I i O ii_ ?3 Q ^ .jAclOW % 8 ^ ^l-UBRARYQc THE Thirty-nine Articles OF THE CHURCH of ENGLAND, Illuftrated with Ns And Juflin Martyr. " That there is but One God, is Cohorts . <{ of God (fays he) is ineffable and inexpreffible, and can- f " not be leen with bodily Eyes. For He is infinite in Glory., ' " incotrprehenfible in Greatncfs, fuperexceUen: in Power., " incomparable in Wifdom, inimitable in Goodiiefc, un- <4 fpeakable in Beneficence." IPithout Parti] Or, according to the Latin Articles, Im- partibilis, that is, incapable of being divided into Parts. This follows from his being Immaterial and Spirkual. If he were a Material 2nd Bodily Subftance, then, as he is Infi- nite, he would fill all Places in fuch a Manner, that there would be no Room for any other Bodily Subftance. Without Pajftoni] Or, according to the Latin Article, ImpaJ/ible, that is, incapable of fuffering. Whatever fuffers y does fo from an Agent ftronger than itfelf, and is in lome meafure impotent. But God is a Being of immenfe Power. For He, from whom all Power is deriv'd, muft necefla- rily be Omnipotent. And if any thing could refift God, ic would either have that Power from itfeif, and confequently would itfelf be God j or elfe it would have it from Another, that is, from God. But how fhould God confer fuch a Power as is greater than his own .? The EngHJh Article has, without Parts or PaJJions for what the Latin one exprefTes by, Impartibilh and 1m- pajjibilis. And here it is co beobferved, that the Scriprures indeed feem to attribute Members to God, fuch as Eyes y and Hands, &c. as alfo PaJJions, fuch as Love, Anger ^ Ha- tred, &c. of all which, fince He is the mod limple Eflence, and is alfo immutable, and always infinitely happy, He is utterly incapable ; and therefore that thofe Things are fpo- ken by way of Accommodation to the Weakneis of Men, and not as fuitabiy to the Perfections of God. See Pfal, cii. 26, 27. They /hall per i/h, but Thou Jhalt endure ; yea^ all of them Jhall wax old as a Garment : As a Vefture Jhalt Thou change them, and they /ball be changed. But Thou art the fame, and Thy Tears Jhall have no End. See alfo Wilkinfs Nat. Rel. B. I. Ch. 8. Pearfon on the Creed, Art. VI. Of infinite Power] See Mattb six. 26. With God all Things are pojflble. See alfo Clement of Rome. " There is E P'ft* " nothing (Jays be] impoffible with God. By the Word of Cir ' f " his Majefty were all Things made, and by a Word he 44 can deftroy them." Of infinite Wifdoni] God's infinite Wifdom appears from the admirable Order and Ulefulnefs of Things, and from the various Effects of Divine Providence, See PfaL B 2 cxlvii. 4 N o T E s on the XXXIX Articles cxWii. 5. His Under/landing is infinite. See alfo Wllklnfs Nat. Rel. B. I. Ch. 6 3 9. Ray's Wifdom of God, &c. Sbenock of Providence, Ch. VIIL Of infinite Goodnefs] God's infinite Goodnefs appears from ;he Creation and Prefervation of all Things but efpe- cial'y, from the Redemption of Mankind by Chrift. See Luke xviii. 19. IVky calleft thou me good? None is good fave one, that is God. See alfo Sherlock of Providence, Ch. VII. Wilkinfs Nar. Rel. B. I. Ch. 10. Arc of Contentment, Seft. 3, 4. Scot's Chriftian Life, Part II. Vol. II. p. 242. Maker of all Things'] That the World is not eternal, is manifeft, From the Arts which in thefe latter Ages of it have been invented, From the Countries which of late have been difcovered, and which were as yet uncultivated ; and, From all rhe Hiftories of ir, which do not reach many Ages back. It was therefore made. And that it was thus made by Chance, is abfurd and impoffible. It had there- fore a Creator. And who could That be but God ? See Col. i. 1 5, 17. By Him were all Things created^ that are in Heaven, and that are in Earth, whether they be Thrones, or Dominions, or Principalities, or Powers : All Things were created by Him, and for Him : And He is before all Things^ and by Him all Things confijl. i'l See alfo l renr^o,f,. 10 . w ^ f u ^~ ere d f" or us j ar >d who dwelt among us, * even He himfclf is the Word of God." And Origen. Contra Cel- " Let our Accufers know, that He whom we think and fum,l.i. *' believe to be from the Beginning God, and the Son of P- ! 35' < God, is the very Word, the very Wifdom, and the very J3, /. 6. *' Truth." And again. **He who was the Maker of this /.. 308. < Univerfe, is the Son of God. And Teriullian. " We A -V. r ft tnat his mortal Body, and the Human Soul in ir, partook " of the Godhead, not only by a Communication with that tc Word, but by as drift and entire an Union as could be ** V ' f zi"~" there wicli." AndTcrtullian. "That Ray of God, as had " always been foretold, defcending into a Virgin, and in " her Womb becoming organized Flefh, is born God-Man, De idol. " or God and Man together." And S. Cyprian. t( He de- *'<" c f cenc j s into a Virgin, and puts on Flefh, by the Co- * c operation of the Holy Ghoft. God is mixed and joined f c together with Man : He is our God, He is Chnft." Two Natures'] See Rev i. 5, 6, 17, 18. Jsfus Cbri/t, who is the faithful Witnefs^ and the Firjl- begotten of the Dead, and the Prince of the Kings of the Earth : Unto Him that loved us^ and wajhed us frcm our Sins in his own Biocd, and hath made us Kings and Priefts unto God and his Father $ to Him be Glory and Dominion for ever and ever. Amen.- He laid his Right-hand upon me, faying unto me., Fear not } I am the Firfl and the Lajl :* I am He that liveth, and was dead; and behold, I am alive for evermore. Amen; and have the Keys of Hell and of Death. And Afts xx. 28. 27;* Church ofGcd, which he pur chafed with his own Blood. AJPolycar- See alfo Iren&us. " Expedt Him who is before all Time, tum. JU ^v%$9 eciJrS AV'T^C* a\7; arbAAtot, to give his Life a Ranfomjor many, and i Tim. ii. 6. it is faid that he gave himfelf a Ranfomfor all (o &> ivrev av i.) See alfo Epb. ii. 16, 17, 1 8. That e mgt reconce both (Jews and Gentiles) unto God in one Body by the Crofs, having fain the Enmity thereby : He camg andprwchtd Peace to Yjt which were afar ofc and to Them C that io NOTES on the XXXIX Articles that were nigh. For through Him ive both have an Accefi by One Spirit unto the Father. Ad foliar- See alfo Ignatius. " All thefe things he fufFered for us, P": " that we might be faved." And again. " He underwent " all Sons of Sufferings for our Sakes." And Jujiin ApoL 1. Martyr. " He bore to be fet at nought, and to lufFer, c - 3 8< forthofe who believe in him." And Clement of Alex- S>uis dives u andria. l < For this Reafon he came down from Heaven, faiv. c. 17. " and for this he put on Man, that being meafured accord- im Jhall God dejlroy : For the Temple of God is holy, which Temple ye are. And i Cor. vi. 19. What, know ye not that your Body is the Temple of the Holy Ghoft ^vhich is in you, which he have of God, and ye are not your own? And Aftf v. 3, 4. Peter f aid, Ananias, why hath Satan filled thine Heart to lye to the Holy Gbo/t, and to keep back Part of the Price of the Land? l^hile it remained, was it not th'int own ? and after it was fold, was it not in thine own Power. ? Why hajl thou conceived this thing in thine Heart ? Thou haft not lyed unto Men, but nnto God. - S 62 a ^ J u ft ln Martyr. " Acknowledging the Son of the 16. /p r ^. we laid before, fo fay I now again, If any Man preach any other G off el unto you, than That which we have pr (ached unto ysu 2 let him be accurfed* D Sec i5 N o T E s on the XXXIX Articles Her. See alfo Tertultian. " Lee Hermogenes out of his Store- .c. zz. houfe of Learning mew that ic is writren. If it be not ihc*l. " It is to be obferved (fays Origen] that the