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HARMONY OF ANGLICAN DOCTRINE 
 
 WITH 
 
 THE DOCTRINE 
 
 OF THE 
 
 CATHOLIC AND APOSTOLIC CHUECH OF THE EAST. 
 

 
A 
 
 HARMONY OF ANGLICAN DOCTRINE 
 
 WITH 
 
 THE DOCTRINE 
 
 OF THE 
 
 CATHOLIC AND APOSTOLIC CHURCH OF THE ^T, 
 
 BEING 
 
 THE LONGER RUSSIAN CATECHISM, 
 
 WITH AN 
 
 APPENDIX, 
 
 CONSISTING OF 
 
 NOTES AND EXTRACTS FROM SCOTTISH AND ANGLICAN 
 
 AUTHORITIES, 
 
 DESIGNED TO SHEW THAT THERE IS IN THE ANGLICAN COMMUNION GENE¬ 
 RALLY, AND MORE PARTICULARLY AND PRE-EMINENTLY IN THE SCOTTISH 
 CHURCH, AN ELEMENT OF ORTHODOXY, CAPABLE BY A SYNODICAL ACT OF 
 DECLARING UNITY AND IDENTITY WITH THE CATHOLIC CHURCH OF THE EAST. 
 
 ABERDEEN, 
 
 A. BROWN AND CO.; 
 
 EDINBURGH, R. GRANT AND SON : LONDON, J. G. AND F. RIVINGTON : 
 OXFORD, J. H. PARKER. 
 
 M DCCC XLVI 
 
Ov nep'i TovTCdv 8e ipaiTu povov, nXXa /cat Trept T(ov 7n<TT(V(r6vTCi>v 8ia rov 
 Xoyov avrSiv eiy ip(. iva TrdvTfs ev axTi' . . . iva 6 Kocrpos Tncrrevcrr] on crv 
 pe aTTfCTTeiXas. 
 
 Ta dSvmra napa dpOpairois Sward ian rrapa tw Beta, 
 hlreire rd peyaXa, Ka'i rd piKpd TTpocmBrjaerai vpXv. 
 
 ECZ jJOlfJfTZ^nOBijK^^AWpAeCTWTBA 
 
 MHUZ, 
 
 oxford: 
 
 PRINTED BY I. SHRIMPTON. 
 
TO THE 
 
 MOST REVEREND THE PRIMUS, 
 
 AND TO THE 
 
 BISHOPS CLERGY AND LAITY 
 
 GENERALLY, 
 
 OF THE SCOTTISH CHURCH, 
 
 THESE PAGES 
 
 ARE BY PERMISSION DEDICATED, 
 
 AS TO THE ONLY EXISTING REPRESENTATIVES OF THAT CATHOLIC REMNANT 
 
 WHICH IN THE REIGN OF PETER THE FIRST HELD A CORRESPONDENCE 
 WITH THE EASTERN PATRIARCHS, AND WITH THE RUSSIAN SYNOD ; 
 
 A CORRESPONDENCE, WHICH WAS DROPPED 
 ON THE DEATH OF PETER 
 
 WITH AN ASSURANCE FROM THE IMPERIAL GOVERNMENT, 
 
 THAT IT SHOULD BE RENEWED AT SOME FUTURE AND 
 
 MORE CONVENIENT OPPORTUNITY. 
 
Digitized by the Internet Archive 
 in 2018 with funding from 
 Princeton Theological Seminary Library 
 
 https://archive.org/details/harmonyofanglicaOOorth 
 
CONTENTS 
 
 Preface. . . . . . . . ix 
 
 A FULL CATECHISM OF THE ORTHODOX CATHOLIC 
 EASTERN CHURCH. 
 
 Preliminary Instruction : On the meaning of the word Catechism: On 
 the necessity of Faith and Good Works, and in the first place of Faith, p. 3. On 
 Divine Revelation, p. 5. On Holy Tradition and Holy Scripture, p. 6. On 
 Holy Scripture in particular, p. 9. The Composition of the Catechism, p. 15. 
 
 the first part of the catechism, on faith. 
 
 On the Creed generally, and its origin, p. 16. On the Articles of the Creed, 
 p. 18. On the First Article, p. 19. On the Second, p. 27. On the Third, p. 30. 
 On the Fourth, p. 37. On the Fifth, p. 40. On the Sixth, p. 42. On the 
 Seventh, p. 43. On the Eighth, p. 45. On the Ninth, p. 47. On the Tenth, 
 p. 56. On Baptism, ib. On Unction with Chrism, or Confirmation, p. 59. On 
 the Communion, p. 61. On Penitence, p. 66. On Orders, p. 67. On Matrimony, 
 p. 68. On Unction with Oil, p. 69. On the Eleventh Article of the Creed, ib. 
 On the Twelfth Article, p. 72. 
 
 THE SECOND PART OF THE CATECHISM, ON HOPE. 
 
 Definition of Christian Hope, its ground, and the means thereto, p. 74. On 
 Prayer, ib. On the Lord’s Prayer, p. 76. On the Invocation, or Preface, ib. 
 On the First Petition, p. 77. On the Second, ib. On the Third, p. 78. On 
 the Fourth, ib. On the Fifth, p. 79. On the Sixth, p. 80. On the Seventh, 
 p. 81. On the Doxology, or Conclusion, ib. On the Doctrine of Blessedness 
 or Beatitude, ib. On the First of our Lord’s Beatitudes, p. 82. On the Second, 
 p. 83. On the Third, p. 84. On the Fourth, ib. On the Fifth, p. 85. On the 
 Sixth, p. 86. On the Seventh, p. 87. On the Eighth, p. 88. On the Ninth, ib. 
 
 THE THIRD PART OF THE CATECHISM, ON LOVE, OR CHARITY. 
 
 On the Union between Faith and Charity, p. 89. On the Law of God, and 
 the Commandments, p. 90. On the Division of the Commandments into Two 
 Tables, p. 92. On the First Commandment, p. 94. On the Second, p. 97. On 
 the Third, p. 99. On the Fourth, p. 100. On the Fifth, p. 103. On the Sixth, 
 p. 107. On the Seventh, p. 109. On the Eighth, p. 110. On the Ninth, p. 112. 
 On the Tenth, p. 113. 
 
 CONCLUSION: APPLICATION OF THE DOCTRINE OF FAITH AND PIETY, p. 114. 
 
Vlll 
 
 CONTENTS. 
 
 APPENDIX. 
 
 NOTE 
 
 I. The necessity of Faith and Works for Salvation. . 
 
 II. Holy Tradition and Holy Scripture. . . . . 
 
 III. The Ecclesiastical, or Deutero-canonical Books. . 
 
 IV. The Creed, the Lord’s Prayer, the Beatitudes and the Ten Com¬ 
 
 mandments as instruments of teaching. 
 
 V. Of the Interpolation of the GEcumenical Creed. . 
 
 VI. Seven (Ecumenical Councils. . . . . . 
 
 VII. Guardian Angels. ...... 
 
 VIII. The Creation of Eve from Adam. . . . . 
 
 IX. Predestination. ....... 
 
 X. Original Sin. . ...... 
 
 XI. The Fathers of the Elder Dispensations to he saved by faith in 
 
 Christ. ....... 
 
 XII. The Most Holy Mary Ever-Virgin; . . , . 
 
 xni. Truly Mother of God; . . . . . 
 
 XIV. And in rank and worship above every other created being. ' . 
 
 XV. Of Universal Redemption ; and of Free will. 
 
 XVI. The maintenance of the Latin doctrine on the Procession of the 
 Holy Ghost no necessary impediment to Communion with the 
 Eastern Church, so long as it be not interpolated in the Creed. 
 
 XVII. One Catholic and Apostolic Church. .... 
 xvni. The Cliurch on earth and the Church in heaven communicate 
 together. ....... 
 
 XIX. Mediatory or Intercessory Prayers of the Saints. . 
 
 XX. Of Miracles wrought by Saints even after their departure; and of 
 
 Relics. ..... . . 
 
 XXI. Indefectibility or Infallibility of the Church. 
 
 XXII. The Sacraments or Mysteries are Seven. 
 
 xxiii. Baptism the means of Regeneration. .... 
 
 xxiv. The Sign of the Cross. ...... 
 
 XXV. Unction with Chrism, or Confirmation. .... 
 
 xxvi. The Holy Communion the means of partaking of the very Body 
 and Blood of Christ. ...... 
 
 xxvii. Of the rehearsal of the words of Institution in the Liturgy, and of 
 the Invocation of the Holy Ghost, which ought to follow after 
 the Oblation. ....... 
 
 xxviii. Of the change or transubstantiation of the Bread and Wine by 
 virtue of the Consecration. . . . . . 
 
 .xxix. Of the rule of Annual Communion ; of the necessary Preparation, 
 &c. : and of the Adoration of Christ as present in the Eucharist. 
 
 XXX. Penitence, with Confession and Absolution. 
 
 XXXI. Orders. ........ 
 
 xxxii. Matrimony. . . . 
 
 XXXIII. Virginity better than Wedlock. ..... 
 XXXIV. Unction of the Sick with Oil. ..... 
 XXXV. The Souls of the righteous are in light and rest after death. 
 
 XXXVI. The Souls of the Saints by special privilege enjoy Christ’s presence. 
 
 Page 
 
 117 
 
 123 
 
 131 
 
 132 
 
 133 
 141 
 
 145 
 
 146 
 ib. 
 
 150 
 
 151 
 
 154 
 
 155 
 ib. 
 
 156 
 
 ib. 
 
 163 
 
 170 
 
 172 
 
 177 
 
 180 
 
 182 
 
 185 
 
 187 
 
 188 
 
 191 
 
 198 
 
 209 
 
 212 
 
 224 
 
 226 
 
 227 
 
 228 
 
 231 
 
 232 
 
CONTENTS. 
 
 IX 
 
 NOTE 
 
 XXXVII. 
 
 XXXVIII. 
 
 XXXIX. 
 
 XL. 
 
 XLI. 
 
 XLII. 
 
 XLIII. 
 
 XLIV. 
 
 Page 
 
 The Souls of such as have died with true faith and repentance, may 
 still need something after death, and are holpen by the prayers 
 of the living, and especially by the Oblation of the Bloodless 
 Sacrifice. . . . . . . . 233 
 
 The wicked perish not by the will of God, but by their own fault. . 239 
 Bodily poverty undertaken voluntarily may serve to the perfection 
 of spiritual. . . . . . . . ib. 
 
 Of hungering and thirsting after righteousness. . . . 240 
 
 Faith without charity and good works profits nothing. . . ib. 
 
 Due honour is to be rendered to holy Angels and holy Men. . 241 
 Due honour is to be rendered to the holy Pictures or other sacred 
 Representations. . . . . . . ib. 
 
 The Lord’s Day and not the Sabbath is to be kept holy by Chris¬ 
 tians. Also, of the Festivals and Fasts of the Church. . . 243 
 
 A List of Public Documents quoted in the foregoing Sections. . 246 
 
 A List of Bishops and Divines whose writings are quoted in the 
 foregoing Sections. ...... 250 
 
PREFACE. 
 
 The plan of tlie present publication is to set before the 
 reader a systematic outline of Divinity, capable of being 
 used as a Harmony or joint exposition of doctrine at once 
 Eastern and British. For this purpose the Longer Russian 
 Catechism, otherwise entitled, A Full Catechism of the 
 Catholic and Apostolic Church of the East, has been taken 
 as a convenient basis; the text of which, so far as it ex¬ 
 presses a doctrine confessedly common to both Churches, 
 needs no corroboration from Anglican sources, but is at 
 once and of itself the Harmony desired. But wherever this 
 is not the case, wherever, that is, any proposition occurs in 
 the text of the Catechism, on which members either of the 
 Eastern or of the British Churches might possibly suspect 
 disagreement, or on which we are in point of fact divided 
 among ourselves, in all such places references are added to 
 Anglican Authorities which will be found subjoined in an 
 Appendix, and which are intended to shew that, whatever 
 some may think of present appearances, Anglican Divinity 
 is not necessarily nor unequivocally, on any single point, 
 irreconcileable with that of the Easterns. It is hoped that 
 the reader will find no point passed over in silence, on which 
 any well-informed member of either Communion would be 
 likely to suspect disagreement. And so, either alone, or in 
 conjunction with the Appendix, the Catechism may be read 
 and used not merely as an Eastern or Russian document, 
 but as equally our own, and as capable of being entitled 
 simply, as indeed it has been sometimes entitled, without 
 respect to rite or language, A Full Catechism of the Ortho¬ 
 dox Christian Faith. 
 
 The compiler of the Appendix is far from pretending that 
 the actual agreement of the two Communions, where they do 
 
PREFACE. 
 
 XI 
 
 already agrec^ is in all points equally self-evident ; or that their 
 eventual agreement upon other questions, where Anglican theo¬ 
 logy seems as yet to he undecided, and to admit of contrary 
 opinions, will be in every case alike easy or certain. All that 
 is maintained is this: that there has been in the Anglican 
 Church, from the sixteenth century downwards, not only a 
 Puritan or Protestant spirit and school, but also a contrary 
 Catholic school; and a tendency towards the recovery and re¬ 
 construction of that Orthodoxy, which was mutilated at the 
 first through a weak submission to the civil power. Further it 
 is very certain, indeed it must be perceived from the extracts 
 now published, that the orthodox party have ever main¬ 
 tained a high tone of authority, as if they felt that they 
 represented the mind and will of the Church: sometimes 
 they have even succeeded in obtaining synodical acts in their 
 favour, which have impressed a character upon the whole 
 body. And this being so, there is nothing absurd in antici¬ 
 pating, that the same party may hereafter succeed in moving 
 the Church again to do other similar and still more decisive 
 acts in their favour; so as to purge out the remaining leaven 
 of Calvinism, and re-open to them the communion of the 
 East. In the meantime, we may perhaps be thought by the 
 Easterns to stand to them in a relation somewhat similar to 
 that of the Armenian Church, which, like our own, seems to 
 have had a double character from a remote period. And 
 though any union which should be made at once Avith the 
 Armenians, as they are, Avithout change or explanation on 
 their part, Avouhl be union Avith heresy; still, if that Church 
 Avere to do again Avhat she has already more than once 
 been on the point of doing, that is to say, explain her 
 heretical language in an orthodox sense, and formally reject 
 and disuse the language as well as the spirit of heresy for the 
 future, unity being thus declared and ascertained, union 
 Avould be no longer objectionable. 
 
 But there is one part of the Anglican Communion, which 
 fairly claims to be distinguished from the rest. The Scottish 
 Church, if she be considered by herself, seems even at 
 
Xll 
 
 PREFACE. 
 
 present to approach somewhat nearer towards Eastern 
 orthodoxy, and to offer greater facilities for future reconci¬ 
 liation, than can be pretended of the English. Not only 
 has she embodied in her Liturgy and Catechisms various 
 doctrines still controverted in England, but she has also 
 hitherto enjoyed the advantage of being at unity within 
 herself. The original and native Scottish Church is a 
 stranger to those parties which exist in the south. She has 
 no chain of Puritan and Latitudinarian divines, whose testi¬ 
 monies can be opposed to those of the orthodox. Her 
 Bishops are freely elected by the Clergy in each diocese, not 
 nominated by parliamentary leaders. They can meet in 
 Synods and make canons, without fearing any statute of 
 Premunire. They feel themselves the Apostles of a Church 
 which has suffered wrong, not the servants of a government 
 which has done it. They are the successors of Martp’s and 
 Confessors, not of time-serving and latitudinarian intruders; 
 of prelates, who in former days aimed after a re-union of 
 Churches, not after a comprehension of sects ; who amended 
 an imperfect Liturgy, without wishing themselves well rid of 
 their Creed. It is true indeed that they preside over a poor 
 and humble flock, not over a powerful and wealthy nation: 
 they are unconnected with the state, and unendowed: but 
 then they are the pastors of a believing minority, not of a 
 multitude of political conformists : they are expected to teach 
 the faith of their Church, not to dissemble it: to convert 
 heretics and schismatics without, not to tolerate or flatter 
 them within: to rebuke vice and error, not to frown upon 
 orthodoxy and zeal. They are free to reform abuses, to 
 restore discipline, to retain and remit sins: they are not 
 obliged to worship popular traditions, nor to submit disci¬ 
 pline to parliaments or newspapers, nor to give passive com¬ 
 munion to all comers. To say all in few words, their 
 Church has not made herself a partaker in the crying sins of 
 a nation and its rulers, but intercedes for their repentance 
 and forgiveness; and she is known to all men as the open 
 
PREFACE. 
 
 Xlll 
 
 and uncompromising enemy, not as the courteous or dis¬ 
 sembling sister of a Presbyterian Establishment. 
 
 These peculiarities of the Scottish Church are witnessed 
 to alike by friends and enemies; and are of course variously 
 regarded by conflicting parties. They are vehemently de¬ 
 nounced by Puritan Bishops and Clergy in the name of the 
 Southern, no less than by Presbyterian Ministers in the 
 name of the Northern Establishment: but they are looked 
 up to with thankfulness and hope by a minority in England, 
 which has suffered severe disappointments. They are noticed 
 perhaps with a smile or a sigh by some who secede to Rome, 
 as curious relics of an unexplained after-growth, or of a 
 retrograde political struggle, parasitical excrescences of a 
 paper theology; but they may possibly excite other feelings 
 of interest or expectation in the minds of brethren who have 
 been separated for ages. In the meantime they seem to be 
 attracting towards themselves that controversy which has 
 hitherto been confined to the south of Britain: strenuous 
 efforts are being made to force or persuade the Scottish Church 
 to descend to the level of the English : and it is even thought 
 not impossible, that such efforts may eventually succeed. 
 Already, it is whispered, some individuals of her Clergy are 
 beginning to feel the awkwardness of their position, and to 
 look along a broad and easy road to the south, and to con¬ 
 template their own past history with more of embarrassment 
 than satisfaction. Still it is hard for an individual, harder 
 far for a whole community, to cut itself off from the past. It 
 might even perhaps be more safe and more honourable for 
 the Scottish Church to go forward, than to go back; to 
 lead deep and kindred convictions, than to submit to the 
 attacks of spiritual enemies or the persuasions of worldly 
 friends. At any rate, till she do openly go back, those pecu¬ 
 liarities which have been noticed justify the assertion, that 
 even a single testimony of any one Scottish Bishop or Divine 
 of note goes further to prove the doctrine of the Scottish 
 Church, than a host of English quotations, or even public acts 
 and documents can go, at present, to prove the doctrine of the 
 
XIV 
 
 PREFACE. 
 
 Englisli. For the Scottish Church has had hitherto one defi¬ 
 nite and consistent character: in the English, whatever may 
 be taught on paper, two contrary religions are practically 
 maintained, with an understanding that they must tolerate 
 each other. And thus in whatever degree it shall appear pro¬ 
 bable from the following pages, that even the Anglican Church 
 herself may come eventually to harmonize with the Eastern, 
 in the same, and in a still greater degree, will this con¬ 
 clusion have been established of the Scottish Church. 
 
 A few words are still needed on the method followed in 
 the present compilation, and on the materials which have 
 been used in it. 
 
 As regards the method pursued in the Appendix, the design 
 being to shew the possibility of future reconciliation, not the 
 existence of actual agreement, thus much only seemed requisite; 
 first, that an Anglican doctrine similar to the Eastern should be 
 shewn on every point to exist; and secondly, that this, if not 
 already the formal doctrine of the Anglican Church, should at 
 least he uncondemned by her, and capable of becoming her formal 
 doctrine hereafter. For both these objects, the production of 
 two or three credible witnesses on each topic might fairly be 
 esteemed sufficient. If more have been alleged, it has been 
 generally in order to notice different parts of the same sub¬ 
 ject, or else for some other particular reason, not with any 
 idea of adding force by a multitude of quotations. Indeed it 
 has not been thought necessary so much as to specify under 
 each section the precise authority of the doctrine stated; nor 
 how far opposite opinions on some points may be tolerated or 
 even taught or encouraged: nor again, how far any public 
 acts or formularies, as the XXXIX Articles, may seem to 
 be inconsistent with passages adduced; and in what way such 
 inconsistency may admit of reconciliation. Whatever light 
 may be thrown on these or other like points, will be thrown 
 on them only incidentally. However, in point of fact, where 
 the doctrine of the Church is clear and undeniable, this will 
 generally appear of itself. And in every case that at least 
 which is essential, namely, that the orthodox opinion is as 
 
PREFACE. 
 
 XV 
 
 yet uncensured and free to hold, will be rendered certain, it 
 is hoped, by the very titles of the documents, or by the names, 
 dignities, and characters of the witnesses which are cited. 
 
 As for the materials used, a table of the titles of public 
 documents, and of the names and ages of all Bishops and 
 Divines whose works are cited, will be found at the end. A 
 better selection of passages might no doubt have been made; 
 but circumstanced as the compiler was, he was obliged to 
 content himself with whatever was most accessible. Here 
 one document only requires to be specially noticed; and 
 that is the earlier English Service-book, of the year 1548; 
 which some might else think unfairly quoted for usages after¬ 
 wards omitted and never yet restored. But in truth even the 
 Crown and the Parliament which ordered those omissions to 
 be made, bore witness at the same time that the things 
 omitted were not condemned. The first book, they declared, 
 was a very godly Order, agreeable to the Word of God and 
 the primitive Church, very comfortable to all good people, 
 and most profitable to the state of this realm and whatever 
 doubts had been raised about the same, “proceeded rather 
 from the curiosity of.. . mistakers, than of any other ivorthy 
 causeJ^ (Act of Unif. 1552.) And of the same book they 
 had shortly before declared, that it was ordered by the most 
 learned Bishops “ with one uniform agreement, and by the aid 
 of the Holy Ghost 
 
 In conclusion, thus much may be addressed generally to 
 all members of our Communion. If there is here set forth a 
 body of doctrine, which is consistent with itself as a whole, 
 not a mass of heterogeneous opinions; which is of native, not 
 of foreign growth; appealing rather to the sympathies of 
 Catholics, than to the passions of sectaries; proceeding from 
 the lips and pens of our own standard Bishops and Divines, 
 not from those of hostile authorities; if this body of 
 doctrine differs but little from the present theology of the 
 Western, while it harmonizes entirely with that of the Eastern 
 and of the primitive Church; if it courts even our prejudices 
 in offering us a strong position against Rome, while it seconds 
 
XVI 
 
 PREFACE. 
 
 our best wishes in bringing ns nearer to unity; if, besides, it 
 requires neither doubt, nor secession, nor re-baptism, nor re¬ 
 ordination in order to be embraced, but is already our own, 
 perfectly free for us to hold, the most consistent exponent of 
 our actual position, needing only to be synodically asserted 
 to restore us to communion with the East,—then, surely, they 
 must be no light reasons, no mere indifference to truth, no 
 mere bigotry to personal or popular habit, no mere reluctance 
 to confess and amend what is wrong, which can justify us in 
 refusing to such a body of doctrine the most attentive and 
 friendly consideration. 
 
FULL CATECHISM 
 
 OF THK 
 
 OKTHODOX CATHOLIC, EASTERN CHURCH, 
 
 EXAMINED AND APPROVED BY THE MOST HOLY GOVERNING SYNOD, AND 
 PUBLISHED FOR THE USE OP SCHOOLS, AND OF ALL ORTHODOX CHRIS¬ 
 TIANS, BY ORDER OF HIS IMPERIAL MAJESTY. 
 
 MOSCOW. 
 
 AT THE SYNODAL PRESS, 
 
 M DCCC XXXIX. 
 
(( 
 
 HOLD FAST THE FORM OF SOUND WORDS, WHICH THOU HAST HEARD OF 
 ME, IN FAITH AND LOVE, WHICH IS IN CHRIST JESUS.” 2 TiM. I. 13. 
 
INTRODUCTION 
 
 TO THE 
 
 ORTHODOX CATECHISM. 
 
 PRELIMINARY INSTRUCTION. 
 
 Q. What is an Orthodox Catechism? 
 
 A. An Orthodox Catechism is an instruction in the ortho¬ 
 dox Christian faith, to be taught to every Christian, to enable 
 him to please God, and save his own soul. 
 
 Q. W^hat is the meaning of the word Catechism ? 
 
 It is a Greek word, signifying instruction, or oral 
 teaching; and has been used ever since the Apostles’ times to 
 denote that primary instruction in the orthodox faith, which 
 is needful for every Christian. Luke i. 4; Acts xviii. 25. 
 
 Q. What is necessary in order to please God, and to save 
 one’s own soul? 
 
 A. In the first place, a knowledge of the true God, and a 
 right faith in Him; in the second place, a life according to 
 faith, and good works. 
 
 Q. Why is faith necessary in the first place ? 
 
 A. Because, as the word of God testifies. Without faith it 
 is impossible to please God. Heb. xi. 6. 
 
 Q. Why must a life according to faith, and good works, 
 be inseparable from this faith ? 
 
 A. Because, as the word of God testifies. Faith without 
 works is dead. James ii. 20. 
 
 INTROD. 
 
4 
 
 A FULL CATECHISM OF THE 
 
 INTROI^ Q. What is faith? 
 
 A. According to the definition of St. Paul, Faith is the 
 substance of things hoped for, the evidence of things not seen; 
 Heb. xi. 1: that is, a trust in the unseen, as though it were seen, 
 in that which is hoped and waited for, as if it were present. 
 
 Q. What is the difference between knowledge and faith ? 
 
 A. Knowledge has for its object things visible and com¬ 
 prehensible; faith, things which are invisible and even in¬ 
 comprehensible. Knowledge is founded on experience, on 
 examination of its object; but faith on belief of testimony to 
 truth. Knowledge belongs properly to the intellect, although 
 it may also act on the heart; Faith belongs principally to 
 the heart, although it is imparted through the intellect. 
 
 Q. Why is faith and not knowledge only necessary in 
 religious instruction ? 
 
 A. Because the chief object of this instruction is God 
 invisible and incomprehensible, and the wisdom of God 
 hidden in a mystery; consequently many parts of this learn¬ 
 ing cannot be embraced by knowledge, but may be received 
 by faith. 
 
 Faith, says St. Cyril of Jerusalem, is the eye which enlight- 
 eneth every man’s conscience: it giveth man knoivledge. For, 
 as the prophet says. If ye ivill not believe, ye shall not under¬ 
 stand, Isaiah vii. 9; Gyr. Cat. v. 
 
 Q. Can you illustrate further the necessity of faith ? 
 
 A. St. Cyril thus illustrates it. It is not only amongst us, 
 who bear the name of Christ, that faith is made so great a 
 thing; but every thing which is done in the world, even by men 
 ivho are unconnected with the Church, is done by faith. 
 Agriculture is founded on faith ; for no one, ivho did not believe 
 that he should gather in the increase of the fruits of the earth, 
 would undertake the labour of husbandry. Mariners are guided 
 by faith, when they entrust their fate to a slight plank, and 
 prefer the agitation of the unstable waters, to the more stable 
 element of the earth. They give themselves up to uncertain 
 expectations, and retain for themselves nothing but faith, to 
 which they trust, more than to any anchors. Cyr. Cat. v. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 5 
 
 IXTROD. 
 
 ON DIVINE REVELATION. 
 
 Q. Whence is the doctrine of the orthodox faith derived ? 
 
 A. From Divine Revelation. 
 
 Q. What is meant by the words Divine Revelation? 
 
 A. That which God Himself has revealed to men, in order 
 that they might rightly and savingly believe in Him, and 
 worthily honour Him. 
 
 Q. Has God given such a revelation to all men ? 
 
 A. He has given it for all, as being necessary for all alike, 
 and capable of bringing salvation to all: but since not all 
 men are capable of receiving a revelation immediately from 
 God, Fie has employed special persons as heralds of His reve¬ 
 lation, to deliver it to all who are desirous of receiving it. 
 
 Q. Why are not all men capable of receiving a revelation 
 immediately from God ? 
 
 A. Owing to their sinful impurity and weakness both in 
 soul and body. 
 
 Q. Who were the heralds of Divine Revelation ? 
 
 A. Adam, Noah, Abraham, Moses, and other Prophets, 
 received and preached the beginnings of Divine Revelation: 
 but it was the incarnate Son of God, our Lord Jesus Christ, 
 who brought it to earth in its fulness and perfection, and 
 spread it over all the world by Ilis disciples and Apostles. 
 
 The Apostle Paul says in the beginning of his Epistle to 
 the Hebrews; God, who at sundry times, and in divers man¬ 
 ners, spake in times past unto the Fathers by the Rrophets, hath 
 in these last days spoken unto us by His Son ,- Whom He hath 
 appointed heir of all things, by Whom also He made the 
 worlds. 
 
 The same Apostle writes as follows to the Corinthians: 
 
 But we speak the wisdom of God in a mystery, even the hidden 
 things, which God ordained before the ivorld unto our glory; 
 ivhich none of the princes of this world knew. But God hath 
 revealed them unto us, by His Spirit: for the Spirit searcheth 
 all things, yea, the deep things of God. 1 Cor. ii. 7. 10. 
 
 15 
 
INTROD. 
 
 G A FULL CATECHISM OF THE 
 
 The Evangelist John writes in his Gospel; No map, hath 
 seen God at any time: the only begotten Son, which is in the 
 bosom of the Father, He hath declared Him. John i. 18/ 
 
 Jesus Christ Himself says; No man knoweth the Son, but 
 the Father; neither knoweth any man the Father save the Son, 
 and he, to whomsoever the Son ivill reveal Him. Matt. xi. 27. 
 
 Q. Cannot man then have any knowledge of God without 
 a special revelation from Him ? 
 
 A. Man may have some knowledge of God by contem¬ 
 plation of those things which Tie has created; but this 
 knowledge is imperfect and insufficient, and can serve only 
 as a preparation for faith, or as a help towards the know¬ 
 ledge of God from His revelation. 
 
 For the invisible things of Him, from the creation of the 
 world, are clearly seen, being understood by the things that are 
 made, even His eternal power and Godhead. Horn. i. 20. 
 
 And He hath made of one blood all nations of men, for to dwell 
 on all the face of the earth; and hath determined the times before 
 appointed, and the bounds of their habitation; that they shoidd 
 seek the Lord, if haply they might feel after Him, and find Him, 
 though He be not far from every one of us. For in Him we live, 
 and move and have our being. Acts xvii. 26 .. 28. 
 
 With regard to faith in God, it is preceded by the idea 
 that God is; which idea we get from the things which 
 have been created. Attentively examining the creation of the 
 world we perceive that God is all-wise, all-powerful, and good: 
 we perceive also all His invisible properties. By these means 
 we are led to acknowledge Him as the Supreme Ruler. 
 Seeing that God is the Creator of the whole world, and we 
 form a part of the world, it fblloivs that God is also our 
 Creator. On this knowledge follows faith; and on faith 
 adoration. Basil. Magn. Epist. 232. 
 
 ON HOLY TRADITION AND HOLA" SCRIPTURE. 
 
 Q. How is Divine Revelation spread among men, and pre¬ 
 served in the true Church ? 
 
 A. By two channels; holy Tradition^, and holy Scripture. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 7 
 
 Q. Wliat is meant by the name holy Tradition ? 
 
 A. By the name holy Tradition is meant the doctrine 
 of the faith^ the law of God^ the sacraments^ and the ritual as 
 handed down by the true believers and worshippers of God 
 by word and example from one to another, and from gene¬ 
 ration to generation. 
 
 Q. Is there any sure repository of holy Tradition ? 
 
 A. All true believers united by the holy tradition of the 
 faith, collectively and successively, by the will of God, com¬ 
 pose the Church; and She is the sure repository of holy 
 Tradition, or, as St. Paul expresses it. The Church of the 
 living God, the pillar and ground of the truth. 1 Tim. hi. 15. 
 
 St. Irenaeus writes thus : We ought not to seek among 
 others the truth, which we may have for asking from the 
 Church, For in her, as in a rich treasure-house, the Apostles 
 have laid up in its fulness all that pertains to the truth, so that 
 whosoever seeketh, may receive from her the food of life. She 
 is the door of life. Adv. Haeres. 1. hi. c. 4. 
 
 Q. What is that which you call holy Scripture ? 
 
 A. Certain books written by the Spirit of God, through 
 men sanctified by God, called Prophets and Apostles. These 
 books are commonly termed the Bible. 
 
 Q. What does the word Bible mean ? 
 
 A. It is Greek, and means The books. The name signifies 
 that the sacred books deserve attention before all others. 
 
 Q. Which is the more ancient, holy Tradition, or holy 
 Scripture ? 
 
 A. The most ancient and original instrument for spreading 
 Divine Revelation is holy Tradition. From Adam to Moses 
 there were no sacred books. Our Lord Jesus Christ Himself 
 delivered His Divine doctrine and ordinances to His disciples 
 by word and example, but not by writing. The same method 
 was followed by the Apostles also at first, when they spread 
 abroad the faith and established the Church of Christ. The 
 necessity of tradition is further evident from this, that books 
 can be available only to a small part of mankind, but tradi¬ 
 tion to all. 
 
 B 2 
 
 INTROD. 
 
 r 
 
8 
 
 A FULL CATECHISM OF THE 
 
 TNTROD. 
 
 Q. Why then was holy Scripture given ? 
 
 A. To this end; that Divine Kevelation might he preserved 
 more exactly and unchangeably. In holy Scripture we read 
 the words of the Prophets and Apostles precisely as if we were 
 living with them and listening to them, although the latest 
 of the sacred books were written a thousand and some 
 hundred years before our time. 
 
 Q. Must we follow holy Tradition; even when w^e possess 
 holy Scripture? 
 
 A. We must follow that tradition which agrees with the 
 Divine Revelation and with holy Scripture; as is taught 
 us by holy Scripture itself. The Apostle Paul writes; There¬ 
 fore, brethren, standfast, and hold the traditions which ye have 
 been taught, whether by word or our epistle. 2 Thess. ii. 15. 
 
 Q. Why is Tradition necessary even now ? 
 
 A. As a guide to the right understanding of holy Scrip¬ 
 ture; for the right ministration of the SacramentS; and the 
 preservation of sacred rites and ceremonies in the purity of 
 their original institution. 
 
 St. Basil the Great says of this as follows : Of the doctrines 
 and injunctions kept by the Church, some we have from 
 written instruction, but some we have received from Apostolical 
 tradition, by succession in private. Both the former and the 
 latter have one and the same force for piety; and this will 
 he contradicted by no one, who has ever so little knowledge in 
 the ordinances of the Church. For were we to dare to reject 
 unwritten customs, as if they had no great importance, we 
 should insensibly mutilate the Gospel, even in the most essential 
 points, or rather, for the teaching of the Apostles leave but an 
 empty name. For instance; let us mention before all else the 
 very first and commonest act of Christians; that they ivho 
 trust in the name of our Lord Jesus Christ, should sign them¬ 
 selves with the sign of the cross; who hath taught this by 
 ivriting? To turn to the east in praijer: what Scripture 
 have we for this? The words of invocation in the change of the 
 Eucharistic bread and of the Cup of blessing; by which of the 
 Saints have they been left us in writing ? For we are not con- 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 9 
 
 tent with those words which the Apostle or the Gospel records, introd. 
 but both before them and after them we pronounce others also, 
 which we hold to be of great force for the Sacrament, though 
 we have received them from unwritten teaching. By what 
 Scripture is it in like manner that we bless the water of Bap¬ 
 tism, the oil of unction, and the person himself who is baptized? 
 
 Is it not by a silent and secret tradition ? What more ? The 
 very practice itself of anointing with oil; what written word 
 have we for it ? Whence is the rule of trine immersion ? and 
 the rest of the ceremonies at Baptism, the renunciation of Satan 
 and his angels ? from what Scripture are they taken ? Are they 
 not all from this unpublished and private teaching, which our 
 Fathers kept under a reserve inaccessible to curiosity and pro¬ 
 fane disquisition, having been taught as a first principle to 
 guard by silence the sanctity of the mysteries ? For how were 
 it fit to publish in writing the doctrine of those things, on which 
 the unbaptized may not so much as look ? Can. xcvii. De 
 Spir. Sanct. c. xxvii. 
 
 ON HOLY SCRIPTURE IN PARTICULAR. 
 
 Q. When were the sacred books written ? 
 
 A. At different times: some before the birth of Christ, 
 others after. 
 
 Q. Have not these two divisions of the sacred books each 
 their own names ? 
 
 A. They have. Those written before the Birth of Christ 
 are called the books of the Old Testament; while those 
 written after are called the books of the New Testament. 
 
 Q. What are the Old and New Testaments ? 
 
 A. In other words : the old and new Covenants of God 
 with men. 
 
 Q. In what consisted the Old Testament ? 
 
 A. In this, that God promised men a Divine Saviour, 
 and prepared them to receive Him. 
 
 Q. How did God prepare men to receive the Saviour ? 
 
 A. Through gradual revelations, by prophecies and types. 
 
10 
 
 A FULL CATECHISM OF THE 
 
 INTROD. 
 
 Q. In wliat consists the Netv Testament ? 
 
 A. In this, that God has actually given men a Divine 
 Saviour, His own only-begotten Son, Jesus Christ. 
 
 Q. How many are the books of the Old Testament? 
 
 A. St. Cyril of Jerusalem, St. Athanasius the Great, and 
 St. John Damascene reckon them at twenty-two, agreeing 
 therein with the Jews, who so reckon them in the original 
 Hebrew tongue. Athanas. Ep. xxxix. De Test., J. Damasc. 
 Theol. 1. iv. c. 17. 
 
 Q. Why should we attend to the reckoning of the 
 Hebrews ? 
 
 A. Because, as the Apostle Paul says, unto them were 
 committed the oracles of God: and the sacred books of the 
 Old Testament have been received from the Hebrew Church 
 of that Testament by the Christian Church of the New. 
 Bom. iii. 2. 
 
 Q. How do St. Cyril and St. Athanasius enumerate the 
 books of the Old Testament ? 
 
 A. As follows: 1, The book of Genesis: 2, Exodus : 3, 
 Leviticus: 4, The book of Numbers: 5, Deuteronomy: 6, The 
 book of Jesus the son of Nun: 7, The book of Judges, and 
 with it, as an appendix. The book of Buth: 8, The first and 
 second books of Kings, as two parts of one book: 9, The 
 third and fourth books of Kings: 10, The first and second 
 books of Paralipomena: 11, The first book of Esdras, and 
 the seeond, or, as it is entitled in Greek, the book of Nehe- 
 miah: 12, The book of Esther: 13, The book of Job: 
 14, The Psalms: 15, The Proverbs of Solomon : 16, Eccle¬ 
 siastes, also by Solomon: 17, The Song of Songs, also by 
 Solomon: 18, The book of the Prophet Isaiah: 19, Of Jere¬ 
 miah : 20, Of Ezekiel: 21, Of Daniel: 22, Of the Twelve 
 Prophets. 
 
 Q. Why is there no notice taken in this enumeration of 
 the books of the Old Testament of the book of the Wisdom 
 of the son of Sirach, and of certain others ? 
 
 A. Because tliev do not exist in the Hebrew. 
 
 «/ 
 
 Q. How are we to regard these last-named books ? 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 11 
 
 A. Athanasius the Great says, that they have been ap¬ 
 pointed of the Fathers to be read by proselytes, who are pre¬ 
 paring for admission into the Church^. 
 
 Q. Is there any division of the books of the Old Testa¬ 
 ment, by which you can give a more distinct account of their 
 contents ? 
 
 A. They may be divided into the four following classes : 
 
 1. Books of the Law, which form the basis of the Old 
 Testament. 
 
 2. Historical books, which contain principally the history 
 of religion. 
 
 3. Doctrinal, which contain the doctrine of religion. 
 
 4. Prophetical, which contain prophecies, or predictions of 
 things future, and especially of Jesus Christ. 
 
 Q. Which are the books of the Law ? 
 
 A. The five books written by Moses; Genesis, Exodus, 
 Leviticus, Numbers, and Deuteronomy. 
 
 Jesus Christ Himself gives to these books the general 
 name of the Law of Moses. Luke xxiv. 44. 
 
 Q. What in particular is contained in the book of Genesis ? 
 
 A. The account of the creation of the world and of man, 
 and afterwards the history and ordinances of religion in the 
 first ages of mankind. 
 
 Q. What is contained in the other four books of Moses? 
 
 A. The history of religion in the time of the Prophet 
 Moses, and the Law given through him from God. 
 
 Q. Which are the historical books of the Old Testament ? 
 
 A. The books of Jesus the son of Nun, Judges, Ruth, 
 Kings, Paralipomena, the book of Esdras, and the books of 
 Nehemiah and Esther. 
 
 Q. Which are the doctrinal? 
 
 A. The book of Job, The Psalms, and the books of 
 Solomon. 
 
 Q. What should we remark in particular of the book of 
 Psalms ? 
 
 A. This book, together with the doctrine of religion, con¬ 
 tains also allusions to its history, and many prophecies of our 
 
 INTROD. 
 
12 
 
 A FULL CATECHISM OF THE 
 
 INTROI^ Saviour Christ. It is a perfect manual of prayer and praise, 
 and on this account is in continual use in the Divine service 
 of the Church. 
 
 Q. Which books are prophetical ? 
 
 A. Those of the Prophets; Isaiah, Jeremiah, Ezekiel, 
 Daniel, and the twelve others. 
 
 Q. How many are the books of the New Testament? 
 
 A. Twenty-seven. 
 
 Q. Are there among these any which answer to the books 
 of the Law, or form the basis of the New Testament? 
 
 A. Yes. The Gospel, which consists of the four books of 
 the Evangelists, Matthew, Mark, Luke, and John. 
 
 Q. What means the word Gospel? 
 
 A. It is the same as the Greek word Evangely, and means 
 good or joyful tidings. 
 
 Q, Of what have we good tidings in the books called the 
 Gospel ? 
 
 A. Of the Divinity of our Lord Jesus Christ, of His advent 
 and life on earth, of His miracles and saving doctrine, and 
 finally, of His death upon the cross. His glorious resurrection, 
 and ascension into heaven. 
 
 Q. Why are these books called the Gospel ? 
 
 A. Because man can have no better nor more joyful 
 tidings than these, of a Divine Saviour and everlasting 
 salvation. For the same cause, whenever the Gospel is read 
 in the Church, it is prefaced and accompanied by the joyful 
 exclamation; Glory he to Thee, O Lord, glory be to Thee. 
 
 Q. Are any of the books of the New Testament historical? 
 
 A. Yes. One; the book of the Acts of the holy Apostles. 
 
 Q. Of what does it give an account ? 
 
 A. Of the descent of the Holy Ghost on the Apostles, and 
 of the extension through them of Christas Church. 
 
 Q. What is an Apostle ? 
 
 A. The word means a messenger. It is the name given 
 to those disciples of our Lord Jesus Christ, whom He sent to 
 preach the Gospel. 
 
 Q. Which books of the New Testament are doctrinal? 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 13 
 
 A. The seven General Epistles; namely, one of the Apostle introd . 
 James, two of Peter, three of John, and one of Jude: and 
 fourteen Epistles of the Apostle Paul; namely, one to the 
 Romans, two to the Corinthians, one to the Galatians, one to 
 the Ephesians, one to the Philippians, one to the Colossians, 
 two to the Thessalonians, two to Timothy, one to Titus, one 
 to Philemon, and one to the Hebrews. 
 
 Q. Are there also among the books of the New Testament 
 any ’prophetical 7 
 
 A. Such is the book of the Apocalypse. 
 
 Q. What means this word Apocalypse 7 
 
 A. It is Greek, and means revelation. 
 
 Q. What are the contents of this book ? 
 
 A. A mystical representation of the future destinies of the 
 Christian Church, and of the whole world. 
 
 Q. What rules must we observe in reading holy Scrip¬ 
 ture ? 
 
 A. First, we must read it devoutly, as the word of God, 
 and with prayer to understand it aright; secondly, we must 
 read it with a pure desire of instruction in faith, and incite¬ 
 ment to good works; thirdly, we must take and understand 
 it in such sense as agrees with the interpretation of the 
 Orthodox Church and the holy Fathers. 
 
 Q. When the Church proposes the doctrine of Divine 
 Revelation and of holy Scripture to people for the first time, 
 what signs does she offer that it is really the word of God ? 
 
 A. Signs of this are the following: 
 
 1. The sublimity of this doctrine, which witnesses that it 
 cannot be any invention of man^s reason. 
 
 2. The purity of this doctrine, which shews that it is from 
 the all-pure mind of God. 
 
 3. Prophecies. 
 
 4. Miracles. 
 
 5. The mighty effect of this doctrine upon the hearts of 
 men, beyond all but Divine power. 
 
 Q. In what way are prophecies signs of a true revelation 
 from God ? 
 
14 
 
 A FULL CATECHISM OF THE 
 
 IXTROD. 
 
 A. This may he shewn by an example. When the Prophet 
 Isaiah foretold the birth of the Saviour Christ from a virgin^ 
 a thing which the natural reason of man could not have so 
 much as imagined, and when, some hundred years after 
 this prophecy, our Lord Jesus Christ was born of the most 
 pure Virgin Mary, it was impossible not to see that the pro¬ 
 phecy was the word of the Omniscient, and its fulfilment the 
 work of the Almighty God. Wherefore also the holy Evan¬ 
 gelist Matthew when relating the birth of Christ, brings 
 forward the prophecy of Isaiah: But all this was done, that 
 it might be fulfilled which was spoken of the Lord by the Pro¬ 
 phet, saying; Behold a Virgin shall be with child, and shall 
 bring forth a son, and they shall call His name Emmanuel, 
 which, being interpreted, is, God with us. Mat. i. 22, 23. 
 
 Q. What are miracles ? 
 
 A. Acts, which can be done by no power or art of man, 
 but only by the Almighty power of God; for example, to 
 raise the dead. 
 
 Q. How do miracles serve for a sign that the word spoken 
 is from God ? 
 
 A. He who does true miracles works by the power of 
 God; consequently he is in favour with God, and partaker 
 of the Divine Spirit: but to such it must belong to speak 
 only the pure truth; and so, when such a man speaks in 
 God’s name, we are sure that by his mouth there speaketh 
 really the Word of God. 
 
 On this account our Lord Jesus Christ Himself owns mi¬ 
 racles as a powerful testimony to His Divine Mission: The 
 works which the Father hath given Me to finish, the same 
 works that I do, bear witness of Me, that the Father hath sent 
 Me. John v. 36. 
 
 Q. Whence may we more particularly see the mighty 
 effect of the doctrine of Christ ? 
 
 A. From this; that twelve Apostles, taken from among 
 poor and unlearned people, of the lowest class, by this 
 doctrine overcame and subdued to Christ the mighty, the 
 wise, and the rich; kings, and their kingdoms. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 15 
 
 INTROD. 
 
 THE COMPOSITION OF THE CATECHISM. 
 
 Q. What may be a good order for setting forth a Cate¬ 
 chetical instruction in religion ? 
 
 A. For this we may follow the book of the Orthodox Con¬ 
 fession^ approved by the Eastern Patriarchs^ and take as our 
 basis the saying of the Apostle Paul, that the whole energies 
 of a Christian during this present life, consist in these three; 
 faith, hope, charity. And now abideth faith, hope, charity; 
 these three. 1 Cor. xiii. 13. 
 
 And so the Christian needs; First, Doctrine on faith in 
 God, and on the Sacraments which He reveals; Secondly, 
 
 Doctrine on hope towards God, and on the means of being 
 grounded in it; Thirdly, Doctrine on love to God, and all 
 that He commands us to love. 
 
 Q. What does the Church use as her instrument to intro¬ 
 duce us to the doctrine of faith ? 
 
 A. The Creed‘s. 
 
 Q. What may we take as a guide for the doctrine of hope ? 
 
 A. Our Lord’s Beatitudes, and the Lord’s Prayer. 
 
 Q. Where may we find the elements of the doctrine of 
 charity ? 
 
 A. In the ten Commandments of the Law of God. 
 
THE FIRST PART 
 
 FIRST 
 
 PART. 
 
 OF THE 
 
 ORTHODOX CATECHISM. 
 
 ON FAITH. 
 
 ON THE CREED GENERALLY, AND ON ITS ORIGIN. 
 
 Q. What is the Creed? 
 
 A. The Creed is an exposition, in few but precise words, 
 of that doctrine which all Christians are bound to beheve. 
 
 Q. What are the words of this exposition ? 
 
 A. They are as follows : 
 
 1. I believe in one God the Father, Almighty, Maker of 
 heaven and earth, and of all things visible and invisible: 
 
 2. And in one Lord Jesus Christ, the Son of God, the only- 
 begotten, begotten of the Father before all worlds. Light of 
 Light, very God of very God, begotten, not made, of one sub¬ 
 stance with the Father, by whom all things were made; 
 
 3. Who for us men, and for our salvation, came dovm from 
 heaven, and was incarnate of the Holy Ghost, and of the Virgin 
 Mary, and was made man; 
 
 4. And was crucified also for us, under Pontius Pilate, and 
 suffered, and was buried; 
 
 5. And rose again the third day according to the Scrip¬ 
 ture ; 
 
 6. And ascended into heaven, and sitteth on the right hand 
 of the Father; 
 
THE FULL CATECHISM. 
 
 17 
 
 7. And He shall come again with glory to judge the quick 
 and the dead, whose kingdom shall have no end. 
 
 8. And I believe in the Holy Ghost, the Lord, the Giver of life, 
 whoproceedethfrom the Father^, who with the Father and the Son 
 together is worshipped and glorified, ivho spake by the Prophets. 
 
 9. I believe one Holy, Catholic and Apostolic Church. 
 
 10. I acknowledge one Baptism for the remission of sins. 
 
 11. I look for the resurrection of the dead; 
 
 12. And the life of the world to come. Amen. 
 
 Q. From wliom have we this expositiou of the faith ? 
 
 A. From the Fathers of the first and second CEcumenical 
 Councils. 
 
 Q. What is an CEcumenical Council ? 
 
 A. An assembly of the Pastors and Doctors of the Catholic 
 Church of Christ, as far as possible, from the whole world, for 
 the confirmation of true doctrine and holy discipline among 
 Christians. 
 
 Q. How many Ecumenical Councils have there been? 
 
 A. Seven®: 1, Of Nice; 2, Of Constantinople; 3, Of 
 Ephesus j 4, Of Chalcedon; 5, The second of Constantinople; 
 6, The third of Constantinople; 7, The second of Nice. 
 
 Q. Whence is the rule for assembling Councils ? 
 
 A. From the example of the Apostles, who held a Council 
 in Jerusalem. Acts xv. This is grounded also upon the 
 words of Jesus Christ Himself, which give to the decisions of 
 the Church such weight, that whosoever disobeys them is 
 left deprived of grace as a heathen. But the mean, by 
 which the Ecumenical Church utters her decisions, is an 
 Ecumenical Council. 
 
 Tell it unto the Church; but if he neglect to hear the 
 Church, let him be unto thee as a heathen man, and a publi¬ 
 can. Mat. xviii. 17. 
 
 Q. What were the particular occasions for assembling the 
 first and second Ecumenical Councils, at which the Creed 
 was defined? 
 
 A. The first was held for the confirmation of the true 
 doctrine respecting the Son of God, against the error of 
 
 ox 
 
 FAITH. 
 
18 
 
 A FULL CATECHISM OF THE 
 
 ' FIRST 
 PART. 
 
 Arms, who thought unworthily of the Son of God : the second 
 for the confirmation of the true doctrine respecting the Holy 
 Ghost, against Macedonius, who thought unworthily of the 
 Holy Ghost. 
 
 Q. Is it long ago that these Councils were held? 
 
 A. The first was held in the year 325 from the birth of 
 Christ, the second in 381. 
 
 ON THE ARTICLES OF THE CREED. 
 
 Q. What method shall we follow in order the better to 
 understand the CEcumenical Creed? 
 
 A. We must notice its division into twelve articles or 
 parts, and consider each article separately. 
 
 Q. What is spoken of in each several article of the Creed? 
 
 A. The first article of the Creed speaks of God as the 
 prime origin, more particularly of the first Person of the Holy 
 Trinity, God the Father, and of God as the Creator of the 
 world; 
 
 The second article, of the second Person of the Holy 
 Trinity, Jesus Christ, the Son of God; 
 
 The third article, of the incarnation of the Son of God; 
 
 The fourth article, of the suffering and death of Jesus 
 Christ; 
 
 The fifth article, of the resurrection of Jesus Christ; 
 
 The sixth article, of the ascension of Jesus Christ into 
 heaven; 
 
 The seventh article, of the second coming of Jesus Christ 
 upon earth; 
 
 The eighth article, of the third Person of the Holy Trinity, 
 the Holy Ghost; 
 
 The ninth article, of the Church; 
 
 The tenth article, of Baptism, under which are implied 
 the other Sacraments also; 
 
 The eleventh article, of the future resurrection of the dead ; 
 
 The twelfth article, of the life everlasting. 
 
ORTHODOX CATHOLIC HASTERN CHURCH. 
 
 19 
 
 ON THE FIRST ARTICLE. 
 
 Q. What is it to believe in God ? 
 
 A. To believe in God is to have a lively belief of His being, 
 His attributes, and works; and to receive with all the heart 
 His revealed word respecting the salvation of men. 
 
 Q. Can you shew from holy Scripture that faith in God 
 must consist in this ? 
 
 A. The Apostle Paul writes : Without faith it is impossible 
 to please God: for he that cometh to God must believe that He 
 is, and that He is a rewarder of them that diligently seek Him. 
 Heb. xi. 6. 
 
 The same Apostle expresses the elfect of faith on Christians 
 in the following prayer for them to God : That He would grant 
 you, according to the riches of His glory, to be strengthened 
 with might by His Spirit in the inner man, that Christ may 
 dwell in your hearts by faith. Eph. hi, 16, 17. 
 
 Q. What must be the immediate and constant effect of a 
 hearty faith in God ? 
 
 A. The confession of this same faith. 
 
 Q. What is the confession of the faith ? 
 
 A. It is openly to avow that we hold the Orthodox faith, 
 and this with such sincerity and firmness, that neither seduc¬ 
 tions, nor threats, nor tortures, nor death itself, may be able 
 to make us deny our faith in the true God and in our Lord 
 Jesus Christ. 
 
 Q. For what is the confession of the faith necessary ? 
 
 A. The Apostle Paul witnesses that it is necessary for 
 salvation. For with the heart man believeth unto righteous¬ 
 ness, and with the mouth confession is made unto salvation. 
 Rom. X. 10. 
 
 Q. Why is it necessary to salvation not only to believe, 
 but also to confess the Orthodox faith? 
 
 A. Because if any one, to preserve his temporal life, or 
 earthly goods, shrink from confessing the Orthodox faith, he 
 shews thereby that he has not a true faith in God the 
 Saviour, and the life of happiness to come. 
 
 OX 
 
 FAITH. 
 
20 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 Q. Why is it not said in tlie Creed simply^ I believe in 
 God, rather than with the addition, in one God? 
 
 A. In order to eontradict the error of the heathen, who 
 taking the creature for God, thought there were many gods. 
 
 Q. What does holy Seripture teach us of the unity of God? 
 
 A. The very words of the Creed on this point are taken 
 from the following passage of the Apostle Paul: There 
 is none other God but one. For though there be that are called 
 gods, whether in heaven or on earth, as there be gods many, 
 and lords many, but to us there is but one God, the Father, of 
 whom are all things, and we in Him; and one Lord Jesus Christ, 
 by whom are all things, and we by Him. 1 Cor. viii. 4, 5, 6. 
 
 Q. Can we know the very essence of God ? 
 
 A. No. It is above all knowledge, not of men only, but 
 of Angels. 
 
 Q. How does holy Scripture speak on this point? 
 
 A. The Apostle Paul says, that God dwelleth in the light, 
 which no man can approach unto. Whom no man hath seen, nor 
 can see. I Tim. vi. 16. 
 
 Q. What idea of the essence and essential attributes of 
 God may be derived from Divine revelation ? 
 
 A. That God is a Spirit, eternal, all-good, omniscient, all- 
 just, almighty, omni-present, unchangeable, all-sufficing to 
 Himself, all-blessed. 
 
 Q. Shew all this from holy Scripture. 
 
 A. Jesus Christ Himself has said, that God is a Spirit. 
 John iv. 24. 
 
 Of the eternity of God David says; Before the mountains 
 were brought forth or ever the earth and the world were made. 
 Thou art from everlasting and world ivithout end. Psalm xc. 2. 
 In the Apocalypse we read the following doxology to God, 
 Holy, Holy, Holy, Lord God Almighty, which was, and is, and 
 is to come. Apoc. iv. 8. The Apostle Paul says, that the 
 Gospel was made manifest according to the commandment of 
 the everlasting God. Pom. xvi. 26. 
 
 Of the goodness of God Jesus Christ Himself said : There 
 is none good but one, that is God. Mat. xix. 17. The Apostle 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 21 
 
 John says; God is Love. 1 John iv. 16. David sin^s; Hie 
 Lord is gracious and merciful, long-suffering, and of great 
 goodness. The Lord is loving unto every man, and His mercies 
 are over all His loorks. Psalm cxlv. 8, 9. 
 
 Of the omniscience of God the Apostle John says; God is 
 greater than our heart, and hioiveth all things. 1 John iii. 20. 
 The Apostle Paul exclaims; 0 the depth of the riches both of 
 the wisdom, and knowledge of God! how unsearchable are His 
 judgments, and His ivays past finding out. Rom. xi. 33. 
 
 Of the justice of God David sings; The righteous Lord 
 loveth righteousness. His countenance will behold the thing that 
 is just. Psalm xi. 8. The Apostle Paul says that God will 
 render to every man according to his deeds, and that there is 
 no respject of persons ivitli God. Rom. ii. 6. 11. 
 
 Of the almighty power of God the Psalmist says; He 
 spake, and it was done; He commanded, and it stood fast. 
 Psalm xxxiii. 9. The Archangel says in the Gospel; With 
 God nothing shall be impossible. Lids:e i. 37. 
 
 The omnipresence of God David describes thus : Whither 
 shall I go from Thy Spirit ? or whither shall I go from Thy 
 presence ? If I climb up into heaven, Thou art there; if I go 
 down to hell. Thou art there also: If I take the ivings of the 
 morning, and remain in the uttermost parts of the sea, even 
 there shall Thy hand lead me, and Thy right hand shall hold 
 me: If I say, Peradventure the darkness shall cover me; then 
 shall my night be turned to day. Yea the darkness is no dark¬ 
 ness with Thee, but the night is as clear as the day; the dark¬ 
 ness and light to Thee are both alike. Psalm cxxxix. 6 .. 11. 
 
 The Apostle James says, that With the Father of lights there 
 is no variableness, neither shadow of turning. James i. 17. 
 
 The Apostle Paul writes, that God receiveth not worship of 
 men^s hands as though He needed any thing, seeing He giveth 
 to all life, and breath, and all things. Acts xvii. 25. The same 
 Apostle calls God The blessed and only potentate, the King of 
 kings and Lord of lords. 1 Tim. vi. 15. 
 
 Q. If God is a Spirit, how does holy Scripture ascribe to 
 Him bodily parts, as heart, eyes, ears, hands 7 
 
 c 
 
 ON 
 
 FAITH. 
 
22 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 A. Holy Scripture in this suits itself to the common 
 language of men; hut we are to understand such expressions 
 in a higher and spiritual sense. For instance, the heart of 
 God means His goodness or love; eyes and ears mean His 
 omniscience; hands, His almighty power. 
 
 Q. If God is every where, how do men say that God is 
 in heaven, or in the church ? 
 
 A. God is every where: but in heaven He has a special 
 presence manifested in everlasting glory to the blessed 
 spirits : also in churches He has, through grace and Sacra¬ 
 ments, a special presence devoutly recognised and felt by 
 believers, and manifested sometimes by extraordinary signs. 
 
 Jesus Christ says; Where two or three are gathered together 
 in My name, there am I in the midst of them. Mat. xviii. 20. 
 
