Tell the Church Ibid. Hâ—w the Church is the Pillar and Ground of Truth 206 Christ's Promise I am with you alway even to the end of the world Ibid. Of that It seemed good to the Holy Ghost and to us Ibid. Some Generâ—l Councils have ereed 207 ARTICLE XXII 217 THE Dâ—ctrine of Purgatory Ibid. Sins once pardâ—ned are not punished 218 Vnlâ—ss with chastisements in this life 219 No state of satisfaction aftâ—r death Ibid. No mention made of that in Scripture 220 But it is plain to the contrary 221 Different Opinions among the Ancients Ibid. The Original of Purgatory 222 A pâ—ssâ—ge in Maccabees considered Ibid. A pâ—ssâ—ge in the Epistle to the Corinthians câ—nsidered 223 The prâ—gress â—f the â—elief of Purgatory 2â—4 Prayers for the dead among the Ancients 225 Endâ—wments for redeeming out of Purgâ—toâ—y 226 Whether these ought to be sacred or nâ—t 227 The Doctrine of Pardons and Indulgences 228 It is only the excusing from Penance 229 Nâ— Foundation for it in Scripâ—ure Ibid. General Rules concerning Idolatry 230 Of the Iâ—olatry of Hâ—athens 231 Laws given to the Jews against it Ibid. The Expostulâ—â—ions of the Prophets 232 Concerning the Golden Calf Ibid. And The Calves at Dan and Bethel 233 The Ap stles opposed all Idolatry Ibid. St. Paul at Athens and to the Romans 334 The sense of the Primitive upon it 235 The first use of Images among Christians Ibid. Pictures in Churches for Instruction 236 Were afterwards worshipped Ibid. Contests abâ—ut that Ibid. Images of the Deity and Trinity 237 On what theWorship of Images terminates 238 The due Worship settled by the Council at Trent Ibid. Images consecrated and how 239 Arguments for worshipping them answered Ibid. Arguments against the use or worship of Images 240 The worship of Relicks 241 A due regard to the Bodies of Martyrs Ibid. The progress of Superstition Ibid. No warrant for this in Scripture 242 Hezekiah broke the Brazen Serpent Ibid. The memorable passage concerning the Body of St. Polycarp 243 Fables and Forgeries prevailed Ibid. The Souls of the Martyrs believed to hover about their Tombâ— 244 Nothing of this kind objected to the first Christians Ibid. Disputes between Vigilantius and St. Jerom 245 No Invocation of Saints in the Old Testament 246 The Invocating Angels condemned in the New Tâ—stament 247 No Saints invocated Christ only Ibid. No mention of this in the three first Ages 248 In the Fourth Martyrs invocated Ibid. The progrâ—ss that this made 249 Scandalous Offices in the Church of Rome Ib. Arguments against this Invocation 2â—0 An Apology for those who begun it Ibid. The Scandal given by it 251 Arguments for it ansâ—ered 252 Whethâ—r the Saints see all things in God Ib. This no part of the Communion of Saints 253 Prayers ought to be directed only to God Ib. Revealed Religion designed to deliver the World from Idolatry 254 ARTICLE XXIII 255 A Succâ—ssiâ—n of Pastors ought to be in the Church Ibid. 〈◊〉 was settlâ—d by the Apostles 256 And must continue to the end of the World Ibid. It was settlâ—d in the first Age of the Church 257 The danger of mâ—ns taking to themselves this Authority without a due Vocation Ibid. The difference between means of Salvation and precâ—pts for orders sake 258 What is lawful Authority Ibid. What may be done upon extraordinary occasions 259 Necessity is above Rules of Order Ibid. The High Priests in â—ur Saviour's time 260 Baptism by Women 261 ARTICLE XXIV 262 THE chief end of worshipping God Ib. The Practice of the Jews 263 Rules given by the Apostles Ibid. The Prâ—ctice â—f the Church 264 Arguments for Worship in an unknown Tongue answered Ibid. ARTICLE XXV 266 DIfference between Sacraments and Rites Ibid. Sacraments do not imprint a Character 267 But are not mere Ceremâ—nies 268 What is necessary to constitute a Sacrament 269 That applied to Baptism Ib. And to the Eucharist 270 No meâ—tion of seven Sacraments before Peter Lombard Ibid. Confirmation no Sacrament Ibid. How practised among us Ibid. The use of Chrism in it is new 271 Oyl early used in Christian Rituals Ibid. Bishops only consecrated the Chrism 272 In the Greek Church Presbyters appliâ—d it Ibid. This used in the Western Church but condemned by the Popes Ibid. Disputes concerning Confirmation 273 Concerning Penance Ibid. The true Notion of Repentance Ibid. Confâ—ssion not the matter of a Sacrament 274 The use of Confession Ibid. The Priâ—st's Pardon Ministerial 275 And restrained within bounds