Books of the c< 3- tc Old Teftament, as the Hebrews report, are twenty-two; " which is the Number of the Hebrew Letters." TH E Old Teftament is not contrary to the New; for both in the Old and New Teftament, everlafting Life is offered to Mankind by Chrift, who is the only Media- tor between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the Old Fathers did look only for tranfitory Promifes. Although the 'of the Church ^ENGLAND. the Law given from God by Mofes, as touch- ing Ceremonies and Rites, do not bind Chri- flian Men, nor the Civil Precepts thereof ought of necefilty to be received in any Common- wealth ; yet notwithftanding, no Chriftian Man whatfoever is free from the Obedience of the Commandments which are called Moral. Is not contrary , &c.] So far are the Old and New Tefta- ments from being contrary the one to the other, that they confirm one another, and convey Authority to each other. See Matth, v. 17, 18. Think not that I am come to dejlroy the Law and the Prophets : I am not come to deftroy, but to fulfil. For, verily I fay unto you, till Heaven and Earth pafs away, one Jot or one Tittle Jhall in no wife pafs from the Law, til! all be fulfilled. And Acts xviii. 28. He (S. Paul) mightily convinced the Jews, and that publickly, Dewing by the Scriptures, that Jefus was Chrijl. And John v. 39, 46. Search the Scriptures ; for in them ye think ye have eternal Life, and they are they which tejiify of me. Had ye believed Mofes, ye would have believed Me ; for he wrote of Me. See alfo Origen. " He who is inftrudted in the Divine " Muiick, knows that all the Scripture is a perfect and well- c. 6. " tuned Inftrument of God's, which fendeth forth to thofe " who are defirous to learn it, one harmonious and falutary " Voice, tho' composed of different Sounds j a Voice which <{ ftills and reftrains all the Energy and Power of the Evil Spirit." Both in the Old and New, &c.] They both aim at the fame End, which is, The eternal Salvation of Mankind by Jefus Chrift. The Old Teftament gives us the Law, and promifes Salvation to fuch as obey it. But fince fuch is the Infirmity of Human Nature, that no Man can pay an exact Obedience to the Law, it follows, that by the Law no Man is faved. And therefore the Old Teftament points out to us Chrift, as the only Author of our Salvation, thro' the Sha- dowings of Ceremonies, and Types, and Propheciesj where- as the New Teftament fliews him to us clearly and plainly. See Gen. iii. 15. I will put Enmity between Thet and the Woman^ and between Thy Seed and Her Seed: It Jhall bruife Thy Head, and Thou Jhah bruife his Heel. And Gen. AH. 3. In Thee Jhall all Families of the Earth be blejjed. U 2 And 20 N o T E s on the XXXIX Articles And Dan. xii. 2, 3. Many of Them that flee p in the Dujl of the Earth Jhall awake^ fame to E-verlafling Life, and feme to Shame and everlajting Contempt. And they that be wife^ Jhall Jhine as the Brightnefs of the Firmament ; and they that turn many to Righteoufnefs^ as the Stars for ever and ever. ' See alfo Rom. iii. 21. Now the Righteoufnefs of 'God with- out the Laiv is manifefted, being witnejjed by the Law and the Prophets. And Rom. xvi. 25, ?.6. The Revelation of the Myftery^ winch was kept fecret fince the World began^ r.ow is made manifejl^ and by the Scriptures of the Prophet < y ac- cording to the Commandment of the Everlajiing God, made known to all Nations, for the Obedience of Faith. And Gal. iii. 24. The Laiv was our Schoolmafter to bring us unto Chrijl ^ that we might be jujlificd by Faith. ?. ad See alfo Ignatius. " We love the Prophets, becaufe They p tla ' " alfo preached the Gofpel, and hoped in him ( r o wir, AdAutfyc. il Chrijl} and wai:ed for him. And Theophilusot Aniioch, I. 3. f. 225. " The Writings of the Prophets and Evjngelifts are found " to agree together, with refpeft to the Righteoufoefs, of M-v Ear ** which the Law fpeaks." And Irenaus. "Let them not /. 4,'c, 5.' " therefore afcribe the Unbelief of fomePerfons to the Law; c< for the Law did not forbid them to believe in the Son of " God, but exhorted them to the contrary, by telling them, " that there was no other Way for Men to be healed of the * 6 old Wound which was given 'them by the Serpent, buc " by believing in him, who according to the Likenefsof ic finfu! Flefli was lifted up from the Earth upon the Tree " of Martyrdom, and who draws all Things to himfelf, and ApeL i. " quickens the Dead." And Jujlin Martyr. In the t, 35. Books of the Prophets we find our Lord JefusChriftfore- " told as born of a Virgin, and crucified, and dying." &c. See alfo Hammond's Praft. Cat. B. I. Sedt. I. Preface to the Whole Duty of Man, SedJ. 12. &c. Claggei on 2 Pet. i. 19. Nowelli Cat. p. 41. The only Mediator} Namely with refpect to Intercejfionj as well as Redemption. See I John ii. I. If any A4anfin y we have an Advocate with the Father^ Jcfus Chrijl the Righteous. See alfo i Tim. ii. 5. There is One GW, and One Mediator bettveen God and Man, the Man Chrijl Jcfus. See 'Ifo Scoffs Chriftian Life, Part II. Ch. 7. Se<5h i, 6. Nowelli Ca . p. 109. They are not to be heard, &c.] That the Old Fathers look'd for Spiritual and Erernal Things, fufficiemly appears from Htb. xi. io 3 14., 26, 35. He (Abraham) looked for a City of the Church O/*ENGLANIV 21 City which hath Foundations, wbofe Builder and Maker is God. They who fay fuch Things, declare plainly that they feek a Country. EjJeeming the Reproach of Chriji greater Riches than the Treafures in Egyp; : for he had refpett unto the Rccompence of the Reward. Others were tortured, not accepting Deliverance, that they might obtain a better Re~ fwreffien.See Mo Field of the Church, B I. Ch. 5. Although the Law given, &c.] That the Ceremonies of the Mofaical LQW were to be abolifhed, God himtelf fore- tels, in Jer. xxxi. 31, 32. Behold the Days come, faith the Lord, that I will make a new Covenant with the Hotife of Ifrael, and with the Houj'e 0/*Judah : Not according to the Covenant that I made with their Fathers in the Day that I took them by the Hand, to bring them ou f of the Land of Egypr. See alfo Gal. iii. 25. After that Faith is come, we arena longer under a School- nutfler. And Gat.v. I. Stand fafl in the Liberty wherewith Chriji hath made us free, and be not entangled again with the Yoke of Bondage. And Col. 11. 16, 17. Let no Man judge you in Meat, or in Drink, or in refpecJ of a Holy-day, or of the New- Moon, or of the Sabbath- Days which are a Shadow of Things to come : But the Body is of Chriji. And Afls xv. the whole Chap-er. And Hebr. vii. 12, 28. The Priefthood being changed, there is made of necejfity a Change alfo of the Law. The Law maketh Men High Priejls, which have Infirmity^ but the Word of the Oath, which was Jince the Law, maketh the Son, who is confecrated for evermore. See alio Ignatius. " It is abfurd to call Jefus the Chrift, j?