as filial obedience and the protection of the 
 magistrate ; but in deposing sovereigns, releasing subjects 
 from their allegiance, interdicting whole kingdoms from 
 the use of the sacraments and public worship, and even 
 debarring them from every comfort of social and Christian 
 life. 
 
 13. Shew that Excommunication was a prominent 
 feature of primitive Ecclesiastical disciiDline. 
 
 Ignatius (ad Smyrn. c. 4.) mentions those, whom 
 Christians ought not only not to receive, but, if jJossible, 
 not to meet. Tertullian (Apol. c. 39.) observes that one 
 object of the Christian assemblies was to cut off from 
 communion in prayer and every holy exercise, those who 
 ha.d been guilty of any flagrant offence : and the sentence 
 was pronounced by the bishop or presiding minister. 
 See also the Tract, de Pudicit. c. 14. C}T;)rian (Epist. 62.) 
 speaks of profane persons loithout the pale of the Church ; 
 and Augustine (de mor. Eccl. I. p. 1146.) describes the 
 Chui'ch as a house of discijiline. 
 
 ARTICLE 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 according 
 to the diversities of coun- 
 tries, times, and men's man- 
 ners, so that nothing be or- 
 dained against God's Word. 
 Whosoever, through his 
 jirivate judgment, willingly 
 and purposely, doth openly 
 break the traditions and 
 
 De Traditionihus Ecclesias- 
 ticis. 
 
 Traditiones atque Cae- 
 remonias easdem non omni- 
 no necessarium est esse ubi- 
 que, aut prorsus consimiles : 
 nam et varise semper fue- 
 runt, et mutari possunt, pro 
 regionum, temporum, et mo- 
 rum diversitate, niodo nihil 
 contra vertium Dei institua- 
 tur. Traditiones et csere- 
 monias Ecclesiasticas, que 
 cum verbo Dei non pugnant, 
 et sunt auctoritate publica 
 institute atque probatag,
 
 1 64 
 
 Questions and Answers on 
 
 quisquis private consilio vo- 
 lens, et data opera, publice 
 violaverit, is, ut qui peccat 
 in publicum ordinem Eccle- 
 site, quique laedit auctori- 
 taten Magistratus, et qui 
 inttrmoruiu fratrum consci- 
 entias vulnerat, publice, ut 
 c£eteri timeant, arguendua 
 est. 
 
 Qupelibet Ecclesia parr 
 ticularis sive nationalis 
 auctoritatem habet institu- 
 endi, mutandi, aut abro- 
 gandi c^remonias aut ritus 
 Ecclesiasticos, liumana tan- 
 turn auctoritate institutes, 
 modo omnia ad sedificatior 
 neni fiant. 
 
 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 oflfendeth 
 against the common order 
 of the Church, and hurteth 
 the authority of the Magis- 
 trate, and woundeth the 
 consciences of the weak bre- 
 thren. 
 
 Every particular or na- 
 tional Church hath au- 
 thority to ordain, change, 
 and abolish ceremonies or 
 rites of the Church, ordain- 
 ed only by man's authority, 
 so that all things be done to 
 edifying. 
 
 1. How many kinds of Traditions are there j 
 and what is the nature of the traditions mentioned 
 in this Article ? 
 
 Traditions are of tv/o kinds, doctrinal and ceremonial :- 
 of which the former are unwritten Articles of faith, said 
 to have been orally transmitted from Christ and his Apostles ; 
 and the latter, mere ritual observances of human appoint- 
 ment, adapted to the more decent and orderly celebration of 
 the public worship of God. It is these last which form the 
 subject of the present Article. 
 
 2. Why is it not necessary that external cere-, 
 monies should be alike in different Churches, nor 
 unchangeable in any Church ? 
 
 As the Church, on the one hand, is bound to reject all 
 doctrinal traditions which are not in strict accordance 
 with Holy Writ, so, on the other, she has power, as main- 
 tained in the twentieth Article, 'to decree rites and cere- 
 monies,' provided that nothing be ordained 'contrary to 
 God's word written.' Now the manners and customs of
 
 Article XXXIV. 165 
 
 one nation being not only different from those of another, 
 but those of the same nation being continually liable to 
 change, it was not to be expected that these external 
 forms should be every where alike ; nor does the Gospel, 
 which was designed to become the universal religion of 
 mankind, require that they should be either alike in all' 
 Churches, or unchangeable at all times. 
 
 3. Shew that the ritual observances of a Church 
 cannot be set aside at the private caprice of indi- 
 vidual members. 
 
 Provided the discipline of a Church is not repugnant to 
 the word of God, e\'ery Member of that Church is bound to 
 submit to it i. on the principle of obedience to the higher 
 powers ; ii. and because, if every individual were at liberty 
 to use his own private judgment in disregarding the 
 traditions and ceremonies ordained by common authority, 
 uniformity of worship would be at once destroyed, and the 
 bonds of Christian fellowship dissolved. 
 
 5. But since rites and ceremonies are mere 
 human appointments, and so far indifferent as to 
 admit of variation and change, may not the obser- 
 vance of them be comparatively unimportant ? 
 
 Although outward observances are so far matters of 
 indifference, that they may differ in different Churches, 
 and vary from time to time even in the same Church ; 
 nevertheless, when sanctioned by constituted authority, 
 they are no longer matters of indifference to individuals. 
 Churches, with different external rites, so long as they 
 agree in the essentials of faith, may be in communion with 
 each other ; but individual members of a particular Church 
 cannot violate an established form without introducing 
 confusion among their fellow-worshippers. As matters of 
 indifference, indeed, it must be worse than folly to dispute 
 and wrangle about them, and S. Paul's conduct (Acts xxi. 
 26 ; xxviii. 17.) is worthy of imitation ; but as essential 
 to the promotion of peace and order in religious worship, 
 their violation indicates a ' presumptuoiis and self-willed ' 
 disposition (2 Pet. ii. 10.), and is especially offensive to 
 God, who ' is the author, not of confusion, but of peace, in 
 all Churches of the saints' (1 Cor. xiv. 33.). He therefore 
 that so offends, ' should be rebuked before all, that others 
 also may fear' (1 Tim. v. 20.).
 
 1 66 Questions and Answers on 
 
 5. Does not, however, an enforced conformity- 
 militate against S. Paul's instructions respecting 
 
 Scandals ? 
 
 S. Paiil undoubtedly says, 'Let not him that eateth 
 'despise him that eateth not ; and let not him which eateth 
 ' not judge him that eateth :' for that ' every one must be 
 'fully persuaded in his o^^^l mind;' since ' Avhatsoever is 
 'not of faith is sin,' He teaches also that it is good not to 
 do anything ' whereby thy brother stumbleth, or is offend- 
 'ed, or is made weak' (Rom. xiv. 3, 5. 21. 23.). The 
 Apostle, however, is here speaking of things really indif- 
 ferent, wdiich related entirely to Christians as individuals, 
 and were controlled by no public authority. If offence is 
 taken at the observance of authorized appointments, the 
 fault lies with him who takes the offence, not with him w'ho 
 gives it by setting an example of legal obedience (Matt. xi. 
 6 ; 1 Pet. ii. 8. )' and indeed the real offender is he who, 
 by unreasonable non-conformity, 'offendeth against the 
 ' common order of the Church, hurteth the authority of the 
 magistrate, and woundeth the consciences of the weak 
 brethren.' 
 
 6. How does he, who opposes his private judg- 
 ment to established ordinances, offend against the 
 common order of the Church ? 
 
 Inasmuch as any irregularity impedes devotion, and 
 frustrates instruction, every one who intentionally inter- 
 rupts that w'hich ensures regularity, offends against that 
 ' decency and order ' without which nothing can tend to 
 edification. 
 