 Q. How are we to understand these words of the Creed, 
 I believe in one God the Father? 
 
 A. This is to be understood with reference to the mystery 
 of the Holy Trinity; because God is One in substance but 
 Trine in persons, the Father, the Son, and the Holy Ghost, 
 a Trinity consubstantial and undivided. 
 
 Q. How does holy Scripture speak of the Blessed Trinity? 
 
 A. The chief texts on this point in the New Testament are 
 the following: Go ye therefore and teach all nations, baptizing 
 them in the name of the Father, and of the Son, and of the Holy 
 Ghost. Mat. xxviii. 19. There are Three that bear record in 
 heaven, the Father, the Word, and the Holy Ghost: and these 
 Three are One. 1 John v. 7. 
 
 Q. Is the Holy Trinity mentioned in the Old Testament 
 also? 
 
 A. Yes; only not so clearly. For instance; By the Word 
 of the Lord were the heavens made, and all the hosts of them 
 by the Breath of His mouth. Psalm xxxiii. 6. Holy, Holy, 
 Holy is the Lord of Hosts: the whole earth is full of His 
 glory. Isaiah vi. 3. 
 
 Q. How is one God in three Persons? 
 
 A. We cannot comprehend this inner mystery of the 
 Godhead; but we believe it on the infallible testimony of the 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 23 
 
 word of God. The things of God knoweth no man, but the 
 Spirit of God. 1 Cor. ii. 11. 
 
 Q. What differ'ence is there between the Persons of the 
 Holy Trinity ? 
 
 A. God the Father is neither begotten^ nor proceeds from 
 any other Person : the Son of God is from all eternity be¬ 
 gotten of the Father: the Holy Ghost from all eternity pro¬ 
 ceeds from the Father. 
 
 Are the three Hypostases or Persons of the Most Holy 
 Trinity all of equal majesty ? 
 
 A. Yes: All of absolutely equal Divine majesty. The 
 Father is true God; the Son equally true God; and the 
 Holy Ghost true God; but yet so, that in three Persons 
 there is only one Tri-personal God. 
 
 Q. Why is God called the Almighty, IlavTOKpdropa ? 
 
 A. Because He upholds all things by His power and His will. 
 
 Q. What is expressed by the words of the Creed, Maker 
 of heaven and earth, and of all things visible and invisible ? 
 
 A. This, that all was made by God, and that nothing can 
 be without God. 
 
 Q. Are not these words taken from holy Scripture ? 
 
 A. They are. The book of Genesis begins thus; In the 
 beginning God created the heaven and the earth. 
 
 The Apostle Paul speaking of Jesus Christ, the Son of 
 God, says; By Him were all things created, that are in heaven, 
 and that are in earth, visible and invisible, whether they be 
 thrones, or dominions, or principalities, or powers: all things 
 were created by Him, and for Him. Coloss. i. 16. 
 
 Q. What is meant in the Creed by the word invisible ? 
 
 A. The invisible or spiritual world, to which belong the 
 Angels. 
 
 Q. What are the Angels ? 
 
 A. Incorporeal Spirits, having intelligence, will, and power. 
 
 Q. What means the name Angel ? 
 
 A. It means, a Messenger. 
 
 Q. Why are they so called ? 
 
 A. Because God sends them to announce His will. Thus 
 
 c 2 
 
 ox 
 
 FAITH. 
 
24 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 for instance, Gabriel was sent to anpounce to the Most Holy 
 Virgin Mary the conception of the Saviour. 
 
 Q. AVhich was created first, the visible world or the invisible? 
 
 A. The invisible was created before the visible, and the 
 Angels before men. Orthod. Confess. P. i. Q. 18. 
 
 Q. Can we find any testimony to this in holy Scripture? 
 
 A. In the book of Job God Himself speaks of the creation 
 of the earth thus : Who laid the corner-stone thereof? When 
 the stars were created, all My Angels praised Me ivith a loud 
 voice. Job xxxviii. 6, 7. 
 
 Q. Whence is taken the name of Guardian Angels ? 
 
 A. From the following words of holy Scripture; He shall 
 give His Angels charge over thee, to guard thee in all thy ways. 
 Psalm xci. 11. 
 
 Q. Has each one of us his Guardian Angels^ ? 
 
 A. AVithout doubt. Of this we may be assured from the 
 following words of Jesus Christ; Take heed that ye desgnse not 
 one of these little ones; for I say unto you, that in heaven their 
 Angels do always behold the face of My Father, which is in 
 heaven. Mat. xviii. 10. 
 
 Q. Are all Angels good and beneficent ? 
 
 A. No. There are also evil angels, otherwise called devils. 
 
 Q. How came they to be evil ? 
 
 A. They were created good; but they swerved from their 
 duty of perfect obedience to God, and so fell away from Him 
 into self-will, pride, and malice. According to the words of 
 the Apostle Jude, they are the Angels which kept not their first 
 estate, but left their own habitation. Jude G. 
 
 Q. AYliat means the name devil? 
 
 A. It means, slanderer or deceiver. 
 
 Q. AVhy are the evil angels called devils, that is, slanderers 
 or deceivers? 
 
 A. Because they are ever laying snares for men, seek¬ 
 ing to deceive them, and inspire them with false notions and 
 evil wishes. 
 
 Of this Jesus Christ speaking to the unbelieving Jews says; 
 Ye are of your father the devil, and the lusts of your father ye 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 25 
 
 ivill do. He teas a murderer from the beginning, and abode not 
 in the truth, because there is no truth in him. When he speaketli 
 a lie, he speaketli of his own, for he is a liar and the father of 
 it. John viii. 44. 
 
 Q. What has holy Scripture revealed to ns of the creation 
 of the world ? 
 
 A. In the beginning God created from nothing the heaven 
 and the earth: and the earth was without form and void. After¬ 
 wards God successively produced: on the first day of the 
 worlds light: on the second, the firmament or visible heaven : 
 on the third, the gathering together of waters on the earth, 
 the dry land, and what grows thereupon: on the fourth, the 
 sun, moon, and stars: on the fifth, fishes and birds: on the 
 sixth, four-footed creatures living on the earth, and lastly, 
 man. AYith man the creation finished : and on the seventh 
 day God rested from all his works. Hence the seventh day 
 was called the sabbath, which in the Hebrew tongue means 
 rest. Gen. ii. 2. 
 
 Q. Were the visible creatures created such as we see 
 them now? 
 
 A. No. At the creation every thing was very good, that 
 is, pure, beautiful, and harmless. 
 
 Q. Are we not informed of something particular in the 
 creation of man ? 
 
 A. God in the Holy Trinity said : Let Us make man in 
 Our image, and after Our likeness. Gen. i, 26. And God made 
 the body of the first man, Adam, from the earth; breathed 
 into his nostrils the breath of life; brought him into Paradise; 
 gave him for food, beside the other fruits of Paradise, the 
 fruit of the tree of life; and lastly, having taken a rib from 
 Adam while he slept, made from it the first woman, Hve. 
 Gen. ii. 22. 
 
 Q. In what consists the image of God? 
 
 A. It consists, as explained by the Apostle Paul, In righte¬ 
 ousness and holiness of truth. Eph. iv. 24. 
 
 Q. What is the breath of life ? 
 
 A. The soul, a substance spiritual and immortal. 
 
 ON 
 
 FAITH. 
 
26 
 
 A FULL CATECHISM OF THE 
 
 FIEST Q. What is Paradise ? 
 
 PAKT. ^ _ 
 
 A. The word Paradise means ^garden. It is the name given 
 
 to the fair and blissful abode of the first man, described in 
 the book of Genesis as like a garden. 
 
 Q. Was the Paradise in which man first lived material, 
 or spiritual ? 
 
 A. For the body it was material, a visible and blissful abode; 
 but for the soul it was spiritual, a state of communion by grace 
 with God, and spiritual contemplation of the creatures. Greg. 
 Theol. Serm. xxxviii. 42; J. Damasc. Theol. 1. 2. c. xii. 3. 
 
 Q. What was the tree of life ? 
 
 A. A tree, by feeding on whose fruit man wmuld have 
 been, even in the body, free from disease and death. 
 
 Q. Why was Eve made/rom a rib of Adam? 
 
 A. To the intent that all mankind might be by origin 
 naturally disposed to love and defend one another^. 
 
 Q. With what design did God create man ? 
 
 A. With this, that he should know God, love, and glorify 
 Him, and so be happy for ever. 
 
 Q. Has not that will of God, by Avhich man is designed for 
 eternal happiness, its own proper name in theology? 
 
 A. It is called t\\e predestination of God. 
 
 Q. Does God^s predestination of man to happiness remain 
 unchanged, seeing that nmv man is not happy ? 
 
 A. It remains unchanged; inasmuch as God, of His fore¬ 
 knowledge and infinite mercy, hath predestined to open for 
 man, even after his departure from the way of happiness, a 
 new way to happiness, through His only-begotten Son Jesus 
 Christ. 
 
 He hath chosen us, in Him, before the foundation of the world, 
 arc the words of the Apostle Paul. Eph. i. 4. 
 
 Q. How are we to understand the predestination of God, 
 with respect to men in general, and to each man severally ? 
 
 A. God has predestined to give to all men, and has actually 
 given them preventing grace, and means sufficient for the 
 attainment of happiness. 
 
 Q. Wliat is said of this liy the Avord of God ? 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 27 
 
 A. For whom He did foreknoiv, He also did predestinate. 
 Rom. viii. 29. 
 
 Q. How does the Orthodox Clmreh speak on this point? 
 
 A. In the exposition of the faith by the Eastern Patriarchs 
 it is said: As He foresaw that some would use well their free 
 will, but others ill, He accordingly predestined the former to glory, 
 ivhile the latter He condemned^. Art. hi. 
 
 Q. Wliat Divine energy with respect to the worlds and 
 especially to man, follows immediately upon their creation ? 
 
 A. Divine providence. 
 
 Q. What is Divine providence? 
 
 A. Divine providence is the constant energy of the almighty 
 power, wisdom, and goodness of God, by which He preserves 
 the being and faculties of His creatures, directs them to good 
 ends, and assists all that is good; but the evil that springs by 
 departure from good Pie either cuts otf, or corrects it, and turns 
 it to good results. 
 
 Q. How does holy Scripture speak of God’s providence? 
 
 A. Jesus Christ Himself says; Behold the fowls of the air, 
 for they soiv not, neither do they reap, nor gather into barns, 
 yet your Heavenly Father feedeth them: Are ye not much better 
 than they ? Mat. vi. 26. Erom these words is shewn at once 
 God’s general providence over the creatures, and Plis special 
 providence over man. 
 
 The whole of the ninety-first Psalm is a description of God’s 
 special and manifold providence over man. 
 
 ON THE SECOND ARTICLE. 
 
 Q. How are we to understand the names Jesus Christ, the 
 Son of God ? 
 
 A, Son of God is the name of the second Person of the 
 Holy Trinity in respect of His Godhead: This same Son of 
 God was called Jesus, when He was conceived and born on 
 earth as man : Christ is the name given Him by the Prophets, 
 while they were as yet expecting Plis advent upon earth. 
 
 Q. AVhat means the name Jesus ? 
 
 A. Saviour. 
 
 ON 
 
 FAIIII. 
 
28 
 
 A FULL CATECHISM OF THE 
 
 FIRST Q, By whom wms the name Jesus first ffiven? 
 
 - A. By the Angel Gabriel. 
 
 Q. Why was this name given to the Son of God at His 
 conception and birth on earth ? 
 
 A. Because He was conceived and born to save men. 
 
 Q. What means the name Christ? 
 
 A. Anointed, 
 
 Q. Whence came the name Anointed? 
 
 A. From the anointing with holy ointment, through which 
 are bestowed the gifts of the Holy Ghost. 
 
 Q. Is it only Jesus the Son of God Avho is called Anointed? 
 
 A. No. Anointed was in old time a title of Kings, High 
 Priests, and Prophets. 
 
 Q. Why then is Jesus the Son of God called The Anointed ? 
 
 A. Because to His manhood were imparted without mea¬ 
 sure all the gifts of the Floly Ghost; and so He possesses in 
 the highest degree the knowledge of a Prophet, the holiness 
 of a High Priest, and the power of a King. 
 
 • Q. In M'hat sense is Jesus Christ called Lord? 
 
 A. In this sense, that He is very God: for the name Lord 
 is one of the names of God. 
 
 Q. What says holy Scripture of the Divinity of Jesus 
 Christ, the Son of God? 
 
 A. In the beginning ivas the Word, and the Word was with 
 God, and the Word ivas God. John i. 1. 
 
 Q. Why is Jesus Christ called The Son of God, Only- 
 hegotten ? 
 
 A. By this is signified, that He only is The Son of God 
 begotten of the substance of God the Father; and so is of one 
 substance with the Father; and consequently excels beyond 
 comparison, all holy Angels and holy men, who are called sons 
 of God by grace. John i. 12. 
 
 Q. Does holy Scripture call Jesus the Only-begotten? 
 
 A. It does. For instance, in the following places of the 
 Evangelist John : The Word ivas made flesh, and dwelt among 
 us, and ive beheld His glory, the glory as of the Only-begotten 
 of the Father, full of grace and truth. John i. 14. No man hath 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 29 
 
 seen God at any time: the Only-begotten Son, which is in the 
 bosom of the Father, He hath declared Him. ib. 18. 
 
 Q. Why in the Creed is it said further of the Sou of God 
 that He is begotten of the Father ? 
 
 A. By this is expressed that personal property, by which He 
 is distinguished from the other Persons of the Holy Trinity. 
 
 Q. Why is it said that He is begotten before all ivorlds ? 
 
 A. That none should think there was ever a time when He 
 was not. In other words, by this is expressed that Jesus 
 Christ is the Son of God from everlasting, even as God the 
 Father is from everlasting. 
 
 Q. What mean in the Creed the words Light of Light? 
 
 A. Under the figure of the visible light they in some man¬ 
 ner explain the incomprehensible generation of the Son of 
 God from the Father. When we look at the sun, we see 
 light; from this light is generated the light visible every 
 where beneath: but both the one and the other is one 
 light, indivisible, and of one nature. In like manner, God 
 the Father is the everlasting Light: 1 John i. 5 : of Him 
 is begotten the Son of God, Who also is the everlasting 
 Light: but God the Father and God the Son are one and 
 the same everlasting Light, indivisible, and of one Divine 
 nature. 
 
 Q. What force is there in the words of the Creed, Very 
 God of very God? 
 
 A. This, that the Son of God is called God in the same 
 proper sense as God the Father. 
 
 Q. Are not these words from holy Scripture? 
 
 A. Yes. They are taken from the following passage of 
 John the Divine; We know that the Son of God is come, and 
 hath given us [light and\ understanding, that ive may know the 
 true God, and be in Him that is true, in His Son Jesus Chi'ist: 
 This is the true God and eternal life. 1 John v. 20. 
 
 Q. Why is it further added of the Son of God in the Creed 
 that He is begotten, not made ? 
 
 A. This was added against Arius, who impiously taught 
 that the Son of God was made. 
 
 ON 
 
 FAITH. 
 
30 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 Q. What mean the words^ Of one substance with the 
 Father ? 
 
 A. They mean that the Son of God is of one and the same 
 Divine substance with God the Father. 
 
 Q. flow does holy Scripture speak of this ? 
 
 A. Jesus Christ Himself speaks of Himself and of God 
 the Father thus : I and the Father are one. John x. 30. 
 
 Q. What is shewn by the next words in the Greedy By 
 Whom all things were made P 
 
 A. This; that God the Father created all things by His 
 Son^ as by His eternal Wisdom and His eternal Word. 
 
 All things were made by Him, and luithout Him was not any 
 thing made which was made. John i. 3. 
 
 ON THE THIRD ARTICLE. 
 
 Q. Of whom is it said in the Greedy that He came down 
 from heaven? 
 
 A. Of the Son of God. 
 
 Q. How came He down from heaven^ seeing that as God 
 He is every where ? 
 
 A. It is true that He is every where; and so He is always 
 in heaven^ and always on earth: but on earth He was before 
 invisible; afterwards He appeared in the flesh : in this sense 
 it is said that He came down from heaven. 
 
 Q. How does holy Scripture speak of this ? 
 
 A. I will repeat Jesus Christas own words: No man hath 
 ascended up to heaven, but He that came down from heaven, even 
 the Bon of man, which is in heaven. John iii. 13. 
 
 Q. Wherefore did the Son of God come down from heaven? 
 
 A. For us men, and for our salvation, as it is said in the 
 Creed. 
 
 Q. In what sense is it said that the Son of God came 
 down from heaven for us men ? 
 
 A. In this sense, that He came upon earth not for one 
 nation nor for some men only, but for us men universally. 
 
 Q. To save men from what did He come upon earth? 
 
 A. From sin, the curse, and death. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 31 
 
 Q. What is sin ? 
 
 A. Trangression of the law. Sin is the transgression of the 
 taw. 1 John iii. 4. 
 
 Q. Whence is sin in men, seeing that they were created 
 in the image of God, and God cannot sin ? 
 
 A, From the devil. He that committeth sin, is of the devil; 
 for the devil sinneth from the beginning. 1 John iii. 8. 
 
 Q. llow did sin pass from the devil to men? 
 
 A. The devil deceived Eve and Adam, and induced them 
 to transgress God’s commandment. 
 
 Q. What commandment? 
 
 A. God commanded Adam in Paradise not to eat of the 
 fruit of the Tree of the hiowledge of good and evil, and withal 
 told him, that so soon as he ate thereof he should surely die. 
 
 Q. Why did it bring death to man to eat of the fruit of 
 the Tree of the knowledge of good and evil ? 
 
 A. Because it involved disobedience to God’s will, and so 
 separated man from God and His grace, and alienated him 
 from the life of God. 
 
 Q. What propriety is there in the name of the Tree of the 
 knowledge of good and evil ? 
 
 A. Man through this tree came to know by the act 
 itself what good there is in obeying the will of God, and what 
 evil in disobeying it. 
 
 Q. IIow could Adam and Eve listen to the devil against 
 the will of God? 
 
 A. God of His goodness, at the creation of man, gave him 
 a will naturally disposed to love God, but still/ree; and man 
 used this freedom/or evil. 
 
 Q. How did the devil deceive Adam and Eve ? 
 
 A. Eve saw in Paradise a serpent, which assured her that 
 if men ate of the fruit of the tree of the knowledge of good 
 and evil, they would know good and evil, and would become 
 as gods. Eve was deceived by this promise, and by the fair¬ 
 ness of the fruit, and ate of it. Adam ate after her example. 
 
 Q. What came of Adam’s sin ? 
 
 A. The curse, and death. 
 
 ON 
 
 FAITH. 
 
82 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 Q. Wliat is the curse ? 
 
 A. The condemnation of sin by God’s just judgment, and 
 the evil which from sin came upon the earth for the punish¬ 
 ment of men. God said to Adam, Cursed is the ground for 
 thy sake. Gen. hi. 17. 
 
 Q. AVhat is the death wdiich came from tlie sin of Adam ? 
 
 A. It is twofold : bodily, when the body loses the soul which 
 quickened it; and spiritual, when the soul loses the grace of 
 God, which quickened it with the higher and spiritual life. 
 
 Q. Can the soul then die, as well as the body ? 
 
 A. It can die, hut not so as the body. The body, when it 
 dies, loses sense, and is dissolved; the soul, when it dies by 
 sin, loses spiritual light, joy, and happiness, but is not dis¬ 
 solved nor annihilated, but remains in a state of darkness, 
 anguish, and suffering. 
 
 Q. Why did not the first man only die, and not all as now ? 
 
 A. Because all have come of Adam since his infection by sin, 
 and all sin themselves. As from an infected source there natu¬ 
 rally flows an infected stream, so from a father infected with 
 sin, and consequently mortal, there naturally proceeds a 
 posterity infected like him with sin, and like him mortal'®. 
 
 Q. How is this spoken of in holy Scripture ? 
 
 A. By one man sin entered into the world, and death by sin, 
 and so death passed upon all men, for that all have sinned. 
 Rom. V. 12. 
 
 Q. Had man any benefit from the fruit of the tree of life 
 after he had sinned ? 
 
 A. After he had sinned he could no more eat of it, for he 
 was driven out of Paradise. 
 
 Q. Plad men then any hope left of salvation? 
 
 A. When our first parents had confessed before God their 
 sin, God, of His mercy, gai’^e them a hope of salvation. 
 
 Q. In what consisted this hope? 
 
 A. God promised, that the seed of the woman should bruise 
 the serpenfs head. Gen. iii. 15. 
 
 Q. What did that mean? 
 
 A. This, that Jesus Christ should overcome the devil who 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 33 
 
 had deceived men, and deliver them from sin, the curse, and 
 death. 
 
 Q. Why is Jesus Christ called the seed of the woman? 
 
 A. Because He was born on earth without man, from the 
 Most Holy Virgin Mary. 
 
 Q. What benefit was there in this promise ? 
 
 A. This, that from the time of the promise men could 
 believe savingly in the Saviour that was to come, even as we 
 now believe in the Saviour that has come”. 
 
 Q,. Did people in fact in old time believe in the Saviour 
 that was to come ? 
 
 A. Some did, but the greater part forgot God’s promise 
 of a Saviour. 
 
 Q. Did not God repeat this promise ? 
 
 A. More than once. For instance. He made to Abraham 
 the promise of a Saviour in the following words : In thy seed 
 shall all the nations of the earth be blessed. Gen. xxii. 18. 
 The same promise He repeated afterwards to David in the 
 following words: I will set up thy seed after thee, and I ivill 
 establish His throne for ever. 2 Kings vii. 12, 13. 
 
 Q. What do we understand by the word Incarnation ? 
 
 A. That the Son of God took to Himself human flesh 
 without sin, and was made man, without ceasing to be God. 
 
 Q. Whence is taken the word Incarnation ? 
 
 A. From the words of the Evangelist John; The Word was 
 made fiesh. John i. 14. 
 
 Q. Why in the Creed, after it has been said of the Son of 
 God that He ivas incarnate, is it further added that He was 
 made man ? 
 
 A. To the end that none should imagine that the Son of 
 God took only fiesh or a body, but should acknowledge in 
 Him a perfect man consisting of body and soul. 
 
 Q. Have we for this any testimony of holy Scripture? 
 
 A. The Apostle Paul writes : There is one Mediator between 
 God and men, the man Christ Jesus. 1 Tim. ii. 5. 
 
 Q. And so is there only one nature in Jesus Christ? 
 
 A. No : there are in Him without separation and without 
 
 ON 
 
 FAITH. 
 
34 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 confusion two natures, the Divine and the human, and answer¬ 
 ing to these natures two wills. 
 
 Q. Are there not therefore also two persons ? 
 
 A. No : One person, God and man together; in one word, 
 a God-man. 
 
 Q. What says holy Scripture of the incarnation of the 
 Son of God hy the Holy Ghost of the Virgin Mary? 
 
 A. The Evangelist Luke relates that when the Virgin 
 Mary had asked the Angel, who announced to her the con¬ 
 ception of Jesus, How shall this he, seeing I know not a man? 
 the Angel replied to her. The Holy Ghost shall come upon 
 thee, and the power of the Highest shall overshadow thee: 
 therefore also that holy thing which shall he horn of thee shall 
 he called the Son of God. Luke i. 34, 35. 
 
 Q. Who was the Virgin Mary ? 
 
 A. A holy virgin of the lineage of Abraham and David, 
 from whose lineage the Saviour, by God^s promise, was to 
 come; betrothed to Joseph, a man of the same lineage, in 
 order that he might be her guardian; for she was dedicated 
 to God with a vow of perpetual virginity. 
 
 Q. Did the Most Holy Mary remain in fact ever a 
 virgin ? 
 
 A. She remained and remains a virgin before the birth, 
 during the birth, and after the birth of the Saviour; and 
 therefore is called ever-virgin^'^. 
 
 Q. What other great title is there, with which the Orthodox 
 Chiu’ch honours the Most Holy Virgin Mary ? 
 
 A. That of Mother of God^^. 
 
 Q. Can you shew the origin of this title in holy Scripture? 
 
 A. It is taken from the following words of the Prophet 
 Isaiah: Behold, a virgin shall conceive, and hear a Son, and 
 they shall call His name Immanuel, which being interpreted, is, 
 God ivith us. Isaiah vii. 14; Mat. i. 23. 
 
 So also the righteous Elizabeth calls the Most Holy Virgin 
 The Mother of the Lord; which title is all one with that of 
 Mother of God. IVhence is this to me, that the Mother of my 
 Lord should come to me? Luke i. 43. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 35 
 
 Q. In wliat sense is the Most Holy Virgin called Mother 
 of God? 
 
 A. Although Jesus Christ was born of her not after Ilis 
 Godhead^ which is eternal, but after the manhood, still she is 
 rightly called the Mother of God; because He that was born 
 of her was both in the conception itself, and in the birth 
 from her, as He ever is, very God. 
 
 Q. What thoughts should we have of the exalted dignity 
 of the Most Holy Virgin Mary? 
 
 A. As Mother of the Lord she excels in grace and near¬ 
 ness to God, and so also in dignity, every created being: and 
 therefore the Orthodox Church honours her far above the 
 cherubim and seraphim. 
 
 Q. What is there further to be remarked of the birth of 
 Jesus Christ from the Most Holy Mother of God? 
 
 A. This, that since this birth was perfectly holy and void 
 of sin, it was also without pain : for it was among the 
 penalties of sin that God ordained Eve in sorrows to briny 
 forth children. J. Damasc. Theol. 1. iv. 14. § 6. 
 
 Q. What tokens had God’s providence prepared, that men 
 might know the Saviour, when He was born to them ? 
 
 A. Many exact predictions of various circumstances of His 
 birth, and life on earth. For instance, the Prophet Isaiah 
 foretold that the Saviour should be born of a virgin. Is.vii. 14. 
 The Prophet Micah foretold that the Saviour should be born 
 in Bethlehem; and this prophecy the Jews understood even 
 before they heard of its fulfilment. Mat. ii. 4.. 6. The 
 Prophet Malachi, after the building of the second temple at 
 Jerusalem, foretold that the coming of the Saviour was 
 drawing nigh, that He should come to this temple, and that 
 before Him should be sent a forerunner like unto the Pro¬ 
 phet Elias, clearly pointing by this to John the Baptist. 
 Mai. hi. 1; iv. 5. The Prophet Zachariah foretold the 
 triumphal entry of the Saviour into Jerusalem. Zach. ix. 9. 
 The Prophet Isaiah with wonderful clearness foretold the 
 sufferings of the Saviour. Is. liii. David, in the twenty- 
 second Psalm, described the sufferings of the Saviour on the 
 
 ox 
 
 FAITH. 
 
3G 
 
 A FULL CATECHISM OF THE 
 
 FIliST 
 
 PART. 
 
 cross with as great exactness as if he had written at the foot 
 of the cross itself. And Daniel^ 490 years before^ foretold 
 the appearance of the Saviour, His death on the cross, and 
 the subsequent destruction of the temple and of Jerusalem, 
 and abolition of the Old Testament sacrifices. Dan. ix. 
 
 Q. Did men in fact recognise Jesus Christ as the Saviour 
 at the time that He was born and lived upon earth ? 
 
 A. Many did recognise Him by various ways. The wise 
 men of the East recognised Him by a star, which before His 
 birth appeared in the East. The shepherds of Bethlehem 
 knew of Him from Angels, who distinctly told them that the 
 Saviour was born in the city of David. Simeon and Anna, 
 by special revelation of the Holy Ghost, knew Him when He 
 was brought, forty days after His birth, into the temple. John 
 the Baptist, at the river Jordan, at His baptism, knew Him 
 by revelation, by the descent of the Holy Ghost upon Him 
 in the form of a dove, and by a voice from heaven from God 
 the Father; This is My beloved Son, in whom 1 am well pleased. 
 Mat. iii. 17. A like voice was heard of Him by the Apostles 
 Peter, James, and John, at the time of His transfiguration on 
 the mount; This is My beloved Son, in Tf7mn I am well pleased; 
 hear Him. Mark ix. 7. Besides this, very many recognised 
 Him by the excellence of His doctrine, and especially by the 
 miracles which He wrought. 
 
 Q. MTiat miracles did Jesus Christ work? 
 
 A. People suffering under incurable diseases, and possessed 
 by devils, were healed by Him in the twinkling of an eye, by a 
 single word, or by the touch of His hand, and even through their 
 touching His garment. Once with five, at another time with 
 seven loaves He fed in the wilderness several thousand men. 
 He walked on the waters, and by a word calmed the storm. He 
 raised the dead: the son of the widow of Nain, the daughter 
 of Jairus, and Lazarus on the fourth day after his death. 
 
 Q. You said that the Son of God was incarnate for our 
 salvation: in what way did He effect it ? 
 
 A. By His doctrine. His life. His death, and resurrection. 
 
 Q. What was Christ’s doctrine ? 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 37 
 
 A. The Gospel of the kingdom of God, oi% in other words, 
 the doctrine of salvation and eternal happiness, the same that 
 is now taught in the Orthodox Church. Mark i. 14, 15. 
 
 Q. How have we salvation by Christ’s doctrine ? 
 
 A. When we receive it with all our heart, and walk ac¬ 
 cording to it. For, as the lying words of the devil, received 
 by our first parents, became in them the seed of sin and death; 
 so, on the contrary, the true word of Christ, heartily received 
 by Christians, becomes in them the seed of a holy and im¬ 
 mortal life. They are, in the words of the Apostle Peter, 
 born again, not of corruptible seed, but of incorruptible, by the 
 ivord of God which liveth and abideth for ever. 1 Pet. i. 23. 
 
 Q. How have we salvation by Christ’s life? 
 
 A. When we imitate it. For He says. If any one serve Me, 
 let him follow Me; and where I am, there shall also My servant 
 be. John xii. 26. 
 
 ON THE FOURTH ARTICLE. 
 
 Q. How came it to pass that Jesus Christ Avas crucified, 
 when His doctrine and works should have moved all to 
 reverence Him? 
 
 A. The elders of the Jews and the scribes hated Him, be¬ 
 cause He rebuked their false doctrine and evil lives, and 
 envied Him, because the people, which heard Him teach and 
 saw His miracles, esteemed Him more than them; and hence 
 they falsely accused Him, and condemned Him to death. 
 
 Q. Why is it said, that Jesus Christ was crucified under 
 Pontius Pilate ? 
 
 A. To mark the time when He was crucified. 
 
 Q. Who was Pontius Pilate ? 
 
 A. The Roman governor of Judsea, ivliich had become sub ¬ 
 ject to the Romans. 
 
 Q. Why is this circumstance worthy of remark ? 
 
 A. Because in it we see the fulfilment of Jacob’s prophecy; 
 The sceptre shall not depart from Judah, nor a lawgiver from 
 between his feet, until Shiloh come: and He is the desire of the 
 nations. Gen. xlix. 10. 
 
 ON 
 
 FAITH. 
 
 1) 
 
38 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 Q. Why is it not only said in the Creed that Jesns Christ 
 was crucified, hut also added that lie suffered? 
 
 A. To shew that Ills crucifixion was not only a semblance 
 of snfi'ering and deaths as some heretics said^ but a real suf¬ 
 fering and death. 
 
 Q. Why is it also mentioned that He was hurled? 
 
 A. This likcAvise is to assure us that He really died, and 
 rose again; for His enemies even set a watch at His sepulchre, 
 and sealed it. 
 
 Q. How could Jesus Christ suffer and die, when He was God? 
 
 A. He suffered and died, not in His Godhead, but in His 
 manhood; and this not because He could not avoid it, but 
 because it pleased Him to suffer. 
 
 He Himself had said; I lay doivn My life, that I may take 
 it again. No man taketli it from Me, but I lay it doivn of My¬ 
 self. I have power to lay it down, and I have power to take it 
 again. John x. 17, 18. 
 
 Q. In ■\vhat sense is it said, that Jesus Christ was crucified 
 for us ? 
 
 A. In this sense, that He, by His death on the cross, de¬ 
 livered us from sin, the curse, and death. 
 
 Q. How does holy Scripture speak of this deliverance? 
 
 A. Of deliverance from sin; In whom we have redemption 
 through His blood, the forgiveness of sins, according to the riches 
 of His grace. Ephes. i. 7. 
 
 Of deliverance from the curse; Christ hath redeemed 
 us from the curse of the laiv, being made a curse for us. 
 Gal. iii. 13. 
 
 Of deliverance from death; Forasmuch then as the children 
 are partakers of fiesh and blood. He also Himself likeivise took 
 part of the same, that through death He might destroy him that 
 had the power of death, that is, the devil, and deliver them, who 
 through fear of death were all their lifetime subject to bondage. 
 Heb. ii. 14, 15. 
 
 Q. How does the death of Jesus Christ upon the cross 
 deliver us from sin, the curse, and death ? 
 
 A. Tliat we may the more readily believe this mystery, the 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 39 
 
 word of God teaches us of it, so much as we may be able to 
 receive, by the comparison of Jesus Christ with Adam. Adam 
 is by nature the head of all mankind, which is one with him 
 by natural descent from him. Jesus Christ, in whom the 
 Godhead is united Avith manhood, graciously made Himself 
 the ncAV almighty Head of men, whom He unites to Him¬ 
 self through faith. Therefore as in Adam we had fallen under 
 sin, the curse, and death, so we are delivered from sin, the 
 curse, and death in Jesus Christ. His Aoluntary suffering 
 and death on the cross for us, being of infinite value and 
 merit, as the death of one sinless, God and man in one person, 
 is both a perfect satisfaction to the justice of God, which had 
 condemned us for sin to death, and a fund of infinite merit, 
 which has obtained him the right without prejudice to justice, 
 to give us sinners pardon of our sins, and grace to have victory 
 o\"er sin and death. 
 
 God hath willed to make known to His saints, what is the 
 riches of the glory of this mystery of the Gentiles, which is 
 Christ in you, the hope of glory. Col. i. 26, 27. 
 
 For if by one man’s offence death reigned by one, much more 
 they which receive abundance of grace and of the gift of right¬ 
 eousness shall reign in life by one, Jesus Christ. Horn. v. 17. 
 
 There is therefore now no condemnation to them which are in 
 Christ Jesus, who walk not after the flesh but after the spirit. 
 For the law of the spirit of life in Christ Jesus hath made me 
 free from the law of sin and death. For what the law coidd not 
 do, in that it was weak through the flesh, God sending His own 
 8on in the likeness of sinful flesh, andfor sin, condemned sin in the 
 flesh; that the righteousness of the law might be fulfilled in us, 
 who walk not after the flesh, but after the spirit. Rom. viii. 1. .4. 
 
 Q. Was it for us all, strictly speaking, that Jesus Christ 
 suffered ? 
 
 A. For His part. He offered Himself as a sacrifice strictly 
 for all, and obtained for all grace and salvation; but this 
 benefits only those of us, Avho, for their parts, of their own 
 free-will, haA^e fellowship in His sufferings, being made con¬ 
 formable unto His death^^. Philipp, iii. 10. 
 
 D 2 
 
 OX 
 
 FAITH. 
 
40 
 
 A FULL CATECHISM OF THE 
 
 FIEST 
 
 PART. 
 
 Q. How can we have fellowship in the sufferings and death 
 of Jesus Christ ? 
 
 A. We have fellowship in the sufferings and death of Jesus 
 Christ through a lively and hearty faith, through the Sacra¬ 
 ments, in which is contained and sealed the virtue of His 
 saving sufferings and death, and lastly, through the crucifixion 
 of our flesh with its affections and lusts. 
 
 /, says the Apostle, through the law, am dead to the laiv, that 
 I may live unto God. I am crucified ivith Christ: nevertheless 
 I live: yet not I, but Christ liveth in me : and the life which I 
 note live in the flesh, T live by the faith of the Son of God, who 
 loved me and gave Himself for me. Gal. ii. 19, 20. 
 
 Know ye not, that as many of us as were baptized into Jesus 
 Christ, were baptized into His death ? Rom. vi. 3. 
 
 For as often as ye eat this bread, and drink this cup, ye do 
 shew the Lord’s death, till He come. 1 Cor. xi. 26. 
 
 They that are Christ’s have crucified the flesh with the affec¬ 
 tions and lusts. Gal. v. 24. 
 
 Q, How can we crucify the flesh with the affections and 
 lusts ? 
 
 A. By bridling the affections and lusts, and by doing what 
 is contrary to them. For instance, Avhen anger prompts us 
 to revile an enemy and to do him harm, hut we resist the 
 wish, and, remembering how Jesus Christ on the cross prayed 
 for His enemies, pray likewise for ours; we thus crucify the 
 affection of anger. 
 
 ON THE FIFTH ARTICLE. 
 
 Q. What is the first proof and earnest given by Jesus Christ, 
 that His sufferings and death have wrought salvation for us 
 men? 
 
 A. This, that He rose again, and so laid the foundation for 
 our like blessed resurrection. 
 
 Noiv is Christ risen from the dead, and become the first-fruits 
 of them that slept. 1 Cor. xv. 20. 
 
 Q. What should we think of the state in which Jesus Christ 
 was after His death, and before His resurrection? 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 41 
 
 A. This is described in the following hymn of the Church : 
 In the grave as to the flesh, in hades with Thy sold, as God, in 
 paradise with the thief, and on the throne wert Thou, 0 Christ, 
 together with the Father and the Spirit, fllling all things, Thy¬ 
 self uncircuniscribed. 
 
 Q. What is hades or hell? 
 
 A. Hades is a Greek word, and means a place void of light. 
 In divinity by this name is understood a spiritual prison, that 
 is, the state of those spirits which are separated by sin from 
 the sight of God^s countenance, and from the light and 
 blessedness which it confers. Jude i. 6, Octoich. ton. v., 
 Stichir. ii. 4. 
 
 Q. Wherefore did Jesus Christ descend into hell ? 
 
 A. To the end that He might there also preach His victory 
 over death, and deliver the souls which wdth faith awaited 
 His coming. 
 
 Q. Does holy Scripture speak of this ? 
 
 A. It is referred to in the following passage: For Christ 
 also hath once suffered for sins, the just for the unjust, that He 
 may bring us to God, being put to death in the flesh, but 
 quickened in the Spirit: in which also He went and preached 
 untodhe spirits in prison. I Pet. iii. 18, 19. 
 
 Q. What is there for us to remark on the next words of 
 the Creed; and rose again the third day according to the 
 Scripture ? 
 
 A. These words were put into the Creed from the following 
 passage in the Epistle to the Corinthians: For 1 delivered 
 unto you first of all that ivhich I also received, how that Christ 
 died for our sins, according to the Scripture; and that He was 
 buried, and that He rose again the third day, according to the 
 Scripture. 1 Cor. xv. 3, 4. 
 
 Q. What force is there in these words, according to the 
 Scripture ? 
 
 A. By this is shewn, that Jesus Christ died and rose again, 
 precisely as had been written of Him prophetically in the 
 books of the Old Testament. 
 
 Q. Where, for instance, is there any thing written of this? 
 
 ON 
 
 FAITH. 
 
42 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 A. In the fifty-third chapter of the book of the Prophet 
 Isaiah^ for instance, the suffering and death of Jesus Christ 
 is imaged forth with many particular traits; as, He ivas 
 wounded for our transgressions, He ivas bruised for our 
 iniquities; the chastisement of our peace was upon Him; and 
 with His stripes we are healed, liii. 5. 
 
 Of the resurrection of Christ the Apostle Peter quotes the 
 words of the sixteenth Psalm : For why ? Thou shalt not leave 
 My soul in hell, neither shalt Thou suffer Thy holy one to see 
 corruption. Acts ii. 27. 
 
 Q. Is this also in the Scripture of the Old Testament, that 
 Jesus Christ should rise again precisely on the third day ? 
 
 A. A prophetic type of this was set forth in the Prophet 
 Jonah: And Jonah was in the belly of the fish three days and 
 three nights. Jon. i. 17. 
 
 Q. How was it known that Jesus Christ had risen? 
 
 A. The soldiers who watched His sepulchre knew this 
 with terror, because an angel of the Lord rolled away the 
 stone which closed His sepulchre, and at the same time 
 there was a great earthquake. Angels likewise announced 
 the resurrection of Christ to Mary Magdalene and some 
 others. Jesus Christ Himself on the very day of His Tesur- 
 rection appeared to many; as to the women bringing spices, 
 to Peter, to the two disciples going to Emmaus, and lastly, 
 to all the Apostles in the house, the doors being shut. After¬ 
 wards He oft-times shewed Himself to them during the space 
 of forty daj^s; and one day, He was seen of more than five 
 hundred believers at once. 1 Cor. xv. 6. 
 
 Q. Why did Jesus Christ after His resurrection shew Him¬ 
 self to the Apostles during the space of forty days ? 
 
 A. During this time He continued to teach them the 
 mysteries of the kingdom of God. Acts i. 3. 
 
 ON THE SIXTH ARTICLE. 
 
 Q. Is the statement of our Lord’s ascension in the sixth 
 article of the Creed taken from holy Scripture ? 
 
 A. It is taken from the following passages of holy Scrip- 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 4‘^ 
 
 ture : He that descended is the same also that ascended up far 
 above all heavens, that He might fill all things. Eph. iv. 10. 
 We have such a High-Priest, who is set on the right hand of 
 the throne of the majesty in the heavens. Heb. viii. 1. 
 
 Q. Was it in His Godhead or His manhood that Jesus 
 Christ aseended into heaven ? 
 
 A. In His manhood. In His Godhead He ever was and is 
 in heaven. 
 
 Q. How does Jesus Christ sit at the right hand of God the 
 Father, seeing that God is every where ? 
 
 A. This must be understood spiritually; that is^ Jesus 
 Christ has one and the same majesty and glory with God 
 the Father. 
 
 ON THE SEVENTH ARTICLE. 
 
 Q. How does holy Seripture speak of Christas coming again? 
 
 A. This Jesus which is taken up from you into heaven, shall 
 so come in like manner as ye have seen Him go into heaven. 
 Acts i. 11. This was said to the Apostles by angels at the 
 very time of our Lord’s ascension. 
 
 Q. How does it speak of His future judgment? 
 
 A. The hour is coming, in the which all that are in the 
 graves shall hear the voice of the Son of God, and shall come 
 forth; they that have done good, unto the resurrection of life, 
 and they that have done evil, unto the resurrection of damna¬ 
 tion. John v. 28^ 29. These are the words of Christ Himself. 
 
 Q. How does it speak of His kingdom which is to have 
 no end ? 
 
 A. He shall be great, and shall be called the Son of the 
 Highest: and the Lord God shall give unto Him the throne of 
 His father David, and He shall reign over the house of Jacob for 
 ever, and of His kingdom there shall be no end. Luke i. 32, 33. 
 These are the words of the angel to the Mother of God. 
 
 Q. Will the second coming of Christ be like His first ? 
 
 A. No, very different. He came to sufter for us in great 
 humility, but He shall come to judge us in His glory, and all 
 the holy angels with Him. Mat. xxv. 31. 
 
 ON 
 
 FAITH. 
 
44 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 Q. Will He judge all men? 
 
 A. Yes. All without exception. 
 
 Q. How will He judge them? 
 
 A. The conscience of every man shall he laid open before 
 all, and not only all deeds which he has ever done in his 
 whole life upon earth be revealed, but also all the words he 
 has sjioken, and all his secret wishes and thoughts. The 
 Lord shall come, who will bring to light the hidden things of 
 darkness, and will make manifest the counsels of the heart: and 
 then shall every man have praise of God. 1 Cor. iv. 5. 
 
 Q. Will He then condemn us even for evil words or 
 thoughts ? 
 
 A. Without doubt He will, unless we efface them by 
 repentance, faith, and amendment of life. / say unto you, 
 that every idle word that men shall speak, they shall give 
 account thereof in the day of judgment. Mat. xii. 36. 
 
 Q. AYill Jesns Christ soon come to judgment ? 
 
 A. We know not. Therefore we should live so as to be 
 always ready. The Lord is not slack concerning His promise, as 
 some men count slackness; but is long-suffering to us-ivard, not 
 willing that any should perish, hut that all should come to repent¬ 
 ance. But the day of the Lord will come as a thief in the night. 
 2 Pet. iii. 9,10. Watch, therefore, for ye know neither the day 
 nor the hour wherein the Son of man cometh. Mat. xxv. 13. 
 
 Q. Are there not however revealed to us some signs of the 
 nearer approach of ChrisCs coming ? 
 
 A. In the word of God certain signs are revealed, as the 
 decrease of faith and love among men, the abounding of 
 iniquity and calamities, the preaching of the Gospel to all 
 nations, and the coming of antichrist. Mat. xxiv. 
 
 Q. Whiit is Antichrist ? 
 
 A. An adversary of Christ, who will strive to overthrow 
 Christianity, but instead of doing so shall himself come to a 
 fearful end. 2 Thess. ii. 8. 
 
 Q. What is Christ’s kingdom? 
 
 A. Christ’s kingdom is, first, the whole world; secondly, 
 all believers upon earth; thirdly, all the blessed in heaven. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 45 
 
 The first is called the kingdom of nature, the second the 
 kingdom of grace, the third the kingdom of glory. 
 
 Q. Which of these is meant when it is said in the Creed, 
 that of Christ’s kingdom there shall be no end? 
 
 A. The kingdom of glory. 
 
 ON TPIE EIGHTH ARTICLE. 
 
 Q. In what sense is the Holy Ghost called the Lord? 
 
 A. In the same sense as the Son of God, that is, as very God. 
 
 Q. Is this witnessed by holy Scripture ? 
 
 A. It is plain from the words spoken by the Apostle Peter 
 to rebuke Ananias ; Why hath Satan filled thine heart, to lie 
 to the Holy Ghost ? and further on, Thou hast not lied unto 
 men, hut unto God. Acts v. 3, 4. 
 
 Q. What are we to understand by this, that the Holy 
 Ghost is called the giver of life ? 
 
 A. That He, together with God the Father and the Son, 
 giveth life to all creatures, especially spiritual life to men. 
 
 Except a man be born of water and of the Spirit, he cannot 
 enter into the kingdom of God. John iii. 5. 
 
 Q. Whence know we that the Holy Ghost proceedeth from 
 the Father ? 
 
 A. This we know from the following words of Jesus Christ 
 Himself: But when the Comforter is come, whom I will send 
 unto you from the Father, even the Sjnrit of truth, which pro¬ 
 ceedeth from the Father, He shall testify of Me. John xv. 26. 
 
 Q. Does the doctrine of the procession of the Holy Ghost 
 from the Father admit of any change or supplement ? 
 
 A. No. First, because the Orthodox Church, in this doc¬ 
 trine, repeats the very words of Jesus Christ; and His words, 
 without doubt, are an exact and perfect expression of the 
 truth. Secondly, because the second Ecumenical Council, 
 whose chief object was to establish the true doctrine respect¬ 
 ing the Holy Ghost, has without doubt sufficiently set forth 
 the same in the Creed; and the Catholic Church has acknow¬ 
 ledged this so decidedly, that the third Ecumenical Council 
 in its seventh canon forbade the composition of any new Creed. 
 
 ON 
 
 FAITH. 
 
46 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 For this cause Jolm Damascene writes; Of the Holy Ghost, 
 we both say that He is fi'om the Father, and call Him the Spirit 
 of the Father; while ive no wise say that He is from the Son, 
 but only call Him the Sjnrit of the Son^^. Tlieol. lib. i. c. ii. v. 4. 
 
 Q. Whence does it appear that the Holy Ghost is equally 
 with the Father and the Son, and together with them, to be wor¬ 
 shipped and glorified? 
 
 A. It appears from this, that Jesus Christ commanded to 
 baptize in the name of the Father, and of the Son, and of the 
 Holy Ghost. Mat. xxviii. 19. 
 
 Q. Why is it said in the Creed that the Holy Ghost spake 
 by the prophets? 
 
 yl. This is said against certain heretics, who taught that 
 the books of the Old Testament were not written by the 
 Holy Ghost. 
 
 Q. Does holy Scripture witness that the Holy Ghost 
 really spake by the prophets ? 
 
 A. The Apostle Peter writes; For prophecy came not in old 
 time by the will of man; but holy men of God spake as they 
 ivere moved by the Holy Ghost. 2 Pet. i. 21. 
 
 Q. Did not the Holy Ghost speak also by the Apostles ? 
 
 A. Certainly He did. 1/h^osays also the Apo¬ 
 stle Peter, it was revealed, that not unto themselves, but unto us 
 they did minister the things, which are now reported unto you by 
 them that have preached the Gospel unto you by the Holy Ghost 
 sent down from heaven. 1 Pet. i. 12. 
 
 Q. Why then is there no mention of the Apostles in the 
 Creed ? 
 
 A. Because when the Creed was composed none doubted 
 of the inspiration of the Apostles. 
 
 Q. Was not the Holy Ghost manifested to men in some 
 very special manner ? 
 
 A. Yes. He came down upon the Apostles in the form of 
 fiery tongues, on the fiftieth day after the resurrection of 
 Jesus Christ. 
 
 Q. Is the Holy Ghost communicated to men even now 
 likewise? 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 47 
 
 A. He is communicated to all true Christians. Knoiv ye 
 not that ye are the temple of God, and that the Spirit of God 
 dwelleth in you ? 1 Cor. iii. 16. 
 
 Q. How may we be made partakers of the Holy Ghost ? 
 
 A. Through fervent prayer, and through the Sacraments. 
 
 If ye then, being evil, knoiv how to give good gifts unto your 
 children, how much more shall your heavenly Father give the 
 Holy Spirit to them that ask Him? Luke xi. 13. 
 
 But after that the kindness and love of God our Saviour 
 toward man appeared, not by ivorks of righteousness ivhich we 
 have done, but according to His mercy He saved us, by the 
 washing of regeneration, and renewing of the Holy Ghost, which 
 He shed on us abundantly through Jesus Christ our Saviour. 
 Tit. iii. 4 .. 6. 
 
 Q. What are the chief gifts of the Holy Ghost ? 
 
 A. The chief and more general are, as reckoned by the 
 Prophet Isaiah, the following seven; the spirit of the fear of 
 God, the spirit of knowledge, the spirit of might, the spirit 
 of counsel, the spirit of understanding, the spirit of wisdom, 
 the spirit of the Lord, or the gift of piety and inspiration and 
 in the highest degree. Isaiah xi. 2. 
 
 ON THE NINTH ARTICLE. 
 
 Q. What is the Church ? 
 
 A, The Church is a divinely instituted community of men, 
 united by the orthodox faith, the law of God, the hierarchy, 
 and the Sacraments”’. 
 
 Q. What is it to believe in the Church ? 
 
 A. It is piously to honour the true Church of Christ, and to 
 obey her doctrine and commandments, from a conviction that 
 grace ever abides in her, and works, teaches, and governs 
 unto salvation, flowing from her One only everlasting Head, 
 the Lord Jesus Christ. 
 
 Q. How can the Church, which is visible, be the object of 
 faith, when faith, as the Apostle says, is the evidence of things 
 not seen ? 
 
 A. First, though the Church be visible, the grace of God 
 
 ON 
 
 FAITH. 
 
48 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 wliicli dwells in her_, and in those who are sanetified in her, is 
 not so; and this it is which properly constitutes the object of 
 faitli in the Church. 
 
 Secondly, the Church, though visible so far as she is upon 
 earth, and contains all Orthodox Christians living upon earth, 
 still is at the same time invisible, so far as she is also partially 
 in heaven, and contains all those that have departed hence 
 in true faith and holiness. 
 
 Q. On what may we ground the idea that the Church is at 
 once upon earth and in heaven ? 
 
 A. On the following words of the Apostle Paul, addressed 
 to Christians: Ye are come unto mount Sion, and unto the city 
 of the living God, the heavenly Jerusalem, and to an innumer¬ 
 able company of angels, to the general assembly and Church of 
 the first-born which are written in heaven, and to God the 
 Judge of all, and to the s^nrits of just men made perfect, and to 
 Jesus Christ the mediator of the new covenant. Heb. xii. 22.24. 
 
 Q. How are we assured that the grace of God abides in 
 the true Church ? 
 
 A. Pirst, by this, that her Head is Jesus Christ, God and 
 man in one person, full of grace and truth, who fills His body 
 also, that is, the Church, with like grace and truth. John 
 i. 14, 17. 
 
 Secondly, by this, that He has promised His disciples the 
 Holy Ghost to abide with them for ever, and that, according 
 to this promise, the Holy Ghost appoints the pastors of the 
 Church. John xiv. 16. 
 
 The Apostle Paul says of Jesus Christ, that God the Father 
 gave Him to be head over all things to the Church, which is 
 His body. Eph. i. 22, 23. The same Apostle says to the 
 pastors of the Church; Take heed therefore unto yourselves, 
 and to all the fiock, over the which the Holy Ghost hath made 
 you Bishops, to feed the Church of our Lord and God, which 
 He hath purchased ivith His own blood. Acts xx. 28. 
 
 Q. How are we further assured that the grace of God abides 
 in the Church even till now, and shall abide in it to the end 
 of the world. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 49 
 
 A. Of this we are assured by the following sayings of Jesus 
 Christ Himself and His Apostle : I ivill build My Church, and 
 the gates of hell shall not prevail against it. Mat. xvi. 18. 
 I am with you always, even unto the end of the world. Amen. 
 Mat. xxviii. 20. Unto Him, God the Father, be glory in the 
 Church by Christ Jesus throughout all ages, world without end 
 Amen. Eph. hi. 21. 
 
 Q. Why is the Church one ? 
 
 A. Because she is one spiritual Body, has one Head, Christ, 
 and is animated by one Spirit of God. There is one body and 
 one Spirit, even as ye are called in one hope of your calling; 
 one Lord, one faith, one baptism; 07ie God and Father of all. 
 Eph. iv. 4 .. 6. 
 
 Q. Are we still more expressly assured that Jesus Christ 
 is the one only Head of the one Church ? 
 
 A. The Apostle Paul writes, that for the Church, as the 
 building of God, other foundation can no man lay than that is 
 laid, which is Jesus Christ. 1 Cor. iii. 10, 11. Wherefore 
 the Church, as the Body of Christ, can have no other Head 
 than Jesus Christ. 
 
 The Church being to abide through all generations of time 
 needs also an ever-abiding Head; and such is Jesus Christ alone. 
 
 'VVTierefore also, the Apostles take no higher title than that 
 of ministers of the Church. Col. i. 24, 25. 
 
 Q. MTiat duty does the unity of the Church lay on us? 
 
 A. That of endeavouring to keep the unity of the Spirit in 
 the bond of peace. Eph. iv. 3. 
 
 Q. How does it agree with the unity of the Church, that 
 there are many separate and independent Churches, as those 
 of Jerusalem, Antioch, Alexandria, Constantinople, Bussia? 
 
 A. These are particular Churches, or parts of the one Catholic 
 Church: the separateness of their visible organization does 
 not hinder them from being all spiritually great members of 
 the one body of the Universal Church, from having one Head, 
 Christ, and one spirit of faith and grace. This unity is ex¬ 
 pressed outwardly by unity of Creed, and by communion in 
 Prayer and Sacraments. 
 
 ON 
 
 FAira. 
 
50 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 Q. Is there likewise unity between the Chureh on earth, 
 and the Church in heaven? 
 
 A. Doubtless there is, both by their common relation to 
 one Head, our Lord Jesus Christ, and by mutual communion 
 with one another'®. 
 
 Q. What means of communion has the Church on earth 
 with the Church in heaven ? 
 
 A. The prayer of faith and love. The faithful who belong 
 to the Church militant upon earth, in offering their prayers 
 to God, call at the same time to their aid the Saints who be¬ 
 long to the Church in heaven; and these, standing on the 
 highest steps of approach to God, by their prayers and inter¬ 
 cessions purify, strengthen, and offer before God the prayers 
 of the faithful living upon earth, and by the will of God work 
 graciously and beneficently upon them, either by invisible 
 virtue, or by distinct apparitions, and in divers other ways. 
 
 Q. On what is grounded the rule of the Church upon earth 
 to invoke in prayer the Saints of the Church in heaven ? 
 
 A. On a holy tradition, the principle of which is to be 
 seen also in holy Scripture. For instance, when the Prophet 
 David cries out in prayer, 0 Lord God of Abraham, Isaac, and 
 of Israel our fathers; he makes mention of Saints in aid of 
 his prayer, exactly as now the Orthodox Church calls upon 
 Christ our true God, by the prayers of His most pure Mother 
 and all His Saints^^. See 1 Chron. xxix. 18. 
 
 Cyril of Jerusalem in his explanation of the Divine Liturgy 
 says ; We make mention also of those who are before departed, 
 first, of the Patriarchs, Prophets, Apostles, and Marhjrs, that 
 by their entreaties and intercession God may receive our 
 prayers. Cat. Myst. v. c. 9. 
 
 Basil the Great, in his sermon on the day of the Forty Holy 
 Martyrs, says; Whoever is afflicted has recourse to the Forty, 
 and whoever is joyful runs to the same; the one that he may find 
 relief fi'om his sorrows, the other that he may keep his happiness. 
 Here the pious wife is to be seen praying for her children: another 
 asks the return of her absent husband: another the restoration of 
 health to the sick. Yes. Let your petitions be with the Martyrs. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 51 
 
 Q. Is there any testimony of holy Scripture to the medi¬ 
 atory pj'ayer of the Saints in heaven? 
 
 A. The Evangelist John, in the Revelation, saw in heaven 
 an Angel, to whom ivas given much incense, that he should 
 offer it, by the prayers of all Saints, upon the golden altar which 
 was before the throne; and the smoke of the incense ascended 
 up by the prayers of the Saints out of the hands of the Angel 
 before God. Rev. viii. 3, 4. 
 
 Q. Is there any testimony of holy Scripture to beneficent 
 apparitions of Saints from heaven ? 
 
 A. The Evangelist St. Matthew relates, that after the death 
 of our Lord Jesus Christ upon the cross, many bodies of the 
 Saints ivhich slept arose, and came out of the graves, after His 
 resurrection, and went into the holy city, and appeared unto many. 
 Mat. xxvii. 52, 53. And since a miracle so great could not 
 he without some adequate end, we must suppose that the 
 Saints which then arose appeared for this, that they might 
 announce the descent of Jesus Christ into hell, and His 
 triumphant resurrection; and so move men born in the Church 
 of the Old Testament to pass over the more readily into that 
 of the New, then opened. 
 
 Q. What testimonies are there to confirm us in the belief 
 that the Saints, after their departure, ivo7'k miracles through 
 certain earthly means 
 
 A. The fourth book of Kings testifies that by touching the 
 bones of the Prophet Elisha a dead man was raised to life. 
 4 Kings xiii. 21. 
 
 The Apostle Paul not only in his own immediate person 
 wrought healings and miracles, but the same was done also in 
 his absence by handkerchiefs and aprons taken from his body. 
 Acts xix. 12. By this example we may understand that the 
 Saints, even after their deaths, may in like manner work 
 beneficently through earthly means, which have received 
 from them holy virtue. 
 
 Gregory the Divine in his first discourse against Julian 
 says; Thou reverencedst not the sacrifices offered for Christ, 
 nor fearedst the great athletes, John, Peter, Paul, James, Stephen, 
 
 ON 
 
 FAITH. 
 
53 
 
 A PULL CATECHISM OP THE 
 
 FIRST 
 
 PART. 
 
 Liike, Andrew, Thecla, and the rest, who before and after these 
 suffered for the truth; who ivithstood both fire,and sword, the tor¬ 
 turers, and all sufferings present or threatened, as if their bodies 
 were not their own, or they had had no bodies at all. For what ? 
 That they might not, so much as by a word, betray their religion. 
 To whom also great honours and triumphs are with just reason 
 awarded: By tvhom devils are expelled, and diseases healed: 
 Who appear in visions; and prophecy: Whose very bodies, 
 though sep)arate, when touched or reverenced, have like power 
 ivith their holy souls; and drops of ivhose blood, those least tokens 
 of their suffering, like power ivith their bodies. 
 