^?. a j " and at the fame time to Judaize" And Irenaus. " The Magtef. " Law began in Mofes's Time, and of courie ended in the ^^"; , *. cum " we (hould do the fame with You : But now, O T>yphon t Tryph. (C I have read tint there was to be the laft Law, and a 'icfta- ? Z22t * " ment the ftrongt-ft of all, which now all Men muftobey, " whoever would lay claim to the Inheritance of God. For See Matth. v. 21, &c. See alfo Hammond's Pratt. Cat. B. II. Seft. 3. Eccl. Pol. B.I. Seft. 15. ARTICLE VIII. Of the Three Creeds. TH E Three Creeds, Nice Creed, Atha- nafiuss Creed, and that which is com- monly called the Apoflles Creed, ought throughly to be received and believed : for they may be proved by moft certainWarrants of Holy Scripture. Creeds} of the Church of E N G L A N D. at Creeds] In Latin they are called Symbola, which alfo fignify Watch-words or Signals in War. And thus, as by thofe Signals or Watch-words the Soldiers of one Side are distinguished from thole of the other ; fo by thefe Creeds the orthodox or found Chriftians of the Catholick or Uni- verfal Church are diftinguifhed from Infidels and Hereticks. Nice Creed} So called becaufe the greateft Pan of k was compos'd by the Fathers who were aflembled at the Council of Nice. The Part of it which relates to the Di- vinity of the Holy Ghoft, was added by the Council of Con/I antinople y except thefe Words, And the Son which were added by the Wejlern Church. See Field of the Church, B. III. Ch. i. p. 53. Pearfonon the Creed, p. 325. Athanajius's] So called, not becaufe it was written by Jthanafius, bur becaufe it is very agreeable to his Senti- ments, who was the moft celebrated Champion for che or- thodox Faith. Commonly called, &c.] For it does not diffidently appear that it was written by the Apoftles themfelves. Sec Hooker** Eccl. Pol. B. V. Seft. 42. Wall's Hift. of Infanr-BapL Part IL Ch. 9. Sett. 10. Cave's Hift. Lit. Vol.1, p. 146. & Vit. Athanafn, Scft. 6. n. 10. Euttl Judic. Eccl. Cath. C. 5. Waterlana"s Critic. Hift. of the Athanafian Creed. Ought throughly to he received^ &c. j As many therefore as fubfcribe to this Book of Articles, and yet do not believe that thefe Creeds are agreeable to the Holy Scriptures, are guilty of lying abominably both to God and Men. See Judc 9 verfe 3. Beloved, when I gave all Diligence to write ta you if the common Salvation^ it was needful for me to write vntt you, and exhort you, that ye Jhould earnejily contend for tht Faith , which was once delivered to the Saints. Almoftall Things contained in thefe Creeds, have already been confirmed, under the preceding Articles, by theTcfti- monies of the Fathers. But becaufe Hereticks bitterly and reproachfully inveigh againft ihe Nicene Fathers, and againfl: Atbanafms, as if they were Corrupters of the Chriftian Faith i I fliall here infert fome Expositions of Faith which are older than the Nicene Creed. An Expofttwn of the Catholick Faith, as taken from lREN.ffius. THE Church which was planted all over the World, even ^^ Hr to the Ends of the Earth, received both from the Apoftles /. i. t. * and their Difciples that Faith which is in One God, the 4 Father 24 N o T E s on the XXXIX Articles Father Almighty, who made Heaven, and Earth, and. the Sea, and all Things which are therein ; and in One Jefus Chrift, the Son of God, who was incarnate for our Salva- tion ; and in the Holy.Ghoft, who by the Prophers fore- told the Appointments of God, and the Corning of his be- loved Son Jefus Chrift our Lord, his being born of a Vir- gin, his Palfion, his Refurreftion from the dead, his A- fcenfion into Heaven in the Flefh, and his Coming agiin from Heaven, in the Glory of the Father, to take Cogni- sance of all Things part, and to raife the whole Race of Mankind from -the dead j that fo to Chrift Jefus, our Lord and our God, our Saviour and our King, every Knee may bow, of Things in Heaven, and Things in Earth, and Things under the Earth j and that every Tongue may con- fe(s to him, and that he may adminifter true Judgment unto all ,' that he may fend the Spiritual IVickedneJJe^ and the Angels who tranfgrefTed, and became Apoftates, and impious, unjuft, unreafonable, and blafphemous Men, into eternal Fire , but that, giving Life to the Righteous and Re- ligious, to thofe who obferve his Precepts, and perfevere in loving him, fome from the Beginning, and fome from the Time of their Repentance, he may reward them with Incorruption, and furround them with everlafting Brightnefs and Glory. An Expofition of Faith, as taken from TERTULLI AN. a- THE Rule of Faith is that by which we believe that there afa. i s One God, and no other befides the Creator of the World, C . 13. W | 1Q ma j e a ]i Things ouc O f Nothing by his Word, whom he begot before all Things ; that this Word, who is called his Son, in divers Manners appear'd to the Patriarchs as God, and is always mentioned as fuch in the Writings of the Prophets; that at lengih by the Spirit and Power of God he defcended into the Virgin Mary y was incarnate in her Womb, was born of her in the Human Nature, and fo became Jefus Chrift ; that afterwards he preached a new Law, enforced by a new Promife of the Kingdom cf Hea- ven ; that he wrought Miracles, was nailed to the Crois, and rofe again the Third Day ; that he was taken up into Heaven, and fat at the Right-hand of the Father; that he fenc the Power of the Holy Ghoft to fupply his Abfence, and to influence thofe who believe in him ; and that he fhall come again with Splendor to receive the Saints into the Enjoyment of Eternal Life, and the Heavenly Promifes, and to condemn tha Wicked to Everlafting Fire, after having of the Church of E N G L A N D. 25 having raifed both Parties from the Dead, and reftored to them their flefhly Bodies. The Ancient Creed of the Church of JERUSALEM. From S. CYRIL. I believe in One God, the Father Almighty, Maker of Heaven and Earth, and of all Things vifible and invifible : And in One Lord Jefus Chrift, the only begotten Son of God, begotten of the Father before all Worlds j Very God by whom all Things were made; who was incarnate and made Man, crucified and buried ; who rofe again the Third Day from the Dead, afcended into Heaven, and fac at the Right hand of the Father j who mall come again to judge the Quick and the Dead j of whofe Kingdom there fliall be no End : And in the Holy Ghoft, the Comforter, who fpake by the Prophets : And in one Baptifm of Re - pentance, for the Remiffion of Sins : And in One Cache- lick Church : And in the Refurrection of the Flefh, and Eternal Life. 'fhe Creed of GREGORY THAUMATURGUS, Bifnop of Neocsefarea in Pontus. There is One God, Father of the living Word, of the fubfifting Wifdom, and of the eternal Power and expreis Form of Himfelf; the Perfect Begetter of Him who is Perfect j the Father of the only-begotten Son. There is One Lord, the fole Lord from the fole God, God of God, the Character and Image of the Godhead, the efficacious Word, the Wifdom which comprehends the Frame and Conftitution of all Things, the Power which forms and actuates all Creatures, the true Son of the true Father, in- vifible of Him who is invifible, incorruptible of Him who is incorruptible, immortal of Him who is immortal, and eternal of him who is eternal. And there is One Holy Ghoft, having Exiftence from God, and who appear'd to Men by the Son j the perfect Image of the perfect Son j the Life, the Caufe of the Living j the holy Fountain, Sanctity, and the Giver of Sanctification : In whom God the Father is manifeited, who is above all, and in all j and God the Son, who is through all. And there is a perfect Trinity, which is not divided, nor excluded, in Glory, snd E .Eternity, 26 N o T E 9 m the XXXIX Articles Eternity, and Dominion. There is nor any Thing then created, or dependent in the Trinity ; nor any Thing fuper- induced, as if it did not exift before, buc came in after- wards. And therefore rhe Father was never wkhout the Son, nor the Son without the Spirit ; but there was always the fame immutable 'and invariable Trinity. ARTICLE IX. Of Original or Btrth-Sin. ORiginal Sin ftandeth not in the following of Adam (as the Pelagians do vainly talk) but it is the Fault and Corruption of the Na- ture of every Man that naturally is ingendred of the Offspring of Adam y whereby Man is very far gone from original Righteoufnefs, and is of his own Nature inclined to Evil, fo that the Flem lufteth always contrary to the Spirit ; and therefore in every Peribn born into this World, it deferveth God's Wrath and Damna- tion. And this Infection of Nature doth remain, yea, in them that are regenerated, whereby the Lufl of the Flefli, called in Greek, Qgowipa ca^ogj which fome do expound the Wildom, fome Senfuality, fome the Affection, fome the Defire of the Flefh, is not fubjedt to the Law of God. And although there is no Condemn- ation for them that believe and are baptized, yet the Apoftle doth confefs, that Concupifcence and Lufl: hath of itfelf the Nature of Sin. Original Sin, &c.] Since Infants^ as well as adult Per- fons,have need of a Mediator, ic follows, that there isfome- thing in them which ftands in need of being remitted. And what can that be buc Sin ? And fince They are not capable of following or imitating any other Peribn, it is evident, that the Sin is the Fault and Corruption of Nature. . 