 T. How does such an one hurt the authority of 
 the magistrate ? 
 
 Every violation of lawful authority has a tendency to 
 weaken the powder of the magistrate : and, as the rites and 
 ceremonies of the English Church are also sanctioned by the 
 State, their observance is enforced both by the laws of God 
 and man. 'Now that spiritual laws are backed by civil 
 ' sanctions,' says Barrow, ' the knot of our obligations is tied 
 ' faster ; and by disobedience to them we incur a double 
 ' guilt, and offend God two ways, both as supreme governor 
 ' of the world, and as king of the Church.'
 
 Article XXXIV. 167 
 
 8. In what respects does he vjound the cotisciences 
 of weak brethren ; and how is this conduct described 
 by S. Paul ? 
 
 Considerable harm may be done, even in trifles, by 
 shocking the perjudices of iceak brethren, who are less able 
 to judge for themselves, as to the real importance of the 
 matter in hand. Thus the violation of rules which they 
 have been brought up to observe, may lead them by the 
 force of example to do what in theu- consciences they con- 
 demn ; or, by raising doubts and scruples in their minds, 
 may make them dissatisfied with the establishment of which 
 they have been hitherto happy members. Hence their 
 religious principles become unsettled ; and ' when ye sin 
 ' so against the brethren,' says the Apostle, ' and wound 
 their weak consciences, ye sin against Christ' (1 Cor, viii. 
 12.). See also 1 Cor. ix. 19. sqq. ; Gal. v. 13. 
 
 9. Shew that in all times rites and ceremonies 
 have been different in different Churches, and 
 varied according to circumstances. 
 
 In primitive times, each particular Church ordained, and 
 varied at its pleasure, its rites and ceremonies ; and there 
 were considerable differences even in the earliest rituals, i. 
 From the want of uniformity in the time of celebrating 
 Easter arose the famous Quartodeciman controversy ; ii. 
 while some congregations stood, others knelt during prayer ; 
 iii. the Eastern and Western Chm-ches have differed in many 
 observances ; and even the Church of Eome, which lays 
 claim to infallibility and universal sovereignty, has changed 
 its canons repeatedly. 
 
 10. Does not the same power of change still 
 
 exist ; and by what principle should it be regulated ; 
 
 Whatever power a church may possess at one period, 
 it possesses at another ; nor are the rites ordained in one 
 age, necessarily binding upon succeeding generations. At 
 the same time changes are not to be introduced without 
 sufficient grounds, or received without due deliberation ; 
 so that, according to the Apostle's precept (Rom. xiv. 19.), 
 'all things be done to edifying.' It was upon this principle 
 that ourfReformers cleared away the corruptions of the 
 Romish ritual.
 
 1 68 Questions and Answers on 
 
 11. Shew tliat in early times particular Churches 
 differed from each other in discipline without breach 
 of communion ; and that they were placed under no 
 restraint in respect to external observances. 
 
 The following account of a meeting between Polycarp 
 and Anicetus, bishop of Rome, is contained in the fragment 
 of a letter preserved by Irenaeus (Ed. Ox. p. 466): — When 
 Polycarjy was at Home, he had some little controversy with 
 Anicetus, about other things ; hut they presently settled the 
 dispute, and proved themselves also to be no lovers of strife 
 even on thoA, particidar head. Neither indeed could A nicetus 
 persuade Polyca.rp to desist from observing Easter as he had 
 always observed it loith S. John, the discijjie of our Lord, 
 and with the rest of the Apostles tcith whom, heho.d been 
 conversant ; nor covJd Polycarp persuade Anicetus to observe 
 it otherivise than, as he said it was his duty to do, according 
 to the custom of the elders before him : but though the case 
 stood thus between them, they notwithstanding communicated 
 with each other. Angustine Avrites thus to Januarius (Ep. 
 I. c. 2.) : — Other things indeed are changed according to the 
 different places and countries of the earth. Thus some Jast 
 on the Sabbath ; others do not : some partake daily of the 
 body and blood of our Lord, others receive it only on certain 
 days : but the observance of all such matters is subject to no 
 restraint ; nor can a grave and venerable Christian lay down 
 a better ruk for himself, than to act with regard to them as 
 he sees the Church axt, to which he may happen to come. 
 For luhatsoever is proved to be repugnant neither to faith or 
 good manners, is to be regarded as indifferent, and to be 
 observed for the sake of the society among ivhvm ive live. 
 See also Iren. ap. Eiiseb. v. 24 ; Jerome Epist 28 ; Angustin. 
 Epist. 54. 82. 86 ; de vera Relig. c. 26 : Greg. M. Epist. 41.
 
 Article XXXV. 
 
 169 
 
 ARTICLE XXXV. 
 
 Of the Homilies. 
 
 The second Book of 
 Homilies, the several titles 
 wliereof we have joined un- 
 der this Article, doth con- 
 tain a godly and wholesome 
 Doctrine and necessary for 
 these times, as doth the for- 
 mer Book of Homilies, 
 which Avere set forth in the 
 time of Edvxird the Sixth : 
 and therefore we judge them 
 to be read in Churches by 
 the Ministers, diligently and 
 distinctly, that they may be 
 understood of the people. 
 
 De Homiliis. 
 
 TOMUS secundus Homi- 
 liarum, quarum singulos 
 titulos huic articulo sub- 
 junximuSj continet piam et 
 salutarem doctrinam, et his 
 temporibus necessariam, non 
 minus quam prior Tomvis 
 Homiliarum, quae editte sunt 
 tempore Edvardi Sexti : ita- 
 que eas in Ecclesiis per min- 
 istros diligenter et clare, ut 
 a populo intelligi possint, 
 recitandas esse judicavimus. 
 
 Of the Navies of the Homilies. 
 
 1. Of the Right Use of the 
 Church. 
 
 2. Against peril of Idol- 
 atry. 
 
 3. Of repairing and keep- 
 ing cleo.n of Churches. 
 
 4. Of Good Works: first 
 of Fasting. 
 
 5. Against Glutto7iy and 
 Drunkenness. 
 
 6. Against Excess of Ap- 
 parel. 
 
 7. Of Prayer. 
 
 8. Of the Place and Time 
 of Prayer. 
 
 9. That Common Prayers 
 and Sacraments ought 
 to he ministered in a 
 knoxon tongue. 
 
 10. Of the reverend, estima- 
 tion of God's Word. 
 
 Of A Ims-doing. 
 
 Of the Nativity of 
 
 Christ. 
 
 Of the Passion 
 Christ. 
 
 of 
 
 Of the Resurrection of 
 Christ. 
 
 Of the xoorthy receiving 
 of the Sacrament of 
 the Body and Blood 
 of Christ. 
 
 Of the Gifts of the 
 Holy Ghost. 
 
 For the Rogation-days. 
 Of the state of Matri- 
 mony. 
 
 Of P^epentance. 
 Against Idleness. 
 Against Rebellion.
 
 170 Questions and Answers on 
 
 1. What, and -whence derived, is the meaning 
 of the word Homily? 
 
 The Greek word o/jLiXia, from wMcli Homily is taken, 
 signifies properly social intercourse, and also familiar con- 
 versation. Hence the early ecclesiastical -writers employed 
 it to signify a plain discourse or sermon, very much in the 
 sense of the Latin cmicio. It may be observed, "however, 
 that Xenophon also had used the -word hi the sense of oral 
 or conversational instrvxtion (Mem. i. 2. 6). 
 