Ibid. Auricular Confâ—ssion not necessary 276 Not commanded in the New Testament Ibid. The beginnings of it in the Church 277 Many Canons about Penance Ibid. Confession forbid at Constantinople 278 The ancient Dâ—scipline slâ—ckâ—n'd Ibid. Confâ—ssion may be advised but not commanded 279 The good and bad effâ—cts it may have Ibid. Of Contrition and Attrition 280 The ill effects of the Doctrine of Attrition Ibid. Of doing the Penance or Satisfaction 281 Concerning sorrow for sin Ibid. Of the ill effects of hasty Absolutions 282 Of Fasting and Prayer Ibid. Of the Form I absolve thee 283 Of Hâ—ly Orders 284 Of the ancient Form of Ordinations Ibid. Of delivering the Vessels 285 Orders no Sacrament Ibid. Whether Bishops and Priests are of the same Order 286 Of Marriage Ibid. It can be no Sacrament 287 Intention not necessary Ibid. How Marriage is called a Mystery or Sacrament 288 Marriage dissolved by Adultery Ibid. The Practice of the Church in this matter 289 Of Extreme Vnction Ibid. St. James's words explained 290 Oyl much used in ancient Rituals 291 Pope Innocent's Epistle considered Ibid. Anointing used in order to Recovery 292 Afterwards as the Sacrament of the dying 293 The Sacraments are to be used Ibid. And to be received worthily 294 ARTICLE XXVI 295 SAcraments are not effectual as Prayers are Ibid. Of the Doctrine of Intention 296 The ill consâ—quences of it 297 Of a just Severity in Discipline Ibâ—d Particularly towards the Clergy 298 ARTICLE XXVII 299 COncerning St. John's Baptism Ibid. The Jews used Baptism Ibid. The Christian Baptism 300 The difference between it and St. John's Ib. The necessity of Baptism 301 It is a Precept but not a Mean of Salvation Ibid. Baptism unites us to the Church 302 It also saves us Ibid. St. Peter's words explained 303 St Austin's Doctrine of Baptism Ibid. Baptism is a Foederal Stipulation 304 In what sense it was of more value to preach than to baptize Ibid. Of Infant-Baptism 305 It is grounded on the Law of Nature Ibid. And the Law of Moses and warranted in the New Testament Ibid. In what sense Children can be holy 306 It is also very expedient Ibid. ARTICLE XXVIII 308 THE change made in this Article in Queen Elizabeth's time Ibid. The Explanation of our Doctrine 309 Of the Rituals in the Passover Ibid. Of the words This is my Body 310 And This Cup is the New Testament in my Blood Ibid. Of the horror the Jews had at Blood 311 In what sense only the Disciples could understand our
Testament answered 84 Concerning the various Readings 85 The nature and degrees of Inspiration 86 Concerning the Historical parts of Scripture 87 Concerning the Reasonings in Scripture 88 Of the Apocryphal Books 89 ARTICLE VII 91 NO difference between the Old and New Testament Ibid. Proofs in the Old Testament of the Messias 92 In the Prophets chiefly in Daniel 94 The Proofs all summed up 95 Objections of the Jews answered 96 The hopes of anotheâ— Life in the Old Testament 97 Our Saviour proved the Resurrection from the words to Moses 98 Expiation of Sin in the Old Dispensation 99 Sins then expiated by the Blood of Christ Ibid. Of the Rites and Ceremonies among the Jews 100 Of their Iudiciary Laws 101 Of the Moral Law Ibid. The Principles of Morality 102 Of Idolatry 103 Concerning the Sabbath Ibid. Of the Second Table 104 Of not coveting what is our Neighbours 105 ARTICLE VIII 106 COncerning the Creed of Athanasius Ibid. And the condemning Clauses in it Ibid. Of the Apostles Creed 107 ARTICLE IX 108 DIfferent Opinions concerning Original Sin Ibid. All men liable to Death by it 109 A Corruption spread through the whole Race of Adam Ibid. Of the state of Innocence 110 Of the effects of Adam's Fall 111 God's Iustice vindicated 112 Of the Imputation of Adam's Sin 113 St. Austin's Doctrine in this Point 114 This is opposed by many others Ibid. Both sides pretend their Doctrines agree with the Article 116 ARTICLE X. 117 THE true Notion of Liberty Ibid. The Feebleness of our present state 118 Inward Assistances promised in the New Covenant 119 The effect that these have on men 120 Concerning Preventing-Grace Ibid. Of its being efficacious or universal 121 ARTICLE XI 122 COncerning Iustification Ibid. Concerning Faith 123 The differences between the Church of England and the Church of Rome in this Point 124 The conditions upon which men are justified 126 The use to be made of this Doctrine 127 ARTICLE XII 128 THE necessity of Holiness Ibid. Concerning