4 Sec of the Church ^ENGLAND. 27 See Rom. v. 14. Death reigned from Adam to Mofe*; j even ever Them that had not finned after the Similitude of Adam'* Tranfgrejjion. It is the Fault, &c.] See Rom. v. 19. By One Man's Dif- oledience Many were made Sinners. See alfo Ckment of Rome. " It it alfo thus written concerning Job y Trm " was a righteous M^n, unbiameable, a Perfon of Verachy, " devout towards God, efchewing all Evil: And yet this " fame Job^ accufmghimfelf, intimates, That there is noone w free from Pollution, even tho' his Life be but a Day long." And Iren&us. *' As in the beginning all of us were by *<* w * r * . H-> Thus Irena-us fays : " The Faith which is towards the /. 4. c. 13. " moft High God, juftifieth Man." And again: " For the 16. c. 67. tc Juftjhall live by Faith. Now this Dodrine, That the " Jujijhall live by Faith, was foretold by the Prophets." Teliim. ad Thus S. Cyprian fays : " That it is Faith alone which pro- %uirix. " fits us ; and that we are able to do in proportion to our /. 3 . c. 43. Believing , as appears from the Book of Genefis, where " we find, that Abraham believed God, and that it was " imputed to him for Righteoufnefs." And again he fays, Epifl. 63. " That the Bleffing which was given to Abraham belonged " to Us Chriftians alfo. For if Abraham believed God, " and it was imputed to him for Righteoufnefs; then who- " foever believeth God, and liveth by Faith, is found " Righteous." By Falth~\ Note, that we are juftified by Faith, not becaufe of Faith. For there is not more Merit in our Faith, than in our Works ; fince Faith alfo is imperfect in us, and it all, how great foever it be, is the Gift ofGod, Eph. ii. 8. Faith therefore is not the Caufe^ but the Condition of our Juftifi- cation, which is folely to be attributed to the Bounty of God, and the Merits of Chrift. By Faith only'} No fooner is the Mind endued with a true Faith, than a Man is reputed righteous before God. For with ths Heart Man bclicvcth unto Righteoufnefs^ Rom. x. 10. But the Confeffion alfo of the Mouth, and all other good Works, are required for Salvation, when we have the Power to perform them. But if this be wanting, Fahh alone is fufficient. See Rom. v. i, 2. Therefore being ju- Jlifod by Faith, ^ue have Peace with God 9 through cur Loi d Jefus ChrijJ : By whom alfo we have Accefs by Faith intf this Grace wherein we Jiand, an'l rrjoict in Hope of the Glory cf Gad. See of the Church of ENGLAND. 33 See alfo Nowelli Carech. p. 98, 129. Homilies of -Sal- vaiion and Faith. Hammond's Pract. Cat. B. I. Sedt. 4. Pr/- deaux's Fafc. Contr. C. 5. CM- Blackallon James ii. 24. Hooker's Difcourfe of Juftification. Hall's Roma Irreconcil. Sett. 7. 7rtcW/'s Def. Apol. Part I. Ch. 9. Div. 4. ARTICLE XII. Of Good Works. ALbeit that good Works, which are the Fruits of Faith, and follow after Jufti- fication, cannot put away our Sins, and endure the Seventy of God's Judgment ; yet are they pleafing and acceptable to God in Chrift, and dofpring out neceflarily of a true and lively Faith, infomuch that by them a lively Faith may be as evidently known as a Tree difcerned by the Fruit* Good Works'] Tho* good Works are not meritorious, yet that they are pleafing to God, and accepted through Chrift, appears from hence, becaufe God hath created us in Chrift Jefus unto good Wtrks (Eph. ii. 10.) and bccaufe Chrift gave bimfelffor us , that he might purify unto bimfelf a pecu- liar People, zealous of good Works (Tic. ii. 14.) who alfo will render to every Man according to his Deeds, Rom. ii. 6. Our Works indeed are imperfedt, ib that they cannot endure the Severity of God's Judgment, much lefs expiare our Sin?, fince they themfelves rarher v/ant to be expiated by the Merits ot Chrift. But for his Sake God deals bountifully with us, and does not judge us feverely, but has Compaffion upon our Weaknefs, r.nd ordains infinite Rewards for thofe who do well, tho' imperfectly. The Fruits of Faith] See James ii. 17, 18. Faith, if it have not Works, is dead, being alone. Tea^ a Man may fay, Thou haft Faith, and I have Works : Shew me Thy Faith without thy Works^ and I will /heiv thee My Faith by my Works. And the Apoltle proceeds to illuftrate this Point tcr the End of the Chapter. F Sec 34 N o T E s on the XXXIX Articles Epift. ad See alfo Ignatius. " Faith is your Guide, and Love is the f be f' Way which leads you to God. No Man who binds him- " felf by the Covenant of Faith, finneth ; nor doth any one " hate, who is pofleis'd of Love. A Tree is known by its " Fruit : and thus they who have engag'd themfelves to be *' Chriftians. fhall be manifeft by the Things which they do." Epijt. ad. See alfo Clement of Rome. " Abraham, who was ftyled Cor. f . 10. yet without Sin. And John xiv. 30. The Prince of this World comethy and hath nothing in me. And I Pet. ii. 22. Chriil did no Sin, neither was Guile found in his Mouth. See alfo Irenaus. " If any Man fay, that the Flefli of our Lib. 5. .14 " Lord differed from ours in this relpect, becaufe It com- - ' n Miracles they fee the very Work of God, yet flan- /,*, Ope- " dor them, and fay that they are done by the Devil j and tum Tom, tc a f cr |be to the Operation of that Evil Spirit, and not to 1'i. />'. " tne Divine Power, all chofe mighty Signs and Wonders, u which were wrought for the Confirmation of the Gofpel." See TilLtfon on Matth. xii. 31, 32. All Manner of Sin and Blafpbemy foall be forgiven unto Men : But the Blaf- phemy again/I the Holy Ghsft Jhall not be forgiven unto Men* And ivhofoever fpeafath a Word againft the Son of Man^ it Jhall be forgiven him : But ivhofoever fpeaketh againft the Holy Ghoft, it Jhall not be forgiven him^ neither in this World, neither in the World to come. Compare this with Mar. iii. 28, a 9> 3- S ee alfo Kettlevjelfs Meafures of Obedience, B. V. >/?. ad Ch. 6. And Ckmcnt of Rome. " Let us fix our Thoughts Cer. t. 7. " on the Blood of Chrift,which being fhed for our Salvation, " hath offered the Grace of Reperuance to the whole World. 5 : 27;* of the Chuf ch 0/*ENGLANi>. 41 The Grant of Repentance^ &c.] See Gal.vi. i. Brethren, if a Man be overtaken in a Fault, ye which are fpiritual re/fore fuch an one in the Spirit of Adeeknefi ; cunfidering thyfelf, Ifft Tfjoualfo be tempted See alfo Ignatius. " The ^ j " Lord pardons all fuch as repent, if they repenrwith due P ^ J " f ' " Regard to the Unity of God, and to their Communion ct With the Bifhop." And Clement of Alexandria. " The %'* &*>** and Antioch^ have erred, fo alfo the Church of Rome hath erred, not only in their Living and Manner of Ceremonies, but alfo in Matters of Faith. Vifible Church^ &c.] Since it is Religion that makes a Church, and not the Church thac makes Religion , the Church is to be tried and difcerned by Religion, and not Religion by the Church. And the Vifible Church (for the liiviuble one, which confifts folely of the Ele and putteth it in a fe- cret Place : And all the Peoph ' Jhall anfwer and fay ^ Amen. And i John v. 21. Little Children^ keep yourfelvesfrom Idols. Amen. Injtltut. 