 2. Of -what do the tvt^o Books of Homilies con- 
 sist ; and -what were the respective dates of their 
 publication ? 
 
 The t-wo Books of Homilies are a collection of discourses, 
 written in plain and earnest language, on doctrinal and 
 practical subjects, principally with reference to prevailing 
 errors of the times in which they were published. The first 
 book was prepared in the reign of Edward VI., and pub- 
 lished in the year 1547, with instructions to the Clergy to 
 read them in their Churches ' on any Sunday or holy-day 
 ' when there is no Sermon ;' and the second followed in the 
 year 1560, in the reign of Elizabeth. 
 
 3. What -were the peculiar circumstances of the 
 
 times, which rendered such a publication necessary ? 
 
 At the period of the Reformation, opinions on the con- 
 tested points of doctrine and discipline were carried to 
 extremes both l)y the friends and enemies of the Protestant 
 cause ; and not only were many of the Clergy exceedingly 
 illiterate, but suspected also of a secret attachment to the 
 errors of the Cliurch of Rome. So incompetent indeed, as 
 well from their intemperate zeal as their want of learning, 
 were a large proportion of the priesthood to tlie oflice of 
 public teachers, that a prohibition was laid upon preaching, 
 during the four successive reigns of Henrj^ VIII., Ed- 
 ward VI., Mary, and Elizabeth. It seemed advisable there- 
 fore, to set forth by authority a series of popular sermons, 
 calculated to possess the nation with a sense of the purity 
 of the Gospel, to point out the danger of those errors from 
 which it had been recently emancipated, and especially to 
 shew the worthlessness of masses and indulgences in procur- 
 ing the Salvation of souls.
 
 Article XXXV. 171 
 
 4. (1) Does this Article give tlie Titles of the 
 Homilies correctly; (2) and, if imperfectly, can 
 you complete the List 1 
 
 (1) The titles of the second Book of Homilies, as enu- 
 merated in this Article, do not exactly correspond with 
 those given in the Book itself. (2) Those of the first Book 
 are not enumerated at all. Tliey are as follow : — 1. A fruit- 
 ful exhortation to the reading of Holy Scripture. 2. Of the 
 Misery of all Mankind. 3. Of the Salvation of all Mankind. 
 4 Of the true and lively Faith. 5. Of Good Works. 6. Of 
 Christian love and Charity. 7. Against swearing and Per- 
 jury. 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. 
 
 5. Which Homily is cited in confirmation of an 
 Article ? 
 
 See on Ai-t xi. qu. 11, 
 
 6. Under whose care were the two Books of 
 Homilies respectively compiled ; and can the several 
 discourses be referred to the different writers ? 
 
 The first book was published under the superintendance 
 of Cranmer, Ridley, and Latimer : and the second by Jewel. 
 In the former, the Homilies on Salvation, Faith, and Good 
 Works were probably written by the primate ; and that 
 against Adultery, by Thomas Becon, one of his chaplains : 
 wdiile the quaint and homely expressions and other peculi- 
 arities in that against Strife and Contention, seem to fix it 
 to Latimer. Of the rest, as well as of the entire series m 
 the second Book, the authorship is altogether unknown. 
 
 7. What is the nature of the assent which those 
 who subscribe the Articles are required to give to 
 the doctrine and utility of the Homilies ? 
 
 With reference to the motives with which they were 
 drawn up, and the necessity of having some general 
 standard of faith and discipline, there can be little hesita-
 
 172 
 
 Questions and Answers on 
 
 tion in admitting that the two Books of Homilies contain 
 ' a godly and wholesome doctrine, necessary for the times' in 
 which they were put forth ; so that they might then be ap- 
 propriately read in Churches. Indeed, though from the 
 change which has taken place in the English language, they 
 would now be with difficulty ' understood of the people,' 
 the Clergy may still study them with advantage, and obtain 
 from them consjiderable aid in the composition of their 
 Sermons. 
 
 8. To what opinions is the judgment of this 
 Article opposed ? 
 
 i. In asserting that the doctrine of the Homilies is good 
 and loholesome, the Ai'ticle is directed against the Roman- 
 ists ; ii. and the injunction to read them in Churches con- 
 tradicted the notion of the Puritans, that nothing ought to 
 be there read except the Word of God. 
 
 9. Shew that the Canonical Scriptures were not 
 exclusively read in the congregations of the primi- 
 tive Christians. 
 
 There are still extant Homilies of Chrysostom, Augus- 
 tine, Gregory, and others ; and it appears from the testi- 
 mony of Eusebius (Hist. Eccl. ill. 16) and Jerome (T. ll. 
 pp. 881. 843.) that the Pastor of Hermas, the Epistle of 
 Polycarp to the Philippians, and of Clement of Rome to the 
 Corinthians, were xniMicly read in Churches. 
 
 ARTICLE XXXVI. 
 
 Of ConsecraMon of 
 and Ministers. 
 
 The Book of Consecra- 
 tion of Archbishops and 
 Bishops, and Ordering of 
 Priests and Deacons, lately 
 set forth in the time of Ed- 
 wa/rd the Sixth, and con- 
 firmed at the same time by 
 
 Be Episcoporum et Minis- 
 trorum Consecratione. 
 
 LiBELLUS de Consecra- 
 tione Archiepiscoporum et 
 Episcoporum, et Ordina- 
 tione Presb}i:erorum et 
 Diaconorum, editus nuper 
 temijoribus Edvardi VI., 
 et auctoritate Parliamenti
 
 Article XXXVI. 
 
 173 
 
 authority of Parliament, doth 
 contain all things necessary 
 to such Consecration and Or- 
 dering : neither hath it any 
 thing, that of itself is super- 
 stitious and ungodly. And 
 therefore whosoever are con- 
 secrated or ordered according 
 to the rites of that Book, since 
 the second year of the fore- 
 named King Echcard unto 
 this time; or hereafter shall 
 he consecrated or ordered 
 according to the same rites ; 
 we decree all such to be 
 rightly, orderly, and lawfully 
 consecrated and ordered. 
 
 illis ipsis temporihus con- 
 firmatus, omnia ad ejusmodi 
 consecrationem et ordina- 
 tionem necessaria continet : 
 et nihil habet, quod ex se 
 sit aut superstitiosum aut 
 impium. Itaque qnicunciue 
 juxta ritus iilius Libri con- 
 secrati aut ordinati sunt, ab 
 anno secundo prsedicti regis 
 Edvardi usque ad hoc tem- 
 pus, aut in posterum juxta 
 eosdem ritus consecrabun- 
 tur, rite, atque ordine, atque 
 legitime statuimus esse et 
 fore consecratos et orflinatos. 
 
 1. What is necessary to render the ordination 
 of a Christian minister valid and complete ? 
 
 In order to render Ordination valid and complete, it is 
 essential that it should be Episcopal, and conferred in ad- 
 mission to one or other of the three appointed orders of the 
 Christian ministry ; that the candidate be ' lawfully called 
 and sent ' after due examination into his moral and religious 
 character, as well as literary and theological acquirements ; 
 fhaX 2yrctyer and the imjjosition of hands constitute an indis- 
 pensable part of the cei'emony, as sanctioned by Apostolical 
 usage and the constant practice of the Church ; and that in 
 other respects the Ordinal contain nothing that ' of itself is 
 superstitious or ungodly.' 
 
 2. (1) Pro 76 that the Ordinal of our Church 
 corresponds in every respect with these particulars ; 
 (2) and consequently that her ministers are duly 
 and lawfully ordained. 
 
 (1) That this book is drawn up in perfect accordance 
 with the stated requisites, is proved at large in the Ques- 
 tions on the Liturgy; Sect. xvi. (2) Since, therefore, its 
 use is prescribed by proper authority, and embodies all 
 that is known to have the sanction of the Apostles, all 
 
 p2
 
 174 Questions and Answers on 
 
 who are ' consecrated or ordered according to tte rites ' 
 thereof, are to be considered ' rightly, orderly, and law- 
 ' fally consecrated and ordered.' 
 