Merit 129 Of the defects of Good Works Ibid. ARTICLE XIII 131 ACTIONS in themselves good yet may be sins in him who does them Ibid. Of the Seventh Chapter to the Romans 132 This is not a total Incapacity Ibid. ARTICLE XIV 133 Oâ— the great extent of our Duty Ibid. No Counsels of Perfection 134 Many Duties which do not bind at all times Ibid. It is not possible for man to supererogate 135 Objections against this answered 136 The steps by which that Doctrine prevailed 137 ARTICLE XV. 138 CHrist's spotless Holiness Ibid. Of the Imperfections of the best men 139 ARTICLE XVI 140 COncerning Mortal and Venial Sin Ibid. Of the Sin against the Holy Ghost Ibid. Of the Pardon of Sin after Baptism 141 That as God forgives the Church ought also to forgive 142 Concerning Apostacy and sin unto Death 143 ARTICLE XVII 145 THE state of the Question 146 The Doctrine of the Supralapsarians and Sublapsarians Ibid. The Doctrine of the Remonstrants and the Socinians 147 This is a Controversy that arises out of Natural Religion Ibid. The History of this Controversy both in ancient and modern times 148 The Arguments of the Supralapsarians 152 The Arguments of the Sublapsarians 158 The Arguments of the Remonstrants 159 They affirm a certain Prescience 161 The Socinians Plea 164 General Reflections on the whole matter 165 The advantages and disadvantages of both sides and the faults of both 166 In what both do agree 167 The sense of the Article 168 The Cautions added to it Ibid. Passages in the Liturgy explained 169 ARTICLE XVIII 171 PHilosophers thought men might be saved in all Religions Ibid. So do the Mahometans Ibid. None are saved but by Christ 172 Whether some may not be saved by him who never heard of him Ibid. None are in Covenant with God but through the knowledge of Christ 173 But for others we cannot judge of the extent of the Mercies of God Ibid. Curiosity is to be restrained 174 ARTICLE XIX 175 WE ought not to believe that any are Infallible without good Authority Ibid. Iust prejudices against some who pretend to it 176 No Miracles brought to prove this Ibid. Proofs brought from Scripture 177 Things to be supposed previous to these Ibid. A Circle is not to be admitted Ibid. The Notes given of the true Church 178 These are examined Ibid. And whether they do agree to the Church of Rome 179 The Truth of Doctrine must be first settled Ibid. A Society that has a true Baptism is a true Church 180 Sacraments are not annulled by every Corruption Ibid. We own the Baptism and Orders given in the Church of Rome 181 And yet justify our separating from them Ibid. Objections against private judging 182 Our Reasons are given us for that end Ibid. Our Minds are free as our Wills are 183 The Church is still Visible but not Infallible Ibid. Of the Popes Infallibility 184 That was not pretended to in the first Ages Ibid. The Dignity of Sees rose from the Cities 185 Popes have fallen into Heresy Ibid. Their Ambition and Forgeries Ibid. Their Cruelty 186 The Power of deposing Princes claimed by them as given them by God Ibid. This was not a Corruption only of Discipline but of Doctrine 187 Arguments for the Popes Infallibility 188 No Foundation for it in the New Testament Ibid. St. Peter never clâ—imed it 189 Christ's words to him explained Ibid. Of the Kâ—ys of the Kingdâ—m of Hâ—â—vâ—n 190 Of binding and loosing Ibid. ARTICLE XX. 192 OF Church Power in Rituals Ibid. The Practice of the Jewish Church 193 Changes in these sometimes necâ—ssary Ibid. The Practice of the Ap stles 194 Sâ—bjâ—cts must obey in lawful things Ibid. But Superiâ—rs must not impose too much 195 The Church has Authority though not Infallible Ibid. Great Respâ—ct due to her Decisions 196 But no absâ—lute Submâ—ssion Ibid. The Church is the Depâ—sitary of the Scriptures 197 The Church of Rome run in a Circle Ibid. ARTICLE XXI 199 COuncils cannot be called but by the Consent of Princes Ibid. Tâ—e first were called by the Roman Emperors Ibid. Afterwards the Popes called them 200 Then some Councils thought on methods to fix their meeting Ibid. What makâ—s a Council to be General Ibid. What numbers are necessary 201 Hâ—w thâ—y must he cited Ibid. Nâ— Rules given in Scripture concerning their Constitution Ibid. Nazianzen's Complaints of Councils 202 Councils have been câ—ntrary to one another Ibid. Disâ—rders and Intriguâ—s in Councils Ibid. They judgâ— not by Inspiration Ibid. The Churches may examine their proceedings and judge of them 203 Concerning the Popes Bull confirming them Ibid. Thâ—y have an Authority but not absolute Ibid. Nâ—r do they need the Popes Bulls 204 The several Churches know their Traditions best Ibid. The Fathers do argue for the truth of the decisions but not from their authority Ibid. No prospect of another General Council 205 Popes are jealous of them Ibid. And the World expects little from them Ibid. Concerning the words