 John Damascene writes thus: The relics of the Saints have 
 been given us by our Lord Christ as salutary springs, from which 
 manifold blessings flow. And as if in explanation of this, he 
 remarks, that through the mind their bodies also were inhabited 
 of God. Theol. lib. iv. cap. xv. 3, 4. 
 
 Q. Why is the Chureh holy? 
 
 A. Because she is sanctified by Jesus Christ through His 
 passion, through His doctrine, through His prayer, and through 
 the Sacraments. Christ loved the Church, and gave Himself 
 for it; that He might sanctify it, having cleansed it with the 
 washing of water by the word, that He might present it to 
 Himself a glorious Church, not having spot, or wrinkle, or any 
 such thing, but that it should be holy, and ivithout blemish. 
 Eph. V. 25 .. 27. 
 
 In His prayer to God the Father for believers, Jesus Christ 
 said amongst other things; Sanctify them through Thy truth: 
 Thy word is truth. And for their sakes I sanctify Myself, that 
 they also may be sanctified in truth. John xvii. 17, 19. 
 
 Q. How is the Church holy, when she has in her sinners ? 
 
 A. Men who sin, but purify themselves by true repentance, 
 hinder not the Church from being holy ; hut impenitent sin¬ 
 ners, either by the Ausible act of Church authority, or by the 
 invisible judgment of God, are cut off from the body of the 
 Cliurch: and so she is in respect of these also kept holy. 
 
 Put away from among yourselves that wicked person. 
 1 Cor. V. 13. Nevertheless the foundation of God standeth sure, 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 53 
 
 having this seal, The Lord knoweth them that are His. And, 
 Let every one that nameth the name of Christ depart from iniquity. 
 2 Tim. ii. 19. 
 
 Q. Why is the Church called Catholic, or^ which is the same 
 thing, Universal? 
 
 A. Because she is not limited to any place, nor time, nor 
 people, hut contains true believers of all places, times, and 
 peoples. 
 
 The Apostle Paul says that the word of the gospel is in all 
 the world; and bringeth forth fruit. Coloss. i. 5, 6. and that 
 in the Christian Church there is neither Greek nor Jew, cir¬ 
 cumcision nor uncircumcision, barbarian nor Scythian, bond 
 nor free: but Christ is all, and in all. ib. hi. 11. They 
 which be of faith are blessed with faithful Abraham. Gal. hi. 9. 
 
 Q. What great privilege has the Catholic Church ? 
 
 A. She alone has the sublime promises that the gates of 
 hell shall not prevail against her; that the Lord shall be with 
 her even to the end of the world; that in her shall abide the 
 glory of God in Christ Jesus throughout all generations for ever; 
 and consequently that she shall never apostatize from the 
 faith^*, nor sin against the truth of the faith, or fall into 
 error. 
 
 We undoubtingly confess as sure truth, that the Catholic 
 Church cannot sin, or err, nor utter falsehood in place of truth: 
 for the Holy Ghost ever working through His faithf ul ministers 
 the Fathers and Doctors of the Church preserves her from all 
 error. Missive of the Eastern Patriarchs on the Orthodox 
 Faith. Art. 12. 
 
 Q. If the Catholic Church contains all true believers in the 
 world, must we not acknowledge it to be necessary for salva¬ 
 tion, that every believer should belong to her ? 
 
 A. Exactly so. Since Jesus Christ, in the w^ords of St. Paul, 
 is the Head of the Church, and He is the Saviour of the Body; 
 it follows that to have part in His salvation, we must neces¬ 
 sarily be members of His Body, that is of the Catholic 
 Church. Ephes. v. 23. 
 
 The Apostle Peter writes that baptism savetli us after the 
 
 E 
 
 ON 
 
 FAITH. 
 
54 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 figure of the ark of Noah. All wlio were saved from the general 
 deluge, were saved only in the ark; so all who obtain ever¬ 
 lasting salvation, obtain it only in the one Catholic Church. 
 
 Q. What thoughts and remembrances should we associate 
 with the name of The Eastern Church ? 
 
 A. In Paradise, planted in the East, was founded the first 
 Church of our Parents in innocence and in the East, after 
 the fall, was laid a new foundation of the Church of the re¬ 
 deemed, in the promise of a Saviour. In the East, in the 
 land of Judea, our Lord Jesus Christ having finished the 
 work of our salvation, laid the foundation of Ilis own proper 
 Christian Church: from thence she spread herself over the 
 whole universe ; and to this day the Orthodox Catholic (Ecu¬ 
 menical faith, confirmed by the seven (Ecumenical Councils, 
 is preserved unchanged in its original purity in the ancient 
 Churches of the East, and in such as agree with them, as does 
 by God^s grace the Church of Russia. 
 
 Q. Why is the Church called Apostolic ? 
 
 A, Because she has from the Apostles without break or 
 change both her doctrine and the succession of the gifts of 
 the Holy Ghost, through the laying on of consecrated hands. 
 In the same sense the Church is called also Orthodox, or 
 Rightly-believing. 
 
 Ye are no more strangers and foreigners, but fellow-citizens 
 with the Saints, and of the household of God; and are built on 
 the foundation of the Apostles and Prophets, Jesus Christ Himself 
 being the chief corner-stone. Ephes. ii. 19, 20. 
 
 Q. What does the Creed teach us, when it calls the Church 
 Apostolic ? 
 
 A. It teaches us to hold fast the Apostolical doctrine and 
 tradition, and eschew such doctrine and such teachers, as are 
 not warranted by the doctrine of the Apostles. 
 
 The Apostle Paul says. Therefore, brethren, stand fast, and 
 hold the traditions which ye have been taught, ivhether by word, 
 or our epistle. 2 Thess. ii. 15. A man that is an heretic after 
 the first and second admonition reject. Tit. iii. 10. For there 
 are many windy, vain talkers, and deceivers, especially they of 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 55 
 
 the circumcision, whose mouths must he stopped; who subvert 
 whole houses, teaching things ivhich they ought not, for filthy 
 lucre’s sake. Tit. i. 10, 11. But if tliy brother neglect to hear 
 the Church, let him he to thee as an heathen man and a publican. 
 Mat. xviii. 17. 
 
 Q. What Ecclesiastical Institution is there through which 
 the succession of the Apostolical ministry is preserved ? 
 
 A. The Ecclesiastical Hierarchy. 
 
 Q. Whence originates the Hierarchy of the Orthodox 
 Christian Church ? 
 
 A. From Jesus Christ Himself, and from the descent of the 
 Holy Ghost on the Apostles; from which time it is continued 
 in unbroken succession, through the laying on of hands, in the 
 sacrament of Orders. A7id He gave some. Apostles ; and some. 
 Prophets; and some. Evangelists; and some Pastors and 
 Teachers ; for the perfecting of the Saints, for the work of the 
 ministry, for the edifying of the Body of Christ. Eph. iv. 11, 12. 
 
 Q. What hierarchical authority is there, which can extend 
 its sphere of action over the whole Catholic Church ? 
 
 A. An Ecumenical Council. 
 
 Q. Under what hierarchical authority are the chief divisions 
 of the Catholic Church ? 
 
 A. Under the Orthodox Patriarchs, and the Most Holy Synod. 
 
 Q. Under what ecclesiastical authority are lesser orthodox 
 provinces and cities? 
 
 A. Under Metropolitans, Archbishops, and Bishops. 
 
 Q. What rank in the hierarchy is held by the Most Holy 
 Synod ? 
 
 A. The same rank with the Most Holy Orthodox Patriarchs. 
 See the Letters of the M. H. Patriarchs on the institution of 
 the M. H. Synod. 
 
 Q. If any one desire to fulfil his duty of obedience to the 
 Church, how may he learn what she requires of her children ? 
 
 A. This may be learned from holy Scripture, from the canons 
 of the holy Apostles, the holy Ecumenical and Provincial 
 Councils, and the holy Fathers, and from the Books of Eccle¬ 
 siastical Buies and Rubrics. 
 
 E 2 
 
 ON 
 
 FAITH. 
 
56 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 ON THE TENTH ARTICLE. 
 
 Q. Why does the Creed mention Baptism ? 
 
 A. Because faith is sealed by Baptism, and the other 
 Mysteries or Sacraments. 
 
 Q. What is a Mystery or Sacrament ? 
 
 A. A Mystery or Sacrament is a holy act, through which 
 grace, or, in other words, the saving power of God, works 
 mysteriously upon man. 
 
 Q. How many are the Sacraments ? 
 
 A. Seven^^: 1. Baptism; 2. Unction with Chrism; 3. Com¬ 
 munion; 4. Penitence; 5. Orders; 6. Matrimony; 7. Unction 
 with Oil. 
 
 Q. What virtue is there in each of these Sacraments ? 
 
 A. 1. In Baptism man is mysteriously born to a spiritual 
 life. 
 
 2. In Unction with Chrism he receives a grace of spiritual 
 growth and strength. 
 
 3. In the Communion he is spiritually fed. 
 
 4. In Penitence he is healed of spiritual diseases, that is, 
 of sin. 
 
 5. In Orders he receives grace spiritually to regenerate, 
 feed, and nurture others, by doctrine and Sacraments. 
 
 6. In Matrimony he receives a grace sanctifying the married 
 life, and the natural procreation and nurture of children. 
 
 7. In Unction with Oil he has medicine even for bodily 
 diseases, in that he is healed of spiritual. 
 
 Q. But why does not the Creed mention all these Sacra¬ 
 ments, instead of mentioning Baptism only ? 
 
 A. Because Baptism was the subject of a question, whether 
 some people, as heretics, ought not to be rebaptized; and this 
 required a decision, which so came to be put into the Creed. 
 
 ON BAPTISM. 
 
 Q. What is Baptism ? 
 
 A. Baptism is a Sacrament, in which a man who believes, 
 having his body thrice plunged in water in the name of God 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 57 
 
 the Father^ the Son, and the Holy Ghost, dies to the carnal 
 life of sin, and is born again of the Holy Ghost to a life spiri¬ 
 tual and holy Except a man be horn of water and of the Spirit, 
 he cannot enter into the hingdom of God. John iii. 5. 
 
 Q. When and how began Baptism ? 
 
 A. First, John baptized with the baptism of repentance, 
 saying unto the people, that they should believe on Him which 
 should come after him, that is, on Christ Jesus. Acts xix. 4. 
 Afterwards, Jesus Christ by His own example sanctified 
 Baptism, when He received it from John. Lastly, after His 
 resurrection. He gave the Apostles this solemn command¬ 
 ment; Go ye and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghost. 
 Mat. xxviii. 19. 
 
 Q. AVhat is most essential in the administration of 
 Baptism ? 
 
 A. Trine immersion in water, in the name of the Father, 
 and of the Son, and of the Holy Ghost. 
 
 Q. What is required of him that seeks to be baptized ? 
 
 A. Repentance, and faith; for which cause also before 
 Baptism they recite the Creed. Repent, and be baptized 
 every one of you in the name of Jesus Christ for the remission 
 of sins, and ye shall receive the gift of the Holy Ghost. Acts 
 ii. 38. He that believeth and is baptized, shall be saved. 
 Mark xvi. 16. 
 
 Q. But why then are children baptized ? 
 
 A. For the faith of their parents and sponsors, who are 
 also bound to teach them the faith, so soon as they are of an 
 age to learn. 
 
 Q. How can you shew from holy Scripture that we ought 
 to baptize infants ? 
 
 A. In the time of the Old Testament infants were circum¬ 
 cised when eight days old; but Baptism in the New Testa¬ 
 ment takes the place of circumcision; consequently infants 
 should also be baptized. 
 
 Q. Whence does it appear that Baptism takes the place of 
 circumcision ? 
 
 ON 
 
 FAITH. 
 
58 
 
 A FULL CATECHISM OF THE 
 
 FIE ST 
 PART. 
 
 A. From the following words of the Apostle to believers; 
 Ye are circumcised with the circumcision made without hayids, 
 in putting off the body of the sins of the flesh, by the circum¬ 
 cision of Christ, buried with Him in Baptism. Coloss. ii. 11^ 12. 
 
 Q. Why are there sponsors at Baptism ? 
 
 A. In order that they may stand sureties before the 
 Church for the faith of the baptized, and after Baptism may 
 take him in charge, to confirm him in the faith. See Dion. 
 Areop. on the Eccl. Hier. c. ii. 
 
 Q. Why before baptizing do we use exorcism ? 
 
 A, To drive away the devil, who since Adames fall has 
 had access to men, and power over them, as his captives 
 and slaves. 
 
 The Apostle Paul says, that all men, without grace, ivalk 
 according to the course of this world, according to the prince 
 of the power of the air, the spirit that noiv worketh in the 
 children of disobedience. Ephes. ii. 2. 
 
 Q. Wherein lies the force of exorcism ? 
 
 A. In the name of Jesus Christ, invoked with prayer and 
 faith. Jesus Christ gave to believers this promise, In My 
 name shall they cast out devils. Mark xvi. 17. 
 
 Q. What force has the sign of the cross used on this and 
 other occasions ? 
 
 A. What the name of Jesus Christ crucified is when pro¬ 
 nounced with faith by motion of the lips, the very same is 
 also the sign of the cross when made with faith by motion of 
 the hand, or represented in any other way 
 
 Cyril of Jerusalem writes; Let us not be ashamed to confess 
 the Crucified; let us boldly make the sign of the C^'oss on the 
 forehead, and on every thing; on the bread ivhich we eat; on 
 the cups from which we drink; let us make it at our going out, 
 and coming in; ivhen we lie down to sleep, and when we rise, 
 ivhen we journey, and when we rest: It is a great safeguard, 
 given to the poor without price, to the weak ivithout labour. 
 For this is the grace of God; a token for the faithful, and a 
 terror for evil spirits. Cat. Lect. xiii. 36. 
 
 Q. Whence have we the use of the sign of the Cross ? 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 59 
 
 A. From the very times of the Apostles. See Dion. Areop. 
 on the Eccl. Hier. c. ii., and v. also Tertnll. de Coron. cap. 
 iii., de liesurr. cap. viii. 
 
 Q. What means the white garment which is put on after 
 Baptism ? 
 
 A. The purity of the soul, and of the Christian life. 
 
 Q. Why do they hang upon the baptized a C7'oss ? 
 
 A. As a visible expression and continual remembrance of 
 Christ’s command; If any 7nan will come after Me, let him 
 deny himself, and take up his cross, a7id follow Me. Mat.xvi. 24. 
 
 Q. What means the procession of the baptized round the 
 font with a light ? 
 
 A. Spiritual joy, joined with spiritual illumination. 
 
 Q. How is this to be understood, that in the Creed we are 
 made to confess one Baptism ? 
 
 A. In this sense, that Baptism cannot be repeated. 
 
 Q. Why cannot Baptism be repeated ? 
 
 A. Baptism is spiritual birth: a man is born but once; 
 therefore he is also baptized but once. 
 
 Q. What is to be thought of those, who sin after Bap¬ 
 tism? 
 
 A. That they are more guilty in their sins than the un¬ 
 baptized, since they had from God special help to do well, and 
 have thrown it away. 
 
 For if after they have escaped the pollutions of the ivorld 
 through the knowledge of the Lord and Saviour Jesus Christ, 
 they are again entangled therein and overcome, the latter end is 
 worse with them than the beginning. 2 Pet. ii. 20. 
 
 Q. But is there not any way even for such as have sinned 
 after Baptism to obtain pardon ? 
 
 A. There is. Penitence. 
 
 ON UNCTION WITH CHRISM. 
 
 Q. What is Unction with Chrism ? 
 
 A. Unction with chrism is a Sacrament, in which the 
 baptized believer, being anointed with holy chrism on certain 
 parts of the body, in the name of the Holy Ghost, receives 
 
 ON 
 
 FAITH. 
 
60 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 the gifts of the Holy Ghost for growth and strength in 
 spiritual life“^. 
 
 Q. Is this Sacrament mentioned in holy Scripture ? 
 
 A. Tlie inward grace of this Sacrament is spoken of by 
 the Apostle John, as follows : But ye have an unction from the 
 Holy One, and ye know all things. And the anointing which 
 ye have received of Him abideth in you, and ye need not that 
 any man teach you; but as the same anointing teacheth you of 
 all things, and is truth, and is no lie; and even as it hath 
 taught you, abide therein. 1 John ii. 20, .27. 
 
 In like manner the Apostle Paul also says; NoivHe ivhich 
 stablisheth us ivith you in Christ, and hath anointed us, is God : 
 Who hath also sealed us, and given the earnest of the Spirit in 
 our hearts. 2 Cor. i. 21, 22. 
 
 Hence are taken the words pronounced at the Unction, 
 The seal of the gift of the Holy Ghost. 
 
 Q. Is the outward form of Unction with Chrism mentioned 
 in holy Scripture ? 
 
 A. It may well be supposed that the words of St. John refer 
 to a visible as well as to an inward unction; but it is more 
 certain, that the Apostles, for imparting to the baptized the 
 gifts of the Holy Ghost, used imposition of hands. Acts viii. 
 14, 16. The successors of the Apostles, how^ever, in place of 
 this, introduced unction wdth chrism, drawing, it may be, their 
 precedent from the unction used in the Old Testament. 
 Exod. XXX. 25; 3 Kings i. 39; Dion. Areop. de Eccl. Hier. 
 cap. iv. 
 
 Q. What is to be remarked of the holy Chrism ? 
 
 A. This, that its consecration is reserved to the heads of the 
 Hierarchy, as successors of the Apostles, who used the laying on 
 of their own hands to communicate the gifts of the Holy Ghost. 
 
 Q. What is specially signified by anointing the forehead ? 
 
 A. The sanctification of the mind, or thoughts. 
 
 Q. What by anointing the chest ? 
 
 A. The sanctification of the heart, or desires. 
 
 Q. What by anointing the eyes, ears, and lijjs ? 
 
 A. The sanctification of the senses. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 G1 
 
 Q. What by anointing the hands andfeei ? 
 
 A. The sanctification of the works, and whole walk of the 
 Christian. 
 
 ON 
 
 FAITH. 
 
 ON THE COMMUNION. 
 
 Q. What is the Communion ? 
 
 A. The Communion is a Sacrament, in which the believer, 
 under the forms of bread and wine, partakes of the very Body 
 and Blood of Christ, to everlasting life^®. 
 
 Q. How was this Sacrament instituted? 
 
 A. Jesus Christ immediately before His passion consecrated 
 it for the first time, exhibiting in it by anticipation a lively 
 image of His sufferings for our salvation; and after having 
 administered it to the Apostles, He gave them at the same time 
 a commandment ever after to perpetuate this Sacrament. 
 
 Q. What is to he noticed of the Sacrament of the Com¬ 
 munion in regard to Divine Service in the Church ? 
 
 A. This, that it forms the chief and most essential part of 
 Divine Service. 
 
 Q. What is the name of that Service, in which the Sacra¬ 
 ment of the Communion is consecrated ? 
 
 A. The Liturgy. 
 
 Q. What means the wmrd Liturgij ? 
 
 A. Common service: but the name Liturgy is specially 
 appropriated to that Divine Service, in which the Sacrament 
 of the Communion is consecrated. 
 
 Q. AVhat is to be noted of the place, where the Liturgy is 
 celebrated ? 
 
 A. It must always be consecrated in a temple, the table in 
 which, or at least, if there be no such table, the antimense on 
 which the Sacrament is consecrated, must have been conse¬ 
 crated by a Bishop. 
 
 Q. Why is the temple called a church ? 
 
 ■ A. Because the faithful, who compose the Church, meet in 
 it for prayer and Sacraments. 
 
 Q. Why is the table, on which the Sacrament of the Com¬ 
 munion is consecrated, called the throne ? 
 
63 
 
 A FULL CATECHISM OF THE 
 
 FIRST A. Because on it Jesus Christ, as King, is mystically 
 PART. 
 
 -— present. 
 
 Q. What general order of parts may he remarked in the 
 Liturgy ? 
 
 A. This, that first the elements are prepared for the Sacra¬ 
 ment ; secondly, the faithful are prepared for the Sacrament; 
 lastly, the Sacrament itself is consecrated. 
 
 Q. What is the name for that part of the Liturgy, in which 
 the elements are prepared for the Sacrament ? 
 
 A. Proskomide, irpoaKOfiLhf 
 
 Q. What is the meaning of the word Proskomide ? 
 
 A. Offertory. 
 
 Q. Why is this name given to the first part of the Liturgy ? 
 
 A. From the custom of the primitive Christians to offer in 
 the Church bread and wine for the celebration of the Sacra¬ 
 ment. On the same account this bread is called prospliora, 
 which means oblation. 
 
 Q. In what consists the OfiPertory, as a part of the Liturgy ? 
 
 A. In this, that with mention made of the prophecies and 
 types, and partly also of the events themselves, relating to the 
 birth and suffering of Jesus Christ, a portion is taken from 
 the prosphora for use in the Sacrament, and likewise a por¬ 
 tion of wine mixed with water is poured off into the holy 
 chalice, while the celebrator makes commemoration of the 
 whole Church, honours the glorified Saints, prays for the 
 living and the departed, especially for the ruling powers, and 
 for those who, of their own faith and zeal, have brought 
 prosphorie, or oblations. 
 
 Q. Of what kind should be the bread for the Sacrament ? 
 
 A. Such as the name itself of bread, the holiness of the 
 Mystery, and the example of Jesus Clirist and the Apostles 
 all require; that is, leavened, pure, wheaten bread. 
 
 Q. What is signified by this, that the bread or loaf which 
 is strictly to be used for the Communion is only one ? 
 
 A. It signifies, as the Apostle explains, that ive, being 
 many, are one bread, and one body; for we are all partakers 
 of that one bread. I Cor. x. 17. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 63 
 
 Q. Why is the bread, when prepared for the Communion, 
 called the Lamb ? 
 
 A. Because it is the figure of Jesus Christ suffering, as 
 was in the Old Testament the Paschal Lamb. 
 
 Q. What was the Paschal Lamb ? 
 
 A. The Lamb which the Israelites, by God^s command, 
 killed and ate in memory of their deliverance from destruc¬ 
 tion in Egypt. 
 
 Q. Why is the wine for the Sacrament of the Communion 
 mixed ivith water ? 
 
 A. Because the whole of this celebration is ordered so as 
 to figure forth the sufferings of Christ; and when He suffered, 
 there flowed from His pierced side blood and water. 
 
 Q. What name has that part of the Liturgy, in which the 
 faithful are prepared for the Sacrament ? 
 
 A. The ancients called it the Liturgy of the catechumens; 
 because, besides baptized communicants, the catechumens 
 also, who are preparing for Baptism, and the penitents, who 
 are not admitted to communion, may be present at it. 
 
 Q. With what does this part of the Liturgy begin ? 
 
 A. With the Blessing, or glorification of the Kingdom of 
 the Most Holy Trinity. 
 
 Q. In what consists this part of the Liturgy ? 
 
 A. In prayers, singing, and reading from the books of the 
 Apostles, and from the Gospel. 
 
 Q. With what does it end ? 
 
 A. With the order given to the catechumens to go out and 
 leave the Church. 
 
 Q. What is the name for that part of the Liturgy, in which 
 the Sacrament itself is celebrated and consecrated ? 
 
 A. The Liturgy of the faithful; because the faithful only, 
 that is, the baptized, have the right to be present at this 
 Service. 
 
 Q. What is the most essential act in this part of the 
 Liturgy ? 
 
 A. The utterance of the words which Jesus Christ spake 
 in instituting the Sacrament; Take, eat, this is My Body; 
 
 ON 
 
 FAITH. 
 
64 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 1>ART. 
 
 Drink ye all of it, for this is My Blood, of the New Testament; 
 Mat. xxvi. 26, 27, 28; And after tliis the invocation of the 
 Holy Ghost, and the blessing the gifts, that is, the bread and 
 wine, which have been offered 
 
 Q. Why is this so essential ? 
 
 A. Because at the moment of this act, the bread and wine 
 are changed, or transubstantiated^®, into the very Body of 
 Christ, and into the very Blood of Christ. 
 
 Q. How are we to understand the wmrd transubstantiation ? 
 
 A. In the exposition of the faith by the Eastern Patriarchs, 
 it is said that the word transubstantiation is not to be taken to 
 define the manner in which the bread and wine are changed 
 into the Body and Blood of the Lord; for this none can un¬ 
 derstand but God; but only thus much is signified, that the 
 bread truly, really, and substantially becomes the very true 
 Body of the Lord, and the wine the very Blood of the Lord. 
 In like manner John Damascene, treating of the Holy and 
 Immaculate Mysteries of the Lord, writes thus : It is truly that 
 Body united ivith Godhead, which had its origin from the Holy 
 Virgin ; not as though that Body which ascended came down 
 fro7n heaven, hut because the bread and wine themselves are 
 changed into the Body and Blood of God. But if thou seekest 
 after the manner how this is, let it suffice thee to be told, that 
 it is by the Holy Ghost; in like manner as, by the same Holy 
 Ghost, the Lord formed flesh to Hhnself and in Himself, from 
 the Mother of God; nor know I aught more than this, that the 
 word of God is true, powerful, and ahnighty, but its manner of 
 operation unsearchable. 1. 4. cap. xiii. 7. 
 
 Q. What is required individually of every one, who 
 desii’es to approach the Sacrament of the Communion ? 
 
 A. To examine his conscience before God, and to cleanse 
 it from sin by penitence; for doing mIhcIi he has helps in 
 fasting and prayer. 
 
 Let a man examine himself, and so let him eat of that bread, 
 and drink of that cup; for he that eateth and drinketh un¬ 
 worthily, eateth and drinketh damnation to himself, not dis- 
 certiing the Lord’s Body. 1 Cor. xi. 28, 29. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 65 
 
 Q. What benefit does lie receive, who communicates in tlie 
 Body and Blood of Christ ? 
 
 A. He is in the closest manner united to Jesus Christ 
 Himself, and, in Him, is made partaker of everlasting life. 
 
 He that eateth My Flesh, and drinketh My Blood, dweUeth 
 in Me, and I in him. John vi. 56. Whoso eateth My Flesh 
 and drinketh My Blood, hath eternal life. v. 54. 
 
 Q. Ought we to communicate often in the holy Mysteries ? 
 
 A. The primitive Christians communicated every Lord’s 
 Day; but now few have such purity of life as to be always 
 prepared to approach so great a Mystery. Our Mother the 
 Church calls on all, who would live religiously, to confess 
 before their ghostly Father, and communicate in the Body 
 and Blood of Christ, four times yearly, or even every month, 
 but requires all without exception to receive it at the least 
 once in the year^®. See Orthod. Confess. P. i. Q. 90. 
 
 Q. What part can they have in the Divine Liturgy, who 
 only hear it, without approaching the holy Communion ? 
 
 A. They may and should take part in the Liturgy by 
 prayer, and faith, and especially by a continual remembrance 
 of our Lord Jesus Christ, who expressly has commanded us 
 to do this in remembrance of Him. Luke xxii. 19. 
 
 Q. What should we remember at that time in the Liturgy, 
 when they make the Procession with the Gospel ? 
 
 A. Jesus Christ appearing to preach the Gospel. So also 
 while the Gospel is reading, we should have the same atten¬ 
 tion and reverence, as if we saw and heard Jesus Christ 
 Himself. 
 
 Q. What should we remember at that time in the Liturgy, 
 when they make the Procession with the Gifts from the table 
 of preparation to the altar ? 
 
 A. Jesus Christ going to suffer voluntarily, as a \dctim to 
 the slaughter, while more than twelve legions of Angels were 
 ready around to guard Him as their King. 
 
 The King of kings, and Lord of lords, cometh to he 
 slaughtered. Hymn for the Liturgy on the Great Sabbath. 
 
 Q. What should we remember at the moment of the con- 
 
 ON 
 
 FAITH. 
 
66 
 
 A FULL CATECHISM OF THE 
 
 FIRST secration of the Sacrament, and while the clergy are commu- 
 i'art. . . 
 
 -mcating within the altar ? 
 
 A. The mystical supper of Jesus Christ Himself with His 
 Apostles, His suffering, death, and burial. 
 
 Q. AVhat is set forth after this, by the drawing hack of the 
 veil, the opening of the royal doors, and the appearance of 
 the holy Gifts ? 
 
 A. The appearance of Jesus Christ Himself after His 
 resurrection. 
 
 Q. What is figured by the last shewing of the holy Gifts 
 to the people, after which they are hid from view ? 
 
 A. The ascension of Jesus Christ into heaven. 
 
 Q. Will the use of the Sacrament of the holy Communion 
 continue ever in the true Church of Christ ? 
 
 A. Assuredly it will ever continue, even to Christ’s coming 
 again, agreeably to the words of the Apostle Paul; For as oft 
 as ye eat this bread, and drink this cup, ye do shew forth the 
 Lord’s death, till He come. 1 Cor. xi. 26. 
 
 ON PENITENCE. 
 
 Q. What is Penitence ? 
 
 A. Penitence is a Sacrament, in which he who confesses 
 his sins is, on the outward declaration of pardon by the Priest, 
 inwardly loosed from his sins by Jesus Christ Himself 
 
 Q. What is the origin of this Sacrament ? 
 
 A. They who came to John the Baptist, who preached the 
 baptism of repentance for the remission of sins, confessed their 
 sins. Mark i. 4, 5. The Apostles were promised by Jesus 
 Christ power to forgive sins, Avhen He said; Whatsoever ye 
 shall bind on earth, shall be bound in heaven; and whatsoever 
 ye shall loose on earth, shall be loosed in heaven; Mat. xviii. 18. 
 And after His resurrection He actually gave them this power, 
 saying ; Receive ye the Holy Ghost: whosesoever sins ye remit, 
 they are remitted unto them; and whosesoever sins ye retain, 
 they are retained. John xx. 22, 23. 
 
 Q. What is required of the Penitent ? 
 
 A. Contrition for his sins, with a full purpose of amend- 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 67 
 
 ment of life, faitli in Jesus Christ, and hope in His 
 mercy. 
 
 For godly sorroiv worketh repentance to salvation not to be 
 repented of. 2 Cor. vii. 10. But if the wicked turn from his 
 wickedness, and do that which is lawful and right, he shall 
 live thereby. Ezek. xxxiii. 19. To Him, that is to Jesus Christ, 
 give alt the Prophets witness, that through His name whosoever 
 believeth in Him shall receive remission of sins. Acts x. 43. 
 
 Q. Are there not besides certain preparations and aids to 
 Penitence ? 
 
 A. Such are fasting and prayer. 
 
 Q. Is there not besides these a certain special mean used 
 by holy Church for cleansing and giving peace to the con¬ 
 science of the Penitent ? 
 
 A. Such a mean is the epitimia, or penance. 
 
 Q. What is the epitimia ? 
 
 A. The word punishnent. See 2 Cor. ii. 6. Under 
 
 this name, are prescribed to the penitent, according as may 
 be requisite, divers particular exercises of piety, and divers 
 abstinences or privations, serving to efface the unrighteous¬ 
 ness of sin, and to subdue sinful habit; as, for instance, 
 fasting beyond what is prescribed for all, or for grievous sins 
 suspension from the holy Communion for a given time. 
 
 ON ORDERS. 
 
 Q. What are Orders ? 
 
 A. Orders are a Sacrament, in which the Holy Ghost, by 
 the laying on of the bishop^s hands, ordains them that be 
 rightly chosen to minister sacraments, and to feed the flock 
 of Christ®’. 
 
 Let a man so account of us, as of the ministers of Christ, 
 and stewards of the Mysteries of God. 1 Cor. iv. 1. 
 
 Take heed therefore unto yourselves, and to all the flock, 
 over the which the Holy Ghost hath made you overseers, to 
 feed the church of God, which He hath purchased with His 
 own Blood. Acts xx. 28. 
 
 Q. What is it to feed the Church ? 
 
 ox 
 
 FAITH. 
 
68 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 A. To instruct the jieople in faith^ piety, and good works. 
 
 Q. How many necessary decrees are there of Orders ? 
 
 A. Three; those of Bishop, Priest, and Deacon. 
 
 Q. What difference is there between them ? 
 
 A. The Deacon serves at the Sacraments: the Priest 
 hallows Sacraments in dependance on the Bishop: the 
 Bishop not only hallows the Sacraments himself, hut has 
 power also to impart to others, by the laying on of his hands, 
 the gift and grace to hallow them. 
 
 Of the Episcopal power the Apostle Paul thus writes to Titus ; 
 For this cause left I thee in Crete, that thou shouldest set in 
 order the things that are wanting, and ordain elders in every 
 city; Tit. i. 5. And to Timothy ; Lay hands suddenly on no 
 man. 1 Tim. v. 22. 
 
 ON ^MATRIMONY. 
 
 Q. What is Matrimony ? 
 
 A. Matrimony is a Sacrament, in which, on the free 
 promise of the man and woman before the Priest and the 
 Church to be true to each other, their conjugal union is 
 blessed to be an image of Christ’s union Avith the Church, and 
 grace is asked for them to live together in godly love and 
 honesty, to the procreation and Christian bringing up of 
 children®^. 
 
 Q. Whence does it appear that Matrimony is a Sacrament ? 
 
 A. From the following words of the Apostle Paul: A man 
 shall leave his father and mother, and shall be joined unto his 
 wife, and they two shall be one flesh. This Sacrament is great: 
 but I speak concerning Christ and the Church. Eph. v. 31, 32. 
 
 Q. Is it the duty of all to marry ? 
 
 A. No. ATrginity is better than wedlock, if any have the 
 gift to keep it undefiled. 
 
 Of this Jesus Christ has said expressly; All men cannot re¬ 
 ceive this saying, save they to whom it is given. He that is 
 able to receive it, let him, receive it. Mat. xix. 11, 12. 
 
 And the Apostle says; / say therefore to the unmarried and 
 widows. It is good for them if they abide even as I; but if 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 69 
 
 they cannot contain, let them marry... He that is unmarried 
 careth^for the thinys that helony to the Lord, how he may 
 please the Lord; but he that is married cureth for the thinys 
 that are of the world, how he may please his loife ... He that 
 yiveth his viryin in marriaye doetli well; but he that yiveth her 
 not in marriaye doeth better^^. 1 Cor. vii. 8, 9. 32, 33. 38. 
 
 ON UNCTION WITH OIL. 
 
 Q. What is Unction with Oil ? 
 
 j4. Unction with Oil is a Sacrament, in which, while the 
 body is anointed with oil, God’s grace is invoked on the sick, 
 to heal him of spiritual and bodily infirmities^^. 
 
 Q. Whence is the origin of this Sacrament ? 
 
 A. From the Apostles, who having received power from 
 Jesus Christ, anointed ivith oil many that loere sick, and healed 
 them. Mark vi. 13. 
 
 The Apostles left this Sacrament to the Priests of the 
 Church, as is evident from the following words of the Apostle 
 James : Is any sick amony you? let him, call for the Elders of 
 the Church; and let them pray over him, anointiny him ivith oil 
 in the name of the Lord: and the prayer of faith shall save the 
 sick, and the Lord shall raise him up; and if he have com¬ 
 mitted sins, they shall be foryiven him. James v. 14, 15. 
 
 ON THE ELEVENTH ARTICLE. 
 
 Q. What is the resurrection of the dead, Avhich, in the 
 words of the Creed, we look for or expect ? 
 
 A. An act of the almighty power of God, by which all 
 bodies of dead men, being reunited to their souls, shall return 
 to life, and shall thenceforth be spiritual and immortal. 
 
 It is sown a natural body, it is raised a spiritual body. 
 
 1 Cor. XV. 44. For this corruptible must put on incorruption, 
 and this mortal must put on immortality. Ib. 53. 
 
 Q. IIoAV shall the body rise again after it has rotted and 
 perished in the ground ? 
 
 A. Since God formed the body from the ground originally, 
 lie can equally restore it after it has perished in the ground. 
 The Apostle Paul illustrates this by the analogy of a grain of 
 
 r 
 
 ON 
 
 FAITH. 
 
70 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 seed, which rots in the earth, bat from which there springs 
 up afterwards a plant, or tree. That ivhich thou sowest is not 
 quickened except it die. 1 Cor. xv. 36. 
 
 Q. Shall all strictly speaking rise again? 
 
 A. All, without exception, that have died; but they, who at 
 the time of the general resurrection shall be still alive, shall 
 have their present gross bodies changed in a moment, so 
 as to become spiritual and immortal. 
 
 We shall not all sleep, but ice shall all be changed, in a 
 moment, in the twinkling of an eye, at the last trump : for the 
 trumpet shall sound, and the dead shall be raised incorruptible, 
 and we shall be changed. 1 Cor. xv. 51, 52. 
 
 Q. When shall the resurrection of the dead be ? 
 
 A. At the end of this visible world. 
 
 Q. Shall the world then too come to an end ? 
 
 A. Yes; this corruptible world shall come to an end, and 
 shall be transformed into another incorruptible. 
 
 Because the creature itself also shall be delivered from the 
 bondage of corruption into the glorious liberty of the children 
 of God. Eom. viii. 21. Nevertheless we, according to His pro¬ 
 mise, look for new heavens and a new earth, wherein dwelleth 
 righteousness. 2 Pet. hi. 13. 
 
 Q. How shall the world be transformed ? 
 
 A. By fire. The heavens and the earth, which are now, by 
 the same, that is, by God^s word, are kept in store, reserved 
 unto fire against the day of judgment and perdition of ungodly 
 men. 2 Pet. hi. 7. 
 
 Q. In what state are the souls of the dead till the general 
 resurrection ? 
 
 A. The souls of the righteous are in light and rest, with a 
 foretaste of eternal happiness^®; but the souls of the wicked 
 are in a state the reverse of this. 
 
 Q. Why may we not ascribe to the souls of the righteous 
 perfect happiness immediately after death ? 
 
 A. Because it is ordained that the perfect retribution 
 according to works shall be received by the perfect man, after 
 the resurrection of the body and God^s last judgment. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 71 
 
 The Apostle Paul says; Henceforth there is laid up for me 
 a crown of righteousness, which the Lord, the righteous Judge, - 
 shall give me at that day : and not to me only, but unto all them 
 also that love His appearing. 2 Tim. iv. 8. And again; IFe 
 must all appear before the Judgment-seat of Christ; that every 
 one may receive the things done in his body, according to that 
 he hath done, whether it be good or bad. 2 Cor. v. 10. 
 
 Q. Why do we ascribe to the souls of the righteous a fore¬ 
 taste of bliss before the last judgment ? 
 
 A. On the testimony of Jesus Christ Himself, who says in 
 the parable that the righteous Lazarus was immediately after 
 death carried into Abraham’s bosom. Luke xvi. 22. 
 
 Q. Is this foretaste of bliss joined with a sight of Christ’s 
 own countenance? 
 
 A. It is so more especially with the Saints®'*, as we are given 
 to understand by the Apostle Paul, who had a desire to depart, 
 and to be with Christ. Philipp, i. 23. 
 
 Q. What is to be remarked of such souls as have departed 
 with faith, but without having had time to bring forth fruits 
 worthy of repentance ? 
 
 A. This; that they may be aided towards the attainment 
 of a blessed resurrection by prayers offered in their behalf, 
 especially such as are offered in union with the oblation 
 of the Bloodless Sacrifice of the Body and Blood of Christ, 
 and by works of mercy done in faith for their memory®^. 
 
 Q. On what is this doctrine grounded ? 
 
 A. On the constant tradition of the Catholic Church; the 
 sources of which may be seen even in the Church of the Old 
 Testament. Judas Maccabseus offered sacrifice for his men 
 that had fallen. 2 Macc. xii. 43. Prayer for the departed has 
 ever formed a fixed part of the Divine Liturgy, from the first 
 Liturgy of the Apostle James. St. Cyril of Jerusalem says; 
 Very great will be the benefit to those souls, for which prayer is 
 offered at the moment, when the holy and tremendous Sacrifice 
 is lying in view. Lect. Myst. v. 9. 
 
 St. Basil the Great in his prayers for Pentecost says, that 
 the Lord vouchsafes to receive from us propitiatory prayers 
 
 E 2 
 
 ON 
 
 FAITH. 
 
72 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 RART. 
 
 and sacrifices for those that are kept in Hades, and allows us 
 the hope of obtaining for them peace, relief, and freedom. 
 
 ON THE TWELFTH ARTICLE. 
 
 Q. What is the life of the world to come ? 
 
 A, The life that shall be after the resurrection of the 
 dead and the general judgment of Christ. 
 
 Q. What kind of life shall this be ? 
 
 A. For those who believe^ who love God, and do Avhat is 
 good, it shall be so happy, that we cannot now even conceive 
 such happiness. It doth not yet appear ivhat we shall be. 
 
 1 John iii. 2. I kneiv a man in Christ, says the Apostle Paul, 
 who ivas caught up unto Paradise, and heard unspeakable words, 
 which it is not lawfidfor a man to utter. 2 Cor. xii. 2, 4. 
 
 Q. Whence shall proceed this so great happiness ? 
 
 A. From the contemplation of God in light and glory, and 
 from union with Flim. For now we see through a glass 
 darkly, but then face to face: now I knoiv in part, but then 
 shall I knoiv, even as also I am known. 1 Cor. xiii. 12. 
 
 Then shall the righteous shine forth as the sun, in the king¬ 
 dom of their Father. Mat. xiii. 43. God shall be all in all. 
 1 Cor. XV. 28. 
 
 Q. Shall the body also share in the happiness of the soul ? 
 
 A. Yes; it too will be glorified with the light of God, as 
 Christ’s body was at His transfiguration on Mount Tabor. 
 
 It is soivn in dishonour, it is raised in glory. 1 Cor. xv. 43. 
 As we have borne the image of the earthy, that is, of Adam, we 
 shall also bear the image of the heavenly. Ib. 49. 
 
 Q. Will all be equally happy? 
 
 A. No. There will be different degrees of happiness, in 
 proportion as every one shall have profited here in faith, love, 
 and good works. There is one glory of the sun, and another 
 glory of the moon, and another glory of the stars: for one 
 star diffei'ethfrom another star in glory, ^o also is the resur¬ 
 rection of the dead. 1 Cor. xv. 41, 42. 
 
 Q. But what will he the lot of unbelievers and trans¬ 
 gressors ? 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 73 
 
 A. They will be given over to everlasting death, that is, to 
 everlasting fire, to everlasting torment, with the devils. 
 
 Whosoever was not found vjritten in the book of life, was 
 cast into the lake of fire. Rev. xx. 15 ; And, That is the second 
 death. Rev. xx. 14. Depart from Me, ye cursed, into ever¬ 
 lasting fire, prepared for the devil and his angels. Mat. xxv. 41. 
 And these shall go aivay into everlasting punishment, hut the 
 righteous into life eternal. Ib. 46. It is better for thee to enter 
 into the kingdom of God with one eye, than having two eyes to 
 be cast into hell fire; where their ivorm dieth not, and the fire 
 is not quenched. Mark ix. 47, 48. 
 
 Q. Why will such severity he used with sinners ? 
 
 A. Not because God willed them to perish, but they of 
 their own will perish, because they receive not the love of the 
 truth, that they might be saved'^^. 2 Thess. ii. 10. 
 
 Q. Of what benefit will it be to us to meditate on death, 
 on the resurrection, on the last judgment, on everlasting 
 happiness, and on everlasting torment ? 
 
 A. These meditations will assist us to abstain from sin, 
 and to wean our affections from earthly things; they will 
 console us for the absence or loss of worldly goods, incite us 
 to keep our souls and bodies pure, to live to God and to 
 eternity, and so to attain everlasting salvation. 
 
 ON 
 
 FAITH. 
 
THE SECOND PART 
 
 SECOND 
 
 PART. 
 
 OF THE 
 
 ORTHODOX CATECHISM. 
 
 ON HOPE. 
 
 DEFINITION OF CHRISTIAN HOPE, ITS GROUND, 
 AND THE MEANS THERETO. 
 
 Q. What is Christian hope? 
 
 A. The resting of the heart on God, with the full trust that 
 He ever cares for our salvation, and will give us the happi¬ 
 ness He has promised. 
 
 Q. AVhat is the ground of Christian hope ? 
 
 A. The Lord Jesus Christ is our hope, or the ground of our 
 hope. 1 Tim. i. 1. Hope to the end for the grace that is to he 
 brought unto you by the revelation of Jesus Christ. 1 Pet. i. 13. 
 
 Q. What are the means for attaining to a saving hope ? 
 
 A. The means to this are; first, prayer; secondly, the 
 true doctrine of blessedness, and its practical application. 
 
 ON PRAYER. 
 
 Q. Is there any testimony of God^s word to this, that 
 prayer is a mean for attaining to a saving hope ? 
 
 A. Jesus Christ Himself joins the hope of receiving our 
 desire with prayer: Whatsoever ye shall ask of the Father 
 in My name, that will I do, that the Father may be glorified in 
 the Son. John xiv. 13. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 75 
 
 Q. What is prayer 7 
 
 A. The lifting up of man’s mind and heart to God, mani¬ 
 fested by devout words. 
 
 Q. What should the Christian do, when he lifts up his 
 mind and heart to God ? 
 
 A. First, he should glorify Flim for His divine perfections; 
 secondly, give thanks to Him for His mercies; thirdly, ask 
 Him for what he needs. So there are three chief forms of 
 prayer; Praise, Thanksgiving, and Petition. 
 
 Q. Can a man pray without words ? 
 
 A. He can; in mind and heart. An example of this may 
 be seen in Moses before the passage through the Red Sea. 
 Exod. xiv. 15. 
 
 Q. Has not such prayer a name of its own ? 
 
 A. It is called spiritual, or prayer of the heart and mind, 
 in one word, inward prayer; while, on the other hand, prayer 
 expressed in words, and accompanied by other marks of devo¬ 
 tion, is called oral or outward prayer. 
 
 Q. Can there be outward prayer without inward ? 
 
 A. There can; if any man utter words of prayer without 
 attention or earnestness. 
 
 Q. Does outward prayer alone suffice to obtain grace ? 
 
 A. So far is it from sufficing to obtain grace, that contrari¬ 
 wise it provokes God to anger. 
 
 God has Himself declared His displeasure at such prayer : 
 This people draweth nigh unto Me with their mouth, and 
 honoureth Me with their lips, but their heart is far from Me: 
 but in vain do they worship Me. Mat. xv. 8, 9. 
 
 Q. Does not inward prayer alone suffice without outward ? 
 
 A. This question is as if one should ask, whether soul 
 alone might not suffice for man without body ? It is idle to 
 ask this, seeing that God has been pleased to make man consist 
 of soul and body; likewise idle it is to ask, whether inward 
 prayer alone may not suffice without outward. Since we 
 have both soul and body, we ought to glorify God in our 
 bodies, and in our souls, which are God’s: this being besides 
 natural, that out of the abundance of the heart the mouth 
 
 ON 
 
 HOPE. 
 
76 
 
 A FULL CATECHISM OF THE 
 
 FIRST 
 
 PART. 
 
 sliould speak. Our Lord Jesus Christ was spiritual in the 
 highest degree^ but even He expressed llis spiritual prayer 
 both by words, and by devout gestures of body; sometimes, 
 for instance, lifting up His eyes to heaven, sometimes kneel¬ 
 ing, or falling on His face to the ground. 1 Cor. vi. 20; Mat. 
 xii. 34; John xvii. 1; Luke xxii. 41; Mat. xxvi. 39. 
 
 ON THE LORD’S PRAYER. 
 
 Q. Is there not a prayer which may be termed the common 
 Christian prayer, and pattern of all prayers ? 
 
 A. Such is the Lord’s Prayer. 
 
 V 
 
 Q. What is the Lord’s Prayer? 
 
 A. A prayer which our Lord Jesus Christ taught the Apo¬ 
 stles, and which they delivered to all believers. 
 
 Q. Repeat it. 
 
 A. Our Father, which art in heaven; 
 
 1. Hallowed he Thy Name ; 
 
 2. Thy kingdom come ; 
 
 3. Thy will he done, as in heaven, so in earth; 
 
 4. Give us this day our bread for subsistence ; 
 
 5. And forgive us our debts, as we forgive our debtors; 
 
 6. And lead us not into temptation; 
 
 7. But deliver us from evil. 
 
 For Thine is the kingdom, the power, and the glory, for ever 
 and ever. Amen. Mat. vi. 9 .. 13. 
 
 Q. In order the better to consider the Lord’s Prayer, how 
 may we divide it ? 
 
 A. Into the invocation, sQxexi petitions, and the doxology. 
 
 ON THE INVOCATION. 
 
 Q. How dare we call God Father ? 
 
 A. By faith in J esus Christ, and by the grace of regeneration. 
 
 As many as received Him, to them gave He power to become 
 the sons of God, even to them that believe on His name; which 
 were born, not of blood, nor of the will of the flesh, nor of the 
 will of man, but of God. John i. 12, 13, 
 
 Q. Must we say. Our Father, even when we pray alone ? 
 
ORTHODOX CATHOLIC EASTERN CHURCH, 
 
 77 
 
 A. Certainly we must. 
 
 Q. Why so? 
 
 A. Beeause Christian charity requires us to call upon God, 
 and ask good things of Him, for all our brethren, no less than 
 for ourselves. 
 
 Q. AVhy in the invocation do we say, W7io art in heaven ? 
 
 A. That, entering upon prayer, we may leave every thing 
 earthly and corruptible, and raise our minds and hearts to 
 what is heavenly, everlasting, and Divine. 
 
 ON 
 
 HOPE. 
 
 ON THE FIRST PETITION. 
 
 Q. Is not God’s Name holy? 
 
 A. Doubtless it is holy in itself. Holy is His Name. 
 Luke i. 49. 
 
 Q. How then can it yet be hallowed ? 
 
 A. It may be hallowed in men; that is. His eternal holiness 
 may be manifested in them. 
 
 Q. How? 
 
 A. First, when we, having in our thoughts and heart the 
 Name of God, so live as His holiness requires, and thus 
 glorify God; secondly, when others also, seeing our good 
 lives, glorify God. 
 
 Let your light so shine before men, that they may see your 
 good works, and glorify your Father which is in Heaven. 
 Mat. V. 16. 
 
 ON THE SECOND PETITION. 
 
 Q. Wliat is the kingdom of God, spoken of in the second 
 petition of the Lord’s Prayer? 
 
 A. The kingdom of grace, which, as St. Paulsays, is 7'igh~ 
 teousness, and peace, and joy in the Holy Ghost. Rom. xiv. 17. 
 
 Q. Is not this kingdom come already? 
 
 A. To some it has not yet come in its full sense; while 
 to others it has not yet come at all, inasmuch as sin still 
 reigns in their mortal bodies, that they should obey it in the 
 lusts thereof. Rom. vi. 12, 
 
 Q. How does it come ? 
 
78 
 
 A FULL CATECHISM OF THE 
 
 SECOND 
 
 PART. 
 
 A. Secretly, and inwardly. The kingdom of God cometh 
 not with observation; for behold, the kingdom of God is within 
 you. Luke xvii. 20, 21. 
 
 Q. May not the Christian ask for something further under 
 the name of God’s kingdom. 
 
 A. He may ask for the kingdom of glory, that is, for the 
 perfect bliss of the faithful. 
 
 Having a desire to depart, and be with Christ. Philipp, i. 23. 
 
 ON THE THIRD PETITION. 
 
 Q. What means the petition, Thy will be done ? 
 
 A. Hereby we ask of God, that all we do, and all that befalls 
 us, may be ordered not as we will, but as pleases Him. 
 
 Q. Why need we ask this ? 
 
 A. Because we often err in our wishes; but God unerringly, 
 and incomparably more than we ourselves, wishes for us all 
 that is good, and is ever ready to bestow it, unless He be 
 prevented by our ivilfulness and obstinacy. 
 
 Unto Him that is able to do exceeding abundantly above all 
 that we ask or think, according to the power that worketh in 
 us, unto Him be glory in the Church. Ephes. hi. 20, 21. 
 
 Q. Why do we ask that God’s will be done in earth as in 
 heaven ? 
 
 A. Beeause in heaven the holy Angels and Saints in bliss, 
 all without exception, always, and in all things, do God’s will. 
 
 ON THE FOURTH PETITION. 
 
 Q. What is bread for subsistence? 
 
 A. The bread which we need in order to subsist or live. 
 
 Q. With what thoughts should we ask of God this bread ? 
 
 A. Agreeably with the instruction of our Lord Jesus 
 Christ, we should ask no more than bread for subsistence; 
 that is, necessary food, and such clothing and shelter as is 
 likewise neeessary for life; but whatever is beyond this, and 
 serves not so mu eh for necessity as for gratification, we should 
 leave to the will of God; and if it be given, return thanks to 
 Him; if it be not given, Ave should be content without it. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 79 
 
 Q. Why are we directed to ask for bread for subsistence 
 only for this day ? 
 
 A. That we may not be too anxious about the future, but 
 trust for that to God. Take therefore no thought for the morrow, 
 for the morrow shall take thought for the things of itself: 
 sufficient unto the day is the evil thereof Mat. vi. 34. For 
 your heavenly Father knoweth that ye have need of all these 
 things. Ib. 32. 
 
 Q. May we not ask for something further under the name 
 of bread for subsistence ? 
 
 A. Since man is made of both a bodily and a spiritual 
 substance, and the substance of the soul far excels that of 
 the body, we may and should seek for the soul also that 
 bread of subsistence, without which the inward man must 
 perish of hunger. See Cyril. Hier. Lect. Myst. iv. 15. Orthod. 
 Confess. P. ii. Q. 19. 
 
 Q. What is the bread of subsistence for the soul ? 
 
 A. The word of God, and the Body and Blood of Christ. 
 
 Man shall not live by bread alone, but by every word that 
 proceedeth out of the mouth of God. Mat. iv. 4. My Flesh is 
 meat indeed, and my Blood is drink indeed. John vi. 55. 
 
 ON THE FIFTH PETITION. 
 
 Q. What is meant in the Lord’s Prayer by our debts ? 
 
 A. Our sins. 
 
 Q. Why are our sins called debts ? 
 
 A. Because we, having received all from God, ought to 
 render all back to Him, that is, subject all to His will and 
 law j which if we do not, we are left debtors to His justice. 
 
 Q. But who are our debtors ? 
 
 A. People who have not rendered us that which they owed 
 us by the law of God; as, for instance, have not shewn us 
 love, but malice. 
 
 Q. If God is just, how can we be forgiven our debts ? 
 
 A. Through the mediation of Jesus Christ. For there is 
 one God, and one Mediator between God and man, the man Jesus 
 Christ, who gave Himself a ransom for all. 1 Tim. ii. 5, 6. 
 
 ON 
 
 HOPE. 
 
80 
 
 A FULL CATECHISM OF THE 
 
 SECOND 
 
 PART. 
 
 Q. What will be the consequence^ if we ask God to forgive 
 us our sins without ourselves forgiving others ? 
 
 A. In that case neither shall we he forgiven. 
 
 For if ye forgive men their trespasses, your heavenly Father 
 will also forgive you; but if ye forgive not men their trespasses, 
 neither will your Father forgive you your trespasses. Mat. 
 vi. 14, 15. 
 
 Q. Why will not God forgive us, if we do not forgive others ? 
 
 A. Because we hereby shew ourselves evil, and so alienate 
 from us God^s goodness and mercy. 
 
 Q. What disposition then must we have, to use aright those 
 words of the Lord’s Prayer, we forgive our debtors ? 
 
 A. These words absolutely require that when we pray we 
 should bear no malice nor hatred, but be in peace and charity 
 with all men. Therefore if thou bring thy gift to the altar, 
 and there rememberest that thy brother hath aught against 
 thee, leave there thy gift before the altar, and go thy ivay; first 
 be reconciled to thy brother, and then come and offer thy gift. 
 Mat. V. 23, 24. 
 
 Q. But what am I to do, if I cannot readily find him who 
 hath aught against me, or if he shew himself unwilling to be 
 reconciled ? 
 
 A. In such a case it is enough to be reconciled with him 
 in heart, before the eyes of the all-seeing God. If it be 
 possible, as much as lieth in you, live peaceably with all men. 
 Rom. xii. 18. 
 
 ON THE SIXTH PETITION. 
 
 Q. What is meant in the Lord’s Prayer by temptation 7 
 
 A. Any conjuncture of circumstances in which there is 
 imminent danger of losing the faith, or falling into great sin. 
 
 Q. Whence come such temptations ? 
 
 A. From our flesh, from the world, or other people, and 
 from the devil. 
 
 Q. What do we ask in these words of the prayer, Lead us 
 7iot into temptation ? 
 
 A. First, that God suffer us not to be led into temptation; 
 secondly, that if it be needful for us to be tried and purified 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 81 
 
 through temptation, He give us not up wholly to temptation, 
 nor suffer us to fall. 
 
 ON THE SEVENTH PETITION. 
 
 Q. What do we ask in these words of the prayer, deliver 
 us from evil? 
 
 A. We ask for deliverance from all evil that can reach us 
 in the world, which since the fall lietli in wickedness; 1 John 
 V. 19; hut especially from the evil of sin, and from the evil 
 suggestions and snares of the spirit of evil, which is the devil. 
 
 ON THE DOXOLOGY. 
 
 Q. Why after the Lord’s Prayer do we subjoin the Doxology? 
 
 A. First, that when Ave ask mercies for ourselves from our 
 heavenly Father, we may at the same time render Him that 
 honour which is His due; secondly, that by the thought of His 
 everlasting kingdom, power, and glorij, we may be more and 
 more established in the hope, that He will give us what we 
 ask, because this is in Flis power, and makes to His glory. 
 
 Q. What means the word Amen? 
 
 A. It means verily, or so be it. 
 
 Q. Why is this word added to the Doxology? 
 
 Q. To signify that we offer the prayer in faith, and without 
 doubting, as we are taught to do by the Apostle James, i. 6. 
 
 ON THE HOCTPtlNE OF BLESSEDNESS. 
 
 Q. What must we join with prayer, in order to be grounded 
 in the hope of salvation and blessedness ? 
 
 A. Our own exertions for the attainment of blessedness. 
 
 Of this point the Lord Himself says; Why call ye Me Lord, 
 Lord, and do not the things ivhich I say ? Luke vi. 46. Not 
 every one that saith unto Me Lord, Lord, shall enter into the 
 kingdom of heaven, but he that doeth the will of My Father, 
 which is in heaven. Mat. vii. 21. 
 
 Q. What doctrine may we take as our guide in these 
 exertions ? 
 
 A. The doctrine of our Lord Jesus Christ, Avhich is briefly 
 set forth in His Beatitudes, or sentences on blessedness. 
 
 ON 
 
 HOPE. 
 
82 
 
 A FULL CATECHISM OF THE 
 
 SECOND 
 
 PART. 
 
 Q. How many such sentences are there ? 
 
 A. The nine following : 
 
 1. Blessed are the poor in spirit: for theirs is the kingdom 
 of Heaven. 
 
 2. Blessed are they that mourn: for they shall he comforted. 
 
 3. Blessed are the meek: for they shall inherit the earth. 
 
 4. Blessed are they which do hunger and thirst after righte¬ 
 ousness: for they shall be filled. 
 
 5. Blessed are the merciful: for they shall obtain mercy. 
 
 6 . Blessed are the pure in heart: for they shall see God. 
 
 7. Blessed are the peacemakers: for they shall he called the 
 children of God. 
 
 8 . Blessed are they which are persecuted for righteousness’ 
 sake: for theirs is the kingdom of heaven. 
 
 9. Blessed are ye, when men shall revile you, and persecute 
 you, and shall say all manner of evil against you falsely, for 
 My sake. Rejoice, and be exceeding glad: for great is your 
 reward in heaven. Mat. v. 3 .. 12. 
 