 3. Account for the retrospective view of the last 
 clause of this Article. 
 
 In the reign of Queen Mary, the Ordinal of Edward VI. 
 included in the Book of Common Prayer, was condemned by 
 name ; but when the Prayer Book was again authoiized 
 Tinder Elizabeth, the otfice of Ordination, as forming part of 
 it, was not expressly specified. Bishop Bonner, however, 
 contended, that as it had been condemned by name, and not 
 since revived by name, all ordinations conferred according to 
 its rules were null and void ; and, an act of Parliament 
 having been passed to obviate the objection, a clause to the 
 same effect was introduced into this Article. 
 
 4. Shew that our Ordinal agrees with the forms 
 and Canons of the early Church ; and the state- 
 ments of the primitive Fathers. 
 
 No very early form of Ordination is now extant ; but it 
 will appear by comparing it with the most antient that are 
 still in being, that the English Ordinal has omitted nothing 
 which was formerly deemed essential to render ordination 
 complete. By the fourth Canon of the Council of Nice 
 (a. d. 32.0. ) it was decreed that, if possible, a bishop should 
 he constituted by all the bishops of the province, but at all 
 events, that three should meet together for the purpose, and 
 the rest certify their assent in vjriting. The second Canon 
 of the Council of Carthage (a.d. 399.) directs that, when a 
 Bishoj) is ordained, tioo bishops are to hold the book of the 
 Gospels over his head ; o/nd one pronouncing the blessing 
 upon him, the others who are present are to Uty their Im^nds 
 on him. Accorrling to the second Apostolical Canon, Pres- 
 byters and Deacons are to be ordained by mie Bishop), At 
 the Ordination of a Priest, the Council of Carthage (Can. 
 3.) directs that, while the bishop blesses Mm a.nd lays his 
 ha.nd on his head, all the presbyters present are to place 
 their hamds upon his hea.d by the hand of the bishop : and 
 that, at the Ordination of a Deacon (Can. 4.), the bishop 
 only is to lay his hand on his head, because he is not ad- 
 mitted to the priesthood. In the first Council of Constanti-
 
 Article XXXVII. 
 
 175 
 
 nople, and in the Council of Sardis, Presbyterian Ordina- 
 tion was declared invalid : and thus Athanasius (Apol. 11.) 
 asserts that all persons, ivho had been ordained by Colluthus, 
 a irresbyter, xoere still laymen. See also Ireu. Haer. in. 3. 
 Tertull. Prajscr. Hjer. cc. 28. sqq. Jerom. Epist. 85. ad 
 Evagr. Cyprian. Epist. QQ. Chrysost. in Tit. I. 5. 
 
 ARTICLE XXXVII. 
 
 Of the Civil Magistrates. Be Civilibus Magistratibus. 
 
 The Queen's Majesty hath 
 the chief power in this realm 
 of England, and other her 
 dominions, unto whom the 
 chief government of all es- 
 tates of this realm, whether 
 they be Ecclesiastical or 
 Civil, in all causes doth ap- 
 pertain, 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 min- 
 istering either of God's 
 Word, or of the Sacra- 
 ruents ; the which thing the 
 Injunctions also, lately set 
 forth by Elizabeth our 
 Queen, do most plainly tes- 
 tify ; but that only prero- 
 gative, which we see to have 
 been given always to all 
 godly Princes in Holy Scrip- 
 tures by God himself : that 
 is, that they should rule ail 
 states and de 'rees com- 
 
 Regia Majestas in hoc 
 Anglioi regno, ac cseteris 
 ejus dominiis, summam 
 habet potestatem, ad quam 
 omnium statum regni, 
 sive illi Ecclesiastici sine 
 sive Civiles, in omnibus 
 causis suprema gubernatio 
 pertinet, et nulli externjeju- 
 risdictioni est subjecta, nee 
 esse debet. 
 
 Cam Regise Majestati 
 summam gubernationem tri- 
 buimus, qui! JUS titulis intel- 
 ligimus animos quorundam 
 calumniatorum offendi, non 
 damns Regibus nostris aut 
 verbi Dei, aut Sacramento - 
 rum administrationem ; 
 quod etiam Injuuctiones, ab 
 Elizabetha. Regina nostra, 
 nuper editas, apertissirae 
 testantur ; sed earn tantum 
 prcerogativam, quam in 
 Sacris Scripturis a Deo ipso 
 omnibus piis Principibus 
 videmus semper fuisse attri- 
 butaiii : hoc est, ut omnes 
 status atque ordines fidei 
 suae a Deo commissos, sive 
 illi Ecclesiastici sint sive
 
 176 
 
 Questions and Answers on 
 
 mitted to their charge by 
 God, whether they be 
 Ecclesiastical or Temporal, 
 and restrain with the civil 
 sword the stubborn and evil- 
 doers. 
 
 The Bishop of Rome hath 
 no jurisdiction in this realm 
 of England. 
 
 The Laws of the Kealm 
 may punish Chi'istian 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. 
 
 Civdes, in officio contineant, 
 et coutumaces ac delinquen- 
 tes gladio civili coerceant. 
 
 Romanus Poutifex nidlam 
 habet jurisdictionem in hoc 
 regno A nglice. 
 
 Leges Regni possunt 
 Christianos, propter capit- 
 alia et gravia crimina, morte 
 punire. 
 
 Christianis licet, ex man- 
 dato Magistratus, arma por- 
 tare, et justa bella aduunis- 
 trare. 
 
 1. In ^vllom, and upon what ground, is the 
 supreme authority in these realms vested ? 
 
 By the laws of the land the Queen is constituted the 
 supreme Governor of all states and conditions in this king- 
 dom ; and she claims allegiance from her subjects as the 
 minister and vicegerent of Him, ' by whom kings reign and 
 'princes decree justice ' (Prov. viii. 15.). [See Leges Ed- 
 va/rdi Confess, c. 17 Statutes at large : 16 Rich. II. a.d, 
 1392. c. 5.; 28 Hen. VIIL a.d. 1536. c. 7. Canon. Eccles. 
 n.]. For the maintenance of public peace and order it is 
 necessary that there should be different degrees of estab- 
 lished authority ; and it is not only agi-eeable to reason, but 
 sanctioned by Scripture, that the ruling power over all shoidd 
 be vested in the Sovereign. 
 
 2. Shew that this supremacy is necessarily Ec- 
 clesiastical, as well as Civil. 
 
 Since it is clearly the moral duty of Sovereigns to pro- 
 mote the welfare and interests of their subjects, it would 
 be taking a very low estimate of this duty, to confine it to 
 their worldly interest alone. Now in order to advance 
 their spiritual as Avell as temporal welfare, it is necessary 
 that kings should be invested with a power * in all causes,
 
 Article XXXVIL 177 
 
 'ecclesiastical as well as* civil, supreme.' This Ecclesiasti- 
 cal supremacy is' vindicated iu this Article to the English 
 Throne ; and it is agreeable with the Scriptures both of the 
 Old and New Testament, and many practical examples of 
 former times. Indeed, ecclesiastical and civil matters are 
 frequently so closely connected, that it would be impossible 
 to make a distinction between them. 
 
 3, Shew from the Old Testament that the kings 
 exercised supreme authority in the Jewish Church. 
 