These words in themselves and separated from all that went before seem to speak out this matter very fully But when the occasion of them and the matter that is treated of in them are considered nothing can be plainer than that our Saviour is speaking of such private Differences as may arise among Men and of the Practice of forgiving Injuries and composing their Differences If thy Brother sin against thee first private Endeavours were to be used then the Interposition of Friends was to be tried And finally the matter was to be referred to the Body or Assembly to which they belonged And those who could not be gained by such Methods were no more to be esteemed Brethren but were to be looked on as very bad Men like Heathens They might upon such refractoriness be Excommunicated and Prosecuted afterwards in Temporal Courts since they had by their Perversness forfeited all sort of right to that Tenderness and Charity that is due to true Christians This Exposition does so fully agree to the Occasion and Scope of these words that there is no colour of Reason to carry them further The Character given to the Church of Ephesus in St. Paul's Epistle to Timothy 1 Tim. 3. That it was the pillar and ground of Truth is a Figurative Expression And it is never safe to build upon Metaphors much less to lay much weight upon them The Iews described their Synagogues by such honourable Characters in which it is known how profuse all the Eastern Nations are These are by St. Paul applied to the Church of Ephesus For he there speaks of the Church where Timothy was then in which he instructs him to behave himself well It has visibly a relation to those Inscriptions that were made on Pillars which rested upon firm Pedestals But whatsoever the strict Importance of the Metaphor may be it is a Metaphor and therefore it can be no Argument Christ's promise of the Spirit to his Apostles Jâ—h 16.13 that should lead them into all truth relates visibly to that extraordinary Inspiration by which they were to be acted and that was to shew them things to come so that a Succession of Prophecy may be inferred from these words as well as of Infallibility Those words of our Saviour with which St. Matthew concludes his Gospel Matth. 28.20 Lo I am with you always even to the end of the World infer no Infallibility but only a promise of Assistance and Protection Which was a necessary encouragement to the Apostles when they were sent upon so laborious a Commission that was to involve them into so much danger God's being with any his walking with them his being in the midst of them his never leaving nor forsaking them are Expressions often used in the Scripture 2 Cor. 6.16 Heb. 13.5 which signifie no more but God's watchful Providence Guiding Supporting and Protecting his People All this is far from Infallibility The Last Objection to be proposed is that which seems to relate most to the Point in hand taken from the Decree made by a Council at Ierusalem Act 15.28 which begins It seemed good to the Holy Ghost and to us From which they infer That the Holy Ghost is present with Councils and that what seems good to them is also approved by the Holy Ghost But it will not be easie to prove that this was such a Council as to be a pattern to succeeding ones to copy after it We find Brethren are here joined with the Apostles themselves Now since these were no other than the Laity here an Inference will be made that will not go easily down If they fate and voted with the Apostles it will seem strange to deny them the same privilege among Bishops By Elders here it seems Presbyters are meant and this will give them an Entrance into a General Council out of which they cannot be well excluded if the Laity are admitted But here was no citation no time given to all Churches to send their Bishops or Proxies It was an Occasional Meeting of such of the Apostles as happened to be then at Ierusalem who called to them the Elders or Presbyters and other Christians at Ierusalem For the Holy Ghost was then