 Q. What is to be observed of all these sentences, in 
 order to their right understanding ? 
 
 A. This; that the Lord proposed in these sentences a 
 doctrine for the attainment of blessedness, as is expressly 
 said in the Gospel; He opened His mouth, and taught : but, 
 being meek and lowly of heart. He proposed His doctrine not 
 in the form of commandment, but of blessing to those, who 
 should of their own free will receive and fulfil it. Con¬ 
 sequently in each sentence or Beatitude we must consider, 
 first, the doctrine or jirecept, secondly, the blessing or 
 promise of reward. 
 
 ON THE FIRST BEATITUDE. 
 
 Q. What is the Lord’s first precept of blessedness ? 
 
 A. They who would be blessed must he poor in spirit. 
 
 Q. What is it to be poor in spirit ? 
 
 A. It is to have a spiritual conviction that we have 
 nothing of our own, nothing but what God bestows upon us, 
 and that we can do nothing good without God’s help and 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 83 
 
 grace, thus counting ourselves as nothing, and in all throwing 
 ourselves upon the mercy of God : in brief, as St. Chrysostom 
 explains it, spiritual ‘poverty is humility. Horn, in Mat. xv. 
 
 Q. Can the rich too be poor in spirit? 
 
 A. Doubtless they can; if they consider that visible riches 
 are corruptible and soon pass away, and can never compen¬ 
 sate for the Avant of spiritual goods. What is a mayi profited, 
 if he gam the whole ivorld, and lose his oivn soul ? or ivhat shall 
 a man give in exchange for his soul? Mat. xvi. 26. 
 
 Q. May not bodily poverty serve to the perfection of 
 spiritual ? 
 
 A. It may, if the Christian chooses it voluntarily, for God’s 
 sake®®. Of this, Jesus Christ Himself said to the rich man; 
 If thou wilt be perfect, go, sell that thou hast, and give to the 
 poor, and thou shalt have treasure in heaven; and come follow 
 Me. Mat. xix. 21. 
 
 Q. What does our Lord promise to the poor in spirit ? 
 
 A. The kingdom of heaven. 
 
 Q. How is the kingdom of heaven theirs ? 
 
 A. In the present life inwardly, and inchoately, by faith 
 and hope; but in the life to come perfectly, by their being 
 made partakers of everlasting blessedness. 
 
 ON THE SECOND BEATITUDE. 
 
 Q. What is the Lord’s second precept for blessedness ? 
 
 A. They who would be blessed must mourn. 
 
 Q. What is meant in this precept by the word mourn ? 
 
 A. Sorrow and contrition of heart, with unfeigned tears, 
 for that we so imperfectly and umvorthily serve the Lord, 
 or even rather deserve His anger by our sins. For godly sorrow 
 worketh repentance unto salvation not to be repented of; but 
 the sorrow of this world worketh death. 2 Cor. vii. 10. 
 
 Q. What special promise does the Lord make to mourners? 
 
 A. That they shall be comforted. 
 
 Q. What comfort is here to be understood ? 
 
 A. That of grace, consisting in the pardon of sin, and in 
 peace of conscience. 
 
 ON 
 
 HOPE. 
 
84 
 
 A FULL CATECHISM OF THE 
 
 SECOND 
 
 PART. 
 
 Q. Why is this promise joined with a precept for mourning? 
 A. In order that sorrow for sin may not reach to despair. 
 
 ON THE THIRD BEATITUDE. 
 
 Q. What is the Lord’s third precept for blessedness? 
 
 A. They who would be blessed must be tneeJc. 
 
 Q. What is meekness ? 
 
 A. A quiet disposition of spirit, joined with care neither to 
 offend any man, nor be offended at any thing one’s self. 
 
 Q. What are the special effects of Christian meekness? 
 
 A. These; that we never murmur against God, nor even 
 against men, when any thing falls out against our wishes, 
 nor give way to anger, nor set ourselves up. 
 
 Q. What is promised by the Lord to the meek ? 
 
 A. That they shall inherit the earth. 
 
 Q. How are we to understand this promise ? 
 
 A. As regards Christ’s followers generally it is a prediction 
 which has been literally fulfilled; for the ever-meek Chris¬ 
 tians, instead of being destroyed by the fury of the heathen, 
 have inherited the universe, which the heathen formerly 
 possessed. But the further sense of this promise, as regards 
 Christians lioth generally and individually, is this, that they 
 shall receive an inheritance, as the Psalmist says, in the land 
 of the liviny; that is, where men live and never die; in other 
 words, that they shall receive everlasting blessedness. See 
 Psalm xxvii. 15. 
 
 ON THE FOURTH BEATITUDE. 
 
 Q. What is the Lord’s fourth precept for blessedness ? 
 
 A. They who would be blessed must hunger and thirst after 
 righteousness. 
 
 Q. What is meant here by the word righteousness ? 
 
 A. Though this word may well stand for every virtue, 
 which the Christian ought to desire even as his meat and 
 drink, yet should we here specially understand that righte¬ 
 ousness, of which in the book of Daniel it is said. An ever¬ 
 lasting righteousness shall be brought in; that is, the justifica- 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 85 
 
 tion of s-uilty man through grace and faith in Jesus Christ. on 
 - r. . h.. hope. 
 
 Dan. IX. 24. - 
 
 The Apostle Paul speaks thus: The righteousness of God 
 which is by faith of Jesus Christ unto all, and upon all them 
 that believe: for there is no differe7ice: for all have sinned, and 
 come short of the glory of God; being justified freely by His 
 grace through the redemption that is in Christ Jesus, whom God 
 hath set forth to be a propitiation through faith m His blood, 
 to declare His righteousness for the remissio7i of sins that are 
 past. Pom. iii. 22 .. 25. 
 
 Q. Who are they that hunger and thirst after righteousyiess ? 
 
 A. They who^ while they love to do good, yet count not 
 themselves righteous, nor rest on their own good works, but 
 acknowledge themselves sinners and guilty before God; and 
 who, by the wish and prayer of faith, hunger and thirst after 
 the justification of grace through Jesus Christ, as after spiri¬ 
 tual meat and drink 
 
 Q. Wdiat does the Lord promise to them who hunger and 
 thirst after righteousness ? 
 
 A. That they shall be filled. 
 
 Q. What is meant here by being filled? 
 
 A. As the filling or satisfying of the body produces, first, 
 the cessation of the sense of hunger and thirst, secondly, the 
 strengthening the body by food, so the filling of the soul 
 means, first, the inward peace of the pardoned sinner, secondly, 
 the acquisition of strength to do good, given by justifying 
 grace. The perfect filling, however, of the soul created for the 
 enjoyment of endless good, is to follow in the life eternal, 
 according to the words of the Psalmist; When I awake up 
 after Thy likeness, I shall be satisfied with it. xvii. 15. 
 
 ON THE FIFTH BEATITUDE. 
 
 Q. AVhat is the Lord’s fifth precept for blessedness ? 
 
 A. They who would be blessed must be merciful. 
 
 Q. How are we to fulfil this precept ? 
 
 A. By works of mercy, corporal and spiritual; for, as 
 
 G 
 
86 
 
 A FULL CATECHISM OF THE 
 
 SECOND 
 
 PART. 
 
 St. Chrysostom says^ the forms of mercy are manifold, and 
 this commandment broad. Horn, in Mat. xv. 
 
 Q. Wliicli are the corporal works of mercy ? 
 
 A. 1. To feed the Imiigry. 
 
 2. To give drink to the thirsty. 
 
 3. To elothe the naked; or sueh as have not necessary and 
 decent clothing. 
 
 4. To visit them that are in prison. 
 
 5. To visit the sick; minister to them; and forward their 
 recovery; or aid them to a Christian preparation for death. 
 
 6. To shew hospitality to strangers. 
 
 7. To bury them that have died in poverty. 
 
 Q. Which are the spiritual works of mercy ? 
 
 A. 1. By exhortation to convert the sinner from the error 
 of his way. James v. 20. 
 
 2. To instruct the ignorant in truth and virtue. 
 
 3. To give our neighbour good and seasonable advice in 
 difficulty; or in any danger of which he is unaware. 
 
 4. To pray for others to God. 
 
 5. To comfort the afflicted. 
 
 6. Not to return the evil which others may have done us. 
 
 7. To forgive injuries from our heart. 
 
 Q. Is it not contrary to the precept of mercy for civil 
 justice to punish criminals ? 
 
 A. Not in the least; if this be done as of duty; and with 
 a good intent; that iS; in order to correct tlieni; or to preserve 
 the innocent from their crimes. 
 
 Q. What does the Lord promise to the merciful ? 
 
 A. That they shall obtain mercy. 
 
 Q. What mercy is here to be understood ? 
 
 A. That of being delivered from everlasting condemnation 
 for sin at God^s Judgment. 
 
 ON THE SIXTH BEATITUDE. 
 
 Q. What is the Lord’s sixth precept for blessedness ? 
 
 A. They who would be blessed must be pmre in heart. 
 
 Q. Is not purity of heart the same thing as sincerity ? 
 
ORTHODOX CATHOLIC EASTERN CHURCH, 87 
 
 A. Sincerity, which feigns not any good dispositions foreign 
 to the heart, but shews the really good dispositions of the 
 heart by good deeds, is only the lowest degree of purity of 
 heart. This last a man attains by constant and strict watch¬ 
 fulness over himself, driving away from his heart every un¬ 
 lawful wish and thought, and every alfection for earthly 
 things, and ever keeping there the remembrance of God and 
 our Lord Jesus Christ with faith and charity. 
 
 Q. What does the Lord promise to the pure in heart ? 
 
 A. That they shall see God. 
 
 Q. How are we to understand this promise ? 
 
 A. The word of God compares the heart of man to the eye, 
 and ascribes to perfect Christians enlightened eyes of the heart. 
 Ephes. i. 18. As the eye that is clear can see the light, so 
 the heart that is pure can behold God. But since the sight 
 of God^s countenance is the very source of everlasting 
 blessedness, the promise of seeing God is the promise of the 
 highest degree of everlasting blessedness. 
 
 ON THE SEVENTH BEATITUDE. 
 
 Q. What is the Lord’s seventh precept for blessedness ? 
 
 A. They who would be blessed must he peace-makers. 
 
 Q. How are we to fulfil this commandment ? 
 
 A. We must live friendly with all men, and give no occa¬ 
 sion for disagreement: if any arise, we must try all possible 
 ways to put a stop to it, even by yielding our own right, 
 unless this be against duty, or hurtful to any other : if others 
 are at enmity, we must do all we can to reconcile them, and if 
 we fail, we must pray to God for their reconciliation. 
 
 Q. What does the Lord promise to peace-makers ? 
 
 A. That they shall be called the Sons of God. 
 
 Q. What is signified by this promise ? 
 
 A. The sublimity both of their office and of their reward. 
 Since in what they do they imitate the only-begotten Son 
 of God, who came upon earth to reconcile fallen man with 
 God’s justice, they are for this promised the gracious name 
 
 G 2 
 
 ON 
 
 HOPE. 
 
88 
 
 A FULL CATECHISM. 
 
 SECOND 
 
 PART. 
 
 of Sons of God, and without doubt a degree of blessedness 
 answering thereto. 
 
 ON THE EIGHTH BEATITUDE. 
 
 Q. What is the Lord’s eighth precept for blessedness ? 
 
 A. They who would be blessed must be rea 
 pei'secution for righteousness’ sake, without betraying it. 
 
 Q. What qualities are required by this precept? 
 
 A. Love of righteousness, constancy and firmness in virtue, 
 fortitude and patience, when one is subjected to calamity or 
 danger for refusing to betray truth and virtue. 
 
 Q. What does the Lord promise to those who are perse¬ 
 cuted for righteousness’ sake ? 
 
 A. The Kingdom of heaven, as if in recompense for what 
 they lose through persecution; in like manner as the same 
 is promised to the poor in spirit, to make up for the feeling 
 of want and privation. 
 
 ON THE NINTH BEATITUDE. 
 
 Q. What is the Lord’s ninth precept for blessedness ? 
 
 who wmuld be blessed must be ready to take with 
 joy reproach, persecution, suffering, and death itself for the 
 name of Christ, and for the true Orthodox faith. 
 
 Q. AVhat is the name for the course required by this precept? 
 
 A. The course of Martyrdom ? 
 
 Q. What does the Lord promise for this course ? 
 
 « 
 
 A. A great Reward in heaven; that is, a special and high 
 degree of blessedness. 
 
 dy to endure 
 
THE THIRD PART 
 
 OF THE 
 
 ORTHODOX CATECHISM. 
 
 ON CHARITY. 
 
 ON THE UNION BETWEEN FAITH AND CHARITY. 
 
 Q. What sliould be tlie effect and fruit of true faith in 
 the Christian ? 
 
 A, Ciiarity or love, and good ivorks conformable thereto. 
 
 In Jesus Christ, says the Apostle Paul, neither circumcision 
 availeth any thing, nor uncircuincision, but faith ivhich worketh 
 by love. Gal. v. 6. 
 
 Q. Is not faith alone enough for a Christian, without love 
 and good ivorks ? 
 
 A. No; for faith without love and good works is inactive 
 and dead, and so cannot lead to eternal life^k 
 
 He that loveth not his brother, abideth in death. 1 John iii. 
 14. What doth it 2 ^^ofit, my brethren, though a man say he 
 hath faith, and have not ivorks ? can faith save him ? For as 
 the body without the spirit is dead, so faith without works is 
 dead also. James ii. 14. 26. 
 
 Q. jMay not a man on the other hand be saved by love 
 and good works, without faith ? 
 
 A. It is impossible that a man who has not faith in God 
 should really love Him : besides, man, being ruined by sin, 
 
 OX 
 
 CHAKITY. 
 
90 
 
 A FULL CATECHISM OF THE 
 
 THIRD 
 
 PART. 
 
 cannot do really good works, unless he receive through faith 
 in Jesus Christ spiritual strength, or grace from God. 
 
 Without faith it is impossible to please God: for he that 
 cometh to God, must believe that He is, and that He is a 
 rewarder of them that diligently seek Him. Heb. xi. 6. 
 
 For as many as are of the works of the law, are under the 
 curse : for it is written. Cursed is every one that continueth not 
 in all things, lohich are written in the book of the law to do 
 them. Gal. iii. 10. For ive through the spirit wait for the hope 
 of righteousness by faith. Ih. v. 5. 
 
 For by grace are ye saved through faith; and that not of 
 yourselves: it is the gift of God: not of works, lest any man 
 should boast. Ephes. ii. 8, 9. 
 
 Q. A¥hat is to be thought of such love as is not accom- 
 p)anied by good works ? 
 
 A. Such love is not real: for true love naturally shews 
 itself by good works. Jesus Christ says; He that hath My 
 commandments, and keepeth them, he it is that loveth Me: if 
 a man love Me, he will keep My word. John xiv. 21. 23, 
 
 The Apostle John writes; For this is the love of God, that 
 we keep His commandments. 1 John v. 3. Let us not love in 
 ivord, neither in tongue, but in deed and in truth. Ib. iii. 18. 
 
 ON THE LAW OF GOD AND THE COMMANDMENTS. 
 
 Q. What means have we to know good works from bad ? 
 
 A. The inward law of God, or the witness of our conscience, 
 and the outward law of God, or God’s commandments. 
 
 Q. Does holy Scriptm’e speak of the inward law of God ? 
 
 A. The Apostle Paul says of the heathen; Which shew the 
 ivork of the law written in their hearts, their conscience also 
 bearing witness, and their thoughts the meanwhile accusing or 
 else excusing one another. Pom. ii. 15. 
 
 Q. If there is in man’s heart an inward law, why was 
 the outward given ? 
 
 A. It was given because men obeyed not the inward law, 
 but led carnal and sinful lives, and stifled within themselves 
 the voice of the spiritual law, so that it was necessary to put 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 91 
 
 tliem in mind of it outwardly through the commandments. ON 
 
 ^ CHARITY. 
 
 Wherefore then serveth the laio? It was added because of - 
 
 transgressions. Gal. iii. 19. 
 
 Q. When, and how, was God’s outward law given to men ? 
 
 A. When the Hebrew people, descended from Abraham, 
 had been miraculously delivered from bondage in Egypt, on 
 their way to the promised land, in the desert, on mount 
 Sinai, God manifested His presence in fire and clouds, and 
 gave them the law, by the hand of Moses, their leader. 
 
 Q. Which are the chief and general commandments of 
 this law ? 
 
 A. The following ten; which were written on two tables of 
 stone : 
 
 1. I am the Lord thy God: thou shalt have none other gods 
 beside Me. 
 
 2. Thou shalt not make unto thyself any graven image, nor 
 the likeness of any thing that is in heaven above, or that is in 
 the earth beneath, or that is in the waters under the earth: 
 thou shalt not bow down to them, nor serve them. 
 
 3. Thou shalt not take the name of the Lord thy God in vain. 
 
 4. Remember the Sabbath day, to keep it holy: six days 
 shalt thou labour, and do all thy work; but the seventh day is 
 the Sabbath to the Lord thy God. 
 
 5. Honour thy Father and thy Mother, that it may be well 
 with thee, and that thy days may be long upon the earth, 
 
 6. Thou shalt not kill. 
 
 7. Thou shalt not commit adultery. 
 
 8. Thou shalt not steal. 
 
 9. Thoii shalt not bear false witness against thy neighbour. 
 
 10. Thou shalt not covet thy neighbour’s wife, thou shalt not 
 covet thy neighbour’s house, nor his land, nor his man-servant, 
 nor his maidservant, nor his ox, nor his ass, nor any of his 
 cattle, nor any thing that is thy neighbour’s. Exod. xx. 1.. 17. 
 
 Deut. V. 6 . . 21. 
 
 Q. You said that these commandments were given to the 
 people of Israel: must we then also walk by them ? 
 
 A. AYe must: for they are in substance the same law. 
 
92 
 
 A FULL CATECHISM OF THE 
 
 THIRD 
 
 PART. 
 
 which, in the words of St. Paul, has been written in the 
 hearts of all men, that all should walk by it. 
 
 Q. Did Jesus Christ teach men to walk by the ten com¬ 
 mandments ? 
 
 A, He bade men, if they would attain to everlasting life, 
 to keep the commandments; and taught us to understand 
 and fulfil them more perfectly, than had been done before 
 He came. Mat. xix. 17. and v. 
 
 ON THE DIVISION OF THE COMMANDMENTS INTO 
 
 TWO TABLES. 
 
 Q. What means the division of the ten commandments 
 into two tables? 
 
 A. This; that they contain two kinds of love, love to God, 
 and love to our neighbour; and prescribe two corresponding 
 kinds of duties. 
 
 Q. Has not Jesus Christ said something of this ? 
 
 A. When asked. Which is the great commandment in the law ? 
 He rejilied; Thou shall love the Lord thy God with all thy heart, 
 and ivith all thy soul, and with all thy mind. This is the first 
 and great commandment. And the second is like unto it: Thou 
 shall love thy neighbour as thyself. On these two command¬ 
 ments hang all the law and the prophets. Mat. xxii. 36 .. 40. 
 
 Q. Are all men our neighbours ? 
 
 A. Yes, all; because all are the creation of one God, and 
 have come from one man: but our neighbours in faith are 
 doubly neighbours to us, as being 'children of one heavenly 
 Father by faith in Jesus Christ. 
 
 Q. But why is there no commandment of love to ourselves ? 
 
 A. Because we love ourselves naturally, and without any 
 commandment. No man ever yet hated his own flesh, but 
 nourisheth and cherisheth it. Ephes. v. 29. 
 
 Q. What relative order should there be in our love to 
 God, our neighbour, and ourselves ? 
 
 A. We should love ourselves not for our own but for God’s 
 sake, and partly also for the sake of our neighbours : we should 
 love our neighbour for the sake of God ; but we should love 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 93 
 
 God for Himself, and above all. Love of self should be sacri¬ 
 ficed to the love of our neighbour; but both should be sacri¬ 
 ficed to the love of God. 
 
 Greater love hath no man than this, that a man lay down 
 his life for his friends. John xv. 13. 
 
 He that loveth father or mother more than Me, saith Jesus 
 Christ, is not worthy of Me: and he that loveth son or daughter 
 more than Me, is not worthy of Me. Mat. x. 37. 
 
 Q. If the whole law is contained in two commandments, 
 why are they divided into ten ? 
 
 A. In order the more clearly to set forth our duties towards 
 God, and towards our neighbour. 
 
 Q. In which of the ten commandments are we taught our 
 duties towards God? 
 
 A. In the first four. 
 
 Q. What are these duties ? 
 
 A. In the first commandment we are taught to know and 
 worship the true God. 
 
 In the second, to abstain ivova false worship. 
 
 In the third, not to sin against God^s wmrship even by ivord. 
 
 In the fourth, to keep a certain order in the time and acts 
 of God^s w^orship. 
 
 Q. In which of the ten commandments are we taught our 
 duties towards our neighbour ? 
 
 A. In the last six. 
 
 Q. What are these duties ? 
 
 A. In the fifth commandment we are taught to love and 
 honour those of our neighbours who are nearest to us, begin¬ 
 ning from our parents. 
 
 In the sixth, not to hurt the life of our neighbour. 
 
 In the seventh, not to hurt the purity of his morals. 
 
 In the eighth, not to hurt his property. 
 
 In the ninth, not to hurt him by word. 
 
 In the tenth, not to wish to hurt him. 
 
 Q. Do not the ten commandments include also our duties 
 towards ourselves ? 
 
 A. Yes; these duties are implied in the commandmeuts 
 
 ON 
 
 CHARITY. 
 
THIRD 
 
 PART. 
 
 94 A FULL CATECHISM OF THE 
 
 of tlie second table relating to our neiglibours ; for our duty 
 is to love our neighbour as ourselves. 
 
 ON THE FIRST COMMANDMENT. 
 
 Q. What mean these words^ / am the Lord thy God ? 
 
 A. By these words God as it were points Himself out to 
 man, and so commands him to know the Lord his God. 
 
 Q. What particular duties may we deduce from the com¬ 
 mandment to know God? 
 
 A. 1. We must seek to learn the knowledge of God, as being 
 the most essential of all knowledge. 
 
 2. We must listen attentively to instructions on God and 
 on His works in church, and to religious conversations on the 
 same at home. 
 
 3. We must read or hear read books of instruction in the 
 knowledge of God; and in the first place holy Scripture, 
 secondly the writings of the holy Fathers. 
 
 Q. What are we taught in the words, Thou shalt have 
 none other gods but Me ? 
 
 A. We are taught to turn and cleave to the one true God, 
 or in other words, devoutly to worship Him. 
 
 Q. What duties are there which refer to the inward worship 
 of God 7 
 
 A. 1. 7b believe in God. 
 
 2. To walk before God; that is, to be ever mindful of Him, 
 and in all things to walk circumspectly, because He seeth not 
 only our actions, but even our most secret thoughts. 
 
 3. To fear God, or stand in awe of Him; that is, to 
 think the anger of our heavenly Father the greatest ill that 
 can befall us, and therefore strive not to offend Him. 
 
 4. To trust in God. 
 
 5. To love God. 
 
 6. To obey God; that is, to be ever ready to do what He 
 commands, and not to murmur when He deals with us other¬ 
 wise than we could desire. 
 
 7. To adore God, as the supreme Being. 
 
 8. To glorify God, as being all-perfect. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 95 
 
 9. To give thanks to God, as our Creator, Provident 
 ^ustainer, and Saviour. 
 
 10. To call upon God, as our all-good and almighty helper, 
 in every good work which we undertake. 
 
 Q. What duties are there which refer to the outward 
 worship of God ? 
 
 A. To confess God; that is, to acknowledge that He is 
 our God, and not deny Him, although for confessing Him we 
 may have to suffer, or even die. 
 
 2. To take part in the public Divine Service enjoined by 
 God and appointed by the Orthodox Church. 
 
 Q. In order the more exactly to understand and keep the 
 first commandment, we must know further what sins there 
 may be against it ? 
 
 A. 1. Atheism; when men whom the Psalmist justly calls 
 fools, wishing to rid themselves of the fear of God’s judg¬ 
 ment, saxj in their heart, There is no God. Ps. xiii. 1. 
 
 2. Polytheism; when instead of the one true God, men 
 acknowledge a number of false deities. 
 
 3. Infidelity; when men who admit the existence of God, 
 disbelieve His providence and His revelation. 
 
 4. Heresy; when people mix with the doctrine of the faith 
 opinions contrary to Divine Truth. 
 
 5. Schism; that is, wilful departure from the unity of Divine 
 worship, and from the Orthodox Catholic Church of God. 
 
 6. Apostasy; when any deny the true faith from fear of 
 man, or for worldly advantage. 
 
 7. Despair; when men give up all hope of obtaining from 
 God grace and salvation. 
 
 8. Sorcery; when men leaving faith in the power of God, 
 put their trust in secret and for the most part evil powers of 
 creatures, especially of evil spirits; and seek to work by their 
 means. 
 
 9. Superstition; when men put faith in any common thing 
 as if it had Divine power, and trust in it instead of trusting 
 in God, or fear it instead of fearing God; as, for instance, 
 when they put faith in an old book, and think they can be 
 
 ON 
 
 CHARITY. 
 
96 
 
 A FULL CATECHISM OF THE 
 
 THIRD saved by none other^ and must not use a new one^ tliougli 
 
 -the new booh contain the very same doctrine^ and tlie very 
 
 same form of Divine Service. 
 
 10. Sloth, in respect of learning religion, or in respect of 
 prayer, and the public Service of God. 
 
 11. Love of the creature more than of God. 
 
 12. Men-pleasing; wdien any seek to please men, so as for 
 this to be careless of pleasing God. 
 
 13. Trusting in man ; when any one trusts in his own means 
 and strength, or in the means and strength of others, and not 
 in the mercy and help of God. 
 
 Q. Why must we think that men-pleasing, and trusting 
 in man, are against the first commandment ? 
 
 A. Because the man, whom we please, or in whom we 
 trust, so as to forget God, is in some sort to us another God, 
 in place of the true God. 
 
 Q. How does holy Scripture speak of men-pleasing? 
 
 A. The Apostle Paul says; For if I yet pleased men, I 
 should not be the servant of Christ. Gal. i. 10. 
 
 Q. How does holy Scripture speak of trusting in man ? 
 
 A. Thus saith the Lord, Cursed he the man that trusteth in 
 man, and maheth flesh his arm, and whose heart departeth 
 from the Lord. Jer. xvii. 5. 
 
 Q. In order to succeed the better in fulfilling his duties to 
 God, how must a man act by himself? 
 
 A. He must deny himself. Whosoever ivill come after Me, 
 says Jesus Christ, let him deny himself. JMark viii. 34. 
 
 Q. What is it to deny oneself? 
 
 A. Basil the Great explains it thus : He denies himself, who 
 puts off the old man with his deeds, which is corrupt, according 
 to the deceitful lusts: ivho renounces also all loorldly affections, 
 'which can hinder his intention of godliness. Perfect self-denial 
 consists in this, that he cease to have any affection even for life 
 itself, and bear the judgment of death in himself, that he may 
 not trust in himself Can. Long. Besp. 8. 
 
 Q. What consolation is there for him, who by denying 
 himself loses many natiu’al gratifications. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 97 
 
 A. The consolation of grace; a Divine consolation, which 
 even sufferings themselves cannot impair. Fo?' as the suffer¬ 
 ings of Christ abound in us, so our consolation also ahoundeth 
 by Christ. 2 Cor. i. 5. 
 
 Q. If the first commandment teaches ns to worship religi¬ 
 ously God alone, how does it agree with this commandment 
 to honour Angels and holy men ? 
 
 A. To pay them due and rightful honour is altogether 
 agreeable to this commandment; because in them we honour 
 the grace of God, which dwells and works in them, and 
 through them seek help from God'^. 
 
 ON THE SECOND COMMANDMENT. 
 
 Q. What is a graven image, as spoken of in the second 
 commandment ? 
 
 A. The commandment itself explains that a graven image, 
 or idol, is the likeness of some creature, in heaven, or earth, 
 or in the waters, Avhich men bow down to and serve instead 
 of God**^. 
 
 Q. What is forbidden then by the second commandment? 
 
 A. We are forbidden to bow down to graven images or 
 idols, as to supposed deities, or as to likenesses of false gods. 
 
 Q, Are we not hereby forbidden to have any sacred repre¬ 
 sentations whatever ? 
 
 A. By no means. This very plainly appears from hence, 
 that the same Moses, through whom God gave the com¬ 
 mandment against graven images, received at the same time 
 from God an order to place in the Tabernacle, or moveable 
 Temple of the Israelites, sacred representations of Cherubim 
 in gold, and to place them too in that inner part of the tem¬ 
 ple to which the people turned for the worship of God. 
 
 Q. Why is this example worthy of remark for the Orthodox 
 Christian Church? 
 
 A. Because it illustrates her use of holy Icons. ■ 
 
 Q. What is an Icon ? 
 
 A. The word is Greek, and means an image or representa¬ 
 tion. In the Orthodox Church this name designates sacred 
 
98 
 
 A FULL CATECHISM OF THE 
 
 TinRD 
 
 TART. 
 
 representations of our Lord Jesus Christ Grod incarnate, 
 Ilis immaculate Mother, and Ilis Saints. 
 
 Q. Is the use of holy Icons agreeable to the second com¬ 
 mandment ? 
 
 A. It would then and then only be otherwise, if any one 
 were to make gods of them; but it is not in the least contrary 
 to this commandment to honour Icons as sacred representa¬ 
 tions, and to use them for the religious remembrance of God’s 
 works and of His saints : for when thus used Icons are books, 
 written with the forms of persons and things instead of let¬ 
 ters. See Greg. Magn. Ep. 1. ix. Ep. 9. ad Seren. Episc. 
 
 Q. What disposition of mind should we have, when we 
 reverence the Icons ? 
 
 A. While we look on them with our eyes, we should men¬ 
 tally look to God and to the Saints, who are represented on 
 them. 
 
 Q. What general name is there for sin against the second 
 commandment ? 
 
 A. Idolatry. 
 
 Q. Are there not also other sins against this commandment? 
 
 A, Besides gross idolatry there is yet another sort more 
 subtle, to which belong; 
 
 1. Covetousness. 
 
 2. Belly-service or sensuality, gluttony, and drunkenness. 
 
 3. Pride, to which belongs likewise vanity. 
 
 Q. Why is covetousness referred to idolatry ? 
 
 A. The Apostle Paul expressly says that covetousness is 
 idolatry. Col. hi. 5; because the covetous man serves riches 
 rather than God. 
 
 Q. If the second commandment forbids the love of gain, 
 what contrary duties does it thereby necessarily enjoin? 
 
 A. Those of contentedness and liberality. 
 
 Q. Why is belly-service referred to idolatry? 
 
 A. Because belly-servers set sensual gratification above 
 every thing; and therefore the Apostle Paul says that their 
 God is their belly; or, in other words, that the belly is their 
 idol. Philipp, iii. 19. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 99 
 
 Q. If the second commandment forbids belly-service, what 
 contrary duties does it thereby enjoin? 
 
 A. Those of temperance and fasting. 
 
 Q. Why are pride and vanity referred to idolatry ? 
 
 A. Because the proud man values above every thing his own 
 abilities and excellencies, and so they are his idol: the vain 
 man wishes further that others also should worship the same 
 idol. These proud and vain dispositions were exemplified even 
 sensibly in Nebuchadnezzar king of Babylon, who first set 
 up for himself a golden idol, and then ordered all to wor¬ 
 ship it. Dan. hi. 
 
 Q. Is there not still another vice which is near to idolatry ? 
 
 A. Such a vice is hypocrisy; when a man uses the outward 
 acts of religion, as fasting, and the strict observance of ceremo¬ 
 nies, in order to obtain respect from the people, without think¬ 
 ing of the inward amendment of his heart. Mat. vi. 5. 7. 
 
 Q. If the second commandment forbids pride, vanity, and 
 hypocrisy, what contrary duties does it thereby enjoin ? 
 
 A, Those of humility, and doing good in secret. 
 
 ON THE THIRD COMMANDMENT. 
 
 Q. When is God's name taken in vain ? 
 
 A. It is taken or uttered in vain, when it is uttered in 
 vain and unprofitable talk, and still more so, when it is uttered 
 lyingly or irreverently. 
 
 Q. What sins are forbidden by the third commandment? 
 
 A. 1. Blasplmny; or daring words against God. 
 
 2. Murmuring; or complaining against God^s Providence. 
 
 3. Profaneness; when holy things are jested on, or insulted. 
 
 4. Inattention in prayer. 
 
 5. Perjury; when men affirm with an oath what is false. 
 
 6. Oath-breaking; when men keep not just and lawful 
 oaths. 
 
 7. Breach of vows made to God. 
 
 8. Common swearing; or thoughtless oaths in common talk. 
 
 Q. Are not such oaths specially forbidden in holy Scripture? 
 
 A. The Saviour says ; I say unto you, Swear not at all, but 
 
 ox 
 
 CHARITY. 
 
100 
 
 A FULL CATECHISM OF THE 
 
 THIRD 
 
 PART. 
 
 let your communication he, Yea, yea; Nay, nay; for ivhatsoever 
 is more than these cometh of evil. Mat. v. 34. 37. 
 
 Q. Does not this go to forbid all oaths in civil matters ? 
 
 A. The Apostle Paul says ; Men swear by the greater; and 
 an oath for confirmation is to them an end of all strife : wherein 
 God, willing more abundantly to shew unto the heirs of promise 
 the immutability of His counsel, confirmed it by an oath. 
 rieh. vi. 16^ 17. Hence we must conclude, that if God Plim- 
 self for an immutable assurance used an oath, much more 
 may we on grave and necessary occasions, when required by 
 lawful authority, take an oath or vow religiously, with the 
 firm intention of not breaking it. 
 
 ON THE FOURTH COMMANDMENT. 
 
 Q. Why is it commanded to keep the seventh, rather than 
 any other day, holy to God? 
 
 A. Because God in six days made the world, and on the 
 seventh day rested from the work of creation. 
 
 Q. Is the Sabbath kept in the Christian Church? 
 
 A. It is not kept, strictly speaking, as a holy day; but still 
 in memory of the creation of the world, and in continuation 
 of its original observance, it is distinguished from the other 
 days of the week by a relaxation of the rule for fasting. 
 
 Q. How then does the Christian Church obey the fourth 
 commandment ? 
 
 A. Slie still to every six days keeps a seventh, only not 
 the last of the seven days, which is the Sabbath, but the first 
 day in every week, which is the Day of the Resurrection, or 
 Lord’s Day‘^. 
 
 Q. Since when do we keep the Day of the Resurrection ? 
 
 A. From the very time of ChrisUs Resurrection. 
 
 Q. Is there any mention in holy Scripture of keeping the 
 Dav of the Resurrection ? 
 
 A. In the book of the Acts of the Apostles it is mentioned 
 that the disciples, that is the Christians, came together on the 
 first day after the sabbath, which was the first day of the week 
 or day of the Resurrection,/or the breaking of bread, that is 
 
ORTHODOX CATHOLIC EASTERN CHURCH, 101 
 
 to say, for the celebration of the Sacrament of the Com- on 
 
 CHARITY 
 
 munion. Acts xx, 7. The Apostle and Evangelist John also-' 
 
 in the Apocalypse mentions the Lord’s Day, or the Day of 
 the Resurrection. 
 
 Q. Is there not yet something more to he understood 
 under the name of the seventh day, or Sabbath ? 
 
 A. As in the Chm’ch of the Old Testament the name 
 Sabbath was understood to include divers other days ap¬ 
 pointed like the Sabbath for festivals or fasts, as the festival 
 of the Passover, and the clay of Atonement; so likewise are 
 we now in the Christian Church bound to keep besides the 
 Lord’s day certain others also, which have been appointed as 
 festivals to the glory of God and the honour of the Blessed 
 Virgin and other Saints, or as days of fasting'^^. See Orth. 
 
 Confess. P. hi. Q. 60. P. i. Q. 88. 
 
 Q. Which are the chief festivals ? 
 
 A. Those appointed in memory of the chief events relating 
 to the Incarnation of the Son of God for our salvation, and to 
 the Manifestation of the Godhead: after these, those ap¬ 
 pointed in honour of the Most Holy Mother of God, as the 
 instrument of the mystery of the Incarnation. Such, in the 
 order of the events, are the following : 
 
 1. The day of the birth of the Most Holy Mother of God. 
 
 2. The day of her being brought to the Temple to be dedi¬ 
 cated to God. 
 
 3. The day of the Annunciation; that is, when the Angel 
 announced to the Most Holy Virgin the Incarnation of the 
 Son of God of her. 
 
 4. The day of the birth of Jesus Christ. 
 
 5. The day of the baptism of our Lord, and the Epiphany^ 
 or Manifestation of the Most Holy Trinity. 
 
 6. The day of our Lord’s being met in the temple by Simeon. 
 
 7. The day of our Lord’s Transfiguration. 
 
 8. The day of our Lord’s entry into Jerusalem. 
 
 9. Pasch or Easter: the feast of feasts, the anticipation of 
 the everlasting feast of everlasting blessedness. 
 
 10. The day of our Lord’s Ascension into Heaven. 
 
 H 
 
102 
 
 A FULL CATECHISM OP THE 
 
 THIRD 
 
 PART. 
 
 11. The feast of Pentecost; in memory of the descent 
 of the Holy Ghost, and in honour of the Most Holy Trinity. 
 
 12. The day of the Elevation of the Cross of our Lord 
 discovered by the Empress Helena. 
 
 13. The day of the Rest of the Most Holy Mother of God. 
 
 Q. What is the chief fast ? 
 
 A. The great fast; that is. Lent, or Quadragesima. 
 
 Q. Why is it called Quadragesima? 
 
 A. Because it continues forty days, besides the week of 
 ChrisCs Passion. 
 
 Q. Why has it been appointed that the great fast should 
 continue forty days ? 
 
 A. After the example of Jesus Christ Himself, Who fasted 
 forty days. Mat. iv. 2. 
 
 Q. Why has it been appointed to fast on the Wednesday 
 and the Friday 7 
 
 A. On Wednesday, in memory of the betrayal of our Lord 
 Jesus Christ to suffer; and on Friday in memory of His 
 actual suffering and death. 
 
 Q. For what cause are the fasts before the Nativity, the 
 Rest of the Blessed Virgin, and the Day of the Holy Apostles ? 
 
 A. The first two as preparatory exercises of abstinence, the 
 better to honour the ensuing feasts of the Nativity and the 
 Assumption; the last not only for like reason, but also in 
 imitation of the Apostles, who fasted to prepare themselves 
 for the Avork of preaching the Gospel. Acts xiii. 3. 
 
 Q. How should we spend our time on Sundays and the other 
 greater holy days, in order to keep the fourth commandment ? 
 
 A. First, on these days Ave should not labour, or do worldly 
 and temporal business; secondly, Ave should keep them holy, 
 that is, use them for holy and spiritual works, to the glory of 
 God. 
 
 Q. Why are we forbidden to work on holy days ? 
 
 A. That Ave may with the less hindrance employ them in 
 holy and godly works. 
 
 Q. What particular things is it fit to do on holy days ? 
 
 A. First, to go to church, for public worship, and for 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 103 
 
 instruction in the word of God: secondly, wlien at home, to 
 give ourselves to prayer and reading, or edifying conversa¬ 
 tion ; thirdly, to dedicate to God a portion of our means, ex¬ 
 pending it on the necessities of the Church and her Minis¬ 
 ters, and in alms to the poor, to visit the sick and prisoners, 
 and to do other works of Christian charity. 
 
 Q. But should we not do such things on work-days also? 
 
 A. It is well, if any can; but he whom business prevents, 
 should at any rate devote holy days to such works. But as 
 regards prayer it is certainly our bounden duty to use it every 
 day, morning and evening, before and after both dinner and 
 supper, and, as far as possible, at the beginning and ending 
 of every work. 
 
 Q. What are we to think of those, who on holy days allow 
 themselves in indecent plays and shows, idle songs, and in¬ 
 temperance in meat and drink ? 
 
 A. Such people greatly desecrate holy days. For if even 
 works innocent and useful for this present life are unfit for 
 holy days, much more such as these, Avhich are unprofitable, 
 carnal, and vicious. 
 
 Q. When the fourth commandment speaks of working six 
 days, does it not thereby condemn those who do nothing ? 
 
 A. Without doubt it condemns all who on common days 
 do not give themselves to works befitting their calling, but 
 spend their time in idleness and dissipation. 
 
 ON THE FIFTH COMMANDMENT. 
 
 Q. What special duties are prescribed by the fifth com¬ 
 mandment in regard to parents, under the general phrase of 
 honouring them ? 
 
 A. 1. To behave respectfully to them. 
 
 2. To obey them. 
 
 3. To support and comfort them in sickness and age. 
 
 4. After their death, as well as during their lives, to pray 
 for the salvation of their souls; and faithfully to fulfil their 
 last wills, so far as they are not contrary to laAV, divine 
 or civil. See 2 Macc. xii. 43, 44. Jerem. xxxv. 18, 19. 
 J. Damasc. Serm. de Mort. 
 
 H 2 
 
 ON 
 
 CHARITY. 
 
104 
 
 A FULL CATECHISM OF THE 
 
 THIRD 
 
 PAKT. 
 
 Q. What degree of sin is there in undutifulness to parents? 
 
 A. In proportion as it is easy and natural to love and 
 honour parents, to whom we owe our being, the more 
 grievous is the sin of undutifulness towards them: for this 
 cause in the law of Moses he that cursed father or mother 
 was to be put to death. Exod. xxi. 17. 
 
 Q. Why has this particular commandment to honour 
 parents a promise added to it of prosperity and long life ? 
 
 A. That men by a Ausible reward might be the more moved 
 to fulfil a commandment, on which the good order first of 
 families and afterwards of all social life depends. 
 
 Q. Hoav is this promise fulfilled ? 
 
 A. The examples of the old Patriarchs or Fathers shew 
 that God gives special force to the blessing of parents. Gen- 
 xxvii. The blessing of the father establisheth the houses of the 
 children. Ecclus. hi. 9. God of His Avise and just providence 
 specially protects the life and promotes the prosperity of such 
 as honour their parents upon earth: but for the perfect re¬ 
 ward of the perfect virtue He gives everlasting life and 
 blessedness in the heavenly country. 
 
 Q. Why in those commandments which teach love to our 
 neighbours is mention made first of all of parents ? 
 
 A. Because parents are naturally nearer to us than all 
 others. 
 
 Q. Are there not others also to be understood in the fifth 
 commandment under the name of parents ? 
 
 A. Yes; all Avho in different relations stand to us in the 
 place of parents. 
 
 Q. Who stand to us in the place of parents ? 
 
 A. 1. Our Sovereign and our country: for an empire is a 
 great family, in which the sovereign is father, and the sub¬ 
 jects children of the sovereign and their country. 
 
 2. Our Spiritual Pastors and Teachers: for they by their 
 doctrine and by the Sacraments beget us to spiritual life, and 
 nurture us up in it. 
 
 3. Onr Elders in age. 
 
 4. Our Benefactors. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 105 
 
 5. Our Governors, or superiors^ in different relations. 
 
 Q. How does holy Scripture speak of the honour due to 
 
 ON 
 
 CHARITY. 
 
 the sovereign ? 
 
 A. Let every soul be subject to the higher 2 ^oivers. For there 
 is no power but of God: the powers that be are ordained of 
 God. Whosoever therefore resisteth the power, resisteth the 
 ordinance of God. Rorn. xiii. 1, 2. 
 
 Jllierefore ye must needs he subject, not only for ivrath, but 
 also for conscience sake. lb. 5. 
 
 My son, fear God, and the king, and oppose neither of them . 
 Prov. xxiv. 21. 
 
 Bender therefore unto Cwsar the things which are Ccesar’s; 
 and unto God, the things that are God’s. Mat. xxii. 21. 
 
 Fear God, honour the king. 1 Pet. ii. 17. 
 
 Q. How far should love to our sovereign and country go ? 
 
 A. So far as to make us ready to lay down our life for 
 them. John xv. 13. 
 
 Q. IIow does holy Scripture speak of the duty of honour¬ 
 ing spiritual Pastors and Teachers ? 
 
 A. Obey them that have the ride over you, and submit your¬ 
 selves ; for they watch for your souls, as they that must give 
 account; that they may do it with joy, and not with grief: for 
 that is unprofitable for you. Heb. xiii. 17. 
 
 Q. Is there in holy Scripture any particular injunction to 
 honour elders in age as parents ? 
 
 A. The Apostle Paul writes to Timothy thus: Rebuke not 
 an elder, but entreat him as a father; younger men, as brethren; 
 elder women, as mothers. 1 Tim. v. 1, 2. 
 
 Thou shalt rise up befoi'e the hoary head, and honour the face 
 of the old man, and fear the Lord thy God. Levit. xix. 32. 
 
 Q. How may we he assured that we ought to honour 
 benefactors as parents ? 
 
 A. By the example of Jesus Christ Himself, who was sub¬ 
 ject to Joseph; although Joseph was not His father, but only 
 His guardian. Luke ii. 51. 
 
 Q. Besides these, who are our superiors, whom we must 
 honour after parents, and like them ? 
 
106 
 
 A FULL CATECHISM OF THE 
 
 THIPwD 
 
 PART. 
 
 A. They, wlio in place of parents take care of our educa¬ 
 tion, as Governors in schools, and Masters; They who pre¬ 
 serve us from irregularities and disorder in society, as civil 
 Magistrates; They who protect us from wrong by the power 
 of the law, as Judges; They to whom the sovereign entrusts 
 the guardianship and defence of the public safety against 
 enemies, as military Commanders; and lastly. Masters, so far 
 as relates to those who serve them, or belong to them. 
 
 Q. What does holy Scripture prescribe as to our duty with 
 respect to Authorities generally ? 
 
 A. Render therefore to all their dues: tribute to whom 
 tribute is due; custom to whom custom; fear to whom fear; 
 honour to whom honour. Rom. xiii. 7. 
 
 Q. How does holy Scripture speak of the obedience due 
 from servants and serfs to their Masters ? 
 
 A. Servants, be obedient to them that are your masters 
 according to the flesh, with fear and trembling, in singleness of 
 your heart, as unto Christ; not with eye-service as men-pleasers, 
 but as the servants of Christ, doing the will of God from the 
 heart. Ephes. vi. 5, 6. 
 
 Servants, be subject to your masters with all fear, not only to 
 the good and gentle, but also to the froward. 1 Pet. ii. 18. 
 
 Q. If holy Scripture prescribes duties towards parents, does 
 it not likewise prescribe duties towards children ? 
 
 A. It does. Fathers, provoke not your children to wrath, but 
 bring them up in the nurture and admonition of the Lord. 
 Ephes. vi. 4. 
 
 Q. How does holy Scripture speak of the duty of Pastors 
 towards their spiritual flock? 
 
 A. Feed the flock of God ivhich is among you, taking the 
 oversight thereof not by constraint, but willingly, and according 
 to God; not for filthy lucre, but of a ready mind; neither as 
 being lords over God’s heritage, but being ensamp)les to the 
 flock. 1 Pet. V. 2, 3. 
 
 Q. How does holy Scripture speak of the duty of them 
 that are in authority, and of Masters ? 
 
 A. Master's, give unto your servants that which is just and 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 107 
 
 equal, knowing that ye also have a Master in heaven. 
 Coloss. iv. 1. 
 
 Q. How ought we to act, if it fall out that our parents or 
 governors require of us any thing contrary to the faith or 
 to the law of God ? 
 
 A. In that case we should say to them, as the Apostles 
 said to the rulers of the Jews; Whether it he right in the 
 sight of God to hearken unto you more than unto God, judge 
 ye : and Ave should be ready, for the sake of the faith and the 
 law of God, to endure the consequences, whatever they may 
 he. Acts iv. 19. 
 
 Q. What is the general name for that quality or virtue, 
 which is required by the fifth commandment ? 
 
 A. Obedience. 
 
 ON 
 
 CHARITY. 
 
 ON THE SIXTH COMMANDMENT. 
 
 Q. What is forbidden by the sixth commandment ? 
 
 A. Murder; that is, taking away the life of our neighbour 
 in any manner whatever. 
 
 Q. Is it in all cases murder, and against this command¬ 
 ment, to kill? 
 
 A. No: it is not murder, nor against this commandment, 
 when life is taken in the execution of duty; as, when a 
 criminal is punished with death, by just judgment; or, again, 
 when an enemy is killed in war, in defence of om’ sovereign 
 and country. 
 
 Q. What is to be thought of involuntary homicide, when a 
 man is killed accidentally and unintentionally ? 
 
 A. The man who is guilty of involuntary homicide cannot 
 be reckoned blameless, unless he took all proper precautions 
 against the accident; at any rate, he needs to have his con¬ 
 science cleansed according to the Canons of the Church. 
 
 Q. What cases must be reckoned as murder, and as 
 breaches of this commandment ? 
 
 A. Besides direct murder, by whatever means, the same 
 sin may be committed in the following, and in similar cases: 
 
 1. When a judge condemns a prisoner, whom he knows to 
 be innocent. 
 
i08 
 
 A FULL CATECHISM OF THE 
 
 THIRD 
 
 PART. 
 
 2. When any one conceals or sets free a murderer, and so 
 gives him opportunity for fresh crime. 
 
 3. When any one can save his neighbour from death, but 
 does not save him; as, when a rich man suffers a poor man to 
 die of hunger. 
 
 4. When any one by excessive burdens and cruel punish¬ 
 ments wears out those under him, and so hastens their death. 
 
 5. When any one through intemperance or other vices 
 shortens his oivn life. 
 
 Q. What are we to think of suicide ? 
 
 A. That it is the most criminal of all murders. For if it 
 be contrary to nature to kill another man like unto ourselves, 
 much more is it contrary to nature to kill our own selves. 
 Our life is not our own, but God’s, who gave it. 
 
 Q. What are we to think of duels, to decide private quar¬ 
 rels? 
 
 A. Since the decision of private quarrels belongs to govern¬ 
 ment, while the duellist, instead of having recourse to law, 
 Avilfully determines on an act which involves manifest danger 
 of death both to himself and his opponent, it is evident that 
 a duel implies three di'eadful crimes; rebellion, murder, and 
 suicide. 
 
 Q. Besides murder of the body, is there not such a thing 
 as spiritual murder 7 
 
 A. A kind of spiritual murder is the causing of offence; 
 when any one causes his neighbour to fall into infidelity or 
 into sin, and so subjects his soul to spiritual death. 
 
 Tlie Saviour says; Whoso shall offend one of these little 
 ones ivhich believe in Me, it were better for him that a millstone 
 tvere hanged about his neck, and that he were drowned in the 
 depth of the sea. Mat. xviii. 6. 
 
 Q. Are there not still some more subtle forms of murder ? 
 
 A. To this sin are more or less referable all acts and words 
 against charity; all which unjustly^affect the peace and secu¬ 
 rity of our neighbour; and, lastly, all inward malice against 
 him, even though it be not shewn openly. Whosoever hateth 
 his brother is a murderer. 1 .John hi. 15. 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 109 
 
 Q. When we are forbidden to hurt the life of our neighbour, 
 what positive duty is thereby enjoined ? 
 
 A. That of doing all we can to secure his life and well-being. 
 
 Q. What duties follow from hence ? 
 
 A. Those of, 1. Helping the poor; 2. Ministering to the 
 sick; 3. Comforting the afSicted ; 4. Alleviating the distress 
 of the unfortunate; 5. Behaving in a gentle, affectionate, 
 and edifying manner to all; 6. Beconciling ourselves with 
 those that are angry; 7. Forgiving injuries, and doing good 
 to our enemies. 
 
 ON THE SEVENTH COMMANDMENT. 
 
 Q. What is forbidden by the seventh commandment ? 
 
 A. Adultery. 
 
 Q. What forms of sin are forbidden under the name of 
 adultery ? 
 
 A. The Apostle Paul would have Christians not even to 
 speak of such impurities. Ephes. v. 3. It is only of neces¬ 
 sity, to forewarn people against such sins, that we shall here 
 name some of them. Such are ; 
 
 1. Fornication; or irregular carnal love between unmarried 
 persons : 2. Adultery; when married persons unlawfully give 
 that love which they owe each other to strangers: 3. Incest; 
 when near relations enter into an union like that of matri¬ 
 mony. 
 
 Q. What does our Saviour teach us to think of adultery? 
 
 A. He has said that Whosoever looketh on a woman to lust 
 after her, hath committed adultery with her already in his 
 heart. Mat. v. 28. 
 
 Q. What should we do in order to guard against falling 
 into this subtle inward adultery 7 
 
 A. We should avoid every thing that may excite impure 
 feelings in the heart; as wanton songs and dances, lewd 
 conversation, immodest games and jokes, immodest sights, 
 and the reading of books which contain descriptions of impure 
 love. We should strive, according to the Gospel, not even 
 to look on that which may cause us to fall. If thy right eye 
 
110 
 
 A FULL CATECHISM OF THE 
 
 THIRD 
 
 PART. 
 
 offend thee, pluck it out and cast it from thee; for it is profit¬ 
 able for thee that one of thy members should perish, and not that 
 thy lohole body should be cast into hell. Mat. v. 29. 
 
 Q. Must we tlien literally pluck out the offending eye ? 
 
 A. We must pluek it out, not with the hand, but with the 
 will. He who has firmly resolved not even to look upon that 
 whieh eauses him to offend, hath already plucked out the 
 offending eye. 
 
 Q. When the sin of adultery is forbidden, what contrary 
 virtues are thereby enjoined? 
 
 A. Those of conjugal love ?cadi fidelity; and, for such as can 
 receive it, perfect purity and chastity. 
 
 Q. How does holy Scripture speak of the duties of man 
 and ivife ? 
 
 A. Husbands, love your wives, even as Christ also loved the 
 Church, and gave Himself for it. Ephes. v. 25. Wives submit 
 yourselves unto your own husbands, as unto the Lord: for the 
 husband is the head of the wife, even as Christ is the head of 
 the Church; and He is the Saviour of the body. Ib. 22, 23. 
 
 Q. M^hat motives does holy Scripture set before us, to make 
 us flee fornication and live chastely ? 
 
 A. It bids us keep our bodies in purity, because they are 
 the members of Christ, and temples of the Holy Ghost; while, on 
 the other hand, he who committeth fornication sinnetli against 
 his own body; that is, corrupts it, infects it with diseases, and, 
 further, hurts his mental faculties, such as imagination and 
 memory. See 1 Cor. vi. 15. 18. 19. 
 
 ON THE EIGHTH COMMANDMENT. 
 
 Q. What is forbidden by the eighth commandment ? 
 
 A. To steal, or in any way appropriate to ourselves that 
 which belongs to another. 
 
 Q. What particular sins are forbidden hereby ? 
 
 A. The chief are; 
 
 1. Llobbery; or the taking of any thing that belongs to 
 another openly, by force. 
 
 2. Theft; or taking what belongs to another privily. 
 
ORTHODOX CHATOLIC EASTERN CHURCH. 
 
 Ill 
 
 3. Fraud; or appropriating to ourselves any thing that is 
 another’s by artifice ; as when men pass off counterfeit money 
 for true, or bad wares for good; or use false weights and 
 measures, to give less than they have sold; or conceal their 
 effects, to avoid paying their debts; or do not honestly fulfil 
 contracts, or execute wills; when they screen others guilty of 
 dishonesty, and so defraud the injured of justice. 
 
 4. Sacrilege; or appropriating to ourselves what has been 
 dedicated to God, or belongs to the Church. 
 
 5. Spiritual sacrilege; Avhen one sinfully gives and another 
 fraudulently obtains any sacred office, not of desert, but for 
 
 •ON 
 
 CHARITY. 
 
 gain. 
 
 6. Bribery ; when men receive a bribe from those under 
 them in office or jurisdiction, and for gain promote the un¬ 
 worthy, acquit the guilty, or oppress the innocent. 
 
 7. Eating the bread of idleness; when men receive salary for 
 duty, or pay for work, which they neglect, and so in fact steal 
 both their pay, and that profit, which society, or he whom they 
 served, should have had of their labour : in like manner when 
 they who are able to support themselves by work, instead of 
 so doing live upon alms. 
 
 8. Extortion; when under the show of some right, but 
 really against equity and humanity, men make their own 
 advantage of the property, the labours, or even the misfortunes 
 of others : as when creditors oppress their debtors by usury; 
 when masters wear out their dependants by excessive imposts 
 or tasks; when in time of famine men sell bread at an ex¬ 
 orbitant price. 
 
 Q. When these sins are forbidden, what contrary virtues are 
 thereby enjoined? 
 
 A. oi Disinterestedness; 2. Good faith hi perforni- 
 
 ing engagements; 3. Justice; 4. Mercy to the poor. 
 
 Q. Does he then who is not merciful to the poor sin 
 against the eighth commandment? 
 
 A. Certamly he does; if he has the means of assisting 
 them: for all that we have belongs properly to God, and our 
 abundance is given us by His Providence for the assistance 
 
112 
 
 A FULL CATECHISM OF THE 
 
 THIRD 
 
 PART. 
 
 of the poor : wherefore, if we do not impart to them of our 
 abundance, we do in fact thereby rob and defraud them of 
 their right, and the gift of God. 
 
 Q. Is there not yet a higher virtue contrary to sins against 
 the eighth commandment ? 
 
 A. Such a virtue is absolute poverty, or the renunciation of 
 all property; which is proposed by the Gospel not as a duty 
 for all, but as a counsel for them that would be perfect. 
 
 If thou wilt be pterfect, go and sell that thou hast, and give to 
 the poor; and thou shalt have treasure in heaven. Mat. xix. 21. 
 
 ON THE NINTH COMMANDMENT. 
 
 Q. What is forbidden by the ninth commandment? 
 
 A. False witness against our neighbour, and all lying. 
 
 Q. What is forbidden under the words witness? 
 
 A. 1. False witness in a court of justice; when men bear 
 witness, inform, or complain falsely against any one. 
 
 2. False witness out of court, when men slander any one 
 behind his back, or blame him to his face unjustly. 
 
 Q. But is it allowable to censure others when they are 
 really to blame ? 
 
 A, No: the Gospel does not allow us to judge even of the real 
 vices or faults of our neighbours, unless we are called by any 
 special office to do so, for their punishment or amendment. 
 
 Judge not, that ye be not judged. Mat. vii. 1. 
 
 Q. Are not such lies allowable, as involve no purpose of 
 hurting our neighbour? 
 
 A. No: for they are inconsistent with love and respect for 
 our neighbour, and unworthy of a man, much more of a 
 Christian, who has been created for truth and love. 
 
 Wherefore jiutting away lying, speak every man truth with 
 his neighbour: for we are members one of another. Eph. iv. 25. 
 
 Q. If we wmuld avoid sins against the ninth command¬ 
 ment, what rule must we follow ? 
 
 A. We must bridle our tongue. He that will love life, and 
 see good days, let him refrain his tongue from evil, and his 
 lips, that they speak no guile. I Pet. iii. 10. If any man among 
 
ORTHODOX CATHOLIC EASTERN CHURCH. 
 
 113 
 
 you seem to he religious, and bridleth not his tongue, but deceiveth 
 his own heart, this man’s religion is vain. James i. 26. 
 
 ON THE TENTH COMMANDMENT. 
 
 Q. What is forbidden by the tenth commandment ? 
 
 A. All wishes inconsistent with charity to our neighbour, 
 and thoughts which are inseparable from such wishes. 
 
 Q. Why are we forbidden not only evil deeds, but also evil 
 wishes and thoughts ? 
 
 A. First, because wdien the soul entertains any evil wishes 
 or thoughts, it is already impure in God^s sight, and unworthy 
 of Him; as Solomon says; The unjust thought is an abomina¬ 
 tion to the Lord. Prov. xv. 26. And therefore we must needs 
 cleanse ourselves also from these inward impurities also, as 
 the Apostle teaches; Let us cleanse ourselves from all filthiness 
 of the flesh and spirit, perfecting holiness in the fear of the 
 Lord. 2 Cor. vii. 1. 
 