 There are many circumstances which prove that, under 
 the Mosaic dispensation, the kings of Judah exercised the 
 chief authority in religious matters, and that their authority 
 was recognized by the Church. The high priest Abimelech 
 appeared before Saul to answer certain charges alleged 
 against him in his sacerdotal character (1 Sam. xxii. 11) ; 
 David distributed the priests into twenty-four courses, and 
 made a variety of regulations for the devout celebration of 
 the Temple service (1 Chron. xxiii. &c.); 'Solomon thrust 
 ^ out Abiathar from being priest unto the Lord ' (1 Kings ii. 
 26) ; Jehoshaphat invested some of the priesthood with 
 certain judicial powers (2 Chron. xix. 8, 9) ; and Hezekiah 
 commanded the priests and Levites on more than one special 
 occasion, to oifer sacrifices, and to minister and give thanks 
 in the house of the Lord (2 Chron. xxix. 21 ; xxxi. 2.). 
 With respect to the Church of Christ also, Isaiah (xlix. 23.) 
 foretold that ' kings should be her nursing fathers, and 
 ' queens her nursing mothers ;' which implies rule and 
 government as of the parent over the child. 
 
 4. What appears from the Books of the New 
 Testament to have been the intention of Christ and 
 liis Apostles respecting magisterial authority ? 
 
 It does not appear to have been the intention of Christ 
 or his Apostles to interfere with the established government 
 of any country ; but that, on the contrary, they enjoined 
 obedience ' to every ordinance of man, for the Lord's sake ; 
 ' whether it be to the king as supreme, or unto governors, 
 ' as unto them that are sent by him for the punishment of 
 ' Q\\\ doers, and for the praise of them that do well (1 Pet. 
 IL 13, 14.). Compare also Matt. xxii. 21 ; Eom. xiii. 1 — 7, 
 These precepts, be it observed, are delivered in general
 
 178 Questions and Ansivers on 
 
 terms, witliout any distinction between the Clergy and the 
 Laity ; so that both one and other are equally bound to obe- 
 dience, in all things which are not forbidden by the word of 
 God. S. Paul 'appealed unto Csesar' (Acts xxv. 11.) as his 
 lawful sovereign ; and indeed it should seem that the Clergy, 
 who are to put ' others in mind of their subjection to prin- 
 ' cipalities and powers ' (Tit. iii. 1.), are more especially 
 bound to support their doctrine by their examples. 
 
 5. To what extent, and under what circum- 
 stances, is this obedience inculcated ; and what is 
 the inference ? 
 
 The reverence due to Sovereigns, and those in authority 
 under them, is altogether apart from any consideration of 
 their private conduct. ' The Scribes,' said our Lord,' ' sit in 
 ' Moses' seat. All, therefore, whatsoever they bid you ob- 
 ' serve, that observe and do : but do not ye after their 
 * works ; for they say and do not' (Matt, xxiii. 2, 3.). Even 
 in a case of flagrant illegality, St Paul excused the warmth 
 with which he had resented an act of violence on the part 
 of one, who does not seem to have been justly entitled to 
 the office which he held : — ' I wist not that he was the 
 ' High-Priest ; for it is written. Thou shaft not speak evil 
 *of the ruler of thy people ' (Acts xxiii. 5.). At the time 
 too, when these precepts were tlius given and exemplified, 
 the ruling povv'ers Avere heathen ; so that a peculiar obliga- 
 tion must necessarily lie upon Christian subjects ' to honour 
 and obey their King.' In short the command is at once 
 most explicit, and exempts neither Clergy nor people ; — 
 ' Whoever resisteth, resisteth the ordinance of God : and 
 'they that resist, shall receive to themselves damnation' 
 (Eom. xiii. 2.). 
 
 6. Why must not the Queen's power in this 
 reahn be subject to any foreign jurisdiction ? 
 
 The interference of any foreign power in the internal 
 government of a kingdom must be entirely subversive of 
 its independence ; and more especially any external 
 allegiance on the papt of the Clergy must inevitably tend 
 to mtroduce disorder and confusion into that branch of 
 the universal Church, over which, under Christ as the 
 supreme head, the sovereign of each coimtry is ordained of 
 God to preside.
 
 Article XXXVIL 179 
 
 7. What changes were introduced into this 
 Article in the reign of Elizabeth ; and why ? 
 
 In the Article of 1552, the King of England was declared 
 to be ' Supreme Head in Earth, the next under Christ, of 
 the Church of England and Ii-eland.' To satisfy the scru- 
 ples of some who objected to the title under this form, it 
 was laid aside in 1562, and the royal authority asserted in 
 the clause as it stands at present. At the same time the 
 nature of the Sovereign's office was more clearly defined, in 
 order to obviate the insinuation .of the Puritans, who not 
 only denied the right of the civil magistrate to interfere in 
 any ecclesiastical matters whatsoever, but insinuated that 
 ths power of ministering in the congregation was implied in 
 the assertion of spiritual supremacy. Hence they are called 
 in the Article calumniators, or slanderous loersons. 
 
 8. The monarchs of England then lay no claim 
 to the exercise of any of the sacred functions of the 
 ministry 1 
 
 The Kings of England have never asserted or assumed a 
 right to the ministering either of God's Avord or of the Sac- 
 raments in their own person ; but ' that only prerogative 
 ' which has been given to all godly princes in Holy Scrip- 
 ' ture by God himself.' In 1559, soon after her accession to 
 the throne, Queen Elizabeth set forth the ' Injunctions ' to 
 whicli the Article alludes, and which began with asserting 
 the Queen's supremacy ; but they did ' not challenge any 
 ' authority which is not, and was not of antient time, due 
 ' to the imperial crown of this realm ;' and the Declaration 
 of Charles I., prefixed to the Articles, appoints 'Churchmen 
 to do the work proj^er unto them.' Our monarchs have 
 therefore no authority to exercise the sacred functions of the 
 ministry, or to violate the canons of the Church : but they 
 are bound to provide, that those ' who are duly called and 
 sent into the Lord's vineyard,' faithfully perform the charge 
 with which thej^ are entrusted. 
 
 9. Shew from the Scriptures that the office of 
 King is controlling, not sacerdotal. 
 
 When Saul was anointed king over Israel, he was ' made
 
 i8o Questions and Ansu^ers on 
 
 the head of all the tribes ' without any reservation in res- 
 pect of the tribe of Levi : and the Jewish priesthood r6adily 
 submitted to him and his successors in all things, which did 
 not infringe upon their sscerdotal functions. See 1 Sam. xv. 
 17 ; 1 Kings ii. 26 ; 2 Chron. xxx. 1. No sooner, however, 
 did Uzziah attempt to bum incense in the Temple, than the 
 priest openly resisted him ; and, as a mark of the divine dis- 
 pleasure, the sacrilegious monarch was smitten with a lep- 
 rosy, and he ' Avas a leper unto the day of his death ' (2 
 Chron. xxvi. 16.). As guardians therefore of both Tables of 
 the Law, Kings have supreme authority over all persons and 
 in all causes, ecclesiastical as well as civil ; and they are 
 commissioned ' to restrain with the civil sword the stubborn 
 and the evil doers,' without distinction of rank or profession, 
 and without control or cognizance of any foreign jurisdic- 
 tion. 
 
 10. AMience does it appear that the Bishop of 
 Rome hath no jurisdiction in England ? 
 
 What applies to any foreign jurisdiction whatsoever 
 applies equally to that of the Pope of Rome ; nor had his 
 dominion once exercised over these realms, as well as over 
 the rest of Christendom, any other foundation, than that of 
 a restless and insatiable ambition, which prompted the Papal 
 See to build upon the ignorance and superstition of the 
 times a claim to universal sovereignty. From the period 
 that the Roman Empire became Christian, Constantine and 
 his successors enacted laws with relation to spiritual mat- 
 ters, which are still extant in the codes of Theodosius and 
 Justinian ; councils were called and their decrees confirmed 
 by the Emperors ; with respect to Britain, no ecclesiastical 
 control was exercised by the Popes therein for the first six 
 centuries of the Christian sera ; and the encroachments upon 
 her liberties were followed by remonstrance after remon- 
 strance, till they were at length fully vindicated by the Re- 
 formation. 
 
