PART I.

Q. I infer, from what you have now said, that you do not allow that there is any one living, visible, infallible Judge,-such as the Bishop of Rome,-in controverted causes of Faith?

A. There is one visible and infallible Judge in such causes, and one only, namely, HOLY SCRIPTURE; as S. Augustin' says, "Scriptura sancta sola nescit fallere, nec falli ;" and to this standard, Isa. viii. 20. "To the Law and to the Testimony," all appeals in such cases must be made, as S. Optatus and S. Augustine said, in their controversies with the Donatists, "On earth we can find no Judge; we must seek one from heaven; but why from heaven, when we have it in the Gospel? quid ad cœlum, quum habemus in Evangelio? Why do we strive together? Quare de hæreditate litigamus? fratres sumus, quare contendimus? Non sine Testamento dimisit nos Pater; sedet Christus in cœlo; et contradicitur Testamento Ejus-Aperi, legamus."

1 S. AUG. de Meritis, i. 22, compared with Epist. lxxxii. Tantummodo scripturis hanc debeo servitutem, quâ eas solas ita sequar ut conscriptores earum nihil in eis omninò errasse non dubitem. See also his words above, p. 61.

2 S. OPTATUS adv. Parmen. v. 2. S. AUG. in Psalm. xxi. 30. HOOKER II. VII. 7. Abp. LAUD against Fisher, sect. xxvi. A. C. would know what is to be done for re-uniting of a Church divided in doctrine of the faith, when this remedy by a general council cannot be had. "Sure Christ our Lord," saith he, "hath provided some rule, some judge, in such and such like cases, to procure unity and certainty of belief." I believe so too: for He hath left an infallible rule, the Scripture, and that by the manifest places in it (which need no dispute, no external judge), is able to settle unity and certainty of belief, in necessaries to salvation: and in non necessariis, in and about things not necessary, there ought not to be a contention to a separation.

Q. But Scripture, though a visible and infallible, is not a living Judge, and is not a single living Judge necessary

?

a. Christ knows best what is necessary for His Church; and He never appointed one.

Q. How do you prove this?

A. If there ever had been one living Judge CHAP. VII. (such as the Pope), it must have existed in the time of the Apostles; and they never would have summoned a COUNCIL' at Jerusalem, if any one living man, and specially any one actually pre- Acts xv. 6,7. sent among them when they summoned it, had possessed authority to decide the controversy which occasioned its convocation. And it is absurd to imagine that Bishops would have been put to the pains of coming together from the most distant parts of Christendom to meet in Church Synods, in many different places, at many different times, in the early ages of the Church, if the Church had known any thing of any such person as one living infallible Judge (such as the Pope), existing in one place', viz. at Rome.

1 Abp. LAUD against Fisher, sect. xxvi. To draw all together, to settle controversies in the Church, here is a visible judge and infallible, but not living, and that is the Scripture pronouncing by the Church; and there is a visible and a living judge, but not infallible, and that is a general Council, lawfully called and so proceeding.

2 See further below, Part ii. chap. ix.

Q. But in cases where General Councils cannot be summoned, how are litigated questions to be settled, and necessary Reforms to be made in the Church, since it cannot be by one living Judge?

a. Let each National Church keep itself as near as it can to God's Law 1: and, whereinsoever it may have gone astray, (whatever other Churches may do,) let it amend itself. And if, after all, controversies should arise and defects exist in it, -which will doubtless always be the case more See above, or less in every part of the Visible Church, even pp. 8–16. until the Great Day, when "the Son of Man shall Matt. xiii. send forth His angels, and they shall gather out of His kingdom all things that do offend, and them which do iniquity,"-such things must be regarded by us as conducive to our growth in

66

grace.

41.

There must needs be heresies among you," 1 Cor. xi. 19.

F

PART I.

Luke xxi. 19.

says St. Paul, "that they which are approved may be made manifest." They are trials of our faith, incitements to watchfulness, fasting, and prayer, and exercises of our Christian hope, and desire, calling on us to "possess our souls in patience," and to raise our eyes from the present strifes, confusions, failings, and calamities in the Church militant on earth, to the future peace, order, beauty, and felicity of the Church glorified in heaven.

1 See HOOKER above, p. 19.

2 HOOKER, III. 1. 10. The indisposition, therefore, of the Church of Rome to reform herself must be no stay unto us from performing our duty to God; even as desire of retaining conformity with them could be no excuse if we did not perform that duty.

Abp. LAUD against Fisher, sect. xxvi. Was it not lawful for Judah to reform herself, when Israel would not join? Sure it was, or else the prophet deceives me, that says exHos. iv. 15. pressly, Though Israel transgress, yet let not Judah sin. And S. Jerome expounds it of this very particular sin of heresy and error in religion.

3 Abp. LAUD against Fisher, sect. xxiv. When a general Council cannot be had, the Church must pray that it may, and expect till it may; or else reform itself per partes, by national or provincial Synods (as hath been said before). And in the mean time it little beseems A. C., or any Christian, to check at the wisdom of Christ, if He have not taken the way they think fitting to settle Church differences; or if, for the Church's sin or trial, the way of composing them be left more uncertain than they would have it, that they 1 Cor. xi.19. which are approved may be known. See WATERLAND, V. 21.