 Secondly, because, to prevent sinful acts, it is necessary to 
 crush sinful wishes and thoughts, from which, as from seeds, 
 such actions spring; as it is said; For out of the heart proceed 
 evil thoughts, murders, adulteries, fornications, thefts, false 
 witness, blasphemies. Mat. xv. 19. Every man is tempted, 
 when he is drawn away of his own lust, and enticed. Then, when 
 lust hath conceived, it bringeth forth sin; and sin, when it is 
 finished, bringeth forth death. James i. 14, 15. 
 
 Q. When we are forbidden to desire any thing of our 
 neighbour’s, what passion is hereby condemned ? 
 
 A. Envy. 
 
 Q. What is forbidden by the words. Thou shalt not covet 
 thy neighbour’s ivife ? 
 
 A. All lustful thoughts and wishes, or inward adultery. 
 
 Q. What is forbidden by the words. Thou shalt not covet 
 thy neighbour’s house, nor his land, nor his man-servant, nor 
 his maidservant, nor his ox, nor his ass, nor any of his cattle, 
 nor any thing that is his ? 
 
 A. All thoughts of avarice and ambition. 
 
 Q. What positive duties, corresponding to these prohibi¬ 
 tions, are prescribed by the tenth commandment ? 
 
 ON 
 
 CHARITY. 
 
114 
 
 A FULL CATECHISM. 
 
 THIRD 
 
 PART. 
 
 A. Firsts to keep purity of heart; and, secondly, to be 
 content with our lot. 
 
 Q. What is indispensable for the cleansing of the heart ? 
 A. The frequent and earnest invocation of the Name of our 
 Lord Jesus Christ. 
 
 CONCLUSION. 
 
 APPLICATION OF THE DOCTRINE OF FAITH 
 
 AND PIETY. 
 
 Q. tIo^y must we apply the doctrine of faith and piety ? 
 
 A. We must act according to our knowledge; and keep 
 before our eyes the fearful judgment threatened for dis¬ 
 obedience. 
 
 If ye know these things, happy are ye if ye do them. John 
 xiii. 17. That servant which knew his Lord’s will, and pre¬ 
 pared not himself, neither did according to His will, shall be 
 beaten with many stripes. Luke xii. 47. 
 
 Q. What must a man do, when he is conscious of any sin ? 
 
 A. Not only should he immediately repent, and firmly re¬ 
 solve to avoid the same sin for the future, but also strive, as 
 far as possible, to repair the scandal or injury that he has 
 wrought by contrary good deeds. 
 
 Thus it was that Zaccheus the Publican acted, when he 
 said to the Lord, Behold, Lord, the half of my goods I give to 
 the poor; and if I have taken any thing away from any one by 
 false accusation, I restore him fourfold. Luke xix. 8. 
 
 Q. Wbat caution do we need, when we seem to ourselves 
 to have fulfilled any commandment ? 
 
 A. We must then dispose our hearts according to the words 
 of Jesus Christ; When ye shall have done all those things which 
 are commanded you, say. We are unprofitable servants; we have 
 done that, which was our duty to do. Luke xvii. 10. 
 
 THE END. 
 
APPENDIX 
 
 CONSISTING OF 
 
 NOTES TO THE EOREGOING CATECHISM, 
 
 WITH 
 
 EXTRACTS FROM PUBLIC DOCUMENTS 
 
 OF THE 
 
 SCOTTISH AND ANGLICAN CHURCHES, 
 
 AND 
 
 FROM THE WRITINGS 
 
 OF 
 
 SOME OF THEIR MOST CELEBRATED DIVINES; 
 
 DESIGNED TO SHEW THAT THERE IS IN THE ANGLICAN COMMUNION 
 GENERALLY, AND MORE PARTICULARLY AND PREEMINENTLY IN THE 
 SCOTTISH CHURCH, AN ELEMENT OP ORTHODOXY, CAPABLE, BY A 
 SYNODICAL ACT, OF DECLARING UNITY AND IDENTITY WITH THE 
 EASTERN CATHOLIC CHURCH. 
 
Ov nepl TOVTcov 8e epcori povov, oKKa koX nepl twv Tvi<TTfv<T6vT(x>v 8ia 
 Tov \6yov avTav els ipe' ''im irdvres ev S)ai’ . . . "iva 6 Koapos 
 ma-revcrr] on <tv pe arrecrreiXaf. 
 
 Ta dbvvaTa napa dvdpedirois, Svt/ard e’crrc napa rw 6ea. 
 
 Alrelre rd peydKa, Ka'i Ta piKpd Trpo(rn6T)aeTai vplv. 
 
 Efz J(0l|l6TZ,n0E'foK^A£TfA 0CT«TBA 
 
 'IHHZ. 
 
NOTE 1. 
 
 Q. What is necessary in order to please God, and to save 
 one’s own soul? A. In the first place, a knowledge of the 
 true God, and a right faith in Him j in the second place, a 
 life according to this faith, and good works .—The Orthodox 
 Catechism, p. 3. 
 
 I. The Baptismal Offices of the Church of England:— 
 
 In these Offices the Priest declares that “ all men are conceived and horn 
 in sin, and they that are in the flesh cannot please God, and that our 
 Saviour Christ saith, None can enter into the kingdom of God, except he 
 be regenerate and born anew of water and the Holy Ghost.” And after¬ 
 wards, he recites Christ’s commanchnent to His Disciples, “ Go ye into all 
 the world and preach the Gospel to every creature. He that helieveth, and 
 is baptized, shall be saved ; but he that helieveth not shall be damned.” 
 And this being done, he shortly after addresses himself to the person to be 
 baptized, and tells him that “ he must for his part promise that he will re¬ 
 nounce the devil and all his works, and constantly believe God’s holy word, 
 and obediently keep His commandments And then interrogates him thus; 
 “ Q. Dost thou renounce, &c.? A. I renounce them all. Q. Dost thou 
 believe in God the Father Almighty, &c. [and so on to the end of the 
 Creed]? A, All this I stedfastly believe. Q. Wilt thou be baptized m 
 this Faith P A. That is my desire. Q. Wilt thou then obedientlij keep 
 God’s holy will and commandments, and walk hi the same all the days of thy 
 lifeP A. I will endeavour so to do, God being my helper.” Upon this 
 the Priest baptizes him: And thereupon immediately affirms, that “he is now 
 by Baptism regenerateand renews his prayers to God, that the person 
 thus baptized “ and regenerate,” may “ lead the rest of his life according 
 to this beginning,” may “continue God’s servant, and attain His promises.” 
 And lastly, after having admonished the Godfathers and Godmothers, he 
 charges the newly baptized himself, that having “ now by baptism put ou 
 Christ, it is his part and duty also, being made the child of God and of the 
 light, by faith in Jesus Christ, to walk ansiverably to his Christian calling, 
 . . . continually mortifying all evil and corrupt afifectious, aud daily proceed¬ 
 ing in all virtue and godliness of living." 
 
 I 
 
118 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 I. 
 
 II. The Catechism of the Church of England :— 
 
 “ Q. What is your name ? A. N. or M. Q. Who gave you this name ? 
 A. My Godfathers and my Godmothers in my Baptism; wherein I was made 
 a member of Christ, the child of God, and an inheritor of the kingdom of 
 heaven. Q. What did your Godfathers and Godmothers then for you? 
 A. They did promise and vow three things in my name. First, that I 
 should renounce the devil and all his works, the pomps and vanity of this 
 wicked world, and all the sinful lusts of the flesh. Secondly, that I should 
 believe all the Articles of the Christian Faith, And thirdly, that I should 
 heep God’s hoh/will and commandments, and ivalk in the same all the days 
 of my life. Q. Dost thou not think that thou art bound to believe and to 
 do, as they have promised for thee? A. Yes, verily; and by God’s help 
 so I will. And I heartily thank our heavenly Father that He hath called 
 me to this state of salvation, through Jesus Christ our Saviour. And I 
 pray unto God to give me His grace, that I may continue in the same unto 
 my life’s end.” 
 
 III. Bishop Nicholson, in his Exposition of the Catechism of the Church 
 of England, writes as follows:— 
 
 “ The first duty of a Christian is, that he believe. For it is not possible 
 that he should obey God’s commandments, or pray unto Him, or expect 
 the performance of any promise from Him, or desire by the Sacraments 
 to have them sealed to him, except he hath faith, trust, affiance and confi¬ 
 dence in God. Whence the Apostle saith, ‘ Without faith it is impossible 
 to please God ; for he who comes to God must believe that He is, and that 
 He is a rewarder of them that diligently seek Him.’”—Oxford ed. p. 26. 
 
 And again, of “Justifying Faith— 
 
 “ This is a gift of God, and is wrought inwardly by His Holy Spirit, 
 and outwardly by the revelation of His word. The subject in which 
 this faith is, is the heart, which comprehends the understanding, the 
 will, and the affections: which being regenerated in every true believer, 
 1. The understanding is enlightened with knowledge; 2. The will is 
 inclined to assent to, and receive what we know; 3. And the affections 
 bent to love it. Which three when they meet in any Christian soul, then 
 the man is said to believe, and to be endued with the habit or quality 
 
 of faith.Now whether this faith be true or no is thus discerned. 
 
 1. By air earnest, serious, and constant desire proceeding from a contrite 
 heart, not so much of salvation, as of reconciliation, or to be at peace with 
 God through Christ: they hunger after righteousness: whence the act of 
 the Patriarchs’ faith is commended for this, aa-rraa-dpevoi, they kissed, 
 saluted, or embraced the promises : and the promise made to them was of 
 the Woman’s Seed, which was Christ, who was to reconcile all things in 
 heaven and in earth. 2. By the influence it hath upon our lives, conform¬ 
 ing the whole man to the discipline of Jesus Christ, which the Apostle 
 
NOTES TO THE ORTHODOX CATECHISM. 119 
 
 calls ‘ the obedience of faith.’ For there is a dead faith, which is sepa¬ 
 rated from a holy life ; and this justifies no man: and there is a living 
 faith, which works by love, or faith keeping the commandments of God, 
 which alone is powerful unto salvation. Now with this faith it is that a 
 Christian vows in his baptism to believe.”—Ib. p. 17, &c. 
 
 IV. Dr. William Forbes, First Bishop of Edinburgh ;— 
 
 “Justifying faith, to speak distinctly and theologically, is nothing else 
 than a firm and sure assent of the mind produced by the Holy Ghost 
 through the word ; by wdiich we acknowledge as most true all that God 
 has revealed in holy Scripture, especially the mystery of our redemption 
 and salvation through Christ. And so, considered in itself and in its 
 essence, it is no other thing than the Catholic Faith (i. e. the faith of 
 the Catholic Church), which of itself also beyond all doubt justifies a 
 man, all those other things which are necessary to justification are joined 
 with it.”—Consid. Modest, p. 7. 
 
 And again: “Very many of the Fathers assert that we are justified by 
 faith only. Grig, in cap. 3. ad Rom. circ. fin. &c. &c.” (citing a great 
 number of passages.) “ But if all these and other like passages which 
 might be found,be read fairly and honestly, the reader will plainly see that 
 the Fathers by the word only, or alone, never thought of excluding simply 
 all works of faith and grace from being causative of justification and 
 eternal life: but, 1. The law of nature, and the Mosaic law: 2. all works 
 done of man’s own power and will, without faith in Christ and God’s pre¬ 
 venting grace: 3. a false faith, or heresy; to which, and not to good works, 
 they then oppose faith, (i.e. true faith:) 4. the absolute necessity of out¬ 
 ward works even of grace, as outward works of charity or repentance, the 
 receiving of the Sacraments, &c., (that is, when the possibility or opportu¬ 
 nity is wanting), for in such cases faith alone suffices without external 
 works; but yet not even then without those good affections of penitence and 
 love to God, which are inward works: 5. all vain confidence and boasting 
 in our own works, of whatever kind or whensoever done they may be, not 
 only such as precede faith, but also such as follow it, whether of the out¬ 
 ward or inward kind.”—Ib. p. 24. 
 
 Again; “ This conclusion then, that good works are necessary to salva¬ 
 tion not only by reason of their being necessarily present, but also by 
 reason that they are in some degree causative thereof, and that works no 
 less than faith are in their own way referred to salvation, is admitted, as we 
 have shewn, to be most true by very many of the most learned Protestants: 
 and as for us, we think this controversy between the two sides vain and 
 useless, and for the most part a mere logomachy.”—Ib. p. 130. 
 
 Again: “The more rigid Protestants do very ill in rejecting the com¬ 
 monly received distinction of justification into primary and secondary. 
 For to say nothing now of that first justification, which consists in the re- 
 
 I 2 
 
 NOTE 
 
 I. 
 
120 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE mission of all precedent sins and tlie gift of sanctifying grace” [so are 
 
 --joined in the Baptismal Office these two expressions of ‘ washiiu/’ and ‘■sane- 
 
 iifying’l “ we must necessarily acknowledge and admit a secondary or 
 posterior justification, which consists in the progression, increase, and 
 perfecting (according to the state of life) of that justice which has been 
 given in the first instance, and in the remission of those faults into which 
 even the just fall daily. Of this the Scriptures speak. (Apocal. last ch.) 
 ‘ He who is justified, let him he justified still. (Qui justus est, justificetur 
 adhuc.) &c.”’—Ih. p. 168. 
 
 V. And lastly, the same Bishop Forbes quotes a passage from the 
 Book entitled “A Necessary Doctrine, &c.,” set forth by the Bishops of 
 the Church of England in the year 1543; to which Cranmer also himself 
 appealed shortly before his death, as still retaining its force. The follow¬ 
 ing is abridged from the article on Justification :— 
 
 “ All men since the fall of Adam are born in original sin, and further 
 are born with concupiscence, and are guilty to everlasting death and 
 damnation, from which they can in no wise he delivered by any strength 
 or power that is in them . . . Wherefore God sent His Son to deliver us, 
 and to be the very means of our reconciliation and of our justification. . . . 
 Albeit God is the principal cause and chief worker of this justification in 
 us, yet so it pleaseth His wisdom, that man, prevented by His grace, shall 
 be also a worker by His free consent and obedience to the same, in the 
 attaining of his own justification, and so continuing, come to the perfect end 
 thereof by such means and ways as God hath ordained.... Although Christ 
 offered Himself on the Cross a sufficient redemption for the sins of the 
 world, and hath made Himself an open way for all only by His own merit, 
 and calleth all, yet, for all this, none shall be saved by Him but they that 
 take such ways thereto as He hath taught and appointed; i. e., for them 
 that are of age, and have use of reason before they be christened, God’s 
 will is that all such (if they will be saved) shall at hearing give stedfast 
 faith and assent to His word, as St. Paul saith, ‘He that cometh to God 
 must believe; and by that faith they must conceive repentance for their 
 sins, with trust to have forgiveness of them by Christ. And joining thereunto 
 a full purpose of amendment of forsaking sin and serving God as long as 
 they live, they must then receive the Sacrament of Baptism. And this is 
 the very plain ordinary way, by which God hath determined that men 
 being of age and coming to Christendom should be justified. For as for 
 infants, it is to be believed that their justification is wrought by the secret 
 
 operation of the Holy Ghost in their baptism .And this justification 
 
 whereof we have hitherto spoken, may be called lhe_^Vs< justification. But 
 if it chance us after our baptism to be overthrown of our enemies and cast 
 into mortal sin, then there is no remedy, but for the recovering of our 
 former justification which we have lost, to arise by penance, therein pro- 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 121 
 
 ceeding with sorrow and niiicli lamentation, with fasting, alms, prayer, 
 and the doing of all that God requires; and so, being thus restored to our - 
 justification, we must go forward in our battle aforesaid, in mortifying our 
 concupiscence and in our daily spiritual renovation, in doing good works 
 and abstaining from sin, being armed with faith, hope, and charity ; to 
 the intent we may attain our final justification, and so be glorified in 
 
 the day of judgment with the reward of everlasting life.Wherefore 
 
 when we have once received our justification in baptism, or be restored 
 thereunto by true penance, we must continually walk after Christ, 
 bearing our Cross, and increasing in His grace by good works; and so doing, 
 proceed, go forward, and increase in our justification, according to the saying 
 of St. John, ‘ He that is just, let him be more justified.’ For as the grace of 
 God and the gifts thereof, i. e. faith, repentance, dread, hope, charity, and 
 the like, do increase in us, so do we wax and increase in our justification. 
 .... And therefore it is plain that not only faith, as it is a distinct virtue or 
 gift by itself, is required to our justification, but also the other gifts of the 
 grace of God, with a desire to do good works proceeding of the same grace. 
 And whereas in certain places of scripture our justification is ascribed to 
 faith, without any further addition or mention of any other virtue or gift of 
 God, it is to be understood of faith in the second sense” (as explained in a 
 former part), “ wherein the fear of God, repentance, hope and charity, are 
 included and comprised; all which must be joined together in our justifica¬ 
 tion. So that no faith is sufficient to our justification or salvation, but such 
 a faith as tvorkelh by charity, as is plainly expressed by St. Paul in his 
 epistle to the Galatians: and that also our good works that we do, being 
 once justified, by faith and charity, avail both to the conservation and 
 refection of the said virtues in us, and also to the increase and end of our 
 
 justification and everlasting salvation.And although we can never be 
 
 justified without these gifts of the Holy Ghost, faith, repentance, hope, 
 charity, with desire and study to bring forth good works, yet nevertheless 
 we are justified gratis, inasmuch as all gifts or works, whereby our justifica¬ 
 tion is wrought or accomplished, come of the free mercy and grace of God, 
 and not of our desert: so that our pride and glory in ourselves, and our own 
 worthiness, is utterly excluded. For we are not able of ourselves, as of 
 ourselves, so much as to think any good thing ; but our ability and suffi¬ 
 ciency is of God.”—P. 363. ed. 1825. 
 
 VI. Nor is the above doctrine at all at variance with the letter of the 
 XXXIX Articles, whatever spirit they may be asserted by some to breathe. 
 In them we find the following doctrine;— 
 
 All men are born in original sin, which deserves God’s wrath and damna¬ 
 tion: (Art. ix.) Have no power of themselves to please God, nor to prepare 
 themselves to faith or calling on God. (Art. x.) The name of Jesus Christ is 
 the only name given, whereby men must be saved. (Art.xviii.) In the Old and 
 
 NOTE 
 
 I. 
 
123 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE New Testament alike everlasting hfe is offered to mankind in Christ, who 
 
 I . 
 
 -is the only Mediator; and the old Fathers looked forward hy faith to the 
 
 same salvation. (Art. vii.) They that be ealled of God, and through grace 
 obey the calling, are justified freely, (Art.xvii.) and accounted righteous before 
 God only for the merit of Jesus Christ, by faith, and not for their own works 
 or deservings (whether of natural or legal justice) ; and so they are justified 
 by faith only: (Art. xi.) and that in Baptism; (as is taught by the Homily on 
 Justification referred to by the same Article, which uses indifferently the 
 terms “baptized or justified.”) And to such as thus “believe and are 
 baptized,” and are “regenerate,” or “Baptizati,” there is no condemnation. 
 (Art. ix.) They are conformed to the image of Jesus Christ; they walk 
 religiously in good works. (Art. xvii.) Their good w’orks please God. (Art. 
 xii.) They may fall however after Baptism even into deadly sin ; and yet be 
 jiardoned: they may after they have received the Holy Ghost depart from 
 grace given, and fall into sin; and by the grace of God arise again and 
 amend their lives, and be forgiven both by God and by the Church, through 
 Penitence: (Art. xvi.) And so, at length, by God’s mercy again walking 
 religiously in good works they attain to everlasting felicity. Art. xvii. 
 
 VII. The Scottish Catechism of the Diocese of Brechin :— 
 
 “A. We all inherit from our first parents a nature corrupt and mortal, 
 tainted with sin, and prone to evil, and therefore under condemnation. 
 Q. Could man do any thing to recover himself from this state ? A. ‘ The 
 condition of man after the fall of Adam is such, that he cannot turn or 
 prepare himself by his own natural strength and good works, to faith and 
 calling upon God.’ (quoting from the tenth of the xxxix Articles.) Q. Did 
 God leave man in this miserable state ? A. No; He provided a Redeemer 
 for us. Q. Who is that Redeemer A. The Lord Jesus Christ, the eternal 
 Son of God. Q. What has He done for our recovery from sin and death? 
 A. He took upon Him our nature, and by His meritorious righteousness 
 and sufferings, obtained for us the pardon of our sins, the gift of the Holy 
 Spirit, and eternal Life. Q. Are these blessings freely offered to all ? 
 A. Yes ; in the Gospel they are freely offered to all, who truly repent and 
 believe in our blessed Saviour. Q. What is this plan of redemption called ? 
 A. The Gospel, or covenant of Grace. Q. When did this covenant com¬ 
 mence ? A. It commenced immediately after the fall; it was prefigured 
 under the Patriarchal and Jewish dispensations ; and in the fulness of time 
 it was completely unfolded under the Gospel. Q. How are we admitted 
 into the covenant of Grace ? A. By the Sacrament of Baptism, which 
 Christ ordained for that purpose : and therefore, the Church begins her 
 Catechism with an explanation of the privileges and obligations of Baptism. 
 Q. What were you made in your Baptism ? A. ‘ I was made a member of 
 Clirist, a child of God, and an inheritor of the kingdom of heaven ;’.... 
 Q. Is Baptism alone sufficient for Salvation ? A. ‘ It is certain by God’s 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 123 
 
 word that children which are baptized, dying before they commit actual 
 sin, are undoubtedly saved.’ Q. But are not adults required to improve the 
 
 grace of Baptism to the renewal of their nature? A. Yes. Q. Can 
 
 Christian Faith and practice he separated? A. No.”—pp. 6. 11. 100. 
 
 In another similar Catechism composed by Bishop Jolly, for the use of 
 the Scottish Church, and republished in the year 1837 in the Diocese of 
 Aberdeen, we read as follows: Q. “What does the Christian religion in 
 general require of us? A. It requires of us these things; first, that we 
 should believe what God has revealed; secondly, that we should 'perform 
 what He has commanded.”—P. 13. 
 
 NOTE II. 
 
 Q. How is Divine Revelation spread among men^ and 
 preserved in the true Church ? A. By two Channels; holy 
 Tradition, and holy Scripture .—Orthodox Catechism, p. 6. 
 
 I. This is indeed either virtually or avowedly the doctrine of all Christian 
 Sects, no less than of the Apostolieal Church, however some of them may 
 seem to reject the word Tradition, and all other human authority beside 
 their own. For if any teacher ceased to teach, or any member, of whatever 
 sect, ceased to profess the tradition of his sect, he would no longer even be 
 called by its name. 
 
 With respect to the British Churches we have seen already that in their 
 Baptismal Offices they teach first orally, not the necessity of reading Scrip¬ 
 ture, but the necessity of believing their own definite tradition ; requiring 
 from the person to be baptized the profession of the Creed or Symbol of 
 Faith ; “Dost thou believe in God the Father, &c?” and then, “Wilt thou 
 he baptized in this Faith?” and teaching in their own name (by tradition) 
 in the Catechism that Christians are bound to continue in that faith 
 which they promised to believe at their Baptism, if they would remain 
 in the state of Salvation; “ Dost thou not think that thou art bound to 
 believe as they have promised for thee ? &c.” 
 
 And again, in the ‘ Creed of St. Athanasius,’ which is sung in all the 
 British Churches, they declare thus that it is necessary to keep whole and 
 undefiled the traditionary faith of the Catholic Church; “ Whosoever 
 would be saved, before all things it is necessary that he hold the Catholic 
 Faith: which faith except every one do keep whole and undefiled, without 
 doubt he shall perish everlastingly, &c.” 
 
 And after Baptism and Confirmation the members of the British 
 
 NOTE 
 
 I. 
 
124 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 II. 
 
 Cliurclies hear the Scriptures read in tlie Mattins and Vespers and 
 Liturgy of the Church, and are hidden to join in the repetition of the 
 Psaltei', but they are nowhere required by the Church even to learn to 
 read, or to possess the holy Scriptures, themselves. It is only when 
 any come to be ordained Priests or Bishops, that they are required to 
 study the holy Scripture, and to promise to teach the previously-received 
 and traditionary Faith of the Church which ordains them, agreeably to 
 the same. 
 
 With regard to holy Scripture, the British Churches declare in the 
 XXXIX Articles, That the Church is the witness and keeper of it; and that 
 she also has authority in all controversies of fiiith: that nevertheless she 
 holds herself bound to teach and require nothing to be believed, as of 
 necessity to salvation, which she does not either plainly read, or fairly infer 
 and prove from the sacred books. Art. xx, xxi. vi. 
 
 The following citations will shew what importance the British Churches 
 assign to holy Tradition:—• 
 
 II. From the books entitled “ The Institution,” and “ A Necessary Doc¬ 
 trine, See.,” agreed on by the Bishops in England, A.D. 1537 and 1543:— 
 
 “ All those things which were taught by the Apostles, and have been by 
 a whole universal consent of the Church of Christ ever since that time 
 taught continually, and taken always for true, ought to be received, 
 accepted, and kept as a perfect doctrine Apostolic.” And in the same 
 books it is declared, that all Christians must take the articles of the 
 Creed, “ and interpret all the same things, according to the self-same 
 sentence and interpretation, which the words of Scripture do signify, and 
 the holy approved doctors of the Church do agreeably entreat and 
 defend.”—P. 222. ed. 1825. 
 
 III. From a Canon made by a Synod in England, A.D. 1571:— 
 
 “ Let Preachers above all things be careful that they never teach 
 aught in a sermon to be religiously held and believed by the people, ex¬ 
 cept that which is agreeable to the doctrine of the Old and New Testaments, 
 and which has been collected from the same doctrine by the Catholic 
 Fathers and ancient Bishops.” 
 
 IV. From a work of Archbishop Brarahall, entitled “ Schism Guarded;”— 
 
 “We do not only admit oral traditions in general, as an excellent in¬ 
 troduction to the doctrine of saving truth, and a singular help to expound 
 the holy Scriptures, but also particular unwritten traditions, derived from 
 the Apostles, and delivered unto us by the manifest testimony of the 
 primitive Church, being agreeable to the holy Scriptures. The Apostles 
 did speak by inspiration, as well as write; and their tradition, whether by 
 word or writing, indifferently, was the Word of God, into which Faith was 
 
NOTES TO THE ORTHODOX CATECHISM. 125 
 
 resolved.St. Augustine settetli us down a certain rule, how to know 
 
 a true genuine Apostolical tradition : ‘ Whatsoever,’ saith he, ‘ the univer¬ 
 sal Church doth hold, which has not been instituted by Councils, hut 
 always received, is most rightly believed to have been delivered by Aposto¬ 
 lical authority.’”—Oxford ed. p. 382. 
 
 And again, in his Answer to M. De La Militiere, written in the name 
 of the Anglican Church by command of King Charles II.:— 
 
 “We receive not your upstart supposititious traditions, nor unwritten 
 fundamentals: hut we admit genuine, universal. Apostolical traditions; 
 as, the Apostles’ Creed, the perpetual Virginity of the Mother of God, the 
 
 anniversary Festivals of the Church, the Lenten Fast.We believe 
 
 Episcopacy to an ingenuous person may he proved out of Scripture with¬ 
 out Tradition ; hut to such as are froward, the perpetual practice and 
 tradition of the Church renders the interpretation of the text more 
 authentic, and the proof more eonvincing.”—Oxford ed. p. 53. 
 
 V. Bp. Gunning On the Lent Fast, a hook published by the King’s ex¬ 
 press command:— 
 
 “ St. Augustine is cited to say, ‘Non invenimus in litteris Novi Testa- 
 menti evidenter prseceptum,’ of this or any other certain days of neces¬ 
 sary fasting; and hereupon, as St. Basil of another matter spake, ‘they 
 clamour, and call for demonstrations from written testimonies, and send 
 aw'ay with disgrace, as nothing worth, the unwTitten witness of the 
 Fathers.’ And again ; ‘ But they cease not up and down clamouring, 
 that this is not witnessed in any written word of God.’ Yet . . . 
 St. Augustine would never have allowed them so to abuse his words; 
 as shall now appear. This holy Father thus writeth, speaking of a 
 certain custom of the Church; ‘ Which custom I believe to have eome 
 from tradition of the Apostles; as many things, which are not found in 
 their ivrit.ings, nor in the Councils of following times, and yet, because 
 they are observed through the Church universal, are believed to have been 
 by them delivered and commended:’ for, ‘ that ctistom, which even then 
 men looking hack upward did not observe to have been instituted by any 
 following ages, is most rightly believed to have been a tradition delivered 
 by the Apostles.’ And in another place; ‘ Those things which we keep, 
 being not written but handed down by tradition, such at least as are 
 observed throughout the whole world, we must understand to be retained 
 as commanded and appointed either from the Apostles themselves, or from 
 plenary’(i. e. (Ecumenical) ‘ Councils, whose authority in the Church is 
 most wholesome; as for example, that the passion of the Lord, and His 
 resurrection, and ascension, are celebrated by anniversary solemnities.’ 
 Again, to learn that St. Augustine thought some things may he ‘non 
 evidenter praecepta ah Apostolis,’ (i. e. not evidently eommanded by the 
 Apostles,) nor yet in their writings at all commanded, and yet really com- 
 
 N 0 T E 
 II. 
 
126 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 II. 
 
 manded by the Apostles, and rightly so believed, see his words; ‘ Apostoli 
 &c.’ ‘ The Apostles indeed commanded nothing in this matter ; but that 
 
 custom is to be believed to have taken its beginning from their tradition: 
 as there are many things, which the universal Church observes, and which 
 for this cause are rightly believed to have been commanded by the Apostles, 
 although they be not found written.’ Here you see ‘ commanded by 
 them,’ and ‘not commanded by them,’ in several senses: therefore his 
 expression elsewhere, ‘ non evidenter praeceptum,’ is by himself reconciled 
 here to himself in the many other testimonies above produced. Upon 
 these grounds therefore St.Augustine elsewhere pronounces, that ‘to dis¬ 
 pute against that which the universal Church observes insolentissimcB est 
 insanice.’ St. Basil perfectly agrees hereto; ‘ But this also is Apostolical; 
 Hold fast the traditions udiich ye have received, whether by ivord or by 
 Epistle : of which latter this present is one; which they who from the 
 beginning did constitute or appoint it, delivered to those that followed after, 
 and so, as the usage proceeded on ever with time, rooted it firmly by long 
 custom in the Churches.’ The same Father tells us of certain things 
 received in the Church ‘ by a silent and mystical or secret tradition ;’ and 
 gives us instances, And the rest of the ceremonies at Baptism, the renun¬ 
 ciation of Satan and his angels P from what Scripture are they taken F’ 
 Add to these Leo the Great, of near time to St. Augustine, ‘It is not to be 
 doubted, O most beloved, but that each Christian observance’ (i.e. of the 
 Christian Church generally) ‘hath been taught of God; and whatever hath 
 been received by the Church into the practice of her devotion, doth derive 
 itself from tradition Apostolical, and from the teaching of the Holy Spirit.’ 
 And lastly, Fulgentius Ferrandus, the Deacon, of the next age : ‘ Let every 
 one, who glorieth that he belongs unto the Church, live by the laws of the 
 Church, especially those, which antiquity hath confirmed. Whence also 
 custom without a law, which yet the tradition of the holy Church’ (i. e. uni¬ 
 versal) ‘ hath delivered to be observed by posterity for ever, seems to have a 
 claim to be observed with the same reverence, and in no way to be set 
 aside, when it is not contrary to the true faith.’ .... It were easy to 
 add numerous testimonies from St. Jerome, Epiphanius, Tertullian, 
 Chrysostom, and others ; but these are sufficient. Only be it here well 
 noted, that neither St. Augustine, St. Basil, Leo, Ferrandus, or others, 
 here do speak of matters of faith, or of essential moral duties, or of the 
 essence of Sacraments; all which w'e are taught indeed by the consent 
 of these same Fathers to be contained expressly in the holy Scriptures; and 
 so their testimonies in that behalf are reconcileable with these; but of 
 ritual observances; which being visible, and as it were legible, in the 
 universal Church’s constant practice, needed not to be set down in her 
 written rule, or those which are therein set dowm, not necessarily so 
 evidently, but that they might need the interpretation of such the Church’s 
 practice.”—Oxford ed. p. 100. 
 
NOTES TO THE ORTHODOX CATECHISM. 127 
 
 VI. Fi-om a Treatise On the Chiircli by a living writer, the Rev. W. 
 Palmer, of Worcester College Oxford :— 
 
 “ In England the supremacy and sufficiency of Scripture was most 
 rightly maintained, not against a Catholic tradition teaching the same 
 doctrines as Scripture itself, and therefore strictly confirmatory of Scrip¬ 
 ture, but against a Tradition imagined to convey articles of faith, in 
 addition to those which Scripture contains. The title of Dr. Smyth’s 
 book ‘ De Veritatibus non scriptis’ sufficiently shews the principle of the 
 Papal party. The Roman Controversialists founded some of their Articles 
 of Faith on unwritten tradition merely. Against them it was maintained, 
 that for every Article of Faith there ought to be scriptural proof; but it 
 was never supposed that particular Churches were at liberty to affix what¬ 
 ever meaning they pleased to Scripture, contrary to the doctrine of the 
 Catholic Church in all ages: still less was it imagined that private 
 individuals might lawfully hold whatever doctrines they should themselves 
 devise, without paying reverence to the authority of that branch of the 
 Church in which they should abide, and entire obedience to that of the 
 Church universal in all ages.”—Vol. i. p. 377. 
 
 YII. From the Catechism of the Diocese of Brechin in Scotland:— 
 
 “ Q. What should be the object of most anxious inquiry to every Chris¬ 
 tian ? A. To discover what he must believe, and do, \n order to obtain 
 everlasting life. Q. Whence is this knowledge to be learned ? A. From the 
 revealed will of God.” And elsewhere, (p. 23.) it is said, that for the 
 preservation of the knowledge and worship of the true God, and for the 
 dispensation of His holy wnrd and Sacraments, for the salvation of man¬ 
 kind, Christ has constituted the Church ; which is universal, or Catholic, in 
 doctrine as well as in space and time, (p. 60.) receiving and teaching all 
 truth ; and Apostolic, in that it has continued from the beginning of Chris¬ 
 tianity, and will continue to the end of the world, to hold and teach ‘ the faith 
 which was once delivered to the Saints,’ the pure and uncorrupted doctrine 
 which it has received from the Apostles, and duly to administer the Sacra¬ 
 ments. Again (p. 98.) it is said, that the Church has been instituted by Christ 
 to the end, that She “ should minister to the salvation of man through the 
 whole of this his state of trial.” After which the following: “ Q. What is 
 the first step which the Church takes to promote our Salvation? A. In holy 
 Baptism she brings us (i. e. us, who were baptized in our infancy, which 
 implies the previous preaching to and conversion of adults,) to Christ; that 
 being united to Him we may be delivered from sin and condemnation, and 
 receive the Holy Spirit to be the principle of a new and heavenly life. Q. 
 (p. 90.) Has the Church made provision for the instruction of her members 
 in the Faith ? A. She teaches us in the Creeds the (same) truths (as are 
 also) revealed in Scripture. Q. (p. 12.) What (after renunciation) did yonr 
 Sponsors promise for you at your Baptism? A. That I should believe all the 
 
 NOTE 
 
 II. 
 
128 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE Articles of tlie Christian Faith. Q. (p. 15.) Rehearse the Articles of the 
 Christian Faith. A. ‘I believe in one God &c.’ Q. (p. 13.) Why is itcalled 
 the Apostles’ Creed ? A. Because it is a short account of those things which 
 the Apostles preached, and which all Christians ought to believe. Q. (p. 49.) 
 What care does the Church take of her members in their youth ? A. In the 
 Catechism she provides for their instruction in all those things, which a 
 Christian ought to know and believe to his soul’s health.” And, at p. 100. 
 it is said, that besides “ teaching us how we are to live” the Church also 
 “ takes care of our being instructed in what we are to believe and that 
 not only, as we have seen above, at the very commencement of our Chris¬ 
 tianity in baptism, by teaching us the Creed, but also afterwards by 
 “instructing us in the true interpretation of Scripture,” (i. e. as many of us 
 as may have learned to read, and possess the volume of the Scriptures; or at 
 least, after we are old enough to reflect on what we hear read in the Church.) 
 And, at p. 89. “(?. Whence arises that endless variety of opinion, as to what 
 the Bible teaches us to believe and do ? A. From men’s forsaking the means 
 which God hath appointed for their guidance, and following their own 
 private fancies and devices. Q. Wliat guide hath God appointed for us in 
 the interpretation of His Word? A. The Church; which is ‘the Pillar 
 and ground of the Truth,’ a witness and keeper of Holy Writ, instituted by 
 Christ to be the means of preserving and conveying the Truth through the 
 several ages to come. Q. How should this influence our conduct? A. It 
 should lead us humbly to listen to the teaching of the Church.”—P. 89, &c. 
 
 VIII. From a Pastoral Letter addressed in the year 1839, by the Synod 
 of the Scottish Bishops to the Clergy and Laity of their Church :— 
 
 “ We are specially guided to the truth as it is in Jesus, and guarded 
 against the errors opposed to it, by the well matured system which gives to 
 the uninterrupted succession of Catholic Tradition the regulated authority 
 and just influence which belong to it. The external evidence of the 
 authority and authenticity of Scripture is traditional; and it is in the 
 history and in the uniform practice of the Christian Church that we ascer¬ 
 tain, with certainty, matters of very considerable importance not expressly 
 decided in Scripture, and which therefore, without the Tradition of the 
 Church, would be doubtful, and liable to dispute. . . . The Church of 
 England (as well as our own) has ever maintained the authority of 
 Scripture in the clearest terms; but she requires us to take along with us, 
 in reading and interpreting Scripture, all the necessary aids, by which we 
 may best attain its import. In this view she has ever regarded not the 
 spurious and fallacious traditions of the Church of Rome, but the pure and 
 primitive Tradition of the Catholic Church.”—P. 14. 
 
 IX. Dr. Hammond, Chaplain to King Charles I, as cited by Dr. Thomas 
 Brett, writes on the same subject as follows:— 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 129 
 
 “ Althougli Scripture is tlie most certain and safe rute of belief, yet there 
 being no less veracity in the tongues than in the hands, in the preachhigs 
 than the writings of the Apostles ; nay, prior sermo quatn liber, prior sensus 
 quam stilus, saith Tertullian, (the Apostles ^reac/icd before they writ,planted 
 Churches, before they addressed Epistles to them,) on these grounds I 
 make no scruple to grant that Apostolical traditions, such as are truly so, 
 as well as Apostolical writings, are equally the matter of that Christian’s 
 belief, who is equally secured by the fidelity of the conveyance, that as the 
 one is Apostolical writing, so is the other Apostolical tradition. Next then, 
 the inquiry must proceed by examining what is the equal way of convey¬ 
 ance, common to both these, upon the strength of which w’e become obliged 
 to receive such or such a tradition for Apostolical. And this again is 
 acknowledged to be not by any Divine testimony; for God hath nowhere 
 affirmed in Divine Writ, that the Epistle of Paul the Apostle to the 
 Romans, consisting of so many periods as now it is in our Bibles, was ever 
 written by that Apostle, nor are there any inward characters or signatures, 
 or beams of light in the writing itself, that can be admitted, or pretended 
 as testimonies of this, any more than the like may exact to be admitted as 
 witnesses, that the Creed called the Apostles’ was indeed in the full sense of 
 it delivered to the Churches. It remains then that herein on both sides 
 we rest content with human testimonies of undoubted authority, or such as 
 there is not any rational motive to distrust, and of which alone the matter 
 is capable. For as in the case of the question concerning the Epistle to 
 the Romans, the only regular way of satisfying it is, first, by devolution, 
 or appeal to the authority of those Fathers and Councils, to whom it was 
 de facto sufficiently testified and approved, and so secondly, and by conse¬ 
 quence, by appeal to the very original records and proofs of undoubted 
 fidelity; so the way of trial of any tradition pretended to be Apostolical, 
 whether it be such or no, is by devolving it to the same, or the like Fathers 
 and Councils, which having occasion and facility to examine the truth of 
 the matter by the records or testimonies of those Churches to which it was 
 delivered, found it sufficiently testified by them, that it was in truth even 
 as is pretended. Now' then comes the upshot of the inquiry, what qualifi¬ 
 cations there are of a testimony or testifier, without which it or he may not 
 be thus deemed credible, worthy to be believed by a sober Christian ; and 
 where these qualifications are to be found; which when we have once 
 resolved, it will also be possible for us to pass some judgment of tradi¬ 
 tions duly styled Apostolical, which, as such, must be allowed to be the object 
 of our faith. And herein I shall hope also that the resolution will be un¬ 
 questionable, if it be bounded by those three terms of Vincentius Lirinen- 
 sis, universality, antiquity, consent.” 
 
 And again; “Whatsoever one Church })rofesseth to have received from 
 the Apostle that planted it, is of itself sufficient, without the confrmatum 
 of all others, to beget and establish belief in him, to whom it thus testi- 
 
 N O T E 
 II. 
 
130 
 
 NOTES TO THE ORTHODOX CATECHISM, 
 
 NOTE 
 
 II. 
 
 lies: whereupon Tertullian refers the inquirer to that Apostolic Church, 
 that is next him, be it Corinth, if he live in Achaia, Philippi, or Thessalo- 
 nica ; Ephesus, if Asia; or if he be in Italy, Rome. But this is no further 
 to be extended, than while we suppose, without inquiry, that other Aposto¬ 
 lical Churches have received, and are ready to testify the same ; which pre¬ 
 sumption or supposal must then cease, when upon inquiry we find the 
 contrary.” —Works, vol. i. § 3, 4. p. 545. 
 
 And the same author, in another place; “ Q. But what if the particular 
 Church wherein I was baptized shall foil from its own stedfastness, and by 
 authority, or law, set up that, which if it be not contrary to plain words of 
 Scripture, is yet contrary to the doctrine or practice of the Universal 
 Church of the first and purest times ; what will meekness require me to do 
 in that case ? A. Meekness will require me to be very wary in passing; 
 such judg;ment on that Church: but if the light be so clear, and the 
 defection so palpably clear and discernible to all, that I cannot but see 
 and acknowledge it, and in case it be true that I am actually convinced 
 that the particular Church wherein I live is departed from the Catholic 
 Apostolic Church; then, it being certain that the greater authority must 
 be preferred before the lesser, and that next to the Scripture, the Catholic 
 Church of the first and purest times, (especially wdien subsequent ages do 
 also accord with that for many hundi’eds of years) is the greatest authority; 
 it follows that meekness requires my obedience and submission to the 
 Catholic Apostolic Church, and not to the particular Church, wherein I 
 live: so far, I mean, as that I am to retain that Catholic and Apostolic, 
 and not this novel, corrupt, not-Catholic doctrine. And if, for my doing 
 so, I fall under persecution of the rulers of that particular Church, meek¬ 
 ness then requires me patiently to endure it, but in no case to subscribe to 
 or act any thing, which is contrary to this Catholic doctrine. . . . Q. But 
 what if they should excommunicate me ? has the doctrine of meekness any 
 salvo for me then, or any thing which it requires of me ? A. Yes ; meekly 
 to lie under the censure, supposing that I am not excommunicated from 
 the Catholic Apostolic Church of Christ by any such censure, but rather 
 so much the more firmly united to it by this means: &c.”—Practical Cate¬ 
 chism, lib. ii. § 1. 
 
 X. The Scottish Bishop Rattray of Dunkeld has the following;— 
 
 “ The (first) Ages were faithful in delivering the original Revelations, 
 without corrupting or misinterpreting them, at least in any thing of import¬ 
 ance, either in faith or practice. ‘In the ancient Church alone,’ says St. 
 Clement of Alexandria, (Str. vii, p. 888.) ‘ is the most exact knowledge. See.’ 
 ‘And it is our duty by no manner of means to transgress the Ecclesiastical 
 rule.’ (Ib. p. 887.) ‘He loses the character of being a man of God, and re¬ 
 maining a faithful servant to the Lord, who hath kicked over the Tradition 
 of the Church.’ (Ib.p. 890.) And in such things as were not necessary to be 
 
NOTES TO THE ORTHODOX CATECHISM. 131 
 
 inserted in those writings in which the Revelations are contained, as being 
 of daily public practice, and so obvious to every one concerned, and which 
 could not be easily altered of a sudden, and that universally, without 
 observation, what is by them (the first ages) delivered as the tradition and 
 practice of the original Deliverers of the Revelation, must necessarily have 
 been so ; since it was not possible for them to have been mistaken in 
 matters of this nature, at so near a distance from the fountains of Tradi¬ 
 tion. Nay, considering that it is only on their testimony that we receive 
 the Writings themselves, and that these Traditions %oere fully as ivell knoivn 
 to thern as the Writings, and are equally, at least, attested by them, they 
 must require from us an equal degree of assent. And lastly, since all the 
 consequences of a proposition must be as true as the proposition itself, 
 therefore all the necessary consequences from the doctrines originally re¬ 
 vealed must be as certain as the doctrines themselves; and whatsoever is 
 inconsistent with them must be as certainly false, as they are true. This 
 will again require the use of aecurate reasoning in drawing such conse¬ 
 quences, and in discovering such inconsistencies.”—Essay on the Nature 
 of Man, § iii. p. 117. 
 
 NOTE HI. 
 
 Q. How are we to regard tlie Book of Wisdom and certain 
 otlier books, which are not enumerated in the canon of the 
 Old Testament ? A. Athanasius the Great says, that they 
 have been appointed of the Fathers to be read by proselytes, 
 who are preparing for admission into the Church .—Orthodox 
 Catechism, p. 11. 
 
 I. In like manner the British Churches teach in the xxxix Articles:— 
 
 “ The other Books (as Jerome saith) The Church doth read for example 
 of life and instruction of manners ; but yet doth it not apply them to 
 establish any doctrine.” 
 
 And in fact, those books are appointed to be read in the Mattins and 
 Vespers of the daily course in the British Churches, and are so all read 
 through to the people, except the books of the Maccabees, which are 
 omitted for want of time. Nor does the Church hesitate to attribute to 
 these books a certain inferior degree of inspiration, as we see by very 
 many places, in which they are quoted both in her Homilies, and in her 
 
 NOTE 
 
 II. 
 
132 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 III. 
 
 best Authors, often with the addition “ the Holy Ghost thus speaketh or, 
 “as we read in holy Scripture;” or, “in the Word of God.”—See Horn. 
 B. I. X. 1. II. ii. 3. iv. 2. xi. 1, 2. 
 
 NOTE IV. 
 
 Q. What does the Church use to introduce us to the 
 doctrine of faith ? A. The Creed. Q. What may we take 
 as a guide for the doctrine of hope ? A. Our Lord’s Beati¬ 
 tudes, and the Lord’s Prayer. Q. Where may we find the 
 elements of the doctrine of Charity ? A. In the Ten Com¬ 
 mandments of God’s Law.— Orthodox Catechism, p. 15. 
 
 I. Bishop Nicholson’s Exposition of the Catechism of the Church of 
 England;— 
 
 After having gone through the Preface or Introduetion, the Bishop 
 writes of its general composition and order as follows: “ In the body 
 of the Catechism are contained four things, according to the four 
 main duties required of a Christian: 1. Faith; 2. Obedience; 3. Prayer; 
 
 4. The receiving of the Sacraments.Which being his main duties, 
 
 and no man being able to do any duty rightly and certainly without a rule 
 to direct him; that the Christian should not want a rule for his direction 
 in every one of these duties, it pleased the Church to set him a rule, by 
 which he is to try every one of them. 1. The rule for his faith is the 
 Creed: 2. For his obedience the Ten Commandments: 3. For his Prayers, 
 the Lord’s Prayer: 4. For the Sacraments, the doctrine here delivered. ... 
 The intent then of the Catechism is to deliver these rules, and to explain 
 them easily and briefly: that no person pretend ignorance, or have to seek 
 what to believe, or what to do, in the matter of religion.” Upon which 
 follows; “ Part I. of the Catechism ; On the Creed or Rule of Faith:” and 
 so on with the other Parts, through the book.—P. 25. ed. 1844. 
 
 II. Scottish Catechisms:— 
 
 In the Scottish Catechism by Bishop limes printed in the diocese of 
 Aberdeen, (p. 46.) we find the same division of the whole duty of a 
 Christian as in the Introduction to the Russian Catechism, and in the 
 Orthodox Confession; “ Q. To how many virtues may all our duty be 
 referred? A. To three; viz. Faith, Hope, and Charity.” And in 
 another Scottish Catechism, that of the Diocese of Brechin, The Sennon 
 of our Lord upon the Mount, which begins with the Beatitudes, is 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 133 
 
 joined with the Ten Commandments of God’s Law, as the source from 
 whence we may most readily learn “what God’s holy w'ill and command¬ 
 ments are.” There is not however in any British Catechism the same arrange¬ 
 ment of the Beatitudes and the liOrd’s Prayer under the head of Hope. 
 
 NOTE V. 
 
 I believe in the Holy Ghost, the Lord, the Giver of life. 
 Who proceedeth from the Father .”—Orthodox Catechism,^.\7. 
 
 The Creed commonly used by the British Churches both at Baptism and 
 on other occasions is the Creed of the Church of Aquileia, commonly called 
 in the West the Apostles’ Creed. In this the only words relating to the 
 Holy Ghost are these, “ I believe in the Holy Ghost.” But in the Nicene- 
 Constantinopolitan Creed, which also is sung or said in all the British 
 Churches during the Liturgy, there are these words, “ Which proceedeth 
 from the Father and the Son and in the Creed called ‘ the Athanasian,’ as 
 it is now said or sung in the English and Scottish Churches on many Festi¬ 
 vals during Matins, there is the following verse; “The Holy Ghost is of the 
 Father and the Son, neither made, nor created, nor begotten, but proceed¬ 
 ing.” And lastly, in the xxxix Articles, which are subscribed by all the 
 British Clergy, we read; “ The Holy Ghost proceeding from the Father 
 and the Son, &c.” So that it is plain the doctrine and the Creed of the 
 British Churches differ in this point from the doctrine and the Creed of the 
 Easterns. These two questions however, of the doctrine in itself, and of its 
 interpolation in the QEcumenical Creed, are on no account to be confounded 
 together. The former of the two shall be treated at length below, under 
 Section xvi.; where it shall also be shewn that the mere maintenance of 
 the Latin doctrine and phraseology is no necessary impediment to commu¬ 
 nion with the Eastern Church. Here the formal question only, of the 
 insertion of the word Filioque into the Creed, shall be considered. And 
 with regard to this, there are some signs that the British Churches might 
 possibly be induced to omit the interpolation, if they could do so without 
 seeming to renounce language used by orthodox Latin Fathers, and without 
 endangering any part of the truth. 
 
 I. Dean Field, On the Church, writes as follows:— 
 
 “ This Creed was confirmed in the Council of Ephesus; and all they 
 accursed, that should add any thing unto it; meaning, as it may well be 
 thought, to condemn such addition as might make any alteration, and not 
 such as might serve for a more full and definite explication. But, howsoever, 
 this Nicene Creed thus enlarged in the Council of Constantinople, without 
 any further addition, was confirmed and proposed to the Christian world 
 
 K 
 
 .NOTE 
 
 IV. 
 
134 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 V. 
 
 for a rule of faith in all the general Councils that ever were holden; and was 
 so publicly received in sundry Christian Churches, in their Liturgies. 
 But in time the Bishops of Spain began to add the proceeding from the 
 Son ; and the French, not long after, admitted the same addition ; but the 
 Romans admitted it not. Whereupon, Charles the Great in his time called 
 a Council at Aquisgranum, in which it was debated, whether the Spaniards, 
 and after them the French, had done well in adding to the Creed the 
 proceeding of the Holy Ghost from the Son ; and whether, supposing the 
 point of doctrine to be true, it were fit to sing and recite the Creed in the 
 public service of the Church with this addition, the Church of Rome and 
 some other Churches refusing to admit it. Besides this, some were sent to 
 Leo the Third about this matter; but he would by no means allow of this 
 addition, but persuaded them that had given W’ay unto it, by little and 
 little to put it out, and to sing the Creed without it. The same Leo caused 
 the Creed to be written out in a table of silver, in such sort as it had been 
 delineated in the Councils, placed the same behind the altar of St. Peter, 
 and left it to posterity ‘ amore et cautela orthodoxse fidei,’ as he professed. 
 Neither was this the private fancy of Leo only : for after his time John the 
 Eighth shewed his dislike of this addition likewise: for waiting unto Photius 
 Patriarch of Constantinople he hath these words ; (vide Pithaeum) ‘That 
 w^e may give you satisfaction touching that addition in the Creed,’ (And 
 from the Son) ‘ Ave let you know, that not only we have no such addition, 
 but also we condemn them as transgressors of the direct Avord, that were the 
 first authors of this addition.’ And afterwards he addeth: ‘We carefully 
 labour, and endeavour to bring it to pass, that all our bishops may think as 
 Ave do ; but no man can suddenly alter a thing of such consequence: and 
 therefore it seemeth reasonable to us that no man be violently constrained 
 by you to leave out this addition.’”—P. 53. ed. 1628. 
 
 II. M. Antonio De Dominis, Archbishop of Spalatro, Primate of Croatia 
 and Dalmatia, and afterwards (without any abjuration or conversion) 
 Dean of Windsor in the Church of England, in his treatise De Republica 
 Ecclesiastica, has the folloAving passages ;— 
 
 “The Greeks therefore, admitting as they do the Procession of the Spirit 
 from the Father according to the Gospel, and not admitting this procession 
 from the Son, but yet confessing that the Spirit is the Third Person in the 
 Deity, very God, and of the same substance with the Father and the Son, 
 and that the Spirit Himself is also the Spirit of the Son, are not to be 
 condemned as guilty of any heresy ; nor can on this account be justly 
 rejected by the Latins from their Communion: and this, not only if they 
 mei’ely stand to a negative, and refuse to admit this article of the Procession 
 from the Son, but even though they positively deny it, and assert that the 
 Holy Spirit does not proceed from the Son, but from the Father only. For 
 to deny an article, Avhich is not de fide, cannot be heresy.Yet neither 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 135 
 
 can the Greeks, on the other hand, lawfully or prudently make a schism, or 
 separate from the Latin Church, for this controversy about the Procession. - 
 For though they may allege two grounds, 1. that it is heresy to teach that 
 the Holy Ghost proceeds also from the Son ; and, 2. that the Latins have 
 interpolated and corrupted the public Creed, and also the Confession of 
 Athanasius; still, neither of these grounds is sufficient to justify them for- 
 separating from us. The first is not, because the asserting any thing to he 
 de fide which is not really so, is not heresy of itself, unless that which is 
 asserted be contrary to some real article of faith. To make such an assertion 
 is indeed an error, even if the proposition asserted be true, but is not heresy. 
 
 . . . Let the Latins therefore abound in their own sense ; &c.... Nor again 
 can their second ground excuse the Greeks; though I cannot see either how 
 we Latins can stand excused from a huge error, and from the disgrace of 
 being interpolators and falsifiers. First, we do not so much as know, by 
 whom, when, or where, or by what authority, the clause Filioque was added 
 
 to the two Creeds.The Occidental Church might indeed, if she had 
 
 so pleased, and had judged there was good reason for it, have made a parti¬ 
 cular Creed or Confession of her own with the Filioque, taking the rest of the 
 words either from the Constantinopolitan, or from any other source; as there 
 have been at various times and in various Churches such particular Confes¬ 
 sions. But as it is, our writers pretend either some unknown Council, or the 
 supreme authority of the Pope. But even if this were so, we cannot name 
 the Pope, or the Papal decree which did it, any more than the Council.... 
 As for the Athanasian Creed, if has neither ever been defined, nor could be 
 defined even by the whole Church, that it should be interpolated, and read 
 with the interpolation as the Creed of St. Athavasins. For this is simply 
 an untruth: this is nothing else than to interpolate and corrupt the writings 
 of others ; which has never been lawful, nor can be. By all means, then, if 
 xve desire what is just, tee ought to restore both Creeds to their original 
 state, till such time as there may be a legitimate consultation of the Church 
 concerning the addition, as made, or to be made : that so the Greeks may 
 be invited to union, without this preliminary ground of dissension and pre¬ 
 text for refusal lying in the way. F or this restoration of the Creed it was, which 
 the Greeks mainly and repeatedly urged in the Synod of Florence. (Sess. 8. 
 12.) ‘ Even though,’ say they, ‘ that position, (of the Procession from 
 
 the Son) should be acknowledged true, we yet contend that it should be 
 written any where else, rather than in the Creed ; as is known to have been 
 done (in similar cases) by General Councils. We judge therefore that it 
 should be removed from the Creed itself; that so there may be a union of 
 all Christians, who are now since so long a time for this cause divided.’ 
 Nor do I see any escape for our side, so that they could avoid this demand. 
 
 “ Perhaps they may say that the Council of Florence, which did nothing 
 else but discuss this pointin presence of the Greeks aswell as Latins,has given 
 us a firm and conclusive definition. But neither can I easily say this. I see 
 
 K 2 
 
 NOTE 
 
 V. 
 
NOTE 
 
 V. 
 
 136 NOTES TO THE ORTHODOX CATECHISM. 
 
 that in that Council the Greeks disputed most sharply against the Procession 
 from the Son, and were drawn or forced in a manner against their will into 
 that discussion by our side: as they themselves professed, that they shoidd 
 be satisfied to make peace and union on this condition alone, that the 
 Creed should be restored to its original and proper form, and then the 
 Latins, otherwise than in the Creed, might freely write, read, sing, and 
 believe as they liked best touching this point of the Procession from the 
 Son. But the Latins on our side evaded the difficulty about the restoration 
 of the Creed, by forcing on a discussion about the Procession itself. In 
 which wholly scholastical dispute when at length the Greeks wearied out, 
 and hoping to obtain temporal aid for the Eastern Empire against the 
 Turks, did yield to the Latins, they did so only thus far (and that against 
 the constant opposition of the Archbishop of Ephesus), as to permit 
 the belief and the assertion that the Holy Spirit proceeds also from the 
 Son, on this ground, that the Latin Fathers asserted it, whom they 
 supposed to have been moved and governed by the same Spirit, as moved 
 and governed their own Greek Fathers, who teach that the Holy Spirit 
 proceeds from the Father. But that they were themselves convinced either 
 by Scripture, or authority of antiquity, or legitimate tradition, and so 
 yielded and consented to a joint definition of the doctrine, is more than can 
 with truth be asserted.”—Lib. vii. c. 10. 
 