 11. Upon what grounds is it pretended that the 
 
 ecclesiastical jurisdiction of the Pope ought to be 
 
 acknowledged in England ? 
 
 i. Bj' virtue of the alleged supremacy of the succession 
 of S. Peter over every branch of the Catholic Church 
 of Christ ; ii. of the right acquired by the conversion of 
 the Saxons through the instrumentality of Augustine ;
 
 Article XXXVII. i8i 
 
 iii. and of the concession made to the Papacy by William 
 the Conqueror, and his immediate successors, but more 
 especially by King John. 
 
 12. i. Shew that the Church of Home derives 
 no exclusive rights from S. Peter ; and that S. 
 Peter himself exercised no supremacy over the rest 
 of the Apostles. 
 
 It does not appear that S. Peter was ever at Eome 
 except as an Apostle ; and even it could be proved that 
 he was the first bishop of Rome, his commission was in no 
 respect superior to that of the other Apostles. The poxcer 
 of the Keys was committed to him merely as the representa- 
 tive of all the Apostles : and, as far as priority of foundation 
 goes, the Church of Jerusalem was the mother of all the 
 Churches. Indeed S. James presided over a Council at 
 Jerusalem, at which S. Peter merely assisted (Acts xv. 13.) ; 
 S. Paul certainly considered himself ' not a whit behind ' 
 S. Peter in Apostolical authority (2 Cor. xi. 5.) and even 
 ' withstood him to the face, because he was to be blamed ' 
 (Gal. ii. 11.) 
 
 13. ii. Does it appear that the mission of Augus- 
 tine establishes any claim to the Pope's jurisdiction 
 in Britain ? 
 
 Without undervaluing the labours of Augustine, and the 
 benefits derived from his preacliing, it is certain that all his 
 efforts would have been unavailing unless King Ethelbert 
 had been induced to sanction and encourage his mission. 
 Besides, there was a flourishing Church in Britain more than 
 three centuries before the arrival of Augustine ; and there is 
 reason to believe tiiat one of the Apostles, probably S. Paul, 
 was the founder of the English Church. S. Alban, the first 
 British martyr, suffered xrnder Diocletian, a. d. 305. 
 
 14. iii. Did not, however, the cession of their 
 rights by the Norman kings invalidate the prero- 
 gatives of the crown ? 
 
 It is not in the power of a sovereign to alienate any part 
 of his prerogative. Wilham the Conqueror was doubtless 
 
 Q
 
 1 82 Questions and Answers on 
 
 glad to secure the conquest by means of the Papal influence ; 
 and the weakness, physical and moral, of his successors was 
 a sure means of Romish aggramlisement : but no power save 
 that of God alone can transfer the hereditary rights of kings 
 from their legitimate successors. 
 
 15. Are not bishops, priests, and deacons of 
 the English Church, required to make a solemn 
 declaration of their assent to this principle at the 
 time of their ordination 1 
 
 Yes ; in the oath of the Queen's supremacy which is 
 as follows :— ' I do declare that no foreign prince, person, 
 'prelate, state or potentate, has, or ought to have, any 
 'jurisdiction, power, superiority, pre-eminence, or authority, 
 ' ecclesiastical or spiritual, within this realm. So help me 
 'God.' 
 
 16. Upon what grounds does the Article assert 
 the lawfulness of capital punishments? 
 
 Although a government, founded on Christian principles, 
 will limit the punishment of death to the most ' heinous and 
 ' grievous oflFences,' and, if possible, to murder alone ; still 
 it has seldom been questioned that this, the severest penalty, 
 is sometimes indispensaldy necessary for the welfare and 
 protection of society at large. By the law of Moses, capital 
 punishments were adjudgefl to a variety of oflFences ; and 
 though they are not expressly enjoined 'by the Gospel, the 
 principle is distinctly recognized. S. Paul, in appealing to 
 Cesar's judgment-seat, observed that ' if he were an oflTender, 
 'or had committed any thing worthy of death, he refused 
 'not to die ' (Acts xxv. 11.) ; and, in wi'iting to the Romans, 
 he speaks of rulers as ' a terror to evil works, and not 
 bearing the 'sword in vain' (Rom. xiii. 3, 4.). Hence it 
 follows that, as the sword is an instrument of death, the 
 civil magistrate may adjudge that punishment in cases of 
 aggravated guilt. 
 
 17. Shew that it is not unlawful for Christians 
 to serve in the wars. 
 
 If mankind were universally influenced by the genuine 
 spirit of Christianity, both private quarrels and public wars
 
 Article XXXVIL 183 
 
 would cease in all the world ; but, in the present state of 
 things, it is manifest that no kingdom could maintain its 
 independence, unless it were prepared to resist the aggres- 
 sions of its enemies. It has indeed been frequentlj^ affirmed 
 that war is utterly at variance with the mild and benevolent 
 precepts of Jesus Christ, and the teaching of the Apostles : 
 but although wars are only to be undertaken after the most 
 persevering forbearance, the most mature deliberation, and in 
 the most just cause ; and to be prosecuted without any un- 
 necessary excess of vengeance ; the lawfulness of wearing 
 weapons, and serving in the wars, is implied in the Scriptures 
 both of the Old and Xew Testaments. The Israelites were 
 continually engaged in war by command of God himself; 
 John the Baptist exhorted soldiers 'to be content with 
 their wages' (Luke iii. 14.) without denouncing the pro- 
 fession ; our Lord commended the faith of one Roman 
 centurion (Matt. viiL 10.), and S. Peter was sent to 
 baptize another (Acts x. 20.) ; and, by the example of a 
 military life, S. Paul urges upon Timothy the duty of 
 pastoral diligence (2 Tim. ii. 4.). War therefore, however 
 deplorable, may be necessary, and therefore justifiable. 
 
 18. ^\Tiat opinions were entertained by the 
 Fathers on the several positions maintained in this 
 Article ? 
 
 The following are testimonies to the supremacy of 
 kings : — TertuU. ad Scap. c. 2. We reverence the emperor, 
 so far as it is loAoful for us, a7id expedient for him ; as 
 having received his oMthority from, God, and o.s Iteing in- 
 ferior to God alone. Chrysosl. Hom. 23. in Rom, xiii, 1, 
 Tlie Apostle, in the very first loords, extends his comnumd 
 to all, lohether priests or layirven, hy saying, Let every soul 
 be subject, though he be an Apostle, though he he an Evan- 
 gelist, though he be a, prophet, or ichatsoever he be. Socrates 
 moreover (Hist. Eccl. v. pr.) states, that as soon o.s tJie 
 emperors became Christians, they began to conduct the 
 afi'airs of the Church, and to take cognizance of ecclesiastical 
 causes. See also Basil. Const. Monach. c. 22. Optat. Lib. 
 III. Tertull. Apol. c. 30. With respect to the spiritual 
 jurisdiction of the Pope, it is certain from the account of 
 the early controversy respecting Easter (Euseb. H. E. v. 23.), 
 that Poiycarp, bishop of Smyrna, recognized no supremacy 
 in Anicetus, bishop of Rome ; nor did Irenaeus of Lyons ac- 
 knowledge any inferiority to Pope Victor (Iren. Har. 11. 3. ).
 