Matt. xxviii.

19. Mark xvi. 16.

CHAPTER VIII.

ON PRIVILEGES IN THE CHURCH-DUE ADMINIS-
TRATION OF THE SACRAMENTS BY A LAWFUL
MINISTRY.

Q. WHAT other privileges are received from
God through the medium of the Church?

A. The Sacraments of Baptism and of the Lord's Supper, which are the visible symbola and

characteres Ecclesia, the signs, badges, and CHAP.VIII, bonds of the Christian Church 1.

1 S. AUG. contra Faustum, xix. 11. In nullum nomen religionis, sive veræ sive falsæ, coagulari homines possunt nisi aliquo signaculorum vel sacramentorum visibilium consortio colligantur. S. AUG. contra Parmen. ii. c. 13, De Cathechiz. Rudibus. Sacramenta signacula rerum divinarum visibilia, in quibus res ipsæ invisibiles honorantur. S. BASIL, Homil. xiii.

Q. Why is the Administration and Reception of the Sacraments necessary?

Luke xxii.

19. Acts ii.

42. 1 Cor. xi. 24. Tit

iii. 5.

A. Because it has pleased God, in His infinite wisdom and mercy to us, to ordain them as federal rites wherein the new Covenant is ratified to us; and to make them the instruments of our 1 Cor. xii. incorporation, union, life, and growth, in the 12-14. x. 16, 17. Body of Christ; and because He has constituted them the proper and efficacious means for the conveyance of His grace, pardon, and goodness to us, and for the quieting of our consciences, the illumination of our minds, and the preservation of our souls and bodies; and because He has made them also to be memorials of His past, John iii. pledges of His present, and earnests of His future 35. love, to all who receive them worthily; and Mark xvi. because He has appointed them to be visible 16. symbols and tokens by which the members of Christ are distinguished from all who do not adore Him as their Lord; and by which they show their love for each other in Him; and thus edify each other, and strengthen the unity of His mystical body by mutual indwelling in Christ; and, finally, because our Saviour Christ Himself has declared them to be necessary to salvation1.

1 HUGO de Sacramentis, lib. cap. 5. Institutio sacramentorum, quantum ad Deum auctorem, dispensationis est; quantum vero ad hominem obedientem, necessitatis: quoniam in potestate Dei est præter ista hominem salvare; sed in potestate hominis non est, sine istis ad salutem pervenire.

HOOKER, V. LVII. 4. It is not ordinarily God's will to

vi. 53. 56.

PART I.

bestow the grace of Sacraments on any but by the Sacraments; which grace also they that receive by Sacraments, or with Sacraments, receive it from Him, and not fror. them. For of Sacraments the very same is true, whi n Wisd. xvi. 7. Solomon's Wisdom observeth in the brazen serpent, "He that turned towards it was not healed by the thing he saw, but by Thee, O Saviour of all." The use of them is in our hands, the effect in His. HOOKER, V. LX. 4. If Christ Himself, which giveth salvation, do require Baptism, it is not for us, that look for salvation, to examine Him whether unbaptized men may be saved; but seriously to do that which is required; and religiously to fear the danger which may grow from the want thereof. See also the important statements in HOOKER, VI. VI. 10.

John xx. 21, 22.

Q. By whom are the Sacraments administered? A. By persons lawfully called and sent for that Matt. xxviii. purpose 19.

1 XXXIX ARTICLES, Art. xxiii.

Q. By what name are the Ministers of the Sacraments distinguished from those to whom they minister?

A. They are called Kλnpikoì, clerici, clerks, or clergy; and they are thus distinguished from the other members of the Church, who are called λaòs, or laity1.

1 S. CLEMENT, Ep. ad Cor. i. 40. Abp. De MARCA, Dissertatio de discrimine laicorum et clericorum (in the Appendix to his Concordia), p. 84.

Q. What is the origin of these words?

A. The Clergy are so called from κλîρos1, a lot or portion, because they are allotted and consecrated to God; or because He and His Church is their lot and inheritance; and the Laity of the Christian Church are so termed, as being the chosen nation and peculiar people of God.

2

1 SUIDAS, κλῆρος, τὸ σύστημα τῶν διακόνων καὶ πρεσBUTépwv. S. HIERON. ad Nepotian. de vitâ Clericorum. Propterea vocantur Clerici vel quia de sorte sunt Domini vel quia Dominus sors, id est pars, Clericorum est.

S. CHRYSOST. in Act. Apost. i. 17, 18, *Eλaxe Toν Kλĥроν τῆς διακονίας ταύτης· κλῆρον δὲ αὐτὸν καλεῖ δεικνὺς τῆς τοῦ Θεοῦ χάριτος τὸ πᾶν ὂν, καὶ ἀναμιμνήσκων αὐτοὺς τῶν