poured out so plentifully on so many that no wonder if there was then about that truly Mother Church a great many of both sorts who were of such Eminence that the Apostles might desire them to meet and to joyn with them The Apostles were Divinely Assisted in the delivering that Commission which our Saviour gave them in charge To preach to every creature and so were Infallibly Assisted in the Executing of it Mark 16.15 yet when other Matters fell in which were no Parts of that Commission they no doubt did as St. Paul who sometimes writ by Permission 1 Cor. 7.6 12. as well as at other times by Commandment Of which he gives notice by saying It is I and not the Lord He suggested Advices which to him according to his Prudence and Experience seemed to be well founded and he offered them with great Sincerity for though he had some reason to think that what he proposed flowed from the Spirit of the Lord ver 40. from that Inspiration that was Acting him yet because that did not appear distinctly to him he speaks with Reserves and says ver 25. he gives his judgment as one that had obtained mercy of the Lord to be faithful So the Apostles here receiving no Inspiration to Direct them in this Case but observing well what St. Peter put them in mind of concerning God's sending him by a Special Vision to Preach to the Gentiles and that God had poured out the Holy Ghost on them even as he had done upon the Apostles who were Iews by Nature and that he did put no difference in that between Iews and Gentiles Acts 15.9 purifying the hearts of the Gentiles by Faith They upon this did by their Judgment conclude from thence That what God had done in the particular Instance of Cornelius was now to be extended to all the Gentiles So by this we see that those Words seemed good to the Holy Ghost relate to the Case of Cornelius and those Words seemed good to us import that they resolved to extend that to be a general Rule to all the Gentiles This gives the Words a clear and a distinct Sense which agrees with all that had gone before whereas it will otherwise look very strange to see them add their Authority to that of the Holy Ghost which is too Absurd to suppose Nor will it be easy to give any other consisting Sense to these Words Here is no Precedent of a Council much less of a General one but a Decision is made by Men that were in other things Divinely Inspired which can have no relation to the Judgment of other Councils And thus it appears that none of those Places which are brought to prove the Infallibility of Councils come up to the Point
among themselves one to another but rather it is a Sacrament of our Redemption by Christ's Death Insomuch that to such as rightly worthily and with faith receive the same the Bread which we break is a partaking of the Body of Christ and likewise the Cup of Blessing is a partaking of the Blood of Christ. Transubstantiation or the change of the Substance 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 occasion to many Superstitions The Body of Christ is given taken and eaten in the Supper only after a 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 and Worshipped In the Edition of these Articles in Edward the VIth's Reign there was another long Paragraph against Transubstantiation added in these words Forasmuch as the Truth of Man's Nature requireth that the Body of one and the self-same Man cannot be at one time in divers places but must needs be in one certain place therefore the Body of Christ cannot be present at one time in many and divers places And because as Holy Scripture doth teach Christ was taken up into Heaven and there shall continue unto the end of the World a Faithful Man ought not either to Believe or openly Confess the Real and Bodily Presence as they term it of Christ's Flesh and Blood in the Sacrament of the Lord's Supper WHEN these Articles were at first prepared by the Convocation in Queen Elizabeth's Reign this Paragraph was made a part of them for the Original Subscription by both Houses of Convocation yet extant shews this But the design of the Government was at that time much turned to the drawing over the Body of the Nation to the Reformation in whom the old Leven had gone deep and no part of it deeper than the belief of the Corporeal Presence of Christ in the Sacrament therefore it was thought not expedient to offend them by so particular a Definition in this matter in which the very word Real Presence was