1. z. See alfo Laftantius. " It is not to be doubted, but that . 19. tc there is no Religion, where-ever there is an I mage. For if " Religion relate to fuch Things as are Divine, and there " is nothing of what is Divine but in Heavenly Things j then " Images have nothing to do with Religion : becaufe there " can be nothing of Heavenly in what is made out of " earthly Things." See alfo Stiltirtgjkefs Idolatry of the Church of Rome, C. i. Patrick's Anfwer to the Touch-ftone, Sect. 35, 49. Homily againft Idolatry. Jewel's Reply, Art. 14. Bilfon of Chriftian Subj.PartlV. p. 315. Reliquei] See 2 Kings xviii. 4. He removed the high Places, and brake the Images^ and cut dnun the Groves^ and brake in Pieces the brazen Serpent which Mofes had made : for unto thofe Days the Children of Ifrael did burn Incenfe to it. r. Eufcl. See alfo the Declaration of the Church of Smyrna. " Not Hiji. 1. 4. c knowing, that neither can we ever leave Chrift, who fuf- < S' fered for the Salvation of all thofe who out of Mankind " were to be faved, neither can we worfliip any other. For " we adore Him as the Son of God j but we love the Mar- " tyrs as we ought to love them, as being the Difciples and " Imitators of our Lord, and ror the Sake of their un- " fhaken AfFedlion to their King and Mafter." Invocation of Saints'] Since all Invocation is vain, where there is no Faith (fee James i. 6. where we are commanded to ajk in Faith) and fmce there can be no Faith, where there is no Word of God to fuppof t it ; it follows, that the Invocation of Saints muft be a vain Thing, as not being founded upon any Word of God. Befides, fmce there is one Mediator between God and Man^ (\ Tim. ii. 5.) who is able to fave Them to the utter moft^ that come unto God by Him^ feeing he ever liveth to make InterceJJion for them (Heb. vii. 25.) he who betakes himfelf to the Mediation of Saints, affronts the true and only Mediator Chrift Jefus. See P faint Ixv. 2. O Thou that hear eft Prayer^ unto Thee Jball all Flejh come. And Rev. xix. I o. I fell at his Feet to worjhip him : And he faid unto me } See thou do it not : I m thy Fellsw-fervant : worjhip God. See alfo S. Origen. If of the Church {/"ENGLAND. $$ ! - " Barbarians ; how much more fhould we believe in Him/' 10 " " who is God over all? in Him who teaches us, that He " only is to be worshipped ? and to look upon other Things . 57 See a\Co Si/fan's Perpetual Govern menr,C. 12, 13. HalFs tpifcopacy by Divine Right, Part If. Hooker's Eccl. Pol. B. VII. Sett. 5. Bifliop Lloyd's Hiftorical Accounc of Church- Government. Eurfcdugh of Schifm, Sect. 2, 3. Scoffs Chriftian Life, Part II. Ch. 7. Sea. 10. Field of the Church, B. III. Ch. 39. and B. V. Ch. 27. ARTICLE XXIV. Of Speaking m the Congregation in fuck a Tongue as the People under flandeth. IT is a thing plainly repugnant to the Word of God, and the Cuftom of the Primitive Church, to have Publick Prayer in the Church, or to minifter the Sacraments in a Tongue not underfunded of the People. Tongu's not under/landed, &c.] Since all Divine Worfliip is rather an A cs . t , ' Sunday t there is an Aflembly of all ihofe who live either < 87. I "in 58 N e T E s on the XXXIX Articles " in Cities, or in the Country ; and the Books of the Prtf- 11 phets, or the Writings of the Apoftles, are there read, as c< long as Time will permit. When the Reader has done, ** he who prefides in the AfTembly makes an Harangue, in " which he admonifhes and exhorts us to imitate and prac- " tife the fine Things we have heard. Then we all rife " up with one Confent, and fend forth our Prayers to God." jipelog.adv. ---And Tertullian. " We go together into our Affemblies, Centes,c. 39. t h at) as j t were w } t h a welldiiciplin'd Body, we may fur- " round God by our Prayers. This Force is acceptable to r/ 8 C ' 7 '" God -" AndOrigtn. "Every one prays in his own Tongue, ^.402. ' " and praifes God according to his Power; and the Lord c ' ot all Tongues hears them praying with all their feveral De Oratioae ye dojhew the Lord's Death till he come. Thofe Ji-ve^ &x.] The Word Sacrament is indeed us'd by the Fathers to Jignify almoft every lacrcd Rite, or every holy Thing: But if that Word be taken in a proper Scnfe, for An oytvjqrd Sign of a Covenant between God and Men, itijlititted by God himfelf, for a Pledge of our Jujlificatlan^ and a Means of our Sanftijication, which is the Ratio for- '?u>/is } the conjfituent Part of a Sacrament, or that without which, properly fpeaking, it could not poffibly be one; then thofe five muft prefently be excluded from the Number of Saeramems. See of the Church ^ENGLAND. Seethe Homily of CommonPrayer and Sacraments. Now- *///Catech. p. 137. Hammond's Pratt. Cat. B. VI. Se " f - 3- by St. AuguJHne^ and St. Cbryfojlom t and other Writers of ct ri ^ \ ^ the following Ages. <-. 9 . Epifl. ' nS. & 23. / Jcann. ; l Horn, 85. ARTICLE XXVI. Of the Unworthmefs of the M'mifters, which hinders not the Effeffi of the Sacraments. ALthough in the vifible Church the Evil be ever mingled with the Good, and fome- time the Evil have chief Authority in the Mi- niftration of the Word and Sacraments ; yet forafmuch as they do not the fame in their own Name, but in Chrift's, and do minifter by his Commiffion and Authority, we may ufe their jVIiniftry, both in hearing the Word of God, and 62 NOT E s on the XXXIX Articles and ii> receiving of the Sacraments. Neither is the Effect of Chrift's Ordinance taken away by their Wickednefs, nor the Grace of God's Gifts diminished from fuch, as by Faith and rightly do receive the Sacraments miniftred unto them, which be effectual, becaufc of Chrift's Inftitution and Promife, although they be mi- niftred by evil Men. Neverthelefs it appertaineth to the Difcipline of the Church, that Inquiry be made of evil Mi- nifters, and that they be accufed by thofe that have Knowledge of their Offences ; and finally being found guilty, by jufl Judgment be de- pofed. Sometime the Evil have chief ^ &c ] The Minifters of the Gofpel do not adminifter their own, but Chrift's Sacra- ments ; and the Church, in receiving them, hath refpect unto Chrift himfelf, and not to Them j and therefore it re- ceives them, not fo much from the Minifters, as from Chrift himfelf, through Their Hands. The Virtue then and Effi- cacy of them, fince it depends upon Chrift alone, cannot be hindered by a Minifter, how wicked foever he may be. See Whitgiff* Def. Trad:, p. C. 3. Nelforis Feftivals, Ch. 13. and Fafts, Ch. 10. Field of the Church, B. I. Ch. 14. Bifhop Andrew??, Serm. on Jobnxx. 22. Not in their own Name'] See I Cor. iii. 5. IVho then is Paul, and who is A polios, but Minijiers by whom ye believed^ even as the Lord gave to every Man? Contra Lit. See a\fo S. dugtiftine. " A Minifter, that is, a Difpenfer petiiiani, " of the Word and Sacraments of the Gofpel, if he be /. 