 1 84 
 
 Questions and Answers on 
 
 Moreover, Cj^rian bishop of Carthage, writes thus, in 
 Concil. Carthag. c, 7. JVor has any one of us set himself 
 up for a bishop of bishoj)s, nor by any tyrannical usage 
 terrified his colleojjue into a necessity of stooiiing and 
 cringing to him ; since every bishop is free to exercise 
 authority according to his discretion, and is neither to judge 
 nor be judged by another. And again, de Unit. Eccles. 
 p. 106. All the Apostles loere equal in poioer, and all 
 bishops are also equal ; since the wlwle Episcopate is one 
 entire thing, of which every bishop has a complete and equal 
 share. Even Gregory the Great declared (Epist. vii. 33.) 
 that the assumption of the title of Universal Bishop sa.voured 
 of A ntichrist. Of the punishment of death, Irenseus (Hser. 
 V. 24.) observes that God imposed the fear of man ujjon the 
 unridy, the covetous, and murderers, that they might be 
 terrified by the stvord ^ohich wets publicly set before them ; 
 and that vutgistrates, being invested for this endj loiUi the 
 laws of justice, o.re not to be questioned or punished for their 
 proceedings according to laxo. With respect to the last 
 clause of the Article, the primitive Christians, accordinsr to 
 Tertullian (Apol. c. 42.), served in the wars of the heathen 
 emperors; and Augustine (c. Faust. Man. xxil. 74.) speaks 
 of soldiers not as homicides, but defenders of the imblic 
 safety. He also writes thus in Civ. D. i. 22. He is no 
 murderer, v:ho, God being the arbiter, serves in war ; or 
 who, as the rep)resentative of the pmMic OAithority, and 
 acting according to law, punishes the wicked with death. 
 
 ARTICLE XXXVIII. 
 
 Of Christian inen^s Goods, 
 vjhich are not common. 
 
 The riches and goods of 
 Christians are not common, 
 as touching the right, title, 
 and possession of the same ; 
 as certain Anabaptists do 
 falsely boast. Notwithstand- 
 ing, every man ought, of 
 such things as he possesseth, 
 liberally to give alms to the 
 poor, according to his ability. 
 
 De illicita bonon.un Com- 
 municatione. 
 
 Facultates et bona 
 Christianorum non sunt 
 communia, quoad jus et 
 possessionem ; ut quidam 
 Anabaptistse jactant. Debet 
 tamen quisque de his quse 
 possidet, pro facultatum ra- 
 tione, pauperibus eleemosy- 
 nas benigne distribuere.
 
 Article XXXVIII. 185 
 
 1. Give an account of the Anabaptists ; and 
 
 quote Luther's summary of their opinions. 
 
 The Amihaptists were a sect that sprung up in Germany 
 about the year 1520, and, influenced by the misguided zeal 
 of their leader, Thomas Muncer, committed the most dis- 
 graceful excesses. Among other unwarrantable opinions, 
 they inferred from the statement of S, Luke (Acts ii. 44.) 
 that the first disciples 'had all things common,' that a 
 community of goods was binding upon Christians. The 
 name of the sect is derived anrd tov avafiaTTTiX^eLv, from 
 rebaptizing those who joined their communion ; and 
 Luther (Prgef. ad Exam, in Matt. 5.) gives the following 
 account of them : — Docent Christiano nihil esse possiden- 
 duni, non junindum, nidlos m/.igistratus hahend.os, non 
 exercenda judicia, nerainein tuendum- ad defendendum, 
 uxores et liberos deserendos, atque id. genus portenta quam- 
 l^lv.ririui. 
 
 2. Shew that a community of goods was never 
 
 contemplated by Christ and his Apostles as a 
 
 principle of Christianity. 
 
 In the repeated exhortations of Christ and his Apostles 
 to alms-giving and hospitality, as well as to the exercise of 
 those virtues which can only be disjjlayed in the lower ranks 
 of life, it is manifestly implied that there will ever be the 
 rich to give, and the poor to receive : while the contributions 
 which were sent from Macedonia and Achaia to the poor 
 Christians in Judea, abundantly prove that, even in the 
 Apostles' time, there were those who from their private 
 means were able to relieve the necessitous and distressed. 
 There is neither any precept in the Gospel where a com- 
 munity of goods is enjoined ; nor is it consistent with the 
 general welifare of society, or even with its existence, that a 
 renunciation of private property should take place. Such a 
 state of things would be a direct encouragement to idleness, 
 and in manifest opposition to the Apostle's admonition, that 
 ' with quietness men work, and eat their o^vn bread ' 
 (2 Thess. iii. 12.). 
 
 3. Does it not appear, however, that the early 
 converts had all things in common ? 
 
 It appears indeed that a community of goods was for 
 a time adopted in the infant Church at Jeinisalem, and 
 
 Q2
 
 1 86 Qiiestions and Answers on 
 
 that many of the new converts delivered up their worldly 
 possessions for the use of the brethren. Among others 
 Barnabas, 'having laud, sold it, and brought the money, 
 and laid it at the Apostles' feet,' (Acts iv. 37. ). Some have 
 thought, however, that those only, who were immediately 
 engaged in the work of the ministry, threw their jiroperty 
 into a common stock ; but at all events the act was altogether 
 voluntary, and consequent upon no command from any of 
 the Apostles. 
 
 4. Whence does it appear that these contribu- 
 tions to a common fund Avere in no way compul- 
 sory ? 
 
 In the matter of Ananias and Sapphira, though S. Peter 
 denounced the fraudulent and dishonourable object of the 
 transaction, he fully admitted their right of possession. 
 'While it remained,' he said to Ananias, 'was it not thine 
 ' own 1 After it was sold, was it not in thine own power V 
 (Acts V. 4.). 
 
 5. Shew that Ahnsgiving is a paramount 
 Christian obligation ; and mark the principle upon 
 which it must be based in order to acceptance in 
 the sight of God. 
 
 No duty is more frequently and earnestly pressed upon 
 Cliristians m the New Testament than that of contributing 
 to the necessities of their poorer brethren. To ' give to him 
 ' that asketh ;' to ' minister to the necessity of the saints,' 
 according as God has blessed them with the aliility, is 
 recommended as a debt which they owe to the giver of all 
 good ; and Avliile Timothy is instructed to ' charge them that 
 ' are rich in this world that they do good, that they be rich 
 'in good works, ready to distribute, willing to communicate ' 
 (1 Tim. vi. 17, 18.), those who are not rich are enjoined to 
 ' work with their hands the thing which is good, that they 
 'may have to give to him that needeth' (Eph. iv. 28.). God 
 does not regard the value, of the gift, but the disposition of 
 the giver ; and principle of love to God and Christ must be 
 the ruling motive of every act of benevolence. All is worth- 
 less without this love : and with it even a widow's mite is a 
 'sacrifice with which God is weU jDleased' (Heb. xiii. 16.).
 
 Article XXXVIIL 187 
 
 6. In what light does our Lord regard the 
 practice of ahnsgiviiig and brotherly love l 
 
 An act of mercy, done even to the most humble of his 
 followers, is accepted and rewarded by Christ, as if it were 
 done to himself. ' Inasmuch as ye have done it,' he says, 
 * to one of the least of these my brethren, ye have done it 
 'unto me' (Matt. xxv. 40.) As therefore the practice of 
 Christian charity in all its branches is so highly estimated 
 by our Lord, so will the neglect be severely punished at the 
 day of final retribution. 
 