 III. Dr. Heylin On the Creed ; and Archbishop Laud :— 
 
 “Robert Grosthead, the learned and renowned Bishop of Lincoln, as he 
 is cited by Scotus, a famous Schoolman, (Scotus in Sent. 1. i. d. 11. qu.) 
 delivereth his opinion touching this great controversy thus: ‘The Grecians,’ 
 saith he, ‘are of opinion, that the Holy Ghost is the Spirit of the Son, but 
 that He proceedeth not from the Son, but from the Father only, yet by the 
 Son; Avhich opinion seemeth to be contrary to ours. But, haply, if two 
 wise and understanding men, the one of the Greek Church, and the other 
 of the Latin, both lovers of the truth, and not of their owm expressions, did 
 meet to consider of this seeming contrariety, it w'ould in the end appear 
 that the difference is not real, but verbal only.’ Azorius the great casuist 
 goeth further yet, and upon due examination of the state of the question 
 (Azor. Inst. Moral. 1. viii. c. 20.) not only freeth the Greeks from heresy, 
 but from schism also. By consequence the Church of Rome hath run into 
 the greater and more grievous error, in condemning every Maundy 
 Thursday in their Bulla Coense the whole Eastern Churches; w'hich, 
 for ought any of her ow'ii more sober children are able to discern upon 
 deliberation, are fully as orthodox as herself in the truth of doctrine, and 
 
 more agreable to antiquity in their forms of speech.But, as my Lord 
 
 of Canterbury (Archbishop Laud) hath right well observed in his learned 
 Answer unto Fisher, ‘ It is a hard thing to add and to anathematize too.’” 
 —Ed. 1(>54. p. 361. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 137 
 
 IV. John Pearson, Bishop of Chester, On the Creed ;— 
 
 “After he (Photius) was restored again, in the time of Pope John the 
 Eighth, in the eighth General Council, as the Greeks call it, it was decreed 
 that the addition of Filioqiie,made in the Creed, should he taken away; as 
 says Marcus Ephesius in the Council of Florence. After this, the same com¬ 
 plaint was continued by Michael Cerularius, and Theophylact, in as high a 
 manner as by Photius.Thus did the Oriental Church accuse the Occi¬ 
 
 dental for adding Filioque to the Creed, contrary to a General Council, which 
 had prohibited all additions, and that without the least pretence of the autho¬ 
 rity of another Council. And so the schism between the Latin and the Greek 
 Church began and was continued, never to he ended, until thise words koX 
 4k tov Xiov, or Filioque, are taken out of the Creed: the one relying upon 
 the truth of the doctrine contained in those words, and the authority 
 of the Pope to alter any thing ; the other either denying or suspecting the 
 truth of the doctrine, and being very zealous for the authority of the ancient 
 Councils. This therefore is much to be lamented, that the Greeks should 
 not acknowledge the truth, which was acknowledged by their ancestors 
 in the substance of it; and that the Latins should force the Greeks to 
 make an addition to the Creed, without as great an authority as hath pro¬ 
 hibited it, and to use that language in the expression of this doctrine, 
 which never was used by any of the Greek Fathers.”—Ed. 1662. p. 358. 
 
 V. As all the British Divines above quoted, as well as others who have 
 treated of the same subject, in common with all Eastern writers, attack 
 great weight to the decision of Pope Leo III., and refer more or less at 
 length to his conference with the Legates of the Council held at Aquis- 
 granum, it may not be amiss to subjoin here some account both of the 
 occasion which led to the controversy at that time, and of the conference 
 itself; the first taken from Father Le Quien’s Dissertations prefixed to his 
 edition of the Works of St. John Damascene, (vol. I. viii.) the latter 
 abridged from the relation of the Abbot Smaragdus, as quoted in the 
 Treatise of Adam Zoernikaff:— 
 
 “ In the year dcccix, certain Frankish monks on Mount Olivet at Jeru¬ 
 salem, having been publicly accused of heresy by a Monk of St. Sabba, 
 named John, because they recited the Creed with the addition of the word 
 ‘ Filioque,’ and having defended themselves at the time by alleging that 
 tliey followed the faith of the Roman Church, wrote a long and lamentable 
 Letter of complaint to Pope Leo III.; in which Letter, besides quoting 
 other authorities, they nientioned that they had heard the Creed sung in 
 the Chapel of the Emperor Charles the Great with that addition, and 
 besought the Pope to communicate with the Emperor upon the subject, 
 and to send them a distinct answer. Whereupon the Pope wrote to the 
 Emperor Charlemagne, telling him of the complaint which had been made, 
 and adding, that he had received at the same time a letter from Thomas, 
 
 NOTE 
 
 V. 
 
NOTE 
 
 V. 
 
 138 NOTES TO THE ORTHODOX CATECHISM. 
 
 Patriarch of Jerusalem, and had sent back a declaration of his own faith to 
 serve them all as a rule: and a copy of this his declaration to the Easterns he 
 sent together with his Letter to Charlemagne.’’ (See below, Section xvi.) 
 
 Charlemagne, on the receipt of Pope Leo’s Letters, caused a Council to 
 be held at Aquisgranum, A.D. dcccix.; and delegates were sent in con¬ 
 sequence to Eome, to obtain the Pope’s consent to the insertion of the 
 clause ‘ Filioque’ into the Constantinopolitan Creed. The following are some 
 passages of the Conference of these delegates with Pope Leo, as related by 
 Smaragdus, Abbot of St. Michael’s in Lorraine. (Tom. vii. Cone. col. 1194.) 
 
 ‘ Delegates. But since, as you say, this is most certainly to be be¬ 
 lieved, and most firmly held, and in case of necessity most constantly 
 defended, must it not be right to teach it to all who as yet know it not, 
 and on those that know it to impress it still more? The Pope. Even so. 
 D. If so, suppose any one be ignorant of this, or believe it not, can he be 
 saved ? P. Whosoever by his more subtle understanding is able to attain 
 unto this, and, being able, refuses to know it, or knowing to believe it, he 
 cannot be saved. For there are many things, and this among others, which 
 are of the deeper mysteries of our holy faith, to the searching out of which 
 many have sufficiency, but many others, being hindered by defect of age 
 or understanding, have not sufficiency. And therefore, as I have said 
 already, he who can and will not, he cannot be saved. D. If then it is 
 so, or rather, since it is so, and this is to be believed, and not kept back in 
 silence, why may it not be sung, and be taught by being sung? P. It may, 
 I say, it may be sung in teaching, and be taught by being sung: but neither 
 by writing nor by singing may it be unlawfully inserted into that, which it 
 is forbidden us to touch. D. Since then we both know that for this reason 
 ye think or declare it unlawful to insert those words as to be sung or 
 written in the Creed, that they who made the same Creed did not put 
 them in like the rest, and the subsequent great Synods (i.e. the Fourth of 
 Chalcedon, and the Fifth and Sixth of Constantinople) forbade that any 
 man under any pretext of necessity or devotion for the salvation of men 
 should make any new Creed, or take away, add, or change any thing from 
 the old, we must not waste time any longer on this point. But this I 
 inquire: this I beg you to declare: since this thing is good to be believed, 
 if they had inserted it, would it in that case have been good to sing too, as 
 now it is good to believe? P. Good, assuredly, and very good, as being 
 so great a mystery of faith, as no man may disbelieve, who can attain unto 
 it. D. Would not those same makers of the Creed have then done well, 
 if by adding only four syllables they had made clear to all following ages 
 so necessary a mystery of faith ? P. As I dare not to say that they would 
 not have done well if they had done so, because, without doubt, they would 
 have done with it as with the rest which they either omitted or put in, 
 knowing what they did, and being enlightened not by human but divine 
 wisdom, so neither do I dare to say that they understood this point less 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 139 
 
 than we : on the contrary, I say that they considered rvhy they left it out, 
 and why, when once left out, they forbade either it or any thing else to he 
 added afterwards. Do thou consider, what ye think of yourselves: for 
 as for me, I say not that I will not set myself up above (those holy 
 Councils), but God forbid that I should either equal myself to them. 
 D. God forbid, O Father, that we either should think or say any thing of 
 such a kind, either of pride, or through desire to be praised of men in 
 divine things, as if we either preferred or equalled ourselves to them ; but 
 it is only from a sense of the quality of these times, and from a charitable 
 compassion for the weakness of our brethren :.For if your Father¬ 
 
 hood knew how many thousands now know it, because it is sung, who 
 would else have never known it, perhaps ye would hold with us, and even 
 let it be sung with your own consent. P. Suppose for the moment that I 
 consented, still, I pray, answer me this: Are all such like mysteries of 
 faith, which are not contained in the Creed, and without which whoever 
 hath sufficiency thereto cannot be a Catholic, are all such, I say, to be put 
 into the Creed, and added at will, for the compendious instruction of the 
 more simple ? D. By no means : for all points are not equally necessary. 
 P. If not all, yet certainly there are very many of this kind, that they 
 who are capable must believe them, or cease to be Catholics. D. Will 
 ye mention any one, I will not say higher, but at least such as may be 
 compared with this, which is wanting in the Creed ? P. In truth that I 
 will, and without any difficulty. D, Mention first one, and if need be, 
 then add a second. P. Since what we now do, we do by way of friendly 
 contention, and what we seek is for the spiritual good of both sides, (and 
 would that in all such questions, whether lesser or greater, pertaining to 
 the interests of the Church and Catholicism, inquiry were always carried on 
 in this way, with a mind for peace, and without perverseness!) lest we 
 should chance to say any thing rashly concerning such venerable mysteries, 
 ye shall let us have space to consider, and then we will give you whatever 
 the Lord shall have given us on this point." And the delay of a night 
 having been allowed as sufficient, the Pope said thus: “ Is it more to salva¬ 
 tion to believe, or more dangerous not to believe, that the Holy Ghost pro¬ 
 ceeds from the Son as well as from the Father, than it is to believe that 
 the Son is Divine Wisdom begotten of Divine Wisdom, that He is Divine 
 Truth begotten of Divine Truth, and yet that Both are but One and the 
 same Divine Wisdom, and One and the same Divine Truth, essentially 
 One God? while yet it is eertain that this has not been put by the holy 
 Fathers into the aforesaid Creed? If then these two truths which I have 
 alleged are enough to satisfy you, as they should satisfy wise men, and 
 make you agree with us, and acknowledge that all those Catholic Fathers 
 our elders, who either put not your clause into the Creeds, or forbade the 
 putting of it or of any thing else into them, left it not out, nor forbade its 
 insertion, either from ignorance at the time, or from negligence in providing 
 
 N 0 T E 
 V. 
 
140 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 V. 
 
 for the future,—if so, I say, I will very gladly omit to heap up further 
 testimonies. Ye must know however, that not only with respect to the 
 Divine essence, but also with respect to the mystery of the Lord’s Incarna¬ 
 tion, we have by God’s help, and from the authority of the .same Fathers, 
 so many and so signal points to instance, as are enough not only to satisfy 
 wise men, but also to confound the unwise.... D.... Yet... it is one thing 
 by arrogant overstepping to despise what is good, another thing of good will 
 to make what is good better. P. That too, though sometimes good to do, 
 yet needs caution, and is not to be done every where ; as might be proved 
 by many testimonies; but it is clear of itself, how much better it is, that' 
 every one should take care that what is good be also so, as is profitable : or 
 if ever he strive to make that which is good better, let him look first and 
 take great heed, lest by presuming beyond his duty he make even that 
 which was salutary in itself hurtful by con'upting it. Unless, may be, any 
 one will pretend of this present or other similar points, which he may with¬ 
 out any danger to himself teach and learn, that the lawful order of teaching 
 is to be left, and they are to be then and so introduced, that never after¬ 
 wards either the teacher or the learner shall be innocent, but both shall 
 always and deservedly be judged blameable of the crime of transgression. 
 Which, perhaps, if thou dost not disdain to listen to me, touches thee not 
 undeservedly, who art for bringing it to pass that whereas hitherto every 
 one who had wisdom in the Church of God might know this truth for himself 
 and teach it to them that had not wisdom without thought of any fault, 
 now, for the future, I say not only the simple shall be unable to learn it, 
 but even he that hath wisdom shall not be able to sing it without trans¬ 
 gression, or teach it, as ye would have done, to any other; and while ye 
 choose to seek to profit many by an unlawful road, ye leave none, in this 
 point at least, whom, if he follow you, ye shall not hurt. For as for what 
 ye said before, that he who should do any such thing of devotion, seeking 
 edification, is not to be taken or judged of in the same way as he, who 
 should presume to make a contumacious order of so doing; this excuse, or 
 rather, if ye will let me say it, this subterfuge, makes not to the point; it 
 is not to your purpose. For the Fathers made no such distinction as this 
 in their decree: nor did they allow the well-intentioned, and forbid only the 
 ill-intentioned to do this ; but simply and absolutely forjaade, that any should 
 do it. D. Hast thou not thyself given the permission to sing that same 
 Creed in the Church ? Or is it from us that this custom of singing it hath 
 proceeded? For it is from hence that the custom of singing it came 
 to us; not from us hither : and so we sing it even to this day. P. I gave 
 permission to sing it; but not in the singing to add, take away, or change 
 any thing. And to speak somewhat more expressly, since ye compel me, 
 as long as ye were content in this point with what the holy Eoman Church 
 holds, as to singing or celebrating in such holy mysteries as these, there was 
 no manner of need that either we should trouble ourselves in such matters, 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 141 
 
 or force upon others occasion of trouble. But as for what ye say, that ye 
 sing it thus for this cause, that ye heard others in those parts so sing it be¬ 
 fore yourselves, what is this to us? For we do not sing that Creed at all, 
 but read it only, and use to teach it by reading: and yet we presume not 
 in reading or teaching to add any thing by way of insertion to the same 
 Creed. But whatever truths are understood to be wanting from the said 
 Creeds though all but fit to be there, these we presume not, as I have 
 repeatedly said, to insert into them; but at fit time and place we take care to 
 minister and teach them to those who are capable. D. So then, as I see, 
 this is the judgment of your Fatherhood, that first of all these words on 
 which our question turns, be taken out of the Creed, and then afterwards 
 it may freely and lawfully, whether by singing or delivery, be learned 
 and taught of all. P. Such doubtless is our judgment: and we by all 
 means urge that ye for your parts adhere to the same.’ 
 
 “ The same Pope further set up two silver tablets having the Creed 
 engraved on them in Greek and Latin without the addition in the Church 
 of St. Peter, with a notice in these words, ‘ Hcbc Leo posui amore et 
 cautela orthodoxce Jidei that all might know that the Roman Church 
 agreed not to those, who altered this common Confession of the faith by 
 any addition or explanation.”—Tract. Zoernikavii, vol. i. p. 381. ed. 1774. 
 
 VI. In accordance with the above judgment of Pope Leo, those British 
 Bishops who treated with the Eastern Patriarchs and with the Russian 
 Synod between the years 1716 and 1725, distinctly ofiered to restore the 
 Creed to its Canonical form. For in the MS. copy of their Liturgy, which 
 they sent in Greek to the Easterns, and which is still preserved in the 
 Archives of the Russian Synod, there is a marginal note added at the 
 words ‘ Kal eK Tov Tiov’ in the Creed, to this effect:— 
 
 “ These words shall he left out, as soon as ever by the grace of God 
 the union of the Churches shall be declared.” 
 
 NOTE VI. 
 
 Q. Whence have we this Creed ? A. From the Fathers of the 
 First and Second Councils. Q. How many (Ecumenical Coun¬ 
 cils have there been ? A. Seven .—Orthodox Catechism,^. 17. 
 
 I. Proposals of the British Bishops to the Easterns, A.D. 1716 :— 
 
 “ We agree in the twelve Articles of the Creed, as delivered in the First 
 and Second General Councils, which we take to be sufficient for faith.” 
 
 NOTE 
 
 V. 
 
 11. With regard to the number of the (Ecumenical Councils, there can 
 
142 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 0 T E be no doubt that the first six have ever been received by the British 
 
 -ZL_Churches. Without multiplying quotations, it is enough to give the 
 
 words of the British Bishops in their Reply to the Easterns:— 
 
 “We willingly declare,that we receive the Faith decreed in the Six 
 General Councils.” 
 
 But with regard to the Seventh General Council, commonly called the 
 Second of Nice, it seems to have been rejected by a great Council held at 
 Frankfort in the West A.D. 794. And although the Gallican and British 
 Churches, which then agreed in rejecting it, came gradually to acquiesce 
 in its decisions, yet upon the schism between England and the Pope of Rome 
 in the sixteenth century, the British Bishops, and indeed the British Church, 
 seemed to reject it again, and that strongly, and to return to their former 
 mind, pleading against it the decrees of the Council of Frankfort never yet, 
 as they contend, formally abrogated by those Western Churches which 
 concurred in them when they were first made. 
 
 Notwithstanding this difference, there may be found signs in the writings 
 of later British Divines, that upon explanations being made, abuses 
 guarded against, and misconceptions removed, there would be no real 
 difference of opinion between the British and the Easterns on this point, nor 
 any real obstacle to the acknowledgment of the Second Nicene Council. 
 
 III. Thorndike writes thus of this Second Council of Nice ;— 
 
 “That the decree of the Council enjoins no idolatry, notwithstanding 
 w'hatsoever prejudice to the contrary, I must maintain as unquestionable. 
 So far is it from leaving any room for the imagination of any false God¬ 
 head, that it expressly distinguisheth that honour done to the image of our 
 liord Christ to be equivocally called worship, i. e. to be only so called, 
 but not to signify the esteem of God. He that believes the Holy Trinity, 
 can no way attribute the latter; and therefore, if he puts off his hat, and 
 bows the knee to the image of our Lord, it shall be no idolatry.”—Epilogue, 
 iii. p. 363. 
 
 IV. The British Bishops themselves, in their Proposals to the Easterns, 
 seem to concede, that with some explanation, they could bring them¬ 
 selves to receive the Council:— 
 
 “We propose therefore, that the ninth article of the Second Council of 
 Nice concerning the worship of Images be so explained by the wisdom of the 
 Bishops and Patriarchs of the Oriental Church, as to make it inoffensive.” 
 
 Now in point of fact, no Protestant writers can go farther than the 
 Doctors of the Eastern Church, and indeed the Church herself has gone, 
 in explaining the Nicene decree, and in guarding against all superstitious 
 and idolatrous worship of Images. The reader may consult the Russian 
 Catechisms; both those now published in English, and that published at 
 London in the reign of Peter I.: also the Orthodox Doctrine of Platon, 
 published at Edinburgh in 1810; and the Spiritual Regulation, as given 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 143 
 
 by Coiisett, A.D. 1729. And the truth is, that when the respect to be N 
 
 paid to sacred pictures or images is so taught and explained, as it is by the _ 
 
 Eastern Church, there is no Protestant who must iiot confess upon reflec¬ 
 tion, that he himself both allows and pays the very same bind of respect, 
 both inward and outward, to various inanimate representations and sub¬ 
 stances, for the sake of the associations which belong to them. 
 
 V. The following quotation is to the point. It is from a little book entitled 
 An Apology for the Greek Church, by Edivard Masson, one of the Judges 
 in the Supreme Court of Areopagt(s, and formerly Attorney General for 
 the Morea. (London, 1844.) The Author is a Scottish Presbyterian, and an 
 admirer of what is called the Free Kirk:— 
 
 “ The Greek Church expressly declares all worship" {XarpAa, or 
 divine worship, the author means) “of pictures to be idolatry. On the 
 principle that the sight of the portrait of a venerated or beloved individual 
 awakens the respectful or affectionate remembrance of the absent or deceased 
 original, she permits in her members a simple expression of respect for the 
 originals at the sight of the portraits of such distinguished fellow Christians, 
 as by their lives and deaths have glorified God. Any thing beyond this she 
 condemns. The decree of the Seventh Council, which authorized the ad- 
 mkssion of pictures into Churches, distinctly limits the signification of the 
 word -irpoffKvvricris, declaring it to be exactly synonymous with aa-nacrp.hs or 
 (piKTjga, salutation, or kiss. It is true, the word irpoaKw-offis is applied also 
 to God; and hence the irecessity of fixing its meaning, as taken in con¬ 
 nection with pictures. The same word is in use at the present day in 
 Greece to express various degrees of respect, from the worship of God 
 down to the ordinary salutation of a friend or neighbour.”—P. 31. 
 
 And again: “It is a remarkable fact that the decision of the Second 
 Nicene Council was at the time misunderstood by most of the Churches 
 of the West; and by most historians is still entirely misrepresented. The 
 Council of Frankfort and the British Churches condemned what they erro¬ 
 neously supposed to be the import of the Nicene decree; and unconsciously 
 but explicitly sanctioned its real purport. They condemned the ivorship 
 (xarpda) of images, but deprecated the fury of the Iconoclasts. ‘The 
 Churches of France, Germany, England, and Spain,’says Gibbon,‘steered 
 a middle course between the adoration and the destruction of images, 
 which they admitted into their temples, not as objects of worship, but as 
 lively and useful memorials of faith and history.’ Now this ‘middle 
 course’ certainly comprehends all that the Nicene decree was really in¬ 
 tended to convey. . . . The declaration of the English (British) bishops 
 to the Synod of Eussia (and the Eastern Patriarchs,) that they distinctly 
 rejected the opinion of the Iconoclasts, admitted the use of pictures in 
 Churches, and by no means denied that pictures, like all other things 
 connected with religion, ought to receive a certain respect and rever- 
 
 <io 
 
CO 
 
 144 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 T E ence, would undoubtedly have been regarded by the Second Nicene 
 
 -Council as a full and satisfactory adhesion to what good Archbishop 
 
 Usher calls the Second Nicene Council’s ‘base decreeAll mis¬ 
 conceptions of the principle adopted in the Second Nicene Council, 
 and held by the Greek Church, have arisen partly from the ambiguity of the 
 terms Trpoa-Kvvrjais, cultus, tvorship, and partly from various gesticulations 
 in religious worship, peculiar to the East, and emanating from the lively 
 imagination of Orientals, and not unconnected with the humiliating 
 (that is, Christianizing) political despotism to which the Eastern nations 
 have always been subjected. Upoa’Kvt'ijffis, cultus, worship, all express a 
 certain respect, the degree being fixed by the circumstances of the case or 
 the context. UpoaKw-nais, when used by the Greek Church in reference to 
 Saints or their pictures, is exactly equivalent to the now antiquated mean¬ 
 ing of the W'ord worship, ‘ Your Worship^ . . ‘ The right Worshipful^ &c. 
 To assert that the Greek Church actually sanctions picture-worship, is in 
 fact as absurd, as it would be to accuse the Church of England of enjoin¬ 
 ing wife-worship, because every Anglican, when married, solemnly promises 
 to worship’ his wife. In the''Opos or decree of the Second Nicene Council 
 the meaning of irpoa-Kweu/ is fixed by aa-n-d^ea-dat ; and in the Epistle which 
 the Council addressed to the Empress Irene and her son, both these words 
 are declared to be exactly synonymous with (pi\eiy, in reference to the 
 ordinary expression of mutual regard, ‘ the salutation with a holy kiss,’ of 
 the ancient Christians. The same Epistle points out many passages of 
 the Septuagint, in which trpoaKvveoo signifies to make a bow, to do reverence. 
 Abraham bowed to the children of Heth; Jacob and his family bowed to 
 Esau ; David to Jonathan ; See. &c.” (In the Latin the word is ‘ adorare 
 as also in the passage ‘ And all the people worshipped God and the King.’) 
 “'I'he word rpoa-Kwea occurs in the Second Commandment, but coupled 
 with Xarpevco, which fixes its meaning. To use irpoffKwew coupled with 
 \aTpevai in reference to the pictures of Saints, would be regarded by the 
 Greek Church as revolting blasphemy. To imprint a kiss on the memorial 
 of a beloved object may be a harmless expression of natural feeling. The 
 Turk, who abominates the admission of pictures into places of worship, 
 never takes a Firman of the Sultan into his hand, without putting it to his 
 lips, and then on his brow. Xenophon’s representing Panthea as kissing 
 the departing chariot of her gallant husband, appears natural and touching. 
 Prostrations in worship are used by Orientals in general, by Turks, by 
 Armenians, as well as by Greeks, whether in the presence of pictures or 
 not.”—Ib. p. 83. 
 
 See also Section xlii., and Sections xix., and xli., on this same subject, 
 of the reception of the decrees of the Seventh General Council. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 145 
 
 NOTE 
 
 VII. 
 
 NOTE VII. 
 
 Q. Has each one of ns his Guardian Angels ? A. Without 
 doubt. (Matt, xviii. 10.)— Orthodox Catechism, p. 24. 
 
 I. So also the Scottish Catechism of Bishop Jolly printed at Aberdeen 
 in the year 1837 teaches, referring to the same text:— 
 
 “We are assured of the ministering aid of those Angels, who behold the 
 foce of our Father who is in heaven.”—P. 54. 
 
 II. And in the OflBces of the British Church, for the Day of St. Michael 
 and all Angels, there is the following Collect:— 
 
 “Almighty God, who hast ordained and constituted the services of 
 Angels and men in a wonderful order; mercifully grant, that as Thy holy 
 Angels alway do Thee service in heaven, so by Thy appointment they may 
 succour and defend us on earth; through Jesus Christ our Lord. Amen.” 
 
 .... And the Gospel which is read on that day in the Liturgy is taken 
 from St. Matthew, ch. xviii. I ; and ends with those words referred to in the 
 Kussian and Scottish Catechisms; “ For I say unto you that their Angels 
 do alivays behold the face of My Father which is in heaven.” . . And in 
 
 the Matins for the same day a Lesson is read, (from Acts 12, to v. 20.) in 
 which, after the account of the delivery of Peter from prison by an Angel, 
 it is related, that they who were gathered together praying in the house of 
 Mary the mother of John, upon hearing that Peter stood before the gate, 
 believed not that it was so, but said “ It is his Angel.” 
 
 III. Kichard Montague, Bishop of Norwich, in his Treatise on the 
 Invocation of Saints, as quoted by Forbes the First Bishop of Edinburgh, 
 has the following passage :— 
 
 “ It is an opinion received, and hath been long, that if not every man, 
 each son of Adam, yet sure each Christian man regenerate by water and 
 the Holy Ghost, at least from the day of his regeneration and new birth unto 
 God, if not from the time of his coming into the world, hath by God’s 
 appointment and assignation an Angel Guardian to attend upon him at 
 all assayes, in all his ways, at his going forth, at his coming home . . . 
 
 ‘ Parum est fecisse Angelos tuos, fecisti et Custodes parvulorum,’ who con¬ 
 tinually behold the face of their Father in Heaven . . .This being supposed 
 to be so,... I see no absurdity in nature, no incongruity unto analogy of 
 faith, no repugnancy at all to Sacred Scripture, much less impiety, for any 
 man to say, ‘ Sancte Angele Custos, ora pro me.’”—Consid. Modest, p.327. 
 
146 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 VIII. 
 
 NOTE VIII. 
 
 Q. Why was Eve made from a rib of Adam ? To the 
 end that all mankind might be by origin naturally disposed 
 to love and defend one another .—Orthodox Catechism, p. 26. 
 
 I. Besides this reason, another and a higher is signified by the Apostles 
 and by the Fathers in those passages of their writings, in whieh they notice 
 the analogy which was designed between the two Creations of Nature and 
 of Grace, and the subordination of the first to the second. This higher 
 reason is, that the fonnation of the first woman Eve, the mother of all 
 living, from the first man Adam, and their union in matrimony, might be 
 a type as well as an instrumental preparation for the creation of the 
 Spiritual Eve from the side of the Second Adam, and her mystical union 
 or marriage with that Husband, who is the Uncreated Image of the Father. 
 So in the English Office for Matrimony we find the following words:— 
 
 “ O God, who by Thy mighty power hast made all things of nothing; 
 who also (after other things set in order) didst appoint that out of man 
 (^created after Thine ou>n image and similitude) woman should take her 
 beginning; . . . . O God, who hast consecrated the state of Matrimony to 
 such an excellent Mystery, that in it is signified and represented the 
 Spiritual Marriage and Unity betwixt Christ and His Church, &c.” 
 
 NOTE IX. 
 
 Q. How does tlieChurcli speak of Predestination? A. Thus: 
 ^As He foresaw that some would use well their free will, but 
 others ill. He aceordingly predestined the former to glory, / 
 while the latter He eondemned." ... Q. In what sense is it 
 said, that the Son of God came down from heaven ^for us 
 men?^ A. In this, that He came ^for us men’ univer¬ 
 sally .—Orthodox Catechism, p. 27. 30. 
 
 I. George Bull, Bishop of St. Asaph, in his “Examen Censurae, See.:”— 
 
 “ Let us listen to the learned Bishop Overall: ‘ Concerning the death of 
 Christ,’ he says, ‘so plain and consistent is the opinion of our Church that 
 our Lord Jesus Christ died for all men whatsoever, or for all the sins of all 
 men, that it is wonderful how any have dared to controvert this point.’ In 
 Art. VII. (of the xxxix.) ‘ Both in the Old and New Testament everlasting 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 147 
 
 life is offered to mankind by Christ.’ In Art. xv. ‘ Christ came to be the 
 Lamb, who should take away the sins of the world.' In Art. xxxi. ‘ The 
 offering of Christ is that perfect propitiation for all the sins of the whole 
 world, both original and actual.’ The same is taught iii the common 
 Catechism, as the plainest meaning of the Second Article of the Creed, in 
 which every one is to believe in God the Son, ‘ who redeemed him a?id all 
 mankind.’ So in the Nicene Creed, ‘ Who for us men, and for our salva¬ 
 tion, &c.’ And in many places of our Liturgy ; as in the Consecration of 
 the Eucharist, . . . ‘God, who didst give Thine only Son Jesus Christ to 
 suffer death upon the Cross for our redemption ; who made there by His 
 one oblation ... a full perfect and sufficient sacrifice, oblation, and satis¬ 
 faction for the sins of tl^e whole world,’ &c.”—Ed. 1843. p. 331. 
 
 And again: “Granting these two positions, 1. that Christ has truly 
 redeemed even those who perish ; and, 2. that it is possible for those who 
 really believe in Christ and have been justified by Him, thoroughly to fall 
 away from faith and justification, and to perish everlastingly; and these 
 are plain and undoubted doctrines of our Church; the whole system and 
 machinery of what is called Calvinism falls to the ground. ... It is of no 
 use to refer here to the Article on Predestination; nor shall I enter into 
 any controversy with any one on any predestination of God so maintained, 
 as not to overturn these two fundamental points clearly laid down by our 
 Church. I contend for this one thing only; that on account of the un¬ 
 certain and various ideas and speculations of God’s secret predestination, 
 we must not deny such clear and established doctrines both of Scripture 
 and of our own, and of the Catholic Church, as these are; but rather believe 
 that these secret things are so to be explained by what is revealed and 
 plain to us, that the one may be consistent with the other. Our Church in 
 her Seventeenth Article has so cautiously given the doctrine of Predes¬ 
 tination, that no Catholic can have any cause for rejecting the Article. 
 But even after she has so prudently and cautiously explained this doctrine, 
 she altogether draws away her sons from any speculation respecting it, 
 and disallows that our life is to be directed by any conception concerning 
 Predestination, as by a rule. On the contrary, she teaches, ‘ that God’s 
 promises must be received in such wise, as they be generally set forth to us 
 in holy Scripture; and in our doings that will of God is to be followed, 
 which we have expressly declared to us in the Word of God.’ (Art. xvii.) 
 In truth, for the first four centuries no Catholic ever dreamed about that 
 Predestination, which many at this day consider the basis and foundation 
 of the whole Christian religion. . . . Touching the providence of God, they 
 were satisfied in believing, that God knows beforehand all the actions of all 
 men, and that He also rules and disposes the same as seemeth best to His 
 wisdom, justice, and goodness, saving always that liberty which He has 
 given to man ever continuing unencroached upon. Whether from those 
 more minute definitions of the predestination of God, which were made in 
 
 NOTE 
 
 IX. 
 
148 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 IX. 
 
 the heated controversy of St. Augustine with Pelagius, any gain accrued to 
 Catholic truth, Christian piety, and the peace of the Church, or whether 
 we have not rather thence to lament over schism, and very grievous errors, 
 (as those of the Predestinarians), and a falling off in the morals of men, let 
 those well taught in the history of the Church decide.” 
 
 And he quotes thereupon the following passage from St. Prosper: 
 “Ancient opinions on this matter being reviewed, nearly all were found to 
 agree upon the way in which they should understand the purpose and pre¬ 
 destination of God according to His foreknowledge; namely, that God had 
 made some vessels to honour, some to dishonour, for this reason, because 
 He foresaw the end of each, and foreknew what would he his will and 
 actions under the help of His grace.”—Ib. p. 341. 
 
 II. The difference between the (Presbyterian, or Calvinistic) Kirk and 
 the (true) Church of Scotland exemplified, by the Kev. Robert Calder:— 
 
 “The Presbyterians are great perverters of the holy Scriptures, which may 
 be proved by many instances. . . . They make no scruple of charging God 
 with their own sins, by their Turkish doctrine of Predestination.... We, on 
 the other hand, do adhere to the holy Scriptures in their own genuine sense. 
 As for Predestination, we hold that there being neither first nor second 
 as to time in God, who seeth what is past, present, and to come with one 
 view, therefore there is no such thing as Predestination strictly taken; 
 and that the words in holy writ, from which they infer the Calvinistic Pre¬ 
 destination, are only ad captum nostrum ; just as God is said to have eyes, 
 ears, or to repent. We hold that men may fall from grace finally; and that 
 sin does ddvfwys pollute the sinner; and that nothing less than the blood of 
 Christ can wash it off. Also w'e hold that faith to be naught, which does 
 not produce good works: and that faith is a giving credit to God’s revealed 
 will, as it is a body of divine laws, fitly adapted to the promoting of God’s 
 honour and glory by us, and our own salvation.”—P. 19. Reprint of 1841, 
 from the ed. of 1712. 
 
 III. The difference stated between the Presbyterian Establishment and 
 the Episcopal Church of Scotland by the Rev. James Milne, Priest of St. 
 Andrew’s Chapel, Banfi'; — 
 
 “ The Presbyterian Establishment professes Calvinism, and teaches, that 
 ‘none are redeemed by Jesus Christ, effectually called, justified, adopted, 
 sanctified, and saved, but the elect only; that the Holy Spirit, in drawing 
 the elect out of a state of sin and death, exerts His influences on subjects 
 altogether passive, and by His Almighty power determines them to what is 
 good; that the elect can neither totally nor finally fall away from a state of 
 grace; &c.’ On the other hand, the Church teaches, that ‘God has pre¬ 
 destinated to life all who perform the conditions of the Gospel Covenant; 
 he.’ The system of the Presbyterian (or Calvinistic) Establishment is built 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 149 
 
 on the doctrine of absolute irrespective Predestination; whereas, the system 
 of the Church is built on the doctrine of universal Redemption, and con- ■ 
 ditional salvation.”—Ed. of 1811. p. 41, 44. 
 
 IV. Ford, on the xxxix Articles, A.D. 1720;— 
 
 “And besides that, as we thus see, our Church is quite averse from the 
 doctrine of absolute Predestination, we know well that all antiquity is con¬ 
 trary to this opinion: there being none to be found of all the old Fathers, 
 who wrote before Augustine, who has ever any where interpreted God’s 
 decrees of the salvation and condemnation of man in any other sense than 
 this, that God has decreed everlasting rewards or punishments for each 
 according as He had foreseen that their lives would be holy or wicked ; and 
 had also foreseen the cause: teaching distinctly, that the cause that any 
 miss eternal happiness and fall into the torment of hell is not in God, but 
 in the men themselves; nor did Augustine himself differ from the rest in 
 this, at least before he had waxed warm in the Pelagian Controversy, 
 ‘Nemo eligitur, nisi jam distans ab illo qui rejicitur. Unde quod dictum 
 est, quia elegit nos Deus ante mundi constitutionem, non video quomodo 
 sit dictum, nisi prmcientia scilicet meritorurn, i. e. fidei, et operum pie- 
 tatis.’” (Aug. ad Simp. ix. 2.)—P. 143. 
 
 V. A Friendly Address on Baptismal Regeneration, by Alexander Jolly, 
 late Bishop of Moray in Scotland, A.D. 1826:— 
 
 “ Redemption, then, is universal, the accomplishment of an absolute 
 promise. But salvation is conditional, to be enjoyed upon terms; and by 
 failing to comply with them, we may come short of it. Our Lord, of His 
 boundless love, would have all men to be saved; but although He made 
 and redeemed us without ourselves. He will not save us without ourselves. 
 Having made perfect our redemption by His death. He became the Author 
 of eternal salvation to all them that obey Him. ‘ Blessed, then, are they 
 that do His commandments, that they may have right to the tree of life.’” 
 —P. 8. ed. 1841. 
 
 VI. The Scottish Catechism of Aberdeen, A.D. 1829:— 
 
 “ Q. Did Jesus Christ die for all mankind, or only for a few? A. He 
 died for all mankind. Q. But are there not some conditions required on 
 man’s part, in order to his being saved by the death of Christ? A. Yes; 
 there are several conditions, &c.”—P. 7. 
 
 And the Catechism of the Diocese of Brechin :— 
 
 “A. The Lord Jesus Christ, the eternal Son of God, for our recovery 
 from sin and death, took upon Him our nature, and by His meritorious 
 righteousness and sufferings obtained for us the pardon of our sins, the 
 gift of the Holy Spirit, and eternal life. Q. Are these blessings freely 
 offered to all? A. Yes; in the Gospel they are freely offered to all, who 
 truly repent and believe in our blessed Saviour.”—P. 7. 
 
 E 
 
 NOTE 
 
 IX. 
 
OTE 
 
 X 
 
 150 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE X. 
 
 Q. Why did not the first man only die^ and not all as 
 now? A. Because all have come of Adam since his infection 
 by sin; &c. —Orthodox Catechism, p. 32. 
 
 I. Preface to the Offices for the Baptism of Infants and for the Baptism 
 of Adults in the Church of England:— 
 
 “ Forasmuch as all men are conceived and horn in sin, (and that which 
 is born of the flesh is flesh), and they that are in the flesh cannot please 
 God, but live in sin, committing many actual transgressions; and that our 
 Saviour Christ saith. None can enter into the kingdom of God, except he 
 be regenerate, and born anew of water and of the Holy Ghost; &e.” 
 
 And the Catechism; “ Q. What is the inward and spiritual grace ? (of 
 Baptism.) A. A death unto sin and a New Birth unto righteousness; for 
 being hy nature horn in sin, we are hereby made the children of grace." 
 
 II. The Scottish Catechism of Aberdeen, by Bishop Jolly:— 
 
 “ Q. Were all mankind propagated from Adam and Eve after the com¬ 
 mission of this fatal transgression ? It is certain they were, and there¬ 
 fore could inherit no other nature from their parents, than what they had 
 to give. Q. What nature then do we inherit from our flrst parents? 
 A. A corrupt and mortal nature, estranged from God and goodness, 
 tainted with sin and guilt, and thereby under the condemnation of death 
 and misery. In this condition mankind are now by nature.”—P. 20. ed. 1837. 
 
 And the Catechism of the Diocese of Brechin;— 
 
 “ Q. Has the sin of our first parents affected all their descendants ? 
 A. We all inherit from them a nature corrupt and mortal, tainted with 
 sin and prone to evil, and therefore under condemnation. Q. Could man 
 do any thing to recover himself from this state of sin and condemnation ? 
 xi. (From Art. x. of the xxxix) ‘The condition of man after the flill of 
 Adam is such, that he cannot turn and prepare himself, by his own 
 natural strength and good works, to faith and calling upon God.’ Q. Did 
 God leave man in this miserable state? A. No; in the counsels of His 
 infinite wisdom, He provided a Redeemer.”—P. 6. 
 
 And again; “ Q. You say that in Baptism you were made ‘ a member 
 of Christ, &c.’ Were you not then born in that state by nature ? A. No ; 
 all mankind are ‘by nature born in sin, and children of wrath.’ Q. What 
 do you mean by ‘being born in sin, and children of wrath?' A. I mean 
 that we are by nature in that state of depravity and condemnation, into 
 which the fall of our first parents brought mankind. Q. How does Art. ix. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 151 
 
 (of the xxxix) express this awful truth? .4. ‘ Original sin is the fault and 
 corruption of the nature of every man that naturally is engendered of the 
 offspring of Adam; and in every person born into this world it deserves 
 God’s wrath and damnation.”—Ib. p. 9. 
 
 NOTE XL 
 
 Q. What benefit was there in the promise given after the 
 Fall, that the seed of the woman should bruise the Serpent’s 
 head? A. This, that from the time of the promise men 
 could believe savingly in the Saviour that was to come, even 
 as we now believe in the Saviour that has come. —Orthodox 
 Catechism, p. 33, 
 
 I. Article VTI, of the Thirty-nine, has the following words;— 
 
 “ Both in the Old and New Testament everlasting life is offered to man¬ 
 kind by Christ, who is the only Mediator between God and man, being 
 both God and Man. Wherefore they are not to be heard, which feign that 
 the old Fathers did look only for transitory promises.” 
 
 And the Book of Homilies; Part II. of the Sermon on Faith:— 
 
 “ All these Fathers, Martyrs, and other holy men, whom St. Paul spake 
 of, had their faith surely fixed in God. . . . And although they were not 
 named Christian men, yet was it a Christian faith that they had; for they 
 looked for all benefits of God the Father, through the merits of His Sou 
 Jesus Christ, as we now do. This difference is between them and us, that 
 they looked when Christ should come, and we be in the time when He is 
 come. ‘ Therefore,’ saith St. Augustine, ‘ the time is changed, but not the 
 faith. Fur we have both one faith in Christ.’”—P. 32. 
 
 II. The Scottish Catechism of the Diocese of Brechin:— 
 
 “ Q. What is the plan of redemption called? A. The Covenant of 
 Grace. Q. When did this Covenant commence? A. Immediately after 
 the Fall. It was prefigured under the Patriarchal and Mosaic dispensa¬ 
 tions ; and in the fulness of time it was completely unfolded under the 
 Gospel.”—P. 7. 
 
 III. The Scottish Bishop Rattray, of Dunkeld, writes as follows:— 
 
 “That principle which is in Scripture opposed to the flesh, is called 
 
 ^spirit; and as it is derived from the Atyos, is sometimes called ^Atyos,’ and 
 ‘ Christ^ as being that spirit by which the A({ 7 oy communicateth His 
 influences to us: and it is chiefly to be considered in three respects; First, 
 as the light that cnlighteneth every man that cometh into the world; in 
 
 NOTE 
 
 X. 
 
152 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE which respect all who have the use of their reason do more or less partake 
 
 __ of it, as the light of the rational faculty: Secondly, as it was communicated 
 
 to the Patriarchs, and those who lived under the Jewish Dispensation, 
 whereby they were endued with that faith so much celebrated in the New 
 Testament, and enabled by their good works flowing from it to please God ; 
 and in this respect it was also, according to the doctrine of the ancients, in 
 some measure communicated even to the pious heathens themselves, who 
 are therefore said to have lived Kara \6yoy, as following the conduct thereof: 
 Thirdly, as it is given under our Christian Dispensation to the members of 
 the Church as members of the Body of Christ, as a principle of new and 
 immortal life to that Body, living and abiding in every particular member 
 of it, as that by which we are united to Christ our Head, and to one 
 another ; as a Spirit of Adoption, whereby we become the sons of God; by 
 which we are made cviifiopcpovs Trjs elK6vos toO vloO, as He is iy H-op(pfj of the 
 Father; by which we bear the image of Christ, as He is the image of the 
 invisible God; by which we become the brethren of Christ, and He the 
 first-born among many brethren; as it is the principle of Regeneration, the 
 incorruptible seed by which we are born again, which is said eKiropeveadai 
 from the Father, and is opposed to that corruptible seed from which we 
 receive our first birth; as it is the seal,(r<^pa 7 ls, by which the divine image is 
 impressed, by which we are sealed after w'e believed, and sealed to the Day 
 of Redemption ; from whence Baptism as including under it what we now 
 call Confirmation, came to be called by this name in the earliest monu¬ 
 ments of the Church; as it is a Oeia cpvcris, a \6yos e/j.<pvTos, a Kalyrj ktIcis, a 
 new man ; as it is that which entitles us to the resurrection of our bodies, 
 and is the earnest of our inheritance, as being by it made sons, and if sons, 
 then heirs and co-heirs with Christ, our elder Brother of the heavenly 
 inheritance.” 
 
 * “ In this respect it is never said to be given, since the forfeiture of it by 
 
 our first parents, till it was purchased again by our Saviour, and by Him 
 bestowed upon the Church as a triumphal largess upon His Ascension. 
 Therefore the Evangelist saith, ‘ This He spake of the Spirit which they that 
 believe on Him should receive, ineKKov AafxISdyfty;’ and he gives this as the 
 reason why they were only to receive it afterwards, oHirco ydp ^y iryev/ia dyioy, 
 ‘nondum enim erat spiritus datus,’ (Vulg.) ‘for the Holy Ghost was not yet 
 given’ (as the ellipsis is very well supplied); for it cannot be understood of 
 the Spirit itself, which as being God, is from eternity. And the reason 
 why it was not yet given, is because Jesus was not yet glorified: and the 
 Apostle saith, that this Spirit was not given by the works of the Law, but by 
 the hearing of faith : and the Scriptures are very plain that the Spirit is 
 only given in this respect in our Christian Sacraments, by which we are 
 made and continued members of that Church which is the Body of Christ.” 
 
 “ It is a very great, though too commonly prevailing error, not to dis¬ 
 tinguish betwixt these so different communications of the Spirit; and to 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 153 
 
 suppose that all pious persons, as well without as within the Church, as 
 well before as since our Saviour’s Ascension, had the Spirit in the sense 
 last mentioned, and were thereby immediately entitled to all the glorious 
 privileges ascribed to it in this respect. The Spirit, as given before our 
 Saviour’s Ascension, was only to enable them to live up to the design of the 
 Dispensation under which they then lived ; and the Apostle observes, that 
 the Law was only a pedagogue to lead us to Christ; and the moral Philo¬ 
 sophy is supposed by Clemens Alexandrinus to have performed the same 
 office to the Gentiles: but neither Jews nor Gentiles could receive those 
 better promises of the New Covenant, till it was established by esus, thee 
 Mediator of it. Therefore, though our Saviour says, that there had not 
 formerly arisen a greater prophet than John the Baptist, yet he preferreth 
 to him the least in the Kingdom of Heaven. Therefore also all the 
 Patriarchs and holy persons so much celebrated by the Author to the 
 Hebrews, are said to have died ‘ not having received the promise; and that 
 because God had provided some better thing for us, that they without us 
 should not be made perfect;’ (the Spirit being that which, according to the 
 Scriptures and ancient Fathers, constituteth the perfect man, who is called 
 by the Apostle dXoreKijs and 6\6K\-npos, as consisting of spirit, as well as 
 body and soul;) and that ‘the Law, as being only the shadow of good 
 things to come, and not the very image of the things themselves, could not 
 make the comers thereunto perfect, being only the bringing in of a better 
 hope, by which we draw near to God.’ For this Spirit being a principal 
 part of the testament of Jesus, could not take place till the death of the 
 testator: and it is for this reason that the Apostolical Hennas makes the 
 Apostles to have preached to those righteous persons who had died before 
 the coming of our Saviour; and not only so, but also to have baptized 
 them in oStjs. ... It is probable that St. Peter had it in his view in his 
 first Epistle: (ch. iv. 6.) ‘ For this cause was the Gospel preached also to them 
 that are dead.’ And the other passage of the same Apostle concerning our 
 Saviour’s preaching to the spirits in prison, is thus understood by the 
 ancients." 
 
 “ From what has been said, I think it plainly appears, that the Spirit, 
 as a principle of new and immortal life, as it is the Spirit of Adoption, and 
 the earnest of the heavenly inheritance, was never given to any person, 
 how pious soever, before the coming of our Lord ; and that the influences 
 of the Spirit, then communicated, only prepared for the reception of the 
 Gospel: and even after His coming, none, how devout or just soever, were 
 believed to have any title to the Kingdom of Heaven, till they were admitted 
 into the Church by baptism.” 
 
 “The Gospel generally requires teachableness, and other good dispo¬ 
 sitions, in its hearers, to qualify them for embracing it. These dispositions 
 are the ‘Israelitism indeed,’ which is &5o\os ; the circumcision of the heart 
 and of the ears; the sheep-like and child-like disposition; the good ground 
 
 NOTE 
 
 XI. 
 

 154 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 T E fit to receive the seed sown, so as to bring forth fruit: and the having these 
 
 L-good dispositions is the being Terayix&oi els oud>viov. But though these 
 
 dispositions be most certainly the effects of the Divine Spirit, and therefore 
 called the Drawing of the Father; yet none were thereby supposed to have 
 received that quickening Spirit, which is the image of the second Adam, 
 the Lord from heaven, till he received it in our Christian Baptism of the 
 Spirit; which is therefore called Regeneration, as being that in which this 
 new life is first infused into us.”—Essay on the Nature of Man, p. 127.. 38. 
 
 NOTE XIL 
 
 Q. Did the Most Holy Mary remain in fact ever a Virgin ? 
 A. She remained and remains a Virgin before the birth, 
 during the birth, and after the birth of the Saviour; and 
 therefore is called Ever-Virgin.— Orthodox Catechism, p. 34. 
 
 I. Bishop Andrewes, in his Private Devotions, which are in many places 
 taken from the Greek '^Kreveiai, and which he used himself both in Greek 
 and Latin, has these following words;— 
 
 “ Making mention of the all-holy, undefiled, and most-blessed Mary, 
 Mother of God and Ever-Virgin, with all Saints, let us commend ourselves, 
 and each other, and our whole life, unto Christ our God.” 
 
 II. In like manner John Bramhall, Archbishop of Armagh:— 
 
 “ We admit genuine, universal. Apostolical traditions; as the Apostles’ 
 Creed, the perpetual virginity of the Mother of God, &c.”—Works, ed. 
 1842. vol. i. p. 53. 
 
 III. And Jeremy Taylor, Bishop of Down and Connor;— 
 
 “ She received the honour of being Mother to the Son of God, and ever 
 a Virgin; and all generations shall call her Blessed.”—Heher’s ed. xv. p. 21. 
 
 IV. John Pearson, Bishop of Chester, On the Creed:— 
 
 “We believe the Mother of our Lord to have been not only before and 
 after His Nativity, hut also for ever, the most Immaculate and Blessed 
 
 A^irgin.And although it may he thought sufficient, as to the mystery 
 
 of the Incarnation, that when our Saviour was conceived and horn. His 
 Mother was a A'irgin; . . . . yet the peculiar eminency and unparalleled 
 privilege of that Mother, the especial honour and reverence due unto that 
 Son, and ever paid by her, and the power of the Highest, Who over¬ 
 shadowed her, and the singular goodness and piety of .Joseph, to whom She 
 was espoused, have persuaded the Church of God in all ages to believe that 
 She still continued in the same Virginity, and therefore is to he acknow- 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 155 
 
 ledged the Evei-Virgiii Mary. As if the Gate of the Sanctuary in the NOTE 
 Prophet Ezekiel were to be understood of her : ‘ This gate shall be shut; 
 it shall not be opened, and no man shall enter in by it; because the Lord, 
 the God of Israel, hath entered in by it, therefore it shall be shut.’” 
 
 (Ezek. xliv. 2.)—P. 193, ed. 1662. 
 
 NOTES XIIL, AND XIV. 
 
 Q. What other great title is there, with which the Ortho¬ 
 dox Church honours the Most Holy Virgin Mary ? A, That 
 of Mother of God. Q. What thoughts should Ave have of 
 the exalted dignity of the Most Holy Virgin Mary? A. As 
 mother of the Lord she excels in grace and nearness to God, 
 and so also in dignity, every created being.— Orthodox Cate¬ 
 chism, p. 34, 35. 
 
 I. See the passages quoted above under the last preceding Note, xii. 
 Also the following, which are to the same effect:— 
 
 II. From the Liturgy sent in Greek by the British Bishops to the 
 Eastern Patriarchs and the Russian Synod, A.D. 1722:— 
 
 “And here we do give unto Thee most high praise and hearty thanks 
 for the w'onderful grace and virtue declared in all Thy Saints, from the 
 beginning of the world; and particularly in the glorious and ever Blessed 
 Virgin Mary, Mother of Thy Son Jesus Christ, our Lord and God ; <?cc.” 
 
 The same appears also in the Older Communion Office of the Church 
 of England, authorized in the year 1548. 
 
 III. Bishop Pearson, in his Treatise on the Creed:— 
 
 “It was her own prediction, ‘ From henceforth all generations shall call 
 me Blessedbut the obligation is ours to call her, to esteem her so. If 
 Elizabeth cried out w'ith so loud a voice, ‘ Blessed art thou among women,’ 
 when Christ was but newly conceived in her womb, what expressions of 
 honour and admiration can ice think sufficient, now that Christ is in 
 heaven, and that Mother with Him? Far be it from any Christian to 
 derogate from that special privilege granted Her, which is incommunicable 
 to any other. VV’e cannot hear too reverend a regard unto the Mother of 
 our Lord, so long as we give her not that worship, which is due unto the 
 Lord Himself.”—P. 199. 
 
 IV. Alexander Jolly, Bishop of the Diocese of Moray in the Scottish 
 Church, in his Treatise on the Sunday Services:— 
 
 “ Among all the Saints, the first place is undoubtedly due to the Blessed 
 Virgin-Mother of our Lord, the most highly favoured, and eminently 
 exalted of all creatures, yet most lowly in her own eyes.”—Ed. 1840. p. 303. 
 
156 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 XIII, XIV. 
 
 And again, the same Bishop, in another of his works :— 
 
 “The Blessed Virgin Mother is undoubtedly the most highly exalted and 
 honoured of all creatures; the Second Person of the all-glorious Trinity 
 having assumed her substance, and united it with the human soul, in One 
 Person with His Divinity, never to be divided. She may therefore without 
 hesitation be called, as she is by the Church, ‘the Mother of God.’ She is 
 so named by the third General Council at E^ihesus: and her cousin Eliza¬ 
 beth, by the inspiration of the Holy Ghost, called her in terms equivalent, 
 when, meeting her, she cried in rapture, ‘ Whence is this to me, that the 
 Mother of my Lord’ (who is God our Saviour,) ‘should come to me.’ All 
 generations, according as her divine Canticle foretold, do ‘ call her 
 Blessed.’ And certainly the highest honour that can he paid to a creature 
 is due to Her.”—Treatise on the Eucharistic Sacrifice, p. 94. 
 
 NOTE XV. 
 
 A. Jesus Christy for His part, offered Himself as a Sacrifice 
 for all, and obtained for all grace and salvation; but tins 
 benefits only those of ns, who for their parts of their own free 
 will, have ^ fellowship in His sufferings, being made conform¬ 
 able to His death.^ Philipp, iii. 10 .—Orthodox Catechism, p. 39. 
 
 See above, under Notes ix. and xi. And below, under Notes xxxviii. 
 and XU. 
 
 NOTE XVL 
 
 Q, Does the doctrine of the Procession of the Holy Ghost 
 admit of any change, or supplement ? No: &c. For 
 this cause John Damascene writes; ^‘We notvise say that 
 He is from the Son, but only call Him the Spirit of the 
 Son .^^—Orthodox Catechism, p. 45, 46. 
 
 There can be no doubt that the British Churches agree with the 
 Easterns in teaching, that the words of Christ Himself and of the 
 (Ecumenical Councils respecting the Procession of the Holy Ghost admit 
 of no “change” or correction, as if they were erroneous, nor of any 
 “supplement,” as if they were in themselves imperfect, or inadequate for 
 that end for which they were chosen. 
 
 However, the Eastern Church herself does not think it either “ change” or 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 157 
 
 “ supplement” to teach besides, that while the Father is the one sole cause 
 or principle both of the Son and of the Holy Ghost, (of the Son by genera¬ 
 tion, of the Holy Ghost by procession). He produces the Son, not in time 
 but in order, second, from His own substance, and the Holy Ghost third, 
 after the Son, and so from His own substance as now already the substance 
 of the Son, and numerically one in Both. And, consequently, she teaches 
 that the Holy Ghost ‘ receives substantially of the Son,’ and ‘ is the proper 
 Spirit of the Son in respect of His substance’ (while the Son, though 
 reciprocally consubstanlial, yet ‘ cannot be called reciprocally the Son of the 
 Spirit’); that the Holy Ghost ‘is the true Image of the Son,’ and His 
 ‘ Word,’ or ‘Expression ;’ that He ‘rests naturally and inherently in Him;’ 
 and ‘is emitted, or shines forth, or is manifested, through the Son eternally 
 from the Father.’ 
 
 In this also the British Churches beyond all doubt agree with the 
 Easterns, and find in the above propositions no real “change” nor “ supple¬ 
 ment” to what is unchangeable and perfect in itself, but only lawful 
 inferences and explanations. 
 
 But besides this, it is further true that the British Churches fully receive 
 the Latin clause ‘ Filioque’ (in Greek koX e/c tou Tiov): and it is not at all 
 likely that they will ever yield to the Greeks so far as to proscribe language 
 which comes to them from their own orthodox Fathers, and which they 
 think by no means inconsistent with the sense of the Greek Fathers them¬ 
 selves, even of those who most distinctly refuse to admit that phraseology. 
 
 I. Abp. Laud, in his Conference with Fisher, cites Thomas Aquinas as 
 admitting that the Procession from the Son ismediate tantum, saltern 
 ratione Personarum Spirantium.” The words referred to are these.— 
 
 “In every act two things may be considered, viz. the subject acting, 
 and the virtue by which it acts; as, fire warms, by heat. If then in the 
 Father and the Son w'e consider that virtue by which they breathe the 
 Holy Ghost, there is no room to speak of mediateness or mediation: for 
 this their virtue is one and the same virtue numerically in Both. But 
 if we consider the Persons themselves that breathe, then, at the same time 
 that the Holy Ghost proceeds from the Father and the Son in common. He 
 is perceived to proceed from the Father immediately, in so far as He is 
 
 from the Father, and mediately, in so far as He is from the Son.He 
 
 is sometimes said to proceed principally or properly from the Father, 
 because it is from the Father that the Son has this virtue.” (Summa 
 Theol. Q. xxxvi. Art 3.)—Conference with Fisher, ed. 1839. p. 20. 
 
 II. From an Explication of the Catechism of the Church of England by 
 the Rev. Gabriel Towerson :— 
 
 “Shall I go one step farther? It may perhaps be thought a bold adven¬ 
 ture ; but truth (no more than other things) is not to be attained without 
 
 NOTE 
 
 XVI. 
 
158 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 N 0 T E 
 XVI. 
 
 it. For what if I sliould say, that there is evidence, even from the Creed, of 
 this Spirit of God’s proceeding from the Son, as well as from the Fathei', 
 which is the utmost that is affirmed concerning Him? As perhaps I may 
 say, if we consider this the Spirit of God’s receiving His divine essence 
 from another, and the order wherein He here stands as to the other Persons 
 of the Trinity. For supposing Him to be third in the order of nature, 
 as He is there placed, and accordingly, that the Son, though not in time, is 
 in order of nature before Him, we shall find ourselves obliged to grant 
 that He derives this His essence from the Son, as well as that He derives 
 it from the Father. For the Father communicating His Godhead to the 
 Son antecedently, in the order of nature, to His communicating it to the 
 Holy Ghost, we must also suppose, (because thereby, as our Saviour speaks, 
 He makes that which is His own to become the Sons also), that there must 
 be a concurrence in the Son to that communication, which is made of the 
 same Godhead to the Holy Ghost; because in order of nature, though not 
 of time, it is after that which is made of it to Himself. For how can the 
 Son be supposed not to have an interest in the communication of that 
 Divine Nature, which by being the Son of God He is already as fully 
 vested in, as that Father from whom He has Himself received it?” 
 
 And again: “Supposing, as we may, and as I think I have before shewn, 
 that One of these Hypostases (Persons) acts with some subordination to the 
 other, the difficulty will appear far less than it doth, if indeed it do not 
 perfectly vanish : because so, though distinct Hypostases, they will be but 
 as one principle to that operation, to which they concur.”—P. 28D. 
 