3. c. 55. a g OOC j j^an, is an Aflbciate with the Gofpel j but if he be c a bad Man, he is not therefore no Difpenfer of the Gofpel. " Peter preached it, as likewife did other good Men : And " fo did JuduSj tho' unwillingly ; and yet being fent together . -63' .Zuhatfoever They bid you obferve, That olferve and do ; but do not ye after their Works ; for they fay, and do not. Both in hearing the Word] See Phil. i. 15 18. Stfmg indeed preach Chrijl even of Envy and Strife ; and fame alfo tf Good-will. The one preach Chrift of Contention, not fm- cerely , fappofing to add AffliRion to my Bonds : but the other of Love, knowing that I um fet for the Defence of the GifpeL IFhat then ? notwithjianding every Way, whether in Pretence or in Truth, Chrijl is preached ; and I do therein rejoice, yea, and will rejoice. Neither is the EffeR^ &c.] See I Cor. iii. 7. Neither is he that planteth, any Thing, or he that water eth : but God that giveth the Increafe. jfppertaineth to the Difcipline, &c.] See I Tim. v. 19. Againft an Elder receive not an Auufation, but before two of three WitneJJes. Being found guilty &c.] See 3 'John 10. iVherefore if 1 come, 1 will remember his Deeds which he doeth. See alfo S. Cyprian. " As to Felicijjimus the Deacon, let him know, />//?. 4*4 " that he is caft out from among us; inafmuch as belides *' his Frauds and Robberies, of which we are very certain " that he is guilty, he is alfo charged with Adultery, which " fome of our Brethren, who are grave Men, declare that " they have caught him in, and bave engaged chemieives to " make good the Charge." ARTICLE XXVII. Of Baptifm. Aptifm is not only a Sign of Profeffion, and Mark of Difference, whereby Chriftian Men are difcerned from others that be not ehriftened j but it is alfo a Sign of Regeneration, or New Birth : whereby, as by an Inftrument, they that receive Baptifm rightly, are grafted into the Church : the Promifes of the Forgive- nefs of Sin, and of our Adoption to be the Sons of God by the Holy Ghoft, are vifibly figned and 64 NOT E s on the XXXIX Articfe ahd fealed : Faith is confirmed, and Grace in- creafed by virtue of Prayer unto God. The* fiaptifm of young Children is in any wife to be retained in the Church, as moft agreeable with the Inftitution of Chrifr. The Greek Words B**J/. 109 " that Men were to receive Repentance and Remiflion of " Sins by Water, and the Lavtr cf Regeneration, even as " many as come to the Truth, and are born again, and re- " ceivethe Bleffing from God." And of our Adoption] See Gal. iii. 26, 27. Ye are all the Children of God by Faith in Chrijl Jtfri : For as many of you as have been baptized into Chriji ', have put on Chrijl. Faith is confirmed, &c.] At leaft in adult Perfons: And even as to Infants, does any one imagine, that God is in vain called upon by the Church for them?" See Afis ii. 4.1, 42. Tlien they that gladly received hi s Word, were bap- tized : And they continued Jiedfajlly in the dpojlles Doflrine and FellowJ)np ) and in breaking of Bread, and in Prayers. See alfo Ji uotation at Length under Article IX. See alfo Nowefli Cat. p. 141. Hammonds Pracl. Cat. B. VI. Seel. 2 / 3.//^// > sHift.of Infant-Bapt. and his Confer. Walker's Morieft Plea. Jewel's Def. Apcl. Part II. C. n. Divi'. 3. Pnd*aiix*s Fafc. Con:r. C. 6. (^4. K A RT I C LE 66 13 or* son the XXXIX Articles ARTICLE XXVIII. Of the Lord's Supper. THE Supper of the Lord is not only a Sign of the Love that Chriftians ought to have among themfelves one to another ; but rather it is a Sacrament of our Redemption by Chrift's Death: Infomuch that to fuch as rightly, worthily, and with Faith, receive the lame, the Bread which we break, is a Partaking of the Body of Chrift ; and likewife the Cup of Blef- iing, is a Partaking of the Blood of Chrift. Tranfubftantiation (or the Change of the Subftance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ : but it is repugnant to the plain Words of Scripture, overthroweth the Nature of a Sacrament, and hath given Occaiion to many Superftitions. The Body of Chrift is given, taken, and eaten in the Supper only after an heavenly and fpiritual Manner. And the Mean whereby the'Body of Chrift is received and eaten in the Supper, is Faith. The Sacrament of the Lord's Supper was not by Chrift's Ordinance referved, carried about, lifted up, or worfhipped. Not only a Sign, &c.] The Lord's Supper is, indeed, a Sign of that mutual Love, and of that intimate Fellowfliip, which is, or ought to be, among Chriftians : For -we being many, are one Bread, and one Body j for we are all Par- takers of that one Bread, i Cor. x. 17. But it chiefly points out to us Chrift offered as an expiatory Sacrifice for u?, and as fuch it really exhibits him to every one who worthily partakes of the facred Elements of Bread and Wine. See Hooker's Eccl. Pol. B. V. Sect. 6j. Jewel's Def. Apol. Pare II. Ch. 12. Divif. i. A Sa- of the Church ofE N G L A N D. 67 A Sacrament of our Redemption^ See Matth. xxvi. 26, 27, 28. And as they were eating, Jefus took Bread., and llejfled it, and brake it, and gave it to the Difciples, and faid, Take, eat ; this is my Body. And he took the Cup, and gave Thanks, and gave it to them, faying, Drink ye all ef it : For this ts my Blood of the New Tejlament, which is Jhedfor many, for the RemiJJion of Sins. And Luke xxii. 19, 20. And he took Bread t and gave Thanks, and brake it, and gave unto them, faying, This is my Body, which is given for you : this do in Remembrance of Me. Likewifealfo the Cup after Supper, faiyng, This Cup is the New Teftament in my Blood, which is Jhedfor you. Is a Partaking, &c.] This is thus exprefs'd in I Cor. X. 1 6. The Cup ofBleffing which we blefs, is it not the Csm- munion of the Blood of Chrift ? The Bread which we break, is it not the Communion of the Body of Chrijl ? See Jujlin dp*l. * Martyr. We receive not the Lord's Supper as Common c ' 86 ' .*' Bread, or Common Drink : But as our Saviour Jefus * c Chrift was incarnate by the Word of God, and for Our *' Salvation had both Flefh and Blood ; fo we have learnr, " that this Food, which hach been blefled by the Prayer of " the Word proceeding from Him, and by which Our " Flefh and Blood are by Tranfmucation nourished, is the " Flefh and Blood of chit incarnate Jefus." And Irencsus.Ad-v. H*r, " The Bread which is from the Earth, after the Divine l ' 4 * c ' 34 * ** Invocation upon it, is no longer Common Bread, but " the Eucharift, confifting of two Things; the one Earthly, " the other Heavenly." Tranfubjiantiation} That is, a Change of the Subftancc of Bread and Wine into the Subftance of the Flefii and Blood of Chrift. But this, if any Credit is to be given to our Reafon and Senfes, is a moft abfurd Notion. It is hkcwile contradicted by the Scripture, which calls the Ele- ments this Bread, and this Cup, even after Confecration (i Cor. xi. 27, a8.) and even by the very Canon of the Mafs, in which 'tis prayed, that the Eacharift may become to us the Body and Blood of Chrift ; which is a plain In- timation that it is not fo in itfelf. Moreover this Doctrine of Tranfubftantiation overthrows the Nature of a Sacra- ment : For nothing can be a Sacrament (or Sign} of itfelf. Finally, it has given Occafion to much Superftition ; as, to the Elevation of the Hoftj to carrying it about in Pro- ceflion; and even to the wormipping of it. K 2 See 68 N o T E s on the XXXIX Articles See that remarkable Teftimony of Iren&us, preferv'dby In Comment. Qecumenius. " When the Greeks had taken ibme Servant ^ 3 . e " of the Chriftian Catechumens^ and then urged rhem by " Violence to tell them fomeof the Secrets of theChri- " ftians j thefe Servants having nothing to fay that might " gratify thofe who offered Violence to them, except only, " that they had heard from their Mafters, that the Divine " Communion was the Blood and Body of Chriiij they, " thinking that it was really Blood and Fl-fh, declar'd as " much to thofe who queftion'd them. The Greeks^ taking (C this as if it was really tranfacted