rejected It might perhaps be also suggested that here a Definition was made that went too much upon the Principles of Natural Philosophy which how true soever they might not be the proper subject of an Article of Religion Therefore it was thought fit to suppress this Paragraph though it was a part of the Article that was Subscribed yet it was not published but the Paragraph that follows The Body of Christ c. was put in its stead and was received and published by the next Convocation which upon the matter was a full Explanation of the way of Christ's Presence in this Sacrament that he is present in a heavenly and spiritual Manner and that Faith is the mean by which he is received This seemed to be more Theological and it does indeed amount to the same thing But howsoever we see what was the Sense of the first Convocation in Queen Elizabeth's Reign it differed in nothing from that in King Edward's Time And therefore though this Paragraph is now no Part of our Articles yet we are certain that the Clergy at that time did not at all doubt of the Truth of it we are sure it was their Opinion Since they subscribed it though they did not think fit to publish it at first and though it was afterwards changed for another that was the same in Sense In the treating of this Article I shall first lay down the Doctrine of this Church with the Grounds of it and then I shall examine the Doctrine of the Church of Rome which must be done copiously For next to the Doctrine of Infallibility this is the most valued of all their other Tenets this is the most Important in it self since it is the main Part of their Worship and the chief Subject of all their Devotions There is not any one thing in which both Clergy and Laity are more concerned which is more generally studied and for which they pretend they have more plausible Colours both from Scripture and the Fathers and if Sense and Reason seem to press hard upon it they reckon that as they understand the Words of St. Paul every thought must be captivated into the obedience of Faith 2 Cor. 10.5 In order to the expounding our Doctrine we must consider the Occasion and the Institution of this Sacrament The Iews were required once a Year to meet at Ierusalem in remembrance of the deliverance of their Fathers out of Egypt Exod. 12.11 Moses appointed that every Family should kill a Lamb whose Blood was to be sprinkled on their Door-posts and Lintels and whose Flesh they were to eat at the sight of which Blood thus sprinkled the destroying Angel that was to be sent out to kill the First-born of every Family in Egypt was to pass over all the Houses that were so marked And from that passing by or over the Israelites the Lamb was called the Lord's passover as being then the Sacrifice and afterwards the Memorial of that Passover The People of Israel were required to keep up the Memorial of that Transaction by slaying a Lamb before the Place where God should set his Name and by eating it up that Night They were also to eat with it a Sallet of bitter Herbs and unleavened Bread and when they went to eat of the Lamb they repeated these Words of Moses That it was the Lord's Passover Now tho' the first Lamb that was killed in Egypt was indeed the Sacrifice upon which God promised to pass over their Houses yet the Lambs that were afterwards offered were only the Memorials of it though they still carried that Name which was given to the First And were called the Lord's Passover So that the Iews were in the Paschal-Supper accustomed to call the Memorial of a thing by the Name of that of which it was the Memorial And as the Deliverance out of Egypt was a Type and Representation of that greater Deliverance that we were to have by the Messias the first Lamb being the Sacrifice of that Deliverance 1 Cor. 5.7 John 1.29 Compare Matt. 26.26 Mark 14.22 and the succeeding Lambs the Memorials of it so in order to this new and greater Deliverance Christ himself was our Passover that was sacrificed for us He was the Lamb of God that was both to take away the Sins of the World and was to lead Captivity Captive To bring us out of the Bondage of Sin and Satan into the Obedience of his Gospel He therefore chose the time of the Passover that he might be then offered up for us And did Institute this Memorial of it while he was celebrating the Iewish Pascha with his Disciples who were so much accustomed to the Forms and Phrases of that Supper in which every Master of a