 III. William Beveridge, Bishop of St. Asaph, in his Treatise on the 
 XXXIX Articles, Art. v. has the following:— 
 
 “The Spirit proceeds from the Son as well as from the Father; only 
 with this distinction, that the Father hath the Spirit proceeding from Him 
 of Himself, but the Son hath the Spirit proceeding from Him of the 
 Father; who communicating His own individual essence, and so what¬ 
 soever He is, (His paternal relation to Him excepted) to the Son, could 
 not but communicate this to Him also, even to have the Spirit proceeding 
 from Him, as He hath it proceeding from Himself. So that as whatsoever 
 else the Father hath originally in Himself, the Son hath it also by com¬ 
 munication from the Father, so hath the Son likewise this, the Spirit 
 proceeding from Him, by communication from the Father, as the Father 
 hath the Spirit proceeding from Him originally in Himself” 
 
 And he quotes the following from St. Augustine; “Nec de quo genitum 
 est Verbum, nec de quo procedit principaliter Spiritus Sanctus, nisi Deus 
 Pater : Ideo autem addidi principaliter, quia et de Filio Spiritus Sanctus 
 procedere reperitur. Sed hoc quoque Illi Pater dedit, non jam existenti et 
 nondum habenti, sed quicquid Unigenito Yerbo dedit, gignendo dedit. Sic 
 ergo Eum genuit, ut etiam de lllo Donum commune procederet, et Spiritus 
 Sanctus Spiritus csset Amborum.”—De Trim L. xv. c. 2(>. vol. \iii. p. ;»88. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 159 
 
 Now as when the Easterns say that the Holy Ghost proceeds from the 
 Father in order hy or after the Son, they seem to our Divines to agree with 
 us, that in a certain sense He proceeds from the one common substance of 
 the Father and the Son, or, to use the Latin language, from the Father and 
 the Son, Who are in respect of their one common substance but one prin¬ 
 ciple, (for the unity of substance may be distinguished in thought from the 
 abstract Personalities of Both ;) so, in like manner, when we Latins allow 
 that in respect of the distinct Personalities (the Ipsa Subjecta of Aquinas) 
 of the Father and the Son, as taken abstractedly, and distinguished from 
 their one common substance, and substantial property (virtus productiva,) 
 the Holy Ghost proceeds immediately, properly, or principally, from the 
 Father, but mediately only from the Son, we may be said to agree with the 
 Easterns, that in a certain sense the Holy Ghost proceeds from the Father 
 only, and not from the Son. For the Son, we say, receives from the Father 
 His own being, and by consequence all properties of that being, of which 
 we believe this to be one,‘habere virtutem productivam Spiritus Sancti.’ 
 The Person of the Father therefore, who gives, is by the force of the terms 
 themselves confessed to have this virtue, not in time indeed, but in order and 
 relation, before the Person of the Son, who receives it: and since to have this 
 virtue and to exercise it is all one, there being no respect to time, it may be 
 said that the Father, as to His distinct Personality, is understood to produce 
 the Holy Ghost before the Son produces Him. But such production being 
 perfect as soon as it is conceived at all, and admitting not of division or 
 duality, he who thinks of the abstraet Person of the Father as producing 
 first or principally, will scarcely afterwards assert a secondary or commu¬ 
 nicated production from the Son; but will rather say that the Spirit ‘ rests 
 in the Son,’ ‘receives of Him substantially,’ ‘is dependant upon Him,’ and 
 ‘inseparable from Him as to His substance,’ being the third in order, after 
 the interposition of Him who is second. 
 
 And thus perhaps the Greek and Latin tenets may be so represented, as 
 not only not to contradict, but even mutually to imply each other; the 
 Greek, if taken only with respect to the two distinct Personalities of the 
 Father and the Son, which are not numerically one principle; the Latin, 
 if taken only with respect to that common nature and substance of the 
 Father and the Son, which is numerically one principle in Both. And yet 
 these distinctions apply merely ad raodum concipiendi et loquendi. For 
 though we even say w'ith the Greeks that the Father alone, and not the 
 Son, produces the Holy Ghost, still we mean not that the Personality of the 
 Father is really separable from His essence; nor that this one essence, now 
 already common to the Son, is separable from the Personality of the Son. 
 Nor on the other hand when we say as Latins, that the Father and the 
 Son together as one principle produce the Holy Ghost, (having respect to 
 that one common essence and its operation, which is numerically one in 
 Both) do w'e mean that this one common essence and operation is really 
 
 NOTE 
 
 XVI. 
 
160 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XVI. 
 
 separable from the Personalities of the Father and the Son; or that these 
 two distinct and abstract Personalities, are as such one principle; or that 
 the latter of these two Personalities is not absolutely, with all its attributes, 
 to be referred to the Father, as to the sole first principle and cause. 
 
 But whatever may be thought of any such attempts as the above to 
 reconcile the two contrary modes of expression, thus much at least is 
 certain, that the Eastern Church has never yet refused to the Latins the 
 liberty of holding to their own doctrine, and language; nor has ever 
 required of them to condemn and reject the expression ‘Filioque’ as it 
 comes to them in the writings of their own Fathers: all that they have 
 required, and still require, is this, that the Latin doctrine should not be 
 interpolated into the (Ecumenical Creed. This will sulficiently appear 
 from the following testimonies;— 
 
 IV. At the very beginning of the Controversy, Pope Leo the Third, on 
 being appealed to for protection by the Latin monks on Mount Olivet, 
 though he strenuously forbade the interpolation of the Creed as has been 
 shewn above, (Section v.,) yet no less distinctly proclaimed his own 
 agreement with the Latin language and opinion; and sent the following 
 Letter, as it is said, to all the Eastern Churches :— 
 
 “ Leo, Bishop, Servant of the servants of God, to all the Eastern 
 Churches. We send you this confession of the orthodox faith, that both ye 
 and all the world may hold according to the right and undefiled faith of the 
 holy Catholic and Apostolic Roman Church. We believe the Holy Trinity, 
 that is, the Father and the Son and the Holy Ghost, one God Almighty, of 
 one substance, of one essence, of one power, the Creator of all creatures, 
 from Whom are all things, through Whom are all things, in Whom are all 
 things: the Father in Himself, not from any other; the Son begotten of 
 the Father, very God, of very God, very light of very light, yet not two 
 lights, but one light; the Holy Ghost proceeding equally from the Father 
 and the Son, and consubstantial (ceterum) with the Father and the Son: 
 The Father is perfect God in Himself; the Son perfect God begotten 
 of the Father; the Holy Ghost perfect God, proceeding from the Father 
 and the Son. . . . From thence He shall come to judge the quick and the 
 dead: Whom the wicked shall see as their Judge in that same form in 
 which He was crucified; not in that humility in which He was unjustly 
 judged, but in that brightness in which He shall justly judge the world; 
 the beholding of Whose majesty is the everlasting bliss of all Saints. Whoso¬ 
 ever believes not according to this faith is condemned by the holy Catholic 
 and Apostolic Church, which is founded by Jesus Christ Himself, our 
 Lord, to Whom be glory for ever.” 
 
 ‘‘Thus Leo, as it seems, although he respected the authority of the holy 
 Fathers, and further thought the doctrine of the Procession from the Son 
 to be such, that ‘ not every one could attain to it,’ still took care to guard 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 161 
 
 against any damage to the credit of that doctrine, in his own Confession 
 addressed to the Eastern Bishops. Nor, be it remarked, did this his decla¬ 
 ration cause the separation of any single Eastern See from the See of 
 Rome.”—Le Quien, Dissert. Damasc. I. xiv, xv. p. viii. 
 
 The above is given, as not being inconsistent with the known senti¬ 
 ments of Pope Leo. The text of his Letter to the Easterns rests upon the 
 authority of Le Quien, to whom it was furnished by Baluzius “ex veteri 
 codice S. Martialis Lemovicensis.” At the same time, as this document would 
 read perfectly well, and even better, without those words which express the 
 Latin doctrine, and as there are other manifest ditSculties to be accounted 
 for, if we admit their genuineness, no opinion is here hazarded as to the 
 value of this testimony. Only thus much may be said, that if the text be 
 genuine, the Letter of Pope Leo is of too great importance to be passed 
 over unnoticed; and until it be shewn to be otherwise, the names of Le 
 Quien and Baluzius are deserving of respect. At any rate it cannot be 
 amiss to have called the attention of the learned to the question. 
 
 With regard to all that follows there can be no doubt: 
 
 V. In none of those repeated renewals of communion which took place, 
 as is well known, after the first formal rupture in the time of Photius, did 
 the Greeks ever require from the Latins any retractation or condemnation 
 of their doctrine on the Procession, but only the omission of the interpo¬ 
 lated clause from the Creed. It is unnecessary to enlarge upon the circum¬ 
 stances of each of these temporary reunions; but a few testimonies shall be 
 here adduced, to shew that the Easterns have ever down to the present 
 time professed for themselves, and have been understood by others to profess a 
 willingness to communicate with the Westerns upon these same terms:— 
 
 VI. Theophylact, Archbishop of Acrida in Bulgaria in the eleventh 
 century, as quoted by John Beccus, uses the following words:— 
 
 “ On other occasions I will grant you {the Latins) the use of the expression, 
 of the Holy Ghost proceeding from the Father and the Son, as may suit your 
 speech; in common discourses, I mean, and in Sermons in the Church, if 
 ye please; but in the Creed, and in that alone, I ivill not grant it you." 
 
 VII. Again, in the year 1249, when overtures were made by the 
 Emperor John Ducas for a union of the Eastern and Roman Churches, the 
 Easterns would have been willing to agree to it on the following conditions: 
 “that the Pope should be prayed for in the Liturgy: that the Latins should 
 not countenance or assist those w'ho had seized Constantinople: that the 
 interpolation should be put out of the Creed, but might be retained and 
 read in any other form.” (Pachymeres, Hist, book the fifth, ch. xii.):— 
 
 “The Emperor (Michael Palaeologus) brought forward those prece¬ 
 dents of ancient memory which they had found in history ; especially 
 the example of the Emperor John Ducas, and the Bishops of his time. 
 
 NOTE 
 
 XVI. 
 
162 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE who with the Patriarch Manuel consented, and promised, and even sent 
 —^^— Bishops expressly to pledge themselves to communicate with the Latins in 
 the holy Liturgy, and pray therein for the Pope by name, if only he would 
 abstain from assisting those who had seized the city. In proof of which 
 fact the Kegister of the Church, in which all was written, was produced; 
 and the Emperor enlarged upon it, drawing a comparison between the 
 circumstances of that time and those of the present. He appealed also to 
 the written declarations of the Primates of that time authenticated by sub¬ 
 scription, which he said ought to be owned and allowed even as their own 
 by those (the Patriarchs and Bishops) who were now in the same place: 
 Jridding them take notice how those Fathers, as appeared from the docu¬ 
 ments produced, had entirely abstained from taxing the Italians with 
 impiety or heresy on account of their attempt to interpolate the Creed, and 
 had merely demanded that the words added should be put out; leaving 
 them free liberty both to retain them and read them as they pleased any 
 where else.”—Tractat. Zoernicavii, vol. ii. p. 948. 
 
 VIII. And the same writer, Pachymeres, (B. v. ch. xi.) gives us to un¬ 
 derstand that the Emperor Michael Palaeologus (A.D. 1273,) found the Greek 
 Bishops and Clergy ready enough to offer union again on the same terms:— 
 
 “To this the Prelates of our Church answered; That peace was indeed 
 honourable and desirable ; no one denied that; especially between Churches 
 so eonspicuous . . . but still this peace was to be sought and made on just 
 and safe terms; not recklessly, on any terms whatsoever; for that no little 
 danger was theirs, who should err from the straight path, whether on the 
 one side or the other. ... It would therefore be good and convenient, that 
 thou shouldest bring about the peace of the Clmrch, by endeavouring with 
 a sincere zeal, as thou professest, that it be moved for on such principles 
 as make most fairly and directly to that end; namely, that thou shouldest 
 use thy wisdom and authority and influence with the Italians to induce 
 them to take away the scandal ... of innovation in changing the Creed.” 
 —Tract. Zoernicavii, vol. ii. p. 972. 
 
 IX. And in the Council of Florence, Mark, Archbishop of Ephesus, the 
 great champion of the Greeks, held the following language, as may be seen 
 in the Acts of the Council, and as he is quoted by Michael Ducas:— 
 
 “ Expunge this clause from the Creed., and then place it where ye will, and 
 sing it in your Churches on occasion, as is sung 'O Movoyevrjs A6yos, k.t.K.”’ 
 
 X. That this has ever been the sense and disposition of the Eastern 
 Chiu'ch, however much her Divines may seem sometimes to attack the 
 Latin Doctrine in itself, or tax the Latins with heresy on account of it, has 
 been understood and noticed by the most learned writers both of the 
 Roman-Catholic and of the Anglican Communions; as, for instance, by 
 IMarcus Antonio De Dominis, sometime Archbishop of Spalatro, and 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 163 
 
 Primate of Dalmatia and Croatia, and afterwards Dean of Windsor in the 
 Church of England; and by Father Michael Le Quien, in the Dissertations 
 prefixed to his edition of the Works of St.John Damascene printed at 
 Paris, A.D. 1712. Both of these writers, among other things to the same 
 purpose, quote those words of Mark of Ephesus in the Council of Florence 
 which have been given above. 
 
 XI. And lastly, so far as the Eastern Church herself is concerned, the 
 most learned theologians of that Communion, who have treated the sub¬ 
 ject of the Procession since the Council of Florence, continue to repeat the 
 same thing; as Adam Zoernikaff, vol. ii. tract, xix. p. 1016:— 
 
 “ The chief controversy between the Churches ivas and still is concerning 
 the Interpolation. Mark of Ephesus then confessed, and the Easterns too 
 confessed after him, that there could at any time he made a tme and lasting 
 union between the Churches, if the Interpolation of the Creed tvere laid 
 aside And again: “ The chief point in this controversy is about 
 the addition rnade to the Creed. In the General Synod assembled under 
 Photius no mention at all was made of the Doctrine considered in itself: 
 only the Interpolation was condemned : after the Schism had arisen betiveen 
 the Churches it teas at all times alleged by the Easterns as the chief cause 
 of the same Schism against the Latins, that they used the Creed with the 
 addition. If only this one thing tvere reformed, Mark of Ephesus declared 
 at Florence in the name of his Church, the Easterns could receive the 
 Latins to their communion .”—Ibid. vol. i. p. 398. 
 
 XII. But that the Scottish and other British Bishops, who corresponded in 
 the last century with the Easterns, were willing to restore the Creed to its 
 original and canonical form, we have shewn above, under Note v., (page 
 133, (SiC.); where may be seen other testimonies also on the same point. 
 
 NOTE XVII. 
 
 Q. What is the Church? A. The Church is a divinely 
 instituted community of men, united by the orthodox 
 faith, the law of God, the hierarchy, and the Sacraments.— 
 Orthodox Catechism, p. 47. 
 
 I. The Scottish and other British Churches in like manner believe 
 “ One holy Catholic and Apostolic Church” which is not invisible only but 
 also visible “ throughout all the world.” (The Creeds, and the Te Deum.) 
 “The visible Church of Christ is a congregation of faithful men, in which 
 the pure Word of God is preached, and the Sacraments be duly ministered.” 
 
 NOTE 
 
 XVI. 
 
164 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE (Art. XIX.) This Church “ is the Spouse and Body of Christ, the pillar and 
 , _ground of the trutha.nd “ again.st it the gates of hell shall never pre¬ 
 
 vail (Ordinal, aijd Scottish Catechisms.) “ In it from the Apostles’ time 
 there have ever been these three Orders of Bishops, Priests, and Deacons;” 
 (Preface to the Ordinal.) who have committed to them the ministry “ of the 
 Doctrine,and Sacraments, and Discipline of Christ:” (Ordinal.) “to which 
 Offices no man may presume, unless he be first called and ‘coopted’ and 
 ordained thereto by lawful Episcopal authority.” (Preface to Ordinal, Ord. 
 and Art. xxiii. and xxxvii.) “ The Church is moreover the teacher and 
 witness of Holy Wiit, and has ‘ authority’ to ‘ teach’ and ‘ decree rites and 
 ceremonies’ and to ‘ decide controversies of faith It contains within itself 
 certain chief sees, as those of ‘Jerusalem, Antioch, Alexandria, Sec.’ (Art. 
 XIX.) and is represented by ‘ General Councils or Synods.’ (Art. xxi.) 
 “ Further, the Doctrine of the Church, as founded on the authority of the 
 Scripture, being fixed and immutable, ought to be uniformly received and 
 adhered to, at all times and in all places. The same is to be said of its 
 government in all those essential parts of its constitution, which were pre- 
 cribed by its adorable Head ; but in the Discipline, which, may be adopted 
 for furthering the purposes of Ecclesiastical Government, regulating the 
 solemnities of public worship, as to time, place, and form, and restraining 
 and rectifying the evils occasioned by human depravity, this character of 
 immutability is not to be looked for. The Discipline of the Church is to 
 be determined by Christian wisdom, prudence, and charity. (Preface to the 
 Scottish Canons, subscribed by all the Bishops, A.D. 1838.) However even 
 with regard to those things which are in their own nature changeable, 
 “ whosoever through his private judgment, Avillingly and purposely, doth 
 openly break the traditions and ceremonies of the Church which be not 
 repugnant to the Word of God, and be ordained and approved by common 
 authority, ought to be rebuked openly,” (Art. xxxiv.) and if need be “ ex¬ 
 communicated.” (Canons, A.D. 1602.) And lastly, “that person who by 
 open denunciation of the Church is rightly cut off from the unity of the 
 Church, and excommunicated, ought to be taken of the whole multitude 
 of the faithful as a heathen and publican, until he be openly reconciled by 
 penance, and received back into the Church by a judge that hath authority 
 theretothat is by absolution.—Art. xxxiii. 
 
 II. From Bishop Nicholson’s Exposition of the Catechism of the 
 Church of England, A.D. 1661;— 
 
 “To believe the Catholic Church, is to believe that there is a society of 
 Christians dispersed into all quarters of the world, who are united under 
 Christ their head, formalized and moved by His Spirit; matriculated by 
 Baptism ; nourished by the Word and Supper of the I.ord ; ruled and con¬ 
 tinued under Bishops and Pastors lawfully called to these offices, who 
 succeed those upon whom the Holy Ghost came down, and have the 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 165 
 
 power of the keys committed to them, for administration of doctrine and 
 discipline; and who are hound to preach the Word, to pray with and inter¬ 
 cede for the people, to administer the Sacraments, to ordain ministers, and 
 to use the Church censures,”—Oxford ed. p. 60. 
 
 III. From the Proposals sent by the British Bishops to the Eastern 
 Patriarchs, in the year of our Lord 1716;— 
 
 “We agree, that there is no other foundation of the Church but Christ 
 alone; and that the Prophets and Apostles are no otherwise to be called 
 so, but in a less proper and secondary sense, respectively only.”—Prop. vii. 
 
 “ We agree, that Christ alone is the Head of the Church; which title 
 ought not therefore to be assumed by any one ; much less by any Secular 
 Power, how great soever; and that Bishops under Him have a vicarious 
 headship, as His proper representatives, and vicegerents; being thence 
 subject in spirituals to no power on earth.”—Prop. viii. 
 
 “ We agree, that every Christian ought to be subject to the Church ; and 
 that the Church is by Christ sufficiently instructed and authorized to 
 examine the writings and censure the persons of her subjects or ministers, 
 though never so great.”—Prop. ix. 
 
 “We agree, that the Holy Ghost assisteth the Church in judging rightly 
 concerning matters of faith; and that both general and particular orthodox 
 Councils, convened after the example of the first Council of Jerusalem, may 
 reasonably expect that assistance in their resolutions.”—Prop v. 
 
 IV. From the Scottish Catechism of the Diocese of Aberdeen :— 
 
 “ Q. What is the Church ? A. The whole Body or Society of the 
 Faithful, under one and the same Head. Q. Who are the Faithful? 
 A. Those who profess the true Religion. Q, Which is the true Religion? 
 A. That which God Himself has taught. Q. What are the marks of the 
 Church of Christ? A. That it is One, Holy, Catholic, and Apostolic. 
 Q. How is it One P A. By being united under one only Head. Q. Who 
 is its Head? A. Jesus Christ. Q. Who are Heretics? A. They who 
 teach a different faith from that of the Church. Q. Who are Schismatics? 
 A. They who form a separate Church by themselves. Q. How is this 
 Church Holy P A. By its Doctrine, its Sacraments, and its Head, Who is 
 Jesus Christ. Q. Are all its members holy ? A. No; it is made up of good 
 and bad to the end of the world. Q. What means the ‘ Catholic’ Church? 
 A. It means the Universal Church. Q. How is it universal? A. By its 
 extending to all times, from the creation of the world. Q. Does it extend 
 likewise to all places? A. Yes ; it is the same Church ‘throughout the 
 world.’ Q. What means ‘■ApostoHc’P A. It means that the Church pre¬ 
 serves the Doctrine of the Apostles. Q. And what else? A. That its 
 Pastors are the Successors of the Apostles. Q. Whom did the Apostles 
 appoint to succeed them in the government of the Church? A. The 
 Bishops; &c. Q. Was not the Christian Priesthood typified and prefigured 
 
 ]\l 
 
 N O T E 
 XVII. 
 
166 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE by the Jewish? ^1. Yes; the Bishop is the Christian High-Priest; and 
 XVII. Presbyters and Deaeons answer to the Priests and Levites. Q. Whom 
 
 does the Christian High-Priest represent? A. He represents Jesus Christ, 
 the invisible Bishop and Head of the whole Chureh. Q. Ought not then 
 every Christian to be subject to his Bishop ? .d. Yes; as to the visible Head, 
 or High-Priest in his own Diocese. . . Q. What is the Communion of 
 Saints? A. It is the mutual communication of all good things in the 
 Church. Q. Who partake of it? A. All that ai‘e in the Church, and live 
 as becomes the Gospel. Q. Can Schismatics or excommunicated persons 
 partake of it? A. They cannot, any more than Infidels. Q. Wliom do 
 you mean by excommunicated persons ? A. Those who are cast out of 
 the Church by the governors of it. Q. Wliom do they cast out of the 
 Church ? A. Those who have committed great sins, and will not submit 
 to Penance for them.”—P. 16, 19. See also the Scottish Catechism of 
 Bishop Jolly, p. 31, &c. ed. 1837. 
 
 V. From the Scottish Catechism of the Diocese of Brechin :— 
 
 “ Q. What are we taught in the Creeds to believe concerning the 
 Church? A. We are taught to profess our belief in One, Holy, Catholic, 
 and Apostolic Church. Q. What is the Holy Catholic Church? A. That 
 Spiritual Society of Christians, which Chri.st constituted, to preserve the 
 knowledge and worship of the true God, and to dispense His holy Word 
 and Sacraments, for the Salvation of mankind. (P. 23.) Q. What do you 
 mean by professing this belief? A. I profess to believe that, according to 
 God’s word and promise, tlrere has been from the beginning of Chris¬ 
 tianity, and will be to the end of the world, a Church possessing these 
 charaeters. Q. What do the Scriptures say concerning the uniti/ of the 
 Church ? A. They describe it as one temple or House of God, having 
 one Foundation, one Corner Stone, one Fold under one Shepherd; as 
 having one Lord, one Faith, one Baptism, one Hope ; as being one Body 
 or Society, all whose members should speak the same thing, and with one 
 mind and one mouth glorify God. Q. How is the Church Holy? A. 
 Because it is united to Christ, the Holy One, as its Head, by whose 
 appointment it enjoys many holy Privileges; and because its principal use 
 is to sanctify those who are in it, and w'ho are called Saints, that is, holy 
 persons. Q. Why is the Church called Catholic A. Because, unlike the 
 Jewish Church, it is universal in regard to time and place, taking in 
 people of all nations, and in all ages ; and because it is universal in regard 
 to doctrine, teaching and receiving all truth. Q. Why is the Church 
 called ApostolicP A. Because it continues in the Apostles’ Doctrine and 
 Fellowship. Q. What do you mean by continuing in the Apostles’ 
 Doctrine ? A. 1 mean holding and teaching ‘ the Faith which was once 
 delivered to the Saints,’ the pure and uncorrupted doctrine which it has 
 received from the Apostles, and duly administering the Sacraments 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 167 
 
 which Christ committed to their care. Q. What is meant by continuing 
 in the Apostles’ Fellowship ? A. I mean holding communion with those - 
 Pastors, who are the Successors of the Apostles in the government of the 
 Church. Q. Is the Church then a regularly organized Society or Body ? 
 A. Yes ; it is a regular and permanent Society, constituted by Christ, 
 having a settled government, and duly appointed officers, a form of admis¬ 
 sion, and peculiar privileges. Q. Is there not a tendency to overlook the 
 fact of the Church being thus constituted ? A. Yes ; this is a prevailing- 
 fault of the present day. Q. And what is the natural result of this error ? 
 A. People lose sight of the Church as the Means, Instrument, or Organ, 
 through which their spiritual blessings are appointed to flow. (1 Tim. iii. 
 15.) .... Q. What promise did our Lord make to the Apostles respecting 
 the continuance of their office ? A. ‘•Lo, I am with you always, even unto 
 the end of the world.’ (Matt, xxviii. 20.) . ... Q. Have the three Orders of 
 the Ministry been regularly continued in the Church? A. Yes; they 
 have been regularly continued to the present day. (P. 59, 63.) Q. What 
 effect should the belief of this Article of our Faith produce ? It should 
 unite all Christians more closely in the bonds of peace, love, and unity. 
 (P. 24.) Q. Does our Blessed Lord speak on the same subject? A. In 
 the affecting Prayer, which He offered up to the Father, the night before 
 He was crucified, for all that should believe in Him, one of the chief 
 petitions is ‘ that they all may be one.’ (John xvii. 21.) Q. What is the 
 best way of answering the end of this Divine Prayer? A. To adhere in 
 the unity of the Spirit, and in the bond of peace, to the Communion of the 
 Holy Catholic Church. Q. Must not all to whom the Gospel is preached 
 become members of the Church? A. Yes; for it is said, (Acts ii. 47.) 
 
 ‘ The Lord added to the Church daily such as should be saved;’ which 
 shews that the appointed road to heaven lies through the Church of Christ 
 upon earth. Q. What respect and obedience do the people owe to their 
 Pastors in Spiritual matters? A. ‘Obey them that have the rule over you, 
 and submit yourselves; for they watch for your souls, as they that must 
 give account.’” (Heb. xiii. 17, &c.) See also under Notes ii. xxr. 
 
 VI. The Scottish Bishop Rattray, of Dunkeld, has the following:— 
 
 “No moral duties whatsoever that can be performed by any person out 
 of the Communion of the Church, (however the assistance of the Holy, 
 Spirit, as an external principle, be necessary to produce them,) can ever 
 give an immediate title to the Kingdom of Heaven. For these inferior 
 communications of the Spirit, as a principle only extrinsical to our nature, 
 which were still continued to mankind, even after the loss of the Spirit 
 Itself by the Fall, and which are more or less given to all men as they 
 cultivate them by a right use of their free-will (not only as being necessary 
 in order to the government of the world even with respect to this life, but 
 likewise to fit and dispose us for the embracing of the offers of the Gospel 
 
 M 2 
 
 NOT F. 
 XVII. 
 
168 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE Covenant); tliese inferior communications, I say, are not of themselves 
 
 - _sufficient to entitle to or enable us to attain that eternal Life, which is the 
 
 gift of God, and noways due to our nature, or to our best performances; 
 they being only some remainders and footsteps of that Divine Image, 
 which was itself necessary even to our first parents themselves in the state 
 of innocency to exalt them to that supernatural immortality for which God 
 designed them, and consequently is much more so with regard to their 
 fallen posterity; for it is only the inhabitation of the Spirit as an internal 
 principle united to our nature, living and abiding in us for ever, and 
 maldng us partakers of the Divine nature, and not any inferior communi¬ 
 cations of it as a principle external to our nature, that constituteth this 
 Divine Image, by which alone we become the sons of God, .and as being 
 sons, heirs, and co-heirs with Jesus Christ, our elder Brother, of the 
 heavenly inheritance. Now this Divine Image, and the sonship eonsequent 
 on it, which the Apostle so much admires as a most surprising instance of 
 the love of God towards us Christians, (1 John iii. 1.) being one of the 
 ‘exceeding great and precious promises’ of the New Covenant which 
 Christ hath purchased for His Church, can never be obtained by any other 
 means but those which He hath prescribed in the Gospel for the conveying 
 of it; and they are none other than the Christian Sacraments, by which 
 this new Covenant itself is transacted and maintained, and by which we 
 are made and continued members of the Church. Hence our blessed 
 Saviour Himself assures us, that except we be born again of Water, and of 
 the Spirit, we cannot enter into the Kingdom of Heaven; and that 
 Baptism, as well as faith, is necessary to Salvation; and likewise, that 
 unless we eat the Flesh of the Son of Man, and drink His Blood, in the 
 Eucharist, we can have no life in us; and that it is by our eating His 
 Flesh and drinking Ilis Blood that He dwelletli in us by the inhabitation 
 of His Spirit, and we in Him, as members of His Body, the Church; and 
 that thereby we have eternal life, and He will raise us up at the last Day, 
 by this quickening Spirit, which thus dwelleth in us, and shall quicken our 
 mortal bodies. From whence it appears, that as tlie Baptism of water, and 
 that of the Spirit, which is given in Confirmation, are necessary in order to 
 that Begeneration whereby this new life is first infused into us, and the 
 Divine Image, which we lost in Adam, re-implanted in us ; so a constant 
 participation in the Sacrifice of the Eucharist is as necessary for our 
 continuance and growth in this divine life of the Spirit, as our bodily food 
 is for the support of our natural life. 
 
 “ Now the design of God in thus conferring the benefits of the Christian 
 Covenant, and particularly the conveyance of this divine Spirit by these 
 external Symbols, is not only to heighten our devotion by these sensible 
 representations ; or to teach us that they are, as hath been proved, super¬ 
 natural favours, which He bestows on us purely of His own free grace and 
 bounty; but principally to confederate us into a visible Society, under 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 169 
 
 visible Governors authorized and eommissioned by Him, (wliieh is what 
 the Seriptures and the primitive Fathers always mean by the Church, 
 which is inserted into our Creed as a necessary Article of Faith ;) such a 
 visible Society being necessary to preserve and continue down to the end 
 of the world that Faith which was once delivered to the Saints, which 
 must otherwise have been extinguished and swallowed up long ere now, 
 by those many heresies from within, and persecutions from without, with 
 which Christianity hath been infested from the beginning; on which 
 account the Church is by St. Paul called ‘ the Pillar and Ground of the 
 Truthand also to keep us stedfast in the performance of those exalted 
 duties which the Gospel requires from us; and to prevent the growth of 
 licentiousness and immorality by the just severity of its discipline. 
 
 “ That this was indeed the thing chiefly intended by God in this 
 confinement, will appear from its being so necessary a consequence thereof. 
 For if we cannot have the Spirit, or any other of the benefits of the Chris¬ 
 tian Covenant (which are necessary in order to our attainment of that 
 supernatural reward of everlasting salvation) without an external partici¬ 
 pation in those Sacraments by which this Covenant is transacted and 
 maintained, and which God has appointed as the only ordinary means of 
 conveying them to us; and if these Sacraments derive their whole efficacy, 
 not from their own nature, but from their Consecration; and if this power 
 of consecrating them must be derived from God, Who only has the disposal 
 of the benefits conferred by them, so that none can validly consecrate 
 them without an authority derived from Him for that effect; and if none 
 can lay any just claim to this authority, but they who have received it from 
 those who had power to give it them, in a continued succession from the 
 Apostles, who at first received it from Christ; this will necessarily oblige 
 us, as we value our eternal salvation, to a strict dependance upon, and 
 submission to them, who thus have alone this power of consecrating the 
 
 Sacraments.And this obligation will extend to all cases wherein we 
 
 cannot expect, nay and be sure of, God’s supplying the want of these 
 ordinary means, which Himself hath appointed, by extraordinary and 
 uncovenanted favours. But this is what we can have no reasonable ground 
 to hope for, but upon a perfect impossiblity, either physical or legal, 
 of obtaining them ; which can never be pretended, while they may be 
 had by any moral diligence, or by any not unlawful compliance. 
 
 “ Now this obligation to submit to all unsinful conditions, how hard 
 or imprudent soever we may think them, which may be required from 
 us, in order to the obtaining of these Sacraments, by those who alone have 
 the power of consecrating them, will necessarily give them a power of 
 government over us; and consequently make the Christian Church a 
 visible society under visible governors: w'hich therefore (since God cannot 
 be supposed to have given them this power unawares, but designedly) must 
 have been the thing chiefly intended in this whole contrivance. 
 
 NOTE 
 
 XVII. 
 
170 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XVII. 
 
 “ And indeed, the Christian Church being instituted for purely spiritual 
 purposes, and not designed to interfere with the eivil societies of this 
 world, but to subsist distinctly from, and independently on them, nay, even 
 in a state of perseeution from them; as its being a visible society was 
 necessary for this end, so the rewards and punishments of it could not have 
 been of a civil, but spiritual nature; and the most proper, or rather indeed 
 the only way, so far as we can conceive, whereby the governors of this 
 society could have had the power of sueh spiritual rewards and punish¬ 
 ments, even in this life, (which yet is neeessary for them to have in order to 
 a government in this life,) could only be by confining the spiritual privileges 
 of it to external symbols, and putting the whole power of dispensing these 
 symbols, with any legal validity, into their hands, after the manner above 
 laid down: which plainly shews us both the wisdom of this contrivance, 
 and the end for which it was designed. 
 
 “ It was on a full persuasion of this truth, then deeply rooted in the 
 minds of all Christians, that an exclusion from the Sacraments and from 
 the Communion of the Church was in consequence an exclusion from the 
 covenant and promises of God which are confined to them, and so from 
 the means of salvation, that the Discipline of the primitive Church w'as 
 wholly founded. This was the thing which made them then dread the 
 Ecclesiastieal Censures more than all the punishments which the civil 
 magistrate could inflict, or than any evil whatsoever that could reach no 
 further than this life; and so made them willing to atone for their 
 scandalous offences by many years austerities, inflicted on them by the 
 governors of the Church. And it was the exactness and severity of this 
 discipline that made those happy times so glorious and exemplary. 
 
 “ This Discipline therefore, which was then exercised with so great 
 severity, and yet everywhere submitted to, is a plain and unanswerable 
 proof that this doctrine of the necessity of an external participation of the 
 Sacraments, in the visible Communion of the Catholic Church, in order to 
 salvation, was then universally believed. Which it is impossible it could 
 have been in the very age next to the Apostles, if it had not been delivered 
 by the Apostles themselves as a fundamental doctrine of Christianity to 
 the Churches planted by them.”—Preface to Instructions &c. p. xxiii. 
 
 NOTE XVIII. 
 
 Q. Is there likewise Hiiity between the Church on earth 
 and the Church in heaven ? A, Doubtless there is.— Ortho¬ 
 dox Catechism, p. 50. 
 
 I. The Scottish Bishop Rattray, of Dunkeld, has left us a whole Disser¬ 
 tation in proof of the following proposition ;— 
 
 “ That the habits contracted in this life, and with which we depart out 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 171 
 
 of it, are not extinguished altogether by death, but that we carry them N O T E 
 along with us into the state of separation.”—Bp. Keith’s work, p. 539. -^ 
 
 II. From the Scottish Catechisms :— 
 
 That of Aberdeen : “ Q. Does the Communion of Saints extend to the 
 other world ? A. Yes ; the Church upon earth and the Church in Paradise 
 communicate together by mutually praying for each other.”—P. 19. 
 
 And that by Bishop Jolly: “ Q. But is this life the boundary of 
 our connexion with Christ, or with one another? A. No ; death cannot 
 dissolve those bonds which divine grace has formed, or separate us from 
 the love of Christ. Q. What do you infer from this? A. Since the union 
 between Christ and His Church cannot be dissolved even by death, it is 
 reasonable to think that a communion still subsists between the Church on 
 earth and the Saints in Paradise, as being still united to the same Head, 
 their common Lord and Saviour. Q. And how is this communion main¬ 
 tained or kept up ? A. By mutual prayer and thanskgiving.”—P. 35. 
 
 And the Catechism of Brechin: “ A. I believe that this communion 
 with Christ, and through Him with one another, is not dissolved by death ; 
 but that the Saints departed and the Saints on earth make One Family, 
 which is named of our Lord Jesus Christ.” (Eph. iii. 15.)—P. 24. 
 
 III. From the Liturgy of the Scottish and Anglican Chiu'ches :— 
 
 “Therefore ivith Angels and Archangels, and with all the Company of 
 
 heaven, we laud and magnify Thy glorious Name, evermore praising 
 Thee, and saying. Holy, Holy, Holy, Lord God of Hosts, &c.” 
 
 lY. From Bishop Nicholson’s Exposition of the Catechism;— 
 
 “ It is our duty, 4. to pray with and for one another; 5. to praise God 
 with and for one another; 6. to imitate the Saints in heaven, that praise 
 God and pray in general for the Militant Church on earth: for it cannot 
 be conceived, that they being united to the Saints on earth in charity, 
 
 (which must needs be heightened by their glorification, and by the bea¬ 
 tifical vision,) will omit this special duty of charity.”—P. 63. 
 
 V. Bishop Montague, in his book on the Invocation of Saints :— 
 
 “ It is in confesso, that all the Saints departed, each and several Saint 
 departed and with God, do and doth incessantly invoke the high Majesty 
 of heaven ‘pro nobis miseris peccatoribus.’”—P. 190. 
 
 VI. From the Proposals of the British Bishops to the Easterns :— 
 
 “The souls of the Faithful remain until the resurrection in certain 
 
 mansions appropriated to them, waiting in hope for the revelation of that 
 Day, and joining in the prayers and praises of the Militant Church upon 
 earth offered up in faith.” And again : “We believe that both Saints and 
 Angels have joy in the conversion of one sinner, and in the progress of a 
 Christian ; and we desire to join with them in spirit.”—Prop. xii. 
 
172 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XTX 
 
 NOTE XIX. 
 
 Q. On what is grounded the rule of the Church upon 
 earth to invoke in prayer the Saints of tlie Church in 
 heaven? A. On a holy tradition, the principle of which 
 is to be seen also in holy Scripture. For instance, when 
 David cries out “ O Lord God of Abraham, Isaac, and of 
 Israel, our Fathers he makes mention of Saints in aid of 
 his prayer, exactly as now the Orthodox Church calls upon 
 ‘‘ Christ our true God, by the prayers of His most pure 
 Mother and all His Saints .’^—Orthodox Catechism, p. 50. 
 
 The above passage of the Russian Catechism identifies all lawful Invo¬ 
 cations of Saints in principle with the oblique form, about which there 
 can be no doubt, that it is admitted by the British Churches : 
 
 I. From Bishop Andrewes’ Private Devotions;— 
 
 “ Making mention of the all-holy, immaculate, and most blessed Mother 
 of God and ever-Virgin Mary, let us commend ourselves, and one another, 
 and our whole life, unto Christ our God.”—Oxford ed. 1843, p. 92. 
 
 II. Dean Field in his treatise on the Church:— 
 
 “ Prayer wherein the Church desireth God to be gracious to her, and to 
 grant the things she desireth the rather for that the Saints in heaven also 
 are suppliants for her, will not be found to contain any point of doctrine 
 disliked by us.”—Append, to B. iii. p. 223. 
 
 III. From Archbishop Bramhall’s Answer to M. De la Militiere:— 
 
 “We do sometimes meet in ancient authors with the intercession of 
 
 Saints in general, which we also acknowledge; or an oblique invocation 
 of them, (as you tenn it,) that is, a prayer directed to God, that He will 
 hear the intercession of the Saints for us, which also we do not condemn.” 
 —Vol. I. p. 58. Oxford ed. 1842. 
 
 IV. From a Collect in the original Service for the Day of King Charles 
 the First’s Martyrdom, put forth by authority in the year 1661:— 
 
 “ We beseech Thee to give us all grace to remember and provide for our 
 latter end by a careful imitation of this Thy blessed Saint and Martyr, and 
 all other Thy Saints and Martyrs that have gone before us; that we may be 
 made worthy to receive benefit by their prayers, which they in communion 
 with Thy Church Catholic olfer up unto Thee for that part of it here 
 militant, and in fight with, and in danger from the flesh.” 
 
 V. From Thorndike’s book entitled “The Epilogue”:— 
 
 “ I will distinguish three sorts of prayers to Saints. The first is of those 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 173 
 
 that are made to God, but to desire His blessings by and through the NOTE 
 
 merits and intercession of His Saints; as (the following) ‘ By whose merits-^ 
 
 and prayers grant that in all things we may be guarded by Thy protection 
 and help‘ We pray Thee, Lord, by the merits of the Saints, whose relics 
 are here, and all Saints, that Thou wouldest vouchsafe to release me all my 
 sinsAnd again ; ‘ that we, who believe her truly the Mother of God, may 
 be helped by her intercession with Thee.’ .... This first kind seem to me 
 utterly agreeable with Christianity, importing only the exercise of that 
 communion, which all meml)ers of God’s Church hold with all members 
 of it.”—B. iii. p. 356, See. 
 
 VI. From the work of Dr. Thomas Brett, one of the Bishops who cor¬ 
 responded with the Eastern Patriarchs, A.D. 1716, 1724;— 
 
 “ If they, (the Saints departed) still hold the Communion of Saints, and 
 it is an Article of our Creed that they do so, we cannot doubt of their 
 praying for us. And if they do pray for us, is it unlawful for us to pray 
 that God would hear their prayers for us ? Is it a corruption in a Liturgy 
 to have such a petition in it? I can by no means think so. The Apostle 
 speaking of our praying one for another, adds, that ‘ the effectual fervent 
 prayer of a righteous man availeth much.’ Now I cannot doubt but the 
 Saints departed are righteous men, and therefore cannot doubt but their 
 effectual fervent prayer for their brethren on earth availeth much ; conse¬ 
 quently, that it is lawful for any private Christian, or any congregation of 
 Christians, to pray that their prayers may be available to them in this 
 particular. We know well that there is but one Mediator betwixt God and 
 man, the man Christ Jesus; but then we know also that this must be 
 understood of one Mediator of redemjjtion, because God has so frequently 
 commanded us to pray one for another, that is, to be intercessors or 
 mediators of intercession for each other. For these reasons I can by no 
 means think it amiss to pray, that tve may obtain a place at God’s right 
 hand by the intercessions and supplications of the Saints. . . . For if the 
 prayers of the righteous, which they make for others, avail much, there is 
 no question but they help forward and further the salvation of those for 
 whom they are made: and therefore it cannot be unlawful or unfit for 
 those for whom these prayers are made by the Saints departed, that is, the 
 whole Church on earth, to beg of God that the prayers of His Saints now 
 in Paradise, which they make for their brethren here on earth, may be 
 heard, and that we may receive the benefits prayed for, and particularly 
 the great benefit of all, a place at God’s right hand in that terrible and just 
 Day. As such intercessions of one Christian, or one part of the Church for 
 another, are so far from being unlawful, that they are necessary, and our 
 bounden duty to each other, so they can be no affront to the mediatorial 
 office of Christ, because such intercessions are made in His name, and in 
 virtue of His merits. And if the intercessions themselves are necessary. 
 
174 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE and for the honour of Christ, Who requires them of us, to pray that such 
 —— intercessions may be heard, or that we may be heard or receive benefit by 
 them, even the greatest benefit of all, the salvation of our souls, can be no 
 
 fault.That prayer, wherein God is desired to grant unto His people 
 
 place at His right hand, by the intercessions and supplications of the Virgin 
 Mary, and all His Saints,’ though it be not in the Clementine Liturgy, yet 
 cannot be judged an interpolation in a Liturgy ascribed to St. Basil; for¬ 
 asmuch as . .. St. Cyril, who was twenty years St. Basil’s senior, testifies 
 that the Church in his time prayed, that God tvould receive their requests 
 by virtue of the prayers and intreaties of the Saints. Which is as old as 
 any testimony we have during the first four or five centuries for the use of 
 the Lord’s Prayer in the Eucharistic Service.”—P. 360, &c. 
 
 VII. And it is important to remark that the Eastern Patriarchs distinctly 
 otl’ered to make union with the British, so long as they would go thus far 
 with them, even though they declined, through what they deemed a pious 
 though mistaken caution, to make any direct addresses to the Saints:— 
 
 “ We may here fairly cry out with David ‘ They were in fear where no 
 fear was:’ . . . for we do not pay them (the Saints) the same honour that is 
 due to the King alone, but such as is proper for the friends of the King. 
 Nevertheless, if this offend you, ye may forbear saying, ‘ Holy Mother of 
 God hel]) us,’ and instead of it ye may say, ‘ O merciful and almighty Lord, 
 assist us by the intm-cessions of Thine immaculate Mother, the blessed Virgin 
 Mary, and all Thy Saints.’” —Answer to Prop. ii. 
 
 And again, on the Invocation of Angels:— 
 
 “ What we said above will serve as a reply to this Proposition: but 
 as to the jealousy ye speak of, it seems like the zeal of those, of whom 
 the Apostle says, that ‘they have a zeal for God, but not according 
 to knowledge:”’ And at length, exhorting them “to shake off all preju¬ 
 dice, and follow unhesitatingly the uniform tradition of the Chureh, which 
 is not contrary to holy Scripture,” they conclude thus: “Ye give us great 
 expeetations (even in this Proposition) of the wished for and much desired 
 happy union and agreement: which do Thou O Christ, our King, speedily 
 efl’ect, by Thine Almighty help, for the intercession of Thine immaculate 
 Mother and all Thy Saints! for we earnestly, and from the bottom of our 
 souls desire it.”—Answer to Prop. iii. 
 
 But besides the admission of those oblique Invocations, which alone the 
 Eastern Patriarchs required as absolutely necessary in order to a union, and 
 besides poetical and spiritual Apostrophes, whether inviting to prayer or 
 praise, whieh occur in the Hymns of the Angliean Bitual, and even in the 
 Psalter itself, testimonies may be found to prove the possibility of a still 
 closer agreement on this subject: 
 
 VHI. Bishop Latimer (apud Foxe), writes as follows:— 
 
 “ Take Saints for inhabitants of heaven, and worshipping of them for 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 175 
 
 praying to them, I never denied but they might be worshipped, and he our 
 mediators, though not by way of redemption (for so Christ alone is a whole 
 mediator, both for them and for us) yet by way of intercession.” 
 
 Like admissions to this may be seen quoted aud set forth at length, 
 not only from other British Divines but from many of the most celebrated 
 and learned writers of the Protestants, in the hook of Dr. William Forbes, 
 first Bishop of Edinburgh. (Consid. Modest, p. 322, &c.) He quotes very 
 distinct passages from Luther, J. CEcolampadius, M. Bucer, Joachim 
 Camerarius, The Author of the Enchir. Col., on the Decalogue, J. Casau- 
 hon, Jo. Gerhard, Andr. Fricius, and others; which the reader may consult. 
 
 IX. Bishop Montague writes as follows:— 
 
 “ I see no absurdity in nature, no incongruity unto analogy of faith, no 
 repugnancy at all to sacred Scripture, much less impiety, for any man to 
 say, ‘ O Sancte Angele Custos, ora pro me.’” ... In like manner he defends 
 the Virgin Justina mentioned by St. Gregory Nazianzen as imploring the 
 help of the Blessed Virgin Mary, and says that “ against such a manner of 
 invoking Saints, joined with faith in Christ, he would not contend.”— 
 Forbes, Consid. Modest, p. 327. 
 
 X. Antonio De Domiuis, (lib. vii. c. xii.) owns, that he “finds the 
 custom of thus invoking the Saints, to pray for us, or rather with us, to he 
 most ancient, and never blamed in the Church, hut rather the contrary 
 condemned in Vigilantius by St. Jerome, with the applause of all;” and 
 that “resting thus upon ancient prescription and approved practice, it 
 ought not to he done away.” .... And again : “ Let not then this custom 
 of Invocation be a cause for schisms : but let those who invoke the Saints 
 take care to warn the people against giving any undue or idolatrous honour; 
 and let the other side leave off absolutely condemning Invocations, as if 
 they were evil in themselves, when used with caution.”—Vol. iii. p. 287. 
 
 XI. Archbishop Bramhall writes as follows :— 
 
 “ A comprecation both the Grecians and we allow; an ultimate invoca¬ 
 tion both the Grecians and we detest:” (Works, p. 418.) alluding to a 
 passage in the Answers of the Patriarch Jeremiah to the Lutherans, (In 
 Cens. de Prtecipuis, &c. c. xxi.) which is also quoted with approbation by 
 Bishop Forbes, (p. 298.) “ We say that Invocation strictly and properly 
 belongs to God alone, and is due to Him in the first place and in the most 
 absolute sense, while that made to the Saints is not invocation properly so 
 called, but per accidens only, and in a certain sense, by a certain grace 
 and privilege. For it is not Peter or Paul that of himself hears any of 
 those who invoke him, but that grace and gift which they have according 
 to that promise of Christ, ‘I am with you even to the end of the world.’” 
 
 XII. Thorndike writes thus:— 
 
 “ The second kind of Invocations is the ‘ ora pro nobis’ and the ‘ tc 
 royamus audi nos,' directly addressed to the Blessed Virgin and the 
 
 NOTE 
 
 XIX. 
 
176 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XIX. 
 
 Saints.” Of this kind he pronounces, that “ it is not idolatryand that the 
 greatest “ lights of the Greek and Latin Church, Basil, Nazianzen,Nyssen, 
 Ambrose, Jerome, Augustine, Chrysostom, both the Cyrils, Theodoret, 
 Fulgentius, Gregory the Great, and Leo, &c., who lived from the time of 
 Constantine, have all of them spoken to the Saints departed, and desired 
 their assistance.” And again; “ After Constantine,” he says, “ when the 
 Festivals of the Saints, being publicly celebrated, occasioned the confluence 
 of Gentiles as well as Christians, and innumerable things were done, which 
 seemed miracles done by God to attest the honour done them, and the 
 truth of Christianity which it supposed, I acknowledge those great lights 
 did think fit to address themselves to them as petitioners.”—Epilogue, 
 B. iii. p. 356, &c. 
 
 XIII. Dr. William Forbes, Bishop of Edinburgh, has exhausted the 
 whole subject in his book entitled “ Considerationes Modestse, &c.” The 
 third chapter of his treatise is devoted to prove the following Proposition:— 
 
 “ The mere Invocation or addressing of Angels and Saints, asking them 
 to join us in praying, and to intercede for us to God, is neither to be con¬ 
 demned as unlawful, nor as useless.”—P. 299. 
 
 Again: “ Though there be no command nor formal example to be found 
 for it in Scripture, the invocation of Angels and Saints to pray with us and 
 for us to God is not on this account to be rejected as unlawful, as the 
 Protestants novv-a-days commonly contend.”It is enough, the thing 
 being not an essential, but to be placed among the adid(popa, that it be not 
 repugnant to holy Scripture, but agreeable thereto; as we see that many 
 other things have been received by the Fathers as lawful and pious, and 
 are still so received by the Church of England, though they have no express 
 command nor even example of Scripture: &c.”—P. 305, and p. 307. 
 
 “Further, though in the Fathers of the first three centuries there is no 
 clear passage for direct addresses in prayers to Angels or Saints, (p. 308.) 
 still, neither on this account is the usage of addressing Angels and Saints 
 to be rejected or condemned. For many lawful and profitable rites, as is 
 well known, have been introduced into tbe Church by the Fathers and 
 Councils of subsequent ages, especially by those of the fourth and fifth 
 centuries, about which nothing is to be read in the writers of earlier times. 
 For the Church of the fourth century had like and equal right with that 
 of the three preceding to institute such rites as she might judge lawful and 
 profitable. No man in his senses, I suppose, will deny this.”—P. 310. 
 
 And lastly, before bringing an overwhelming mass of testimony from the 
 Protestants themselves, he concludes thus: “ In fine, for very many ages now 
 past, throughout the Universal Church, in the East no less than in the West, 
 and in the North also among the Muscovites, it is a received usage to sing 
 ‘.St. Peter, &^c., pray for us:’ but to despise or condemn the universal 
 consent of the whole Church is most dangerous presumption.”—P. 322. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 177 
 
 XIV. The same Bishop, among other admissions of later times, quotes with 
 approbation the following from a book entitled “ Pia et Catholica Christiani 
 Hominis Institutio,” in English and Latin, put forth by the Bishops of the 
 Church of England in the year 1537, and afterwards again in the year 
 1543, (the Latin in 1544,) and never hitherto retracted or condemned:— 
 
 “ To pray unto Saints to be intercessors with us and for us to our Lord 
 in our suits which we make unto Him, and for such things as we can 
 obtain of none but Him, so that we esteem not, or w'orship not them as 
 givers of those gifts, but as intercessors for the same, is received and 
 approved by the most ancient and perpetual use of the Catholic Church: 
 but if we honour them any other ways than as the friends of God, dwelling 
 with Him, and established now in His glory everlasting, and as examples 
 which were requisite for us to follow in holy life and conversation, or if 
 we yield unto Saints the adoration and honour which is due unto God 
 alone, we do, no doubt, break the commandment.”—Formul. of Faith, ed. 
 Lloyd, pp. 141, and 351. And Forbes, Consid. Modest, p. 328. 
 
 XV. But if any question the sufficiency of these testimonies, let him 
 consider Avhat has been recently alleged by a living writer of the Presby¬ 
 terian or Calvinistic persuasion.—Masson, Apology for the Greek Church, 
 p. 30, and p. 108, &c. 
 
 NOTE XX. 
 
 Q. What testimonies are there to confirm us in the belief 
 that the Saints after their departure work miracles through 
 certain earthly means ? A. The bones of the Prophet Elisha 
 raised a dead man to life, . . The Apostle Paul by hand¬ 
 kerchiefs and aprons, . . St. Peter by his shadow, . . &c. 
 (And then St. Gregory the Divine and St. John Damascene 
 are quoted .)—Orthodox Catechism, p. 51. 
 
 I. The Calendars of the Scottish and English Churches still comme¬ 
 morate on certain Days the discovery of Belies, and their Translations; 
 as. May in, the Invention of the Cross by the Empress St. Helena ; 
 June XX, the Translation of the Belies of St. Edward; July iv, the 
 Translation of those of St. Martin; September xiv, the Holy Cross; &c. 
 
 II. In the Book of Homilies we have the following admission:— 
 
 “ It is testified that ‘Epiphanius being yet alive, did work miracles; and 
 that after his death, devils being expelled at his tomb, did roar.’”—P. 159. 
 
 NOTE 
 
 XIX. 
 
 III. Hooker, among other “considerations for which Christian Churches 
 
178 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XX, 
 
 rightly took their names at the first from Saints,” states this, that in 
 respect of certain places; “ It pleased God by the ministry of Saints to 
 shew there some rare effect of His power.”—Eccl. Pol. v. xiii. 3. 
 
 VI. The following passage is from Bishop Andrewes: — 
 
 “ For Relics, were we sure they were true and uncounterfeit, we would 
 carry to them the regard, that becometh us.”—Respons. ad. Card. Perr. 
 
 V. The following, to the same effect, from Bishop Montague:— 
 
 “ Their Relics, remains, and memorials, and whatsoever there be of that 
 kind genuine and uncounterfeit,... we most willingly receive, and are ready 
 to pay them that due and proper veneration which belong to them. So let 
 only this be attended to, and we shall easily agree upon the veneration of 
 the Relics of the Saints.”—Orig. Eccl. vol. i. p. 39. 
 
 Again : “ They inclosed the bones of the Saints, their ashes and Relics, 
 in golden cists, and wrapped them in precious stuffs. And assuredly, I, 
 for one, will with Constantine wrap those Relics in stuffs, will set them in 
 gold, to carry about; I will raise them to my lips, and hang them around 
 my neck, and continually look upon and handle them.”—Antidiall. p, 17. 
 
 VI. Archbishop Bramhall writes thus:— 
 
 “ Abundant love and duty doth extend an honourable respect from the 
 person of a dear friend or noble benefactor to his posterity, to his memory, 
 to his monument, to his Relics, to every thing that he loved, even to the 
 earth that he did tread upon, for his sake.”—Oxford ed. p. 44. 
 
 VII. Thorndike thus:— 
 
 “ We believe that we are most sincerely to honour the bodies of the 
 Saints, specially the Relics of the Martyrs. If any man do otherwise, he is 
 no Christian, but a follower of Eunomius and Vigilantius. . . Nay, though 
 St. Jerome says that those poor women, who lighted candles in honour of 
 them, ‘ had a zeal of God not according to knowledge,’ yet why should this 
 seem an unfit ceremony. If Vigilantius could not endure this, I cannot 
 endure Vigilantius.”—Epilogue, iii. p. 360. 
 
 VIII. Bishop Bull, (Def. Fid. Nic. ii. 12. 2.) speaking of the Exposition 
 of fiiith which is said to have been revealed to St. Gregory Thaumaturgus 
 by an apparition of the Blessed Virgin with St. John, observes that;— 
 
 “ It ought not to seem incredible to any man that such an incident should 
 have happened to such a man ; of whom we are assured by all Ecclesi¬ 
 astical writers who have mentioned him, (and who is there that has not 
 mentioned him ?) by all, I say, with one consent, and as it were with one 
 mouth, that his whole life was filled with notable revelations and miracles.” 
 
 IX. From Bishop Hall’s treatise “ Of the Invisible World:”— 
 
 “ The trade that w'e have with good spirits is not now discerned by the 
 eye, but is like to themselves, spiritual; yet not so, but that even in bodily 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 179 
 
 occasions we have many times insensible helps from them in such manner, 
 as that hy the effects we can boldly say, ‘ Here hath been an Angel, - 
 though we see him not.’ Of this kind was that no less than miraculous 
 cure, which at St. Madern’s in Cornwall was wrought upon a poor cripple, 
 John Trelille, whereof (besides the attestation of many hundreds of the 
 neighbours) I took a strict and personal examination in that last Visitation, 
 which I ever did or ever shall hold. This man, that for sixteen years 
 together was fain to walk upon his hands, by reason of the close contraction 
 of the sinews of his legs, upon three monitions in his dream to w'ash in that 
 w'el], was suddenly so restored to his limbs, that I saw him able to walk and 
 get his own maintenance. I found here was neither art nor collusion ; the 
 thing done, the author invisible.”—Lib. i. § 8. 
 
 An account of this miracle, related more at large, is taken ex R. P. 
 Francisci Coventr. Paralipom. Philosoph.; “I will relate,” says he, “one 
 miracle more done in my ow'ii country, to the great wonder of the 
 neighbouring inhabitants, but a few years ago, to wit, about the year 
 1640. The process of the business was told the King when at Oxford, 
 which he commanded to be further examined; and it was this. A 
 certain boy of twelve years old, called John Trelille, in the county of 
 Cornwall, not far from the Land’s End, as they were playing at foot-ball 
 after the manner of that country, snatching up the ball ran away with it: 
 whereupon a girl in anger struck him with a stick on the back bone; and 
 so bruised or brake it, that for sixteen years after he was forced to go 
 creeping on the ground. In this condition, arrived to the twenty-eighth 
 year of his age, he dreamed that if he did but wash in St. Madern’s well, or 
 in the stream running from it, he should recover his former strength and 
 perfection. This is a place in Cornwall, from the remains of ancient 
 devotion frequented still on the Thursdays in May, and especially on 
 the Thursday of Corpus Christi: near to which well is a Chapel dedi¬ 
 cated to St. Madern, where is yet an altar, and right against it a 
 grassy hillock, by the country people every year made anew, which they 
 call St. Madern’s Bed. The Chapel roof is quite decayed, but a kind 
 of thorn of itself shooting forth of the old walls, so extends its boughs, as 
 that it, strangely, covers the whole Chapel, and supplies as it were a roof 
 to it. So one Thursday in May, assisted by one Periman, his neighbour, 
 nourishing great hopes from his dream, thither he crept; and lying before 
 the altar and praying very fervently, that, as it was related to him in his 
 dream, he might regain his health and the strength of his limbs, he washed 
 his whole body in the stream that flowed from the well and ran through 
 the Chapel: after which, having slept about an hour and an half on 
 St. Madern’s bed, through the extremity of pain he felt in his nerves and 
 arteries, he began to cry out; and his companion helping and lifting him up, 
 he perceived his hams and his joints somewhat extended, and himself 
 become stronger; insomuch that partly with his feet, partly with his hands, 
 
 NOTE 
 
 XX. 
 