by the Chriltians, dii- " cover'd it to others of the Greeks, who hereupon put the * Martyrs Santtus and Blandina to the Torture, to make " them confefs it. To whom Blandina boldly and perti- * c nently anfwered, How is it poffible that They would en- " dure to do this, who for the Sake of holy Exercife (or cc Abftinence] forbear to eat even fuch Flefh as may be " lawfully earen." M Mar. Seealfo Tertullian. Ci The Bread which our Saviour took, fieri, l. 4. anc i diftribqted to his Difciples, he made his own Body, " faying, This is my Body, th^t is, the Figure o'f my Body." fpijl, 63. And S. Cyprian. " When Chrill fays, I am the true Vinej *' certainly the Blood of Chrift is not Water, but Wine. 4< His Blood, with which we are redeemed and quickened, " cannot feem to be in the Cup, when there is no Wine " in the Cup, by which the Blood of Chrift is reprefented." Tms he fpake againft thofe who gave the Communion In IPater on!y t without Wine mingled with it. Note, that if there be any Tranfubftamiation here, it is of Blood inro Wine, and not of Wine into Blood ; and that fince the Blood is reprefented by the Wine, the Wine cannor be the Blood i:fcir, fmce nothing can be a Sign or Keprefentation of i:felf. See alfo Nozvfttt Cat. p. 160. Jewel's Def. Apol. Part If. C. ij.Div. i. and Reply, Art. 5, 10, 25,26. Rubrick after the Comrnumon-Service. Mafon de Min. Angl. B. V. C. 6. Tittotforis D;icourfe againft Tranfubitanciation. Pear- Jon on the Creed, Art. III. p. 162. After an Heavenly and Spiritual Manner] For to do ic after an emhy and bocii'y Manner, S. Auguftine fays, is an heinous IVickednefs,. And therefore this Texr, John vi. De Dotfr. 5v Except ye eat the Flfjh of the Son of Man, and drink Cbriftidna. hii Bleod.,ye havens Life in you^he fays, " is a Figure, which ut. 3. c. 16. << commil ud5 us to communicate of the Paflioa of our Lord, " and of the Church O/*ENGLAND. 69 "* c and, to our great Comfort and Advantage, to treafure up 8, 9. ARTICLE XXIX. Of the H 7 tcked y which eat not the Body of Chrift m the Ufe of the Lord's Supper. TH E Wicked, and fuch as be void of a lively Faith, although they do carnally and vifi- bly prefs with their Teeth (as St. Augufline faith) the Sacrament of the Body and Blood of Chrift yet in no wile are they Partakers of Chrift, but rather to their Condemnation do eat and drink the Sign or Sacrament of fo great a Thing. 3 This 70 N o T E s on the XXXIX Articles This Article is a Corollary or Deduction from the for- mer. For, fince Faith is the Mean whereby we eat the Body of Chrift in the Lord's Supper, it is impoflible that the Wicked, who have no true Faith, Should be Partakers of the Body of Chrift. But whilft they receive the Symbols or Signs of the Lord's Body, they receive them to their own Condemnation, and fin againft Chrift, by ufmg fuch holy Things in fo unworthy a Manner. And farther, this Article, which is drawn up in the very Words of S. Augujline^ entirely overthrows the Doftrine of Tranfubftantiation. For if the Elements be changed into the very Body and Blood of Chrift, then no Reafon can be affigned, why wicked Men, and even Mice, may not eac the Body of Chrift. This even the Romani/ts acknowledge, and fay withal, that the Hoft, by whomfoever or whatfoever devoured, is {till the Body of Chrift, as long as any of the Species of it remains. The PafTage of S. Augujllne, to which this Article refers, is in his 26th Treatife on S. John. The Words are thefe : n 6. 56. " He that eateth my Flejh 9 and drinketh my Blood y divetletb " in Me^ and I in Him. To dwell then in Chrift, and to " have Him dwelling in Us, this is to eat that Food, and " to drink that Drink. And he who by this Means doth " not dwell in Chrift, and in whom Chrift doth not dwell, * without doubt neither fpiritually eats his Flefli, nor drinks " his Blood, tho' he carnally prefs with his Teeth the Sa- " crament of the Body and Blood of Chrift ; but rather to te his own Condemnation he eats and drinks the Sacrament " of fo great a Thing, becaufe he hath prefumed to come " impure to the Sacraments of Chrift, which none receive " worthily, but they who are pure; of whom it is faid, BleJJed are the pure in Heart : for they Jhall fee God." Match, v. 8. See alfo Antoninl Florcnt. Summ. Part III. Tit. 13. C. 6. Sect. 3. NowelliCtt. p. 153, 154. Bilfonoi Chriftian Subj. Part IV. p. 628. Fieldofthe Church, B. III. Append. C. 1 8. In no "wife are they Partakers^ &c.] See I John i. 6, j. If we fay that we have Fcllowjkip with Him y and walk in Darknejs> we lye, and do not the Truth : But if we walk in the Light > as he is in the Light, we have Fellowflrip one with another , and tic Blood of Je fits Chrijlhh Son cleanfeth usfiom all Sin. To their Condemnation} See I Cor. xi. 29. He that eateth and drinketh unworthily y eaieth and drinketh Damnation t9 himfelf.. not difcernine the Lord's Body* ARTICLE of the Church of E N G L A N D. ?]i ARTICLE XXX. Of both Kinds. TH E Cup of the Lord is not to be denied to Lay People : For both the Parts of the Lord's Sacrament, by Chrift's Ordinance and Commandment, ought to be miniftred to all Chriftian Men alike. Is not to It denied, &c.] If one Part of this Sacrament be more neceflary than the other, the Cup feems to be fo j fince ic represents the Blood of Chrift, to which Re- mifllon of Sins, and our Redemption, are oftener afcrib'd in Scripture, than to his Body. Now the Romanijls do but trifle, when they fay, that the Blood is with the Body ; fince in the Eucharift we commemorate, not the Life of our Lord, but his Death, in which the Blood was feparated from his Body. See i Cor. xi. 26. As often as ye eat this Bread, and drink this Cup, ye do Jhew the Lord's Death+ till he come. And Luke-xxii. 19, 20. And he took Bread^ and gave it unto them, faying, 'This is my Body which is given for you : This do in Remembrance of Me. Likewife alfo the Cup after Supper, Jaying, This Cup is the New Teftament in my Blood, which is Jhed for you. Chrift himfelf hath alfo guarded againft this Piece of Sacrilege, by commanding, that All fhould drink of the Cup, Matth. xxvi. 27. And in Mark xiv. 25. it is faid, that All drank of it ; which is no where exprefly faid of eating the Bread. See alfo i Cor. xi. 26, 27, 28. in all which Verfes the Corinthians in general are exprefly required to drink of that Cup. See alfo Juftin Martyr. " Afterwards Bread, and a Cup Apol. 1. " of Water, and Wine and Water, are brought to Him ff8 5* " who prefides over the Brethren j and He having taken *' them, offers up Praife and Glory to the Father of all ' Things, in the Name of his Son, and of the Holy Ghoft ; < c and adds a particular Thankfgiving to God, for having < c vouchfafed us thefe Gifts through his Hands. When he c has finiflied the Prayers, and the Thankfgiving, all the " People prefent give their joyful Aflent to them, faying, " Amen. The chief Minifter having thus given Thanks, " and NOTES on the XXXIX Articles c< and all the People having thus given their AfTent, they " whom we call Deacons, diftribute to every one prefenc " the Bread, the Wine, and the Water, which have been " thus fanftified by giving of Thanks, that fo they may all fpift. ad ftriking his Wife's Belly fo violently with his Heel as to cauie her inftantly to fall in Labour, and bring forth a dead Child. SeealfoJW's Def. Apol. Part II. Ch. 8. Div. i. Hair* Letter to Wlnting^Dec. II. Epift. III. and, Honour of the Married Clergy. Patricks Anfw. to theTouchftone Seel:. 