 7. Quote passages from the early Fathers in 
 support of the doctrine of this Article. 
 
 Clem. Eom. Ep. ad Cor. c. 38. Let him that is strong 
 desinse not him that is iveak, and let him that is xceak 
 reverence him that is strong : let the rich give alms to the 
 jjoor, and the poor give thanks to God. Justin. M. Apol. 
 I. c. 67. Those that have much vuike their contributions 
 accordingly, tohich are deposited icith the President, for 
 the support of orphans amd loidoi'js, and the relief of those 
 that are in want by reason of sickness or any other cause, 
 or those that are in bonds, or strangers that have come 
 from a distance. In a vjord, he takes care of all that 
 stand in need of assistance. Clem. Alex. Quis div. Salv. 
 0. 13. How much better is it, by ^Jossessing a comptetency, 
 to be free from the hardships of icant and to be able to 
 relieve those v-hom it is "proper to relieve ! Hoio manifestly 
 vjoidd this doctrine of a community of goods be found to 
 be at variance vnth many of our Lord's precepts! How 
 shall any give meat to the hungry, or perform these other 
 acts of charity, o.gainst those who neglect which he de- 
 nounces everloMing fire (Matt. xxv. 41.), if every one is to 
 be deprived of the means of doing all these things ?
 
 1 88 
 
 Questions and Answers on 
 
 ARTICLE XXXIX. 
 
 Of a Christian r/um's Oath De jurejurando 
 
 QuEMADMOnuM juramen- 
 tum vanum et temerarium a 
 Domino nostro Jesu Christo, 
 et Apostolo ejus Jacobo, 
 Christianis hominibus inter- 
 dictum esse fatemur ; ita 
 Christianorum religionem 
 minime prohibere censemus, 
 quin jubente magistratu, in 
 causa fidei et charitatis, ju- 
 rare liceat, modo id fiat juxta 
 Prophette doctriuam, in jus- 
 titia, in judicio, et veritate. 
 
 and upon what does the 
 
 As we confess that vain 
 and rash swearing is forbid- 
 den Christian men by our 
 Lord Jesus Christ, and James 
 his Apostle ; so we judge 
 that Christian religion 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. 
 
 1. AVhat is an Oath; 
 force of it depend ? 
 
 An Oath is a solemn appeal to the Supreme Being, 
 declaratory of the truth of an assertion, or the obligation of 
 a promise. It is made under the persuasion that God will 
 pnnish, as a deliberate defiance of his wrath, the violation 
 of a pledge thus given between man and man ; and it has 
 consequently been always regarded as the most efiicient 
 means of securing justice, and preserving confidence, in the 
 transactions of civil and social life. 
 
 2. By whom, and upon what grounds, have 
 objections been urged against the lawfuhiess of 
 oaths ? 
 
 The Anahajytists of former times, and the Quakers, of 
 the present day, are the principal objectors to the lawful- 
 ness of oaths ; and their scruples have reference to the 
 prohibition of our Saviour, repeated by S. James, to 
 which this Article alludes. 
 
 3. To what description of Sv'earing do our Lord 
 and his Apostle allude in these prohibitions ? 
 
 In our SaA^ioiir's time, the Jews were much addicted to 
 the use of profane and unmeaning oaths, in which they
 
 Article XXXIX. 189 
 
 swore by Heaven, by Earth, by Jerusalem, and by the 
 head, without attaching any obligation to asseverations thus 
 supported. It is manifestly with reference to this practice 
 of swearing in comraoii conversation, that our Lord says 
 'Let your communication,' i. e. your ordinary intercourse 
 with each other, ' be yea, yea ; nay, nay : for whatsoever is 
 more than this cometh of evil' (Matt. v. 34.). The precept 
 of S. James (v. 12. ) is to the same purpose. 
 
 4. Shew that oaths upon occasions of peculiar 
 solemnity, and consequently judicial oaths, are not 
 repugnant to the word of God. 
 
 Under the Patriarchal dispensation, not only did Abraham 
 pledge his faith to Abiraelech by an oath (Gen. xxi. 23.), 
 but God himself swear unto Abraham (Gen. xxii. 16.) ; and 
 'because he could swear by no greater he swear by himself 
 (Heb. vi. 13.) Under the Law, He directed the Jews to 
 swear by his name (Deut. vi. 13.); and in conformity with 
 this injunction, although profane swearing was forbidden by 
 the third commandment (Exod. xx. 7.), a power was vested 
 in the judges to examine persons upon oath (Levit. v. 1.). 
 It was by virtue of this law that the Highpriest adjured our 
 Saviour in the name of the living God to declare ' whether 
 'he was the Christ, the son of God' (Matt. xxvi. 63.); 
 whereupon he no longer hesitated to break the silence which 
 he had hitherto maintained. S. Paul also frequently calls 
 God to vntness the truth of his assertions (Rom. i. 9 ; 
 2 Cor. i. 18 ; Gal. i. 20. ) ; and, observing that ' an oath for 
 'confirmation is an end of all controversy' (Heb. vi. 16.), 
 sanctions beyond dispute the use of an oath in litigated 
 questions. 
 
 5. AVhat then is essential to render an oath 
 lawful ? 
 
 It must be made 'in a cause of truth and charity,' that 
 is, for the establishment of mutual confidence, and the 
 promotion of peace and good will among mankind ; and, 
 ' according to the prophet's teaching ( Jerem. iv. 2, ), in 
 ' justice, judgment, and truth.' 
 
 6. Quote an admonition to the same effect from 
 the Homily against Swearing and Perjury.
 
 190 Questio}2s and Ansicers on d:c. 
 
 ' There be three things necessary in a lawful oath ; first, 
 
 * that it be made for the maintenance of the truth ; secondly, 
 ' that it be made with judgment, not rashly or unadvisedly ; 
 'thirdly, for the zeal and love of justice. Therefore, 
 ' whosoever maketh any promise, binding himself thereimto 
 'by an oath, let him foresee that the thing which he pro- 
 ' mised be good and honest, and not against the command- 
 
 * ment of God, and that it be in his own power to perform 
 
 * it justlj^ : and such good promises must all men keep 
 'evermore assuredly. But if a man shall at any time, 
 ' either of ignorance or malice, promise or swear to do any 
 ' thing which is either against the law of Almighty God, or 
 'not in his power to perform, let him take it for an 
 ' unlaioful and ungodly oath,' 
 
 7. Can you adduce any examples of unlawful 
 and ungodly oaths ? 
 
 i. The Homily above cited remarks that -h, Herod in the 
 case of John the Baptist's murder, ' took a wicked oath, so 
 'he more wickedly i)erformed the same ;' ii. and the Act of 
 Uniformity (a, d. 1661. ) denounces the abjuration of the 
 solemn League and Covenant as ' an unlawful oath, and 
 
 * imposed on the subjects of this realm against the kno'\\Ti 
 *laws and liberties of the kingdom.' iii. Surely also the 
 oath of the Romish prelates, taken on their consecration, 
 and bindmg them, pro posse to the persecution and exter- 
 mination of heretics, is both unlawful and ungodly. 
 
 8. Shew that the primitive Christians did not 
 
 deem an oath unlawful on occasions of importance. 
 
 Clement of Alexandria (Strom, vii. 8.) says that 'a 
 ' Christian religiously observes an oo.th, though he is seldom 
 'prevailed upon to swear oA all. Jerome (on Jerem. iv. 2.) 
 remarks that unless an abjuration is accompanied by truth, 
 judgment, and justice, it is not an oath, but a perjury. 
 And St Augustine teaches (Epist CLVii. 40.) that our Lord 
 advises us to let your communication be yea, yea ; nay, nay ; 
 7iot because it is a sin to swear ivhat is true, but because it is 
 a most grievous sin to sv'ear falsely, which that man is most 
 likely to commit, tvho is in the habit of sioearing. See also 
 Tertull. adv. Marc, ii 26. Cj-ril. Alex, de Adorat. vi, August. 
 Epist, XLVii. 2. 
 
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