4. Treatife of the Celibacy of the Clergy. Field of the Church, B. V. C. 57, 58. Mafon de Mm. Angl. B. II. C. 3. ARTICLE XXXIII. Of Excommumcate Perfom, bow they are to be avoided. THAT Perfon which by open Denunci- ation of the Church is rightly cut off from the Unity of the Church, and excom- municated, ought to be taken, of the whole Multitude of the Faithful, as an Heathen and Publican, until he be openly reconciled by Pe- nance, and received into the Church by a Judge that hath Authority thereunto. Since the Church is a Society of Holy Perfons fubject :o Chrift 3 what can be more equitable, than thac fuch an eno L 2 as 7 N o T E s on the XXXIX Articles as rebels aq;ainft Chrift, and by his notorious Crimes is become a Scandal to the Chriftian Name, fhould be driven out from the Communion of the Church, and be look'd ypon as a Heathen, fince he lives fuch a Heathenifh Life* It is the Duty of all good Chriftians to withdraw them- f elves from every Brother that walketh thus dij "orderly, to note that Man^ and to have no Company with him, that he may be ajhamed. 2 ThefT iii. 6, 14. But if he repent, he is to be reftor'd again to Communion with the Church. But in the mean time it is to be obferv'd, that Princes and Subjects, Hufbands and Wives, Parents and Children, Ma- fters and Servants, notwithstanding any Sentence of Excom- munication, ought to perform their refpecTrive Duties to each ocher ; (ince thefe are Obligations, which have no Dependence on the Religion of the Perfons they are to be performed to. See i Cor. v. 3,4^ 5- F r ? verily as fibfent in Body but prefent in Spirit, have judged already, as though I were prefent, concerning Him that hath done this Deed ; In the Name of our Lord Jefus Chrift, when ye are gathered toge- ther^ and My Spirit , with the Power of our Lord Jefus C.brij?^ to deliver fuch an one unto Satan for the Dejlruttion of the Flejh y that the Spirit may be faved in the Day of the Lord Jefus. Snym. See alfo Ignatius. " I caution you againft Beafti. in the " Shape of Men; whom you ought not only not to receive, * e but alfo, if poflible, not to meet." And S. Cyprian. ?. < Whoever holds not the Unity of the Church, how much foeyer he may boaft of himfelf, and whatever he may claim i* to himfelf, is a prophane Perfon, an Alien, and without " the Pale of the Church." Ought to be taken^ &c ] See I Cor. v. n, 13. But now I have written unto you^ not to keep Company, if ary JUan that is called a Brother be a Fornicator^ or Covetous, er an Idolater^ or a Railer^ or a Drunkard, or an Extor- tioner^ with fuch an one^ no not to eat. therefore put away from among yourfelyes that wicked Perfon. And Mattb. xviii. 17. If be negleff to hear the Church, let him be unto 'Thee as an Heathen Man, and a Publican. See alfo S. Cy- prian. " Depart, I beieech you, from fuch Perfons, and c - * " Man fecond to God ; as having received from God what- " ever Authority he hath ; and as inferior to God only." Note, that the Church for the firft Three Centuries had no Princes, but fuch as either perfecuted, or at leaft neg- lected her; and therefore that fhe was then forced to take care of her own Affairs without them. But as foon as the Emperors became Chriftians, the Affairs of the Church de- pended upon their Management ; as appears from the Pre- face to Socrates's Vch Book of Ecdefiajiical Hi/lory. For from thenceforth They began to call Councils, and to re- ceive Appeals from them and to take Cognizance of Ec- clefiaftical Caufes, &c. In a word, it is abundantly manifeft, that whatever Power the Church of England afcribes to her Kings, rhe fame was made ufe of by the Chriftian Emperors. See Jewel's Def. Apol. Part V. C. 1 1. Div. i. IMitgiffs Defence, Tract 20. Bllfon of Chriftian Subj. Pare II. Hook- er^ Eccl. Pol. B. V. Sett, i . and B. VIII. Prideaux's Fafc. Con:r. C. 4. Se n L i T rr Ganbar. * or a Bifhop of- Bifhops, or by any tyrannical Ulagje ter- " rified his Collegues (or Fellow-Bifhops) iruo a Neceffity " of fubmitting themfelves to him i fince every Bifhop is " at Liberty to ufe hi,s Power according to his Difcrction, ce and is neither to judge nor to be judged by another, i^uc " let us all look for the Judgment of our Lord Jfefus Chrift, ^ who alone hath the Fewer both of advancing us to the " Government of the Church of EN G LAN D, 8$ < Government of his Church, and of judging us for what we do in the Exereife of our Office." See alfo Jewel's Def. Apol. Pare IV. Ch. 14. Div. i. -B///0ofChriftianSubj. Part I. Hammond of Schifm, C. 4, 5, 6, 7. Prideaux's Fafc. Controv. C. 4. Sect. 3. Q^i. Mafon. de Minift. Angl. L. IV. C. 3, 4, 15, 16. Bifliop Lloyd's Hift. Account of Ch.. Government, C. 2. //W^ of the Church, B. V. C. 32, &c. Cave of Ch. Govern- ment. The Laws of the Realm may punijh, &c.] God himfelf arms Princes with the Sword, which is the Inftrument of Civil, as well as Military Juftice. But in vain would they bear the Sword, if it was not lawful for them to make uf of it. See Rom. xiii. 4. He beareth not the Sword in vain : for be is the Min'ifter of God, a Revenger to execute Wrath upon him that doeth Evil. See alfo Irentsus. "Becaufe Man departing from God ^ Vt j *< became fo outrageous, irnt he look'd upon thofe of his /. 5. < " own Flefh and Blood as his Enemies, and was not afraid " to give himfelf up to an unpeaceable Life, to Murder, " and Avarice j God impofed upon him the Fear of Man, " that Men being fubject to, and reftrained by, the Laws " of Men, there might be fomething of Juftice and good i j Comment. whom Thomas Muncer was the Ring- leader. / 4 $t & 10t O?#/;f to give Alms, &c ] See I Ti'w. vi. 17, 18. Charge them that are rich in this World, that they do Good, that they be rich in good Works, ready to diJJribute, willing to communicate. ARTICLE XXXIX. Of a Chriftian Mans Oath. AS we confefs that vain and ram Swearing is forbidden Chriftian Men by our Lord Jefus Chrift, and James his Apoftle : So we judge that Chriftian Religion doth not prohibit, but that a Man may fwear when the Magiftrate requireth, in a Caufe of Faith and Charity, fo it be done according to the Prophet's Teach- ing, in Juftice, Judgment, and Truth. That only vain and rafli Oaths are unlawful, is evident from hence, becaufe Chrift himfelf being adjured, or call' 'd upon to anfwer upon Oath, before the High-Prieft's Judg- ment-feat, refus'd not to do ir. Matth. xxvi. 63, 64. See alfo Jer. iv. 2. to which the laft Sentence of this Article refers : And thcufialt fwear^ The Lord livetb^ in Truth, in Judgment, and in Righleoufnefs. And therefore it is only that vain and rafli Swearing, which is meant in Mattb. v. 34. But I fay untoy:u ) Swear not at all. And in James V. 12. But above all Things y my Brethren, fwear not. See Clement of Alexandria. " The Chnllian indeed re- Strim " * 7- " ligioufly obferves an Oath, but he is not fubjeA to fwear, " as being feldorn prevail'd upon to fwear at all." And ^ dv - Mar ' Tertullian. " But God alfo is reprefented in Scripture ""26." * " as fwearing. Do you therefore tax him with Perjury, or " wich vain Swearing ?" We fee then, that in Tertullian's Judgment, only Perjury, and vain Swearing, ara to be accounted finful. And 88 N o T E s m the XXXIX Articles, &c. And agreeable to the Sentiments of thsfe two Fathers are the Words of S. Augujline, which contain a great deal of good Advice. "Avoid Swearing as much as you can. " For it is better not to fwear even to what is true, than " to accuftom one's felf to Swearing, by which Men often " fall into Perjury, and are always in Danger of fo doing. cc But there are fome Perfons, who, as far as I can perceive " by their Talk, are entirely ignorant of what an Oath is. Ct For they imagine that they do not fwear, when they -> O u-