180 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XX. 
 
 he went much more erected than before. And before the next Thursday he 
 got two crutches, resting on which he could make a shift to walk, (which 
 before he could not,) and coming then to the Chaijel, as formerly, after 
 having bathed himself, he slept again on the same bed, and at last 
 awakened, found himself much stronger and more upright, and so leaving 
 one crutch in the Chapel, he went home with the other. The third 
 Thursday he returned to the Chapel, and bathed as before, slept, and 
 when awake, rose up quite cured; yea grew so strong, that he wrought day 
 labour amongst other hired servants, and four years after, listed himself 
 a soldier in the King’s army, where he behaved himself with great 
 stoutness both of mind and body. At length in 1644 he was slain at the 
 siege of Lime. What fiction can be here, I see not.”—Cap. ix. p. 68. 
 
 X. In like manner Bishop Montague, while speaking of the Sign of the 
 Cross, and saying that he “ could tell some experimental effects thereof, 
 some experimental effects of his own knowledge,” adds, that even though 
 miracles have in some sense ceased, yet in another sense they may well 
 be thought so far to remain, “ that God both can, and may, and w'ill, and 
 doth sometimes work miracles even in these days.”—Appeal, p. 275, &c. 
 
 NOTE XXL 
 
 Q. What great privilege has the Catholic Church ? 
 A. She alone has the sublime promises ^that the gates of 
 hell shall not prevail against her/ that the Lord shall be 
 * with her even to the end of the world / &c.; and conse¬ 
 quently, that she shall never apostatize from the faith, nor 
 sin against the truth of the faith, or fall into error. Q. If so, 
 must it not be necessary for salvation that every believer should 
 belong to her? A. Certainly:— Orthodox Catechism, p. 53. 
 
 I. Dean Field, in his treatise On the Church :— 
 
 “As we hold it impossible the Church should ever by apostasy and 
 misbelief wholly depart from God, ... so we hold it never falleth into 
 any heresy.”—B. iv. c. 2. 
 
 II. So also Archbishop Laud, in his Conference with Fisher;— 
 
 “ It is true that a General Council, de post facto, after it is ended, and 
 admitted by the whole Church, is then infallible.”—P. 291. ed. 1839. 
 
 III. And Hammond, following Bp. Montague and Archbishop Laud :— 
 
 “ I shall number it among the things that piety will believe, that no 
 
 General Council, truly such, 1. duly assembled, 2. freely celebrated, and 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 181 
 
 3. universally received, either hath erred, or ever shall err, in matters of 
 faith.”—Of Heresy, Sect. ix. 
 
 IV. Archbishop Bramhall writes as follows:— 
 
 “ We hold and teach; first, that the gates of hell shall never prevail 
 against the Universal Church. Secondly, we believe that the Catholic 
 Church is the faithful Spouse of Christ, and cannot be guilty of idolatry, 
 which is spiritual adultery. Thirdly, we neither say nor think that the 
 Oecumenical Church of Christ is guilty of tyranny. It is principled to 
 suffer wrong, to do none, and by suffering to conquer, as a flock of unarmed 
 sheep in the midst of ravening wolves.”—Answer to De la Militiere, p. 42. 
 
 V. Dr. Saywell has the following passage:— 
 
 “ St. Pairl admonishes the bishops, that of themselves should men arise 
 speaking perverse things, to draw away disciples after them: and this may 
 happen even in large Councils. But nothing like this can be said of the 
 College of Pastors, or of Councils truly CEcumenical, received and approved 
 by the Catholic Church: nor may any one oppose Scripture and the tradi¬ 
 tion of the Church to the tradition of an CEcumenical Council universally 
 received and approved: for they teach the same thing, and equally declare 
 the evangelical faith: nor do the Pastors, either when dispersed abroad or 
 collected in a really free Council, bear a discordant testimony. The same 
 truth is contained in Scripture, in tradition, in CEcumenical Synods. It 
 cannot be that an CEcumenical Council, or the free and true testimony of 
 the College of Pastors, should be contrary to the Tradition of the Church: 
 nor can any doctrine be confirmed by the tradition of the Church, which 
 is repugnant to sacred Scripture ; since among all traditions none is more 
 certain than that of Scripture. Therefore let the Scripture retain its 
 perspicuity and sufficiency, Tradition its firmness and constancy, the Pastors 
 and CEcumenical Synods their authority and reverence: nor let any one 
 set them in opposition to each other: since the same faith, the same 
 doctrine, in all things necessary to salvation, is taught in its own method 
 and order by each; and each has its own use and authority in handing 
 down and preserving the truth.”—Praefat. ad Epist. Launoii, Cantab. 1689. 
 
 VI. From the Proposals of the British Bishops to the Easterns:— 
 
 “ We agree that the Holy Ghost assisteth the Church in judging rightly 
 concerning matters of Faith, and that both general and particular orthodox 
 Councils, convened after the example of the first Council of Jerusalem, may 
 reasonably expect that assistance in their resolutions.” And again: 
 “ We agree that every Christian ought to be subject to the Church, and that 
 the Church is by Christ sufficiently instructed and authorized to examine 
 the writings and censure the persons of her subjects or ministers, though 
 never so great.”—Heads v. and ix. of Agreement. 
 
 VII. See also above. Note ii, and Note xvii: especially the passages 
 
 N 
 
 NOTE 
 
 XXI. 
 
183 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXL 
 
 quoted from the Scottish Catechism of the diocese of Brechin, (p. 00.) 
 “ The Church is the pillar and ground of the truth, instituted to preserve 
 and convey the truth through the several ages to come.” And (p. 61.) “ I 
 am with you always even to the end of the world ; &c.” And in the Ordinal, 
 “Against it the gates of hell shall never prevail.” And in the Scottish 
 Catechism above referred to; “ Q. Must not all to whom the Gospel is 
 preached become members of the Church? A. Yes; for it is said, ‘ The 
 Lord added daily to the Church such as should be saved; which shews that 
 the appointed road to heaven lies through the Church of Christ upon 
 earth.”—P. 68. 
 
 VIII. From the Preface to the Scottish Canons of 1837;— 
 
 “ The Doctrine of the Church, as founded on the authority of Scripture, 
 being fixed and immutable, ought to be uniformly received and adhered 
 to in all times, and at all places.” 
 
 IX. In the Proposals of the British Bishops to the Easterns (A.D. 
 1716.) besides the Patriarchal Church of Jerusalem, the other Patriarchal 
 Churches also “ of Antioch, Alexandria, and Constantinople, with the 
 Bishops thereof, are recognized as to all their ancient canonical rights, 
 privileges, and preeminences.” Prop. ii. and iii. In Prop. iv. the Roman 
 Bishop is alluded to as being first in order of the five. 
 
 On this subject see also Notes ii, and xvir. 
 
 NOTE XXII. 
 
 Q. What is a Mystery? (i. e. Sacrament.) A. A Mystery 
 is a holy act through which grace, or, in other words, the 
 saving power of God, works mysteriously upon man. Q. How 
 many are the Mysteries ? A. Seven .—Orthodox Catech., p. 56. 
 
 I. The XXXIX Articles, the Catechism, and the Homilies of the Church 
 of England assert that in the strictest sense of the word, and according to 
 one certain definition of its sense, the Sacraments of the Gospel are “ Two 
 onlybut the First English Ritual plainly, and even the present Act of 
 Uniformity by implication, allows more than two ; as do also the Homilies, 
 expressly drawing the distinction between the stricter and the laxer defi¬ 
 nitions. So the present English Ritual still calls Matrimony “ an excellent 
 Mystery” or Sacrament. 
 
 II. On this subject Bishop Andrewes writes as follows;— 
 
 “ We deny not, but that the title of Sacrament hath sometimes been 
 given by the Fathers unto all the (other) five, in a larger signification. . . . 
 The whole matter is a mere Xo-youaxia.” —Ans. to Card. Perr. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 183 
 
 III. And Bishop Montague:— 
 
 “ Bellarmine saitli that Calvin admitteth Ordination for a Sacrament, 
 and Bellarmine doth not belie Calvin, for he doth so indeed. . . . ‘ Impo- 
 sitionem manuum Sacranientiim esse concede.’ (1. iv. c. xix. § 31.) How 
 that is, he cxpresseth himself elsewhere, (ib. c. iv. § 20.) ‘non invitus patior 
 vocari Sacraraentum . .. inter ordinaria Sacramenta non numero.’ No 
 Papist living, I think, will say or desire more. It is not for all {ordina- 
 r?M»i),but for some. Which saying of his is similarly expressed in our Com¬ 
 munion Book, where .... it is said, . . . . ‘ Tw'o only as generally necessary,' 
 (i. e. necessary to all men,) not excluding others from thatwame and desig¬ 
 nation, though from the 'prerogative, and degree.” —Appello Ca3s. c. xxxiii. 
 
 IV. Thorndike writes as follows:— 
 
 “ The name and notion of a Sacrament, as it hath been duly used by the 
 Church and approved writers, extendeth to all holy actions done by virtue 
 of the office with which God hath trusted His Church, in hope of ob¬ 
 taining the grace which He promiseth. Baptism and the Eucharist are 
 actions appointed by God in certain creatures utterly powerless to work 
 grace without His appointment, best fit to signify all the grace which the 
 Gospel promiseth, &c.; both of them antecedent for their institution to the 
 foundation of the Church. . . . The rest are actions appointed to be 
 solemnized in the Church by the Apostles, not always every where pre¬ 
 cisely with the same ceremonies, but such as always may reasonably serve 
 to signify the graces which it prays for.... Nor am I solicitous to make 
 that construction, which may satisfy the decrees of the Councils of Florence 
 and Trent, who have first taken upon them to decree under anathema the 
 conceits of the Schoolmen in reducing them to the number of Seven; but 
 seeing the particulars so qualified by ancient writers in the Church, and 
 the number agreed upon by the Greek Church as well as the Latin, I 
 have acknowledged that sense of their sayings, which the primitive order 
 of the Catholic Church enforceth.”—P. 349. 
 
 Again, to the following effect: “ Truly, of all the controversies which the 
 Reformation hath occasioned, I see in none less reason for either side to 
 make a difficulty than in this, which all turns upon the name ‘ Sacrament,’ 
 a name which is not found to be attributed in the Scriptures either to 
 Seven, or to Two. For this name being taken up and commonly used by 
 the Church, that is to say, by those writers, whom the Church alloweth 
 and honoureth, what reason is there to deny the Church liberty to 
 attribute it to any thing, which the power given to the Church enableth 
 it to appoint and to use for the obtaining God’s blessing upon Christians ? 
 Why should not any action appointed by the Church to obtain God’s sanc¬ 
 tifying grace by virtue of any promise which the Gospel contaiueth be 
 counted a Sacrament? At least, supposing it to consist in a ceremony fit 
 to signify that blessing which it is to procure.”—Epilogue, B. iii. p. 342. 
 
 N 2 
 
 NOTE 
 
 XXII. 
 
184 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXII. 
 
 And ag<ain: “ For the justifying of ceremonies, why should I allege 
 any thing hut those Offices of the Church, which the Fathers have called 
 Sacraments, as well as Baptism and the Eucharist? . . . That which I am 
 to say of them here, consists of two points. That they are Offices 
 necessary to be ministered to all Christians concerned in them ; and that 
 they are to he solemnized with those ceremonies, for which they are, 
 without any cause of offence, called Sacraments by the Fathers of the 
 Church.”—Just Weights and Measures, p. 118. 
 
 After which he proceeds to speak of each of the Seven in order, as 
 shall be instanced below in different Notes. 
 
 V. From the Proposals of the British Bishops to the Easterns;— 
 
 “ We agree that Baptism and this, (the Eucharist,) are of general 
 necessity to salvation for all the faithful; and that the other Holy Mysteries 
 instituted by Christ or appointed by the Apostles, which are not so 
 generally necessary to all, ought nevertheless to be received and celebrated 
 with due reverence, according to Catholic and immemorial practice."— 
 Head xi. of Agreement. 
 
 Of this Article together with three others the Patriarchs sav in their 
 answer that “ they are true, and speak our sense; wherefore we receive them 
 
 in the sense in which we judge they are to be taken.We hold likewise, 
 
 that the holy Sacraments are Seven in number, but two only exceed in neces¬ 
 sity, and are such as that no one can be saved without them. For as for 
 Baptism, it is our Lord’s saying, that ‘ Except a man be born again of 
 water and the Spirit, he cannot enter into the kingdom of God and of 
 the Eucharist He says, ‘ Unless ye eat the Flesh of the Son of Man, and 
 drink His Blood, ye have no life in you.’ However, the Sacrament of the 
 Priesthood is one of the most necessary, for without this how shall the 
 Sacrament of the Eucharist be performed, of which the Lord said unto 
 His Apostles, ‘ Uo this in remembrance of Me ;’ and how shall Christians 
 have the participation of the Sacrament of His precious Body and Blood, 
 if there be no Priest to consecrate and perform the sacred ministration ? 
 For without a Priest not all the Princes and Kings of the earth together 
 can perform this supernatural Mystery, and distribute it to the faithful. 
 The other Four, and especially that of Chrism, (i. e. Confirmation) and 
 that of Penitence, are vastly profitable to salvation ; for without Chrism, 
 (Confirmation) none can be a perfect Christian, that being the Seal of the 
 Gift of the Holy Ghost, which was held and imposed as necessary both in 
 the ancient and present Church. And since Baptism cannot be repeated, 
 how shall they who fall after Baptism obtain forgiveness wdthout repent- 
 anee and confession, and without a person endued with the power of 
 binding and loosing ?” To all which the British in their Bejoinder signi¬ 
 fied their full assent. 
 
 VL Agreeably with all the above, the learned Dr. Thomas Rattray, 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 185 
 
 Bishop of Dunkeld in Scotland, in his Treatise intitled “ Some particular 
 Instructions concerning the Christian Covenant, and the Mysteries by 
 which it is transacted and maintained,” speaks not only of Baptism and the 
 Eucharist, but also of “the other Sacraments,” besides these, (p. 15.) The 
 reader may consult the Treatise at length. See also the Scottish Catechism 
 of Bishop limes, (p. 36.) where a Sacrament is defined generally to be “ a 
 sacred tiling and a Mystery is defined to be something hidden or con¬ 
 cealed and both words are said “in the language of the Church” to 
 “signify the same thing,” and are applied to more than Two. And the 
 Catechism of Bishop Jolly, p. 56. 
 
 NOTE XXIII. 
 
 A. Baptism is a Sacrament in which a man who believes^ 
 having his body thrice plunged in water in the Name of 
 God the Father, the Son, and the Holy Ghost, dies to the 
 carnal life of sin, and is born again to a life spiritual and 
 holy.— Orthodox Catechism, p. 56. 
 
 I. See above, under Note i.: and the Baptismal OlBces of the British 
 Churches. In the English Catechism there are the following Questions 
 and Answei's on this subject:— 
 
 “ Q. How many parts are there in a Sacrament? A. Two; the out¬ 
 ward visible sign, and the inward spiritual grace. Q. What is the outward 
 visible sign, or form in Baptism? A. Water, wherein the person is 
 baptized, in the Name of the Father, and of the Son, and of the Holy 
 Ghost. Q. What is the inward and spiritual grace? A. A death unto 
 sin, and a new birth unto righteousness: for being by nature born in sin, and 
 the children of wrath, we are hereby made the children of grace.” See 
 also the Preface to the same Catechism: and the Scottish Catechisms of 
 Bishop Innes; (pp. 7, 8, 9, 36.) of Bishop Jolly; (pp. 3, 36, 57, 58.) and 
 of Bishop Moir ; pp. 7, 11. 43, 46. 99. 
 
 II. Ur. Rattray, Bishop of Dunkeld in Scotland, has the following:— 
 
 “We are first entered into this society of the Church, and made mem¬ 
 bers of this, which is Christ’s Body, by Baptism; in which the baptized 
 person 1. renounceth, &c.; 2. gives himself up to Christ’s service, &c.; 
 3. professes his belief of Christ’s doctrine, promising to hold fast that pro¬ 
 fession ; and 4. engageth to live in obedience to His laws: upon which, 
 God granteth him 1. a full remission of his original sin, and of all his 
 antecedent actual transgressions, if he hath committed any, cleansing him 
 from all stain and pollution of them in the water of Baptism. 2. He giveth 
 him a title to the Holy Spirit, as a principle of new life to the Mystical 
 
 NOTE 
 
 XXII. 
 
186 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXIII. 
 
 Body of Christ, derived from Him the Head: 3. and hy this Spirit he is 
 entitled to the Resurrection of his body, &c.; and 4. to a happy Immor¬ 
 tality, if he continues stedfast in the performance of the conditions under¬ 
 taken hy him. 5. God promises to accept of a sincere though imperfect 
 obedience to His laws, provided it be universal, and that he keep free from 
 all heinous and mortal sin, and still be improving and going on to per¬ 
 fection. And, lastly, 6. if he shall be so unhappy as to pollute his baptism 
 by any such heinous and mortal sin, God is graciously pleased in this 
 covenant to promise, that upon a laborious and thoroughly practical re¬ 
 pentance, He will pardon his lapse, and receive him again into favour. 
 
 “ The symbol by which this covenant is transacted is Water, in which the 
 person is baptized” (by trine immersion, or affusion; See Rubric of the 
 Baptismal Office in the English Ritual, 1548.) “to signify his being 
 washed from all stain of sin. And he is thus baptized in or into the Name 
 of the Father, and of the Son, and of the Holy Ghost; whereby is signified 
 his being made the disciple of the Blessed Trinity in the School of Christ, 
 the Doctrine of Christ being that of the Father, and the Holy Spirit 
 receiving it from Christ, to teach it to His Church; and likewise his being- 
 made a member of that Body, of which the Father and the Son are the 
 Heads, the One in subordination to the other, and the Holy Spirit the 
 Bond of unity, and principle of spiritual life to it, derived from the Father, 
 by or through the Son. And by his being dipped in this water, (or, in 
 case of necessity, having it poured upon him,) is represented, and conse¬ 
 quently in this symbolical way of covenanting, effected, on God’s part, his 
 being buried with Christ into His death ; the death of Christ being applied 
 to him, as made a member of that Body, for which He suffered as the 
 Head. And being thus dead, and buried with Christ, with respect to the 
 former life of the old man, by his going under the water, he is, by his 
 rising out of it again, made partaker of Christ’s Resurrection, 1. to a new 
 and spiritual life, which is mystically a new creation, or formation of him, 
 his regeneration or second birth, whereby he is made a pure and holy 
 temple, fitted for the inhabitation of the Holy Spirit, the principle of this 
 new life; by which Spirit he is 2. to be raised also to a glorious immor¬ 
 tality at the Last Day. And on the part of the baptized person is signified, 
 and thereby undertaken, that he shall ‘ reckon indeed himself to be dead 
 unto sin, so as not to let it reign any more in his mortal body, but alive 
 unto God in Jesus Christ our Lord, by walking in newness of life:’ and 
 likewise that he shall be ready, if God in His providence call him to it, 
 not only to part with whatever is dearest to him here, but also to die for 
 the name of the Lord Jesus ; seeing that if we suffer with him, we shall also 
 partake of the glory of His Resurrection.”—P. 6, &c. § vi. and vii. 
 
 HI. lor Baptism ol Children, Sponsors, and Exorcism before Baptism, 
 and the Chrysom or White Garment, see the First and Present English 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 187 
 
 Rituals. For Exorcism, as still recognized by the British Church, see the 
 Canon, (A.D. 1602.) forbidding any to Exorcise without first obtaining 
 the license of their Bishops. 
 
 NOTE XXIV. 
 
 Of “ the force of the Sign of the Cross used at Baptism and 
 on other occasions .”—Orthodox Catechism, p. 58. 
 
 I. In the First English Ritual the Sign of the Cross is prescribed to be 
 used both at Baptism and on other occasions; as at Confirmation, the con¬ 
 secration of the Eucharist, the benediction of Matrimony, and the Unction 
 of the Sick with oil, the Coronation of Kings, &c. The retention of the 
 order for its use at Baptism giving great offence to the Puritan or 
 Calvinizing party, the Church of England in 1603 framed a canon ex¬ 
 pressly to defend this usage, from which the following is an extract:— 
 
 “ The honour and dignity of the name of the Cross begat a reverent 
 estimation even in the Apostles’ times of the Sign of the Cross, which the 
 Christians shortly after used in all their actions ; ... and this Sign they did 
 not only use themselves with a kind of glory, when they met with any 
 Jew's, but signed therewith their children, when they were christened:... 
 And this use of the Sign of the Cross in Baptism was held in the primitive 
 Church, as well by the Greeks as the Latins, with one consent and great 
 applause. At which time, if any had opposed themselves against it, they 
 would eertainly have been censured as enemies of the name of the Cross, 
 and consequently of Christ’s merits, the Sign whereof they could no better 
 endure. This continual and general use of the Sign of the Cross is evident 
 by many testimonies of the aneient Fathers.”—Can. xxx. 
 
 II. It is related of Archbishop Laud, that before the Coronation of King 
 Charles I. “ finding the old Crucifix among the regalia, he caused it to be 
 placed upon the altar, as in former times.” (Heylin’s Life, p. 144.) He 
 restored too the broken Crucifix in Lambeth Chapel.—State Trials, i. 423. 
 
 III. “ By the Sign of the Cross,” writes Bishop Montague, quoting the 
 words of Athanasius, “‘all magic spells are disappointed, sorcery and witch¬ 
 craft coming to nothing, all idols are abandoned and forsaken.’ . . . ‘ We 
 have also spiritual conjurations;’ saith Chrysostom, ‘ the Name of our Lord 
 J esus Christ, and the power of the Cross.’ I could tell,” continues the 
 Bishop, “ some experimental effects thereof, some experimented effects of 
 my own knowledge. What, if upon divers extremities I have found ease 
 and remedy by using that ejaculatory prayer of our Litany, ‘ Per Crucem, 
 Nc.;’ and when I said it, what if I made the Sign of the Cross? . . . The 
 
 NOTE 
 
 XXIII. 
 
188 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXIV. 
 
 Cross of our Saviour, in the external Sign thereof, being as much vilified 
 and despised by furious Puritans in these days, as ever it was by frantic 
 Pagans of old, why may not God, to teach men better manners, and to 
 check this exorbitancy against the Sign of our dear Redeemer’s death, do 
 now, as He hath done in the days of old, and shew some sign and token 
 to magnify the thing so much despised.”—Appeal, p. 275, &c. 
 
 And again, to the charge of the Puritans, that he used the Sign of the 
 Cross “not only in Baptism,” but elsewhere, he rejoins thus:— 
 
 “ ‘ Not only in Baptism,’ ye say; tell me then, are ye come so far towards 
 the Church of England, as to allow signing with the Cross in Baptism ?. . 
 There is hope you may grow in time, upon better advice, in love and practice 
 with the Sign of the Cross in the forehead and elsewhere. If it be nut 
 superstitious to sign it in the forehead, why is it to sign any other part of 
 the body ? Why more out of Baptism, than in Baptism ? What hindereth 
 but that I may sign myself with the Sign of the Cross in any part of the 
 body, at any time ; at night, when I go to bed, in the morning, when I 
 rise; at my going out, or at my returning home? The ancient Church so 
 used it out of Baptism, ordinarily ; and so may we.”—Ibid. 
 
 IV. Dean Hickes writes thus, expressing his regrets for the loss of the 
 ordinary use of this Sign of the Cross:— 
 
 “As for the transient Signs of the Cross which in the pure ancient times 
 were used in religious worship, I very much approve of the use of them; 
 as we do in Baptism; and as I would have done in Anointing the Sick with 
 oil, and persons Confirmed with Chrism, were we so happy as to have those 
 primitive religious rites and usages restored.”—Supplement of Additions to 
 the Third Edit, of Dr. Hickes’ Two Treatises, p. 46. 
 
 NOTE XXV. 
 
 A. Unction with Chrism is a Mystery, in which the 
 baptized believer, being anointed with holy Chrism on certain 
 parts of the body, in the Name of the Holy Ghost, receives 
 the Gifts of the Holy Ghost for growth and strength in 
 spiritual life .—Orthodox Catechism, p. 59. 
 
 I. According to the First English Ritual Confinnation was administered 
 both by Unction with Chrism and by the Imposition of the Bishop’s Hands: 
 by that now in use the Imposition of the Bishop’s Hands alone is retained, 
 prayer being made at the same time for the seven-fold Gifts of the Holy 
 Ghost. And it is acknowledged in the Russian Catechism that the Apostles 
 themselves conferred the Gift of the Holy Ghost in this way. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 189 
 
 II. Tliorndike, going over the Five lesser Sacraments in order, speaks 
 thus of Confirmation: “The Gift of the Holy Ghost, which Baptism 
 promiseth, dependeth upon the Bishop’s blessing.”—P. 1J8. 
 
 III. The Scottish Bishop Rattray has the following:— 
 
 “ As in the first creation, God first made Man, and then breathed into 
 him the Breath of Life; so in this New Creation or Regeneration, after 
 our death unto sin, and burial with Christ, by going under the water, we 
 are raised out of it again pure and clean, as created anew in Christ Jesus, 
 and made a holy temple for the divine Spirit to dwell in. And being thus 
 regenerated in Baptism, the Holy Ghost, the principle of this New Life, 
 answering to the Breath of Life in the first creation, is infused into this 
 His temple by Confirmation.” And then he continues thus : 
 
 “ The Symbol by which this Spirit was conferred in the primitive 
 Church, from the very days of the Apostles, ivas Chrism, with the Sign of 
 the Cross, and the Laying on of the Hands of the Bishop ; and the Spirit 
 itself, as thus conferred in Confirmation, is called Unction, and is the Seed 
 of the Father, the Spirit of Adoption, by which we cry Abba, Father, and 
 have freedom to draw near unto God in full assurance of faith; by which 
 we become the sons of God, and if sons, then heirs, and co-heirs with 
 Christ, our elder Brother, of the heavenly inheritance. And thus our 
 Baptismal regeneration is completed by our being born again both of Water 
 and of the Spirit.”—Instructions, &c. p. 17. § ix. and x. 
 
 IV. The same writer quotes as follows from Dr. Hickes’ Translation of 
 St. Pacian, To the Catechumens :— 
 
 ‘“For neither will he seem to be admitted into the Church, who has not 
 believed, or to be begotten by Christ, who has not received the Spirit. . . 
 But these things cannot be accomplished otherwise than by the Sacrament 
 of Baptism, and Chrism, and the Bishop. For they are purged from Sin 
 by Baptism; by Chrism the Holy Ghost is shed upon them ; and both 
 these we obtain by the hand and mouth of the Bishop. And so the New 
 Man is born again, and is renewed in Christ.’ (P. 536.) The same excel¬ 
 lent Dr. Hickes to Mr. Nelson writeth thus; ‘ Pray, Sir, do but recollect 
 upon how many subjects I was invited to discourse by this very citation of 
 St. Pacian, concerning the way whereby fallen man recovers the super¬ 
 natural principle of the Spirit of God, by which we are regenerated, and 
 made new men. If you can remember no more than what from thence I 
 discoursed on the subject of the moral Shechina, from the New Testament 
 and the Book of Wisdom ; of receiving the Spirit by the ministration and 
 prayer of the Priest or Bishop in Baptism, and by Imposition of the 
 Bishop’s hands, and by Chrism ; aud in discoursing of which I gave you 
 my reasons, for which I thought it a Rite of the Apostolical age, aud 
 wished it restored to the Church; and what I wrote of Repentance, by 
 which we recovered the Spirit again, when we had lost it by deadly sin after 
 
 NOTE 
 
 XXV. 
 
190 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 N O T E 
 XXV. 
 
 Baptism and Confirmation, I hope you will discharge me from the lahour 
 of making my discourses upon them again.”—Thus far Dr. Hickes, as 
 quoted by Bishop Rattray. 
 
 V. In the Scottish Catechism of Aberdeen, we have the following:— 
 
 “ Q. What is the next thing (after a valid Baptism) necessary to qualify 
 us for the holy Communion? A. Confirmation by a Bishop of the Catholic 
 Church. Q. Why is this necessary? A. To implant that Principle of spi¬ 
 ritual life in us, which the holy Eucharist is designed to nourish.”—P. 41. 
 
 And again :—“ Q. What is Confirmation? A. The Seal or completion 
 of Baptism. Q. What is its effect ? A. The being Anointed with the 
 Holy Ghost, in order to be perfect Christians. Q. How is this blessing to 
 be obtained ? A. Every baptized person is to be presented to the Bishop. 
 Q. When ? A. As soon after Baptism as may he. Q. How does the 
 Bishop convey the Holy Ghost to him ? A. By Laying his Hands upon 
 him, and praying that he may receive the Holy Ghost. Q. Was there no 
 outward sign or symbol anciently used at Confirmation? A. Yes; the 
 Person Confirmed was signed or sealed with the Sign of the Cross, and 
 anointed xvith Holy Ointment P Q. What was the signification of the 
 Chrism or Ointment? A. It represented the inward Unction of the 
 Holy Ghost. (See John ii. 20. 27.) Q. How do you know that all 
 Christians were Confirmed? A. Because Confirmation, or the Laying on 
 of Hands, is placed among the Fundamentals of Religion, as well as 
 Baptism.”—(Heb. vi. 1, 2.)—P. 30. 
 
 VI. And in the Catechism of Bishop Jolly, used in the Scottish Church: 
 
 “ Q. How does the Holy Spirit operate in that sacred Institution, by 
 
 which we are made Christians? A. He sanctifies the waters of Baptism 
 to the mystical washing away of sin, and thereby prepares for Himself a 
 temple to dwell in. Q. And by what means does He enter more fully into 
 this His temple? A. By prayer, and the Laying on of Hands in Con¬ 
 firmation, which, being used by our Lord’s Apostles, has been wisely 
 continued by the Church. Q. For what end is the Holy Spirit thus 
 given to Christians? A. To be a principle of spiritual life within 
 them, the sacred bond, which unites them as members to Christ their 
 Head.” (p. 30.) And at pp. 57, and 58, Confirmation is called a “ Mystery” 
 and a “ Sacramentand is said “ to have spiritual efficacy, conveyed in 
 a supernatural way by virtue of Christ’s institution.” And again: “ Q, What 
 account does the Scripture give us of that Apostolic Ordinance ? A. We 
 are told, that the Apostles, by direction of the Holy Ghost, and in imitation 
 of our Lord’s own practice, did Lay their Hands upon baptized Christians, 
 ‘that they might receive the Holy Ghost.’ Q. And did such Christians receive 
 the Holy Ghost in a miraculous manner? A. Not always in a miraculous 
 manner, but in an ordinary way, for all the purposes of Sanctification. 
 Q. And is this benefit of very great consequence to Christians ? A. Surely 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 191 
 
 it is; because in the sixth chapter of the Epistle to the Hebrews, it is 
 mentioned next after Baptism among the fundamentals of our religion. 
 Q. How do you distinguish the respective benefits of Baptism and Confir¬ 
 mation? A. By Baptism we are made members, by Confirmation we 
 become living and animated members of Christ’s Mystical Body, and are 
 sealed as His unto the day of redemption.”—P. 59. 
 
 VII. And lastly, in the Scottish Catechism of Brechin, we are taught that; 
 
 “ The ordinance of Confirmation has always been considered as the 
 Seal or Completion of Baptism.” And afterwards more fully: “Q. What 
 is the purpose of Confirmation? A. It is to confirm and perfect that which 
 the grace of God’s most holy Spirit has already begun in Baptism. 
 Q. What particular grace, or spiritual benefit, is conveyed in Confir¬ 
 mation? A, They, who receive it rightly.receive an increase of the 
 
 manifold gifts of the Holy Ghost the Comforter, to strengthen and esta¬ 
 blish them in the faith and obedience of the Gospel. Q. What authority 
 does the Church furnish for the use of this Rite ? A. Ecclesiastical history 
 proves that it has been practised by the whole Christian Church from the 
 earliest time, and that the ancients deemed it necessary to the completion 
 of Baptism. Q. What (besides miraculous gifts in some cases) did all 
 receive by the Laying on of Hands ? A. All, who were duly qualified, 
 received a Gift more precious than the power of working miracles, namely, 
 the ordinary graces of the Holy Spirit, which ever were, and ever will be 
 needful for the sanctification and salvation of Christians.”—P. 54, &c. 
 
 NOTE XXVI. 
 
 A. The Communion is a Sacrament in which the believer, 
 under the forms of bread and wine, partakes of the very 
 Body and Blood of Christ, to everlasting life.— Orthodox 
 Catechism, p. 61. 
 
 I. In the first English Liturgy we have the following rubric :— 
 
 “Men must not think less to be received in part” (of the consecrated 
 
 Bread) “than in the whole, but in each of them the whole Body of our 
 Saviour Jesus Christ.” 
 
 II. From the Catechism of the Church of England:— 
 
 “ Q. What is the outward part, or sign in .the Lord’s Supper? A. Bread 
 and Wine, which the Lord hath commanded to be received. Q. What is 
 the inward part, or thing signified ? A. The Body and Blood of Christ, 
 which are verily and indeed taken, and received by the faithful in the 
 Lord’s Supper. Q. What are the benefits, whereof we are partakers thereby? 
 A. The strengthening and refreshing of our souls by the Body and Blood 
 of Christ, as our bodies are by the bread and wine.” 
 
 NOTE 
 
 XXV. 
 
192 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXVL 
 
 III. Bishop Nicholas Ridley :— 
 
 “ Both you and I agree in this, that in the Saerainent is the very true 
 and natural Body and Blood of Christ, even that which was born of the 
 Virgin Mary, &c.”—Foxe, Acts and IMonuments, p. 1598. whence the 
 same is quoted by Archbishop Laud in his Conference with Fisher. § 35. 
 
 IV. Bishop Andrewes, quoting from Durandus with approbation, says:— 
 
 “Verbum audimus, motum sentimus, modum nescimus, prsesentiam 
 
 credimus.”—Resp. ad Apol. Card. Bell. c. i. p. 11. 
 
 V. Hooker writes as follows ;— 
 
 “These Holy Mysteries, received in due manner, do instrumentally both 
 make us partakers of the grace of that Body and Blood, whieh were given 
 for the life of the world, and besides also impart in true and real though 
 mystical manner, the very Person of our Lord Himself, whole, perfect, and 
 entire, as hath been shewed.”—Eccles. Polit. v. c. 67. 
 
 VI. Bishop Overall, who drew up that part of the English Catechism 
 which relates to the Sacraments, has left the following:— 
 
 “ Before eonsecration we call them God’s ‘creatures of bread and wine;’ 
 now we do so no more, after consecration. . . . And herein we follow the 
 Fathers, who after consecration would not suffer it to be called bread and 
 wine any longer, but the Body and Blood of Christ.” 
 
 And again: “ It is confessed by all Divines, that upon the words of 
 the Consecration, the Body and Blood of Christ is really and substantially 
 present, and so exhibited and given to all that receive it; and all this not 
 after a physical and sensual, but after a heavenly and incomprehensible 
 manner. But there yet remains this controversy among some, whether 
 the Body of Christ be present only in the use of the Sacrament, and in 
 the act of eating, and not otherwise ? They that hold the affirmative, as 
 the Lutherans (in Confess. Sax.) and all the Calvinists, do seem to me to 
 depart from all Antiquity, whieh place the presenee of Christ in the virtue 
 of the benediction used by the Priest, and not in the use of eating the 
 Sacrament. And this did most Protestants grant and profess at first, 
 though now the Calvinists make Popish magic of it in their licentious 
 blasphemy.”—From the “Additional Notes to Nicholls’ Comment, on the 
 Common Prayer.” 
 
 VII. Dr. Sutton has these words:— 
 
 “ The Son of God, respecting our weakness, hath conveyed unto us His 
 Body and Blood, after a divine and spiritual manner, under the forms of 
 Bread and Wine.” And so the Advertisement at the end of The First 
 Book of Homilies “ under the forms of Bread and Wine.” 
 
 VIII. Baily, in his Practise of Piety:— 
 
 “ How can those bodies, which have been nourished with the Body and 
 Blood of the Lord of life, but be raised up again at the last day?” 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 193 
 
 IX. And Bishop Montague:— 
 
 “ Our formal words are, ‘ This is My Body:’ ‘Tliis is My Blood:’ This 
 is more than, ‘ This figureth or designeth:’ A bare sign is but a phantasm. 
 He gave substance, and really subsisting essence, Who said, ‘ This is My 
 Body:’ ‘This is My Blood.’ And our Catechism saith expressly, ‘The 
 Body and Blood of Christ are taken and eaten,’ not ‘ the figure and sign 
 of His Body and Blood,’ which can neither be taken nor eaten.”—Answer 
 to Gagger, &c. § 36. 
 
 X. Bishop Cosin writes as follows:— 
 
 “ Our faith does not cause or make that presence, but apprehends it as 
 most truly and really effected by the Word of Christ. ... In this mystical 
 eating, by the wonderful power of the Holy Ghost, we do invisibly receive 
 the-substance of Christ’s Body and Blood, as much as if we should eat 
 and drink both visibly.”—Hist, of Trans, ch. iii. § 5. 
 
 XI. Bishop Taylor says, that we admit and use the word ^reaV of the 
 Eucharistic presence: that “ when the real presence is denied, the word 
 ‘real’ is taken for ^natural’ and does not signify transcendenter, or in its 
 just and mostproper signification. But the word '■ suhstantlaliter is also used 
 by us in this question, which may be the same with that which is in the 
 Article of Trent, Sacramentaliter prcesens Salvator substantial sua adestP’” 
 Wliich words, he says, “ if they might he understood in the sense in which 
 we use them, that is, ‘ really,’ ‘ truly,’ without fiction or the help of fancy, hut 
 ‘ in rei veritate,’ so as Philo calls spiritual things, avayKaiSrarai oua-fat, ‘ most 
 necessary, useful, and material substances,’ might become an instrument of 
 united confession.” And again : “That which seems of hardest explication 
 is the word ‘ corporaliter,’ . . . hut the expression may become warrantable, 
 and consonant to our doctrine.”—Of the Real Presence, Sec. Sec. i. 8. 
 
 And again, in the same place as above:—“ When the holy man stands 
 at the Table of Blessing, and ministers the rite of Consecration, then do 
 as the Angels do, who behold, and love, and wonder that the Son of God 
 should become food to the souls of His servants; that He, who cannot 
 suffer any change or lessening, should be broken into pieces and enter into 
 the body to support and nourish the spirit, and yet remain in heaven, 
 while He descends to thee upon earth, &c.” 
 
 “ When any of our Divines or any of the Fathers deny that Body which 
 was horn of the Virgin, and was crucified, to he eaten in the Sacrament, 
 as Ratramn, as St. Jerome, as Clement of Alexandria expressly affirm, the 
 meaning is easy: they intend, that it is not eaten in a natural sense.”— 
 Worthy Communicant, vii. 
 
 XII. Bishop Beveridge, in his Treatise on the xxxix Articles;— 
 
 “ The Fathers are very frequent in repeating this truth. I shall instance 
 but a few. St. Cyril of Jerusalem: ‘With all certainty let us partake of 
 
 NOTE 
 
 XXVI. 
 
194 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXVI. 
 
 it as of the Body and Blood of Christ; for under the type of bread His 
 , Body is given to thee, and under the type of wine His Blood is given unto 
 thee; that partaking of the body and blood of Christ, thou mayest be of 
 one body and blood with Him.’ So that we so jiartake of the body and 
 blood of Christ in the Sacrament, as that we are thereby made one body 
 and blood with Himself. Therefore saith St. Hilary, ‘ Of the truth of the 
 Flesh and Blood there is no place left to doubt; for now by the profession 
 of the Lord Himself it is truly flesh, and truly blood; and these being 
 received and taken down, cause that we should be in Christ, and Christ 
 in us.’ ”—On Art. xxxviii. 
 
 XIII. Thorndike writes as follows:— 
 
 “ If it be manifest that by the Sacrament of the Eucharist God pretends 
 to tender us the communion of the Sacrifice of Christ upon the Cross, 
 then is there another presence of the Body and Blood of our Lord in the 
 Sacrament, beside that spiritual presence in the soul, which living faith 
 effecteth rvithout the Sacrament, as well as in the receiving of it.”—Just 
 Weights and Measures, p. 10. 
 
 XIV. The Scottish Bishop Forbes writes thus:— 
 
 ‘^■The doctrine of those seems most safe and true, who most firmly 
 believe that the Body and Blood of Christ is truly, really, and substantially 
 present in the Eucharist, and received, but in a manner incomprehensible 
 in respect of human reason, and ineffable, known to God alone, and not 
 revealed to us in the Scriptures, not corporal, yet neither in the mind 
 alone, or through faith alone, but in another way, known to God alone, 
 and to be left to His omnipotence.”—Cons. Modest, de Euch. I. i. 7. 
 
 XV. Proposals of the British Bishops to the Easterns:— 
 
 “ We believe a perfect Mystery in the holy Eucharist, through the invo¬ 
 cation of the Holy Ghost upon the elements, whereby the faithful do 
 verily and indeed receive the Body and Blood of Christ.”—Prop. iv. 
 
 XVI. The Scottish Catechism of Aberdeen teaches;— 
 
 “ That the oblation of bread and wine is solemnly offered by the 
 Priest to God as the great Christian Sacrifice: that God accepts this 
 Sacrifice and returns it to us again to feast upon: for that upon the 
 Priest’s praying to God the Father to send the Holy Spirit upon them, 
 the Bread and Cup are made by the Holy Spirit to be the Spiritual, Life- 
 giving Body and Blood of Christ: that they are not destroyed, but sanc¬ 
 tified: that they are changed into the Sacramental Body of Christ: that 
 they are at once bread and wine and the Body and Blood of Christ, 
 but not in the same manner; bread and wine by nature, the Body and 
 Blood of Christ in Mystery; bread and wine to our senses, the Body and 
 Blood of Christ to our understanding and faith.”—P. 39, 40. 33. 41. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 195 
 
 XVII. The Scottish Catechism of Bishop Jolly has the following:— 
 
 “ Q. Does not our spiritual life, once given, (in Baptism) require proper 
 nourishment to support it? Yes; it must be frequently nourished and 
 supported by proper supplies of grace and strength, as our natural life is 
 supported by our daily food. Q. What has God provided for the support 
 of our spiritual life? A. He has provided for His Church, or people, in 
 every age, a spiritual meat and a spiritual driuk, suited to their particular 
 situation. The people of God in the wilderness, on their way to the 
 promised land, were refreshed by bread from heaven, and water out of the 
 mvstical rock, which rock was Christ. And their condition at that time 
 was a figure of the Christian Church on its way to the heavenly Canaan. 
 For now also, while the Church sojourns in the wilderness of this world, 
 the same Christ is still the food and nourishment of it, communicated by 
 the Bread of Life and the Cup of Salvation, which He has appointed for 
 this purpose.”—P. 59, 60. and 62, 64, 65. See also the Scottish Catechism 
 for the Diocese of Brechin, p. 48. 
 
 XVIII. On the subject of the Liturgy generally, the Scottish Bishop 
 Rattray of Dunkeld writes as follows:— 
 
 “ When we are initiated into the Christian Covenant, regenerated both 
 by water and the Holy Ghost, and made living members of Christ’s 
 mystical body the Church, we have then access to the Father by Him, and 
 freedom to draw near unto God, and join with the Church in offering to 
 Him the Sacrifice of the holy Eucharist, the proper worship of the faithful, 
 and communicating in the Divine Mysteries of His holy altar; which is 
 as necessary for continuing and maintaining our interest in this covenant, 
 as Baptism is for entering us into it ; and by which we are nourished and 
 grow up into the spiritual life, which must languish and decay without 
 this heavenly food, in the same manner as our animal life would do 
 without our daily bread. . . Now that we may have a right understanding 
 of this tremendous and mystical Service, w’e must observe, 
 
 I. That our Lord Jesus Christ, as our High Priest after the order of 
 Melchisedeck, in the same night in which He was betrayed, did (while 
 at His own liberty, and before He was in the hands of His enemies) offer 
 up Himself a free and voluntary sacrifice to His Father, to make satis¬ 
 faction for the sins of the world, under the symbols of bread and wine, 
 the bread representing His Body and the wine His Blood: And having 
 eucharistized or blessed them, that is, not only given thanks to God over 
 them, and praised Him as the Creator and Governor of the world, and the 
 Author of bread and all other fruits of the earth, for His making such 
 plentiful provision of good things for the use of man, and for the signal 
 instances of His providence, towards the Jewish nation in particular, as 
 was the custom of the Jews, and towards all mankind in general, especially 
 for their redemption by His own death, but likewise ofi'ered them up to 
 
 NOTE 
 
 XXVI. 
 
196 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXVI. 
 
 God as the symbols of His Body and Blood, and invocated a blessing, 
 even the Divine power of the Holy Spirit, to descend upon them; having, 
 I say, thus eucbaristized, or Idessed them. He gave them to His disciples 
 as His Body broken, and His Blood shed for them and for many, even as 
 many as should believe and obey Him, for the remission of sins : 
 
 II. That this Sacrifice of Himself, thus offered up by Him as a High 
 Priest, w'as immediately after slain on the Cross, and after He had by the 
 power of the Spirit raised Himself from the dead. He entered into 
 heaven, the true Holy of Holies, there to present this His Sacrifice to God 
 the Father, and in virtue of it to make continual intercession for His 
 Church, whereby He continueth a Priest for ever : 
 
 III. That He commanded the Apostles and their successors, as the 
 priests of the Christian Church, to do (i. e. to offer) this (bread and cup) in 
 commemoration of Him, or as the memorial of this One Sacrifice of Him¬ 
 self Once Offered for the sins of the world, and thereby to plead the merits 
 of it before His Father here on earth, as He doth continually in heaven; 
 and appointed it to be the only sacrifice of prayer and praise in the 
 Christian Church, instead of the manifold sacrifices, whether bloody or 
 unbloody, under the Law: 
 
 IV. That therefore in celebrating this Christian Sacrifice the people are 
 to bring the oblation of bread and wine, which the priest receiving pre- 
 senteth in their name to God on His altar, thereby offering to Him a part 
 of His own of what He hath given them, as a tribute to Him, and an 
 acknowledgment of His right over them and all they enjoy. The priest 
 having thus placed the bread and wine on the altar, and called to the 
 people to lift up their hearts, and they having answered, ‘ We lift them up 
 unto the Lord,’ he proceeds to give praise and thanks to God for the 
 creation of the world and all things therein, visible and invisible; for all 
 His benefits and the gracious effects of His providence towards mankind; 
 for preparing them for the coming of Christ, particularly by the Law and 
 the Prophets; and for sending Him in the fulness of time to take our 
 nature upon Him, and to redeem us by His death. And in this aet of 
 praise and thanksgiving, the people are to join with the priest in repeating 
 that Seraphic Hymn, ‘ Holy, Holy, Holy, ^-c.’ which in all Liturgies ever 
 made a part of it. Then the priest rehearseth the history of the Institu¬ 
 tion, not only to shew the authority by which he acteth, contained in the 
 words, ‘ Do this (i. e. offer this bread and cup) in eommeinoration of Me 
 but also, that by pronouncing over them these words, ‘ This is My Body’ 
 ‘ This is My Blood’ he may consecrate this bread and cup to be the symbols 
 and antitypes of the Body and Blood of Christ. Then, as Christ offered up 
 His Body and Blood to God the Father under the symbols of bread and 
 wine, as a Sacrifice to be slain on the Cross for our redemption, so there 
 the priest offereth up this bread and cup as the symbols of this Sacrifice 
 of His Body and Blood thus once offered up by Him ; and thereby com- 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 197 
 
 memoratetli it before God with thanksgiving. After which, He prays that 
 God wonld favourably accept this Commemorative Sacrifice by sending 
 dowm upon it His Holy Spirit, that by His descent upon them He may 
 make this bread and this cup (already so far consecrated as to be the 
 symbols or antitypes of the Body and Blood of Christ, and oflercd up as 
 such) to be verily and indeed Ilis Body and Blood; the same Divine Spirit 
 by which the Body of Christ w'as formed in the womb of the Blessed 
 Virgin, and which is still united to it in heaven, descending on, and being 
 united to these elements, and invigorating them with the virtue, power, 
 and elficacy thereof, and mailing them One with It. Then the priest 
 maketh intercession, in virtue of this Sacrifice thus offered up in com¬ 
 memoration of, and union with the One great personal Sacrifice of Christ, 
 for the whole Catholic Church, and pleadeth the merits of this One Sacrifice 
 in behalf of all estates and conditions of men in it, offering this memorial 
 thereof not for the living only, but for the dead also, in commemoration 
 of the Patriarchs, Prophets, Apostles, Martyrs, and of all the Saints who 
 have pleased God in their several generations from the beginning of the 
 world; and for rest, light, and peace, and a blessed resurrection, and a 
 merciful trial in the day of the Lord to all the faithful departed; 
 
 V. That this Bread and Cup being thus offered up to God as the symbols 
 and antitypes of the Body and Blood of Christ, and returned back by Him 
 invigorated with the life-giving power thereof by the descent of the Holy 
 Spirit upon them, whereby they are made that very Body and Blood in 
 virtue and effect, are as such first received by the Priest himself, and then 
 by him, or the Deacons as ministering to him, distributed in the name of 
 God to the people; who by being thus entertained by God on what had 
 been offered up to Him, and feasting together at His table, do (according 
 to the manner of transacting covenants used from the beginning) renew 
 their covenant with Him and with one another ; and by these pledges are 
 assured of His being reconciled to them, and of their being in a state of 
 favour with Him, and of peace and friendship one with another ; and by 
 thus partaking of the Sacrifice of Christ have a title to all the benefits 
 purchased by it, which are the conditions on God’s part of the New 
 Covenant, of which He is the Mediator; and by eating and drinking His 
 Body and Blood are made one body and one spirit with Him (it being the 
 Spirit of Christ descending upon, and united to the bread and wine, which 
 makes them His Body and Blood) and thereby our bodies, as united to and 
 nourished by His Body, have a title to a glorious resurrection, being to be 
 quickened by His Spirit, which thus dwelleth in us. And thus we have 
 union and communion with the Father and the Son, in the Holy Spirit (as 
 the bond of this mystical unity), and with one another also, even all our 
 fellow'-members of Christ’s mystical Body, the holy Catholic Church.”— 
 Instructions Concerning the Christian Covenant, p. 27. 
 
 NOT 
 
 XXVI 
 
 o 
 
0 
 
 198 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXVll. 
 
 NOTE XXVII. 
 
 Q. What is the most essential act in this part of the 
 Liturgy? A. The utterance of the words which Jesus Christ 
 spake in instituting this Sacrament, (Matt. xxvi. 26, 27, 28.) 
 and after this the Invocation of the Holy Ghost and the 
 Blessing the Gifts, that is, the bread and wine which have 
 been Offered. —Orthodox Catechism, p. 63. 
 
 I. Here shall be transcribed first some portion of the Consecration 
 Prayer from the present Liturgy of the Scottish Church:— 
 
 “For in the night that He was betrayed, He took bread; and when He 
 had given thanks, He brake it, and gave it to His disciples, saying. Take, 
 eat, THIS IS MY BODY, wliicli is given for you : do this in remembrance of 
 Me. Likewise, after Supper, He took the Cup; and when He had given 
 thanks. He gave it to them, saying, Drink ye all of this, for this is my 
 BLOOD, of the New Testament, which is shed for you and for many, for the 
 remission of sins ; do this, as oft as ye shall drink it, in remembrance of Me.” 
 . , . [The Oblation.] “Wherefore, O Lord, and heavenly Father, according 
 to the institution of Thy dearly-beloved Son, our Saviour Jesus Christ, we 
 Thy luimhle servants, do celebrate and make here before Thy Divine 
 Majesty with these Thy holy gifts, which we now offer unto thee, the 
 memorial Thy Son hath commanded us to make; having in remembrance 
 His blessed passion, and precious death. His mighty resurrection, and 
 glorious ascension; rendering unto Thee most hearty thanks for the 
 innumerable benefits procured unto us by the same.” ... [The Invocation.] 
 “ And we most humbly beseech Thee, O merciful Father, to hear us, and 
 of Thine almighty goodness vouchsafe to bless and sanctify with Thy 
 Word and Holy Spirit these Thy gifts and creatures of bread and wine, that, 
 they may become the Body and Blood of Thy most dearly beloved Son.” 
 . . . “ And we earnestly desire Thy fatherly goodness mercifully to accept 
 this our Sacrifice of praise and thanksgiving, most humbly beseeching 
 Thee to grant, that by the merits and death of Thy Sou, Jesus Christ, and 
 through faith in His Blood, we, and all Thy whole Church, may obtain 
 remission of our sins, and all other benefits of His passion. And here we 
 humbly offer and present unto Thee, O Lord, ourselves, our souls and 
 bodies, to be a reasonable, holy, and lively sacrifice unto Thee, beseeching 
 Thee, that whosoever shall be partakers of this holy Communion, may 
 worthily receive the most precious Body and Blood of Thy Son, Jesus 
 Christ, and be filled with Thy grace and heavenly benediction, and made 
 one Body with Him, that He may dwell in them, and they in Him. And 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 199 
 
 although we are unworthy, through our manifold sins, to offer unto Thee 
 any sacrifice, yet we beseech Thee to accept this our bounden duty and 
 service, not weighing our merits, but pardoning our offences, through 
 Jesus Christ our Lord ; by Whom, and with Whom, in the unity of the 
 Holy Ghost, all honour and glory be unto Thee, O Father Almighty, 
 world without end. Amen.” . . . After which, there follow immediately 
 solemn Prayers by the consecrating Bishop or Priest for the whole Church, 
 and for all estates and conditions of men. 
 
 II. With respect to the virtue of the words of Institution and the Invo¬ 
 cation of the Holy Ghost, Bishop Sparrow, in his Kationale of the Book of 
 Common Prayer, has the following passage;— 
 
 “ ‘ The holy Sacrament of the Lord’s Supper,’ says St. Chrysostom, ‘ which 
 the Priest now makes, is the same that Christ gave to His Apostles, &c.’.. 
 Again; ‘Christ is present at the Sacrament now, that first instituted it. 
 He consecrates this also; It is not man, that makes the Body and Blood 
 of Christ by consecrating the holy Elements, but Christ, that was crucified 
 for us. The words are pronounced by the mouth of the Priest, but the 
 elements are consecrated by the power and grace of God. This is, saith 
 He, m?/ Body, ^-c.; by this word the bread and wine are consecrated.”— 
 Oxford ed. 1840. pp. 211. 216, 220. 
 
 III. From Dr. Brett’s Dissertation on the Liturgies:— 
 
 “Tertullian says, ‘ He made His Body by saying This is My Body. 
 
 But if Tertullian did mean that the whole consecration was really to be 
 made by these words only, (though I do not think that he did, or that his 
 words necessarily imply it) he is perfectly singular in his opinion. For as 
 Mr. Johnson (Unbloody Sacrifice, P. I. p. 234.) has very fully proved, 
 though the Church always believed that there was very great force and 
 energy in those words, yet they did not believe that the recital of those 
 words by the priest was all that was necessary to the consecration of the 
 Eucharist. He plainly proves that they judged three things to be 
 necessary to the consecration of this Sacrament: 1. The reciting the 
 Words of Institution: 2. The Oblation of the Symbols: 3. The Prayer 
 of Invocation. All these three ... in all the ancient Liturgies follow 
 each other in the order here mentioned; and each of them was believed 
 to contribute towards the consecration of the elements. ... St. Chry¬ 
 sostom, as cited by Mr. Johnson, says much the same that Tertullian 
 does, only he explains a little more fully. ‘ The priest,’ says he, 
 
 ‘ fulfilling his office, stands pronouncing those words, but the power 
 and grace is of God: that word. This is my body, ^c., changes the 
 gifts laid in open view. And as the word that says Increase and 
 multiply, was but once pronounced, but is virtually operative upon our 
 nature ever since, so that voice, once pronounced, has its effects on the 
 prepared Sacrifice on the table of the Churches from that time to this, and 
 
 o 2 
 
 NOTE 
 
 XXVII. 
 
200 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXYII. 
 
 until His own advent.’ Here St. Chrysostom plainly teaches that this 
 word of Christ, This is my body, operates as the word of God does in other 
 cases, particularly as it operates in the rvords, Increase and multiply. As 
 therefore the Avords Increase and multiply do not operate hut when those 
 rites are performed which God has appointed for that purpose, so neither, 
 according to St. Chrysostom, do the words This is my body, hut when those 
 things are done Avhich Christ did and commanded. What those things 
 are, I shall shew more particularly, when I come to speak of the Ohlation 
 and Invocation.”—Dissertation on the Liturgies, p. 183. 
 
 Again: “ jMr. Wheatley, a learned Divine, who has taken a great deal 
 of useful pains to explain and defend the English Liturgy, says expressly, 
 that none he yet knoivs, except the Church of Rome, ever attributed the con¬ 
 secration to the bare pronouncing of these words only.” —Ih. p. 193. 
 
 And again: “Renaudotius observes that ‘a learned man, Richard Simon, 
 who has wrote much upon this subject, affirms, that all the Orientals are of this 
 opinion; Avhich he seems to acknowdedge is no other than what is com¬ 
 monly attributed to them; that is, that the consecration is made not by the 
 sacramental ivords of oar Lord Christ, but by the invocation of the Holy 
 Ghost But this opinion,’ he says, ‘ is wrongfully accused of error; because 
 it is not a matter of faith to believe that the Eucharist is consecrated by 
 our Lord’s w'ords only, neither has it been determined by the Church ; 
 forasmuch as not a few divines have rvithout censure opposed that doctrine ; 
 Avhich he proves chiefly by the authority of Ambrosius Catharinus, and 
 Christopher de Capite Fontium.’ (Renaudot. Comment, ad Liturg. Copt. 
 St. Basil, p. 246.) Renaudotius seems afraid to speak so plain himself in 
 this case as father Simon has done, knowing that the Missal of the Church 
 of Rome clearly attributes the whole foree of consecration to the words. 
 This is my body, S^'c. However, he shews that this opinion was not con¬ 
 demned in the Council of Florence, . . . and that it was so far from being 
 determined in that Council both by Greeks and Latins, as is pretended, 
 that the consecration of the Eucharist ivas perfected by the ivords of institu¬ 
 tion only, that not only the Greeks declared the direct contrary, but even 
 the Pope himself would not permit it to be so decreed. (Renaudot. ib. p. 
 246, 7.)”—P. 242, &c. 
 
 IV. Speaking of the words of Institution, and referring to Chrysostom, 
 (De Prod. Judae, Tom. v. p. 63.) the Scottish Bishop Rattray observes;— 
 
 “ It is by virtue of these words spoken by Christ, that the following 
 Prayer of the Priest is made effectual for procuring the Descent of the 
 Holy Ghost upon the Bread and the Cup.”—Instructions, &c. p. 23. 
 
 And he refers to a passage in Bingham’s Antiquities: “ In the Moza- 
 rabic Liturgy and the old Gothic Missal published by Mabillon, there are 
 prayers for the descent of the Holy Ghost to sanctify the Gifts, and make 
 them the Body and Blood of Christ, even after the repetition of the words. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 201 
 
 ‘ This is My Body,’ and ‘This is My Blood;’ which evidently shews that 
 the ancient formers of the Liturgy did not think the consecration to be 
 effected hy the hare repetition of those words, but by prayer for the deseent 
 of the Holy Ghost upon the bread and wine.”—B. xv. ch. iii. § 31. 
 
 See the passage which is quoted at length from the same Bishop Rattray 
 on the subject of the Eucharist, under Note xxvi. Also the Seottish 
 Cateehisms; that of Aberdeen, pp. 38, 39; and that by Bishop Jolly, p. 63. 
 
 Here it will be proper to treat of the Great Oblation, which is made 
 between the rehearsal of the words of Institution and the Invoeation of the 
 Holy Ghost, and which continues to be referred to in those prayers for the 
 whole Church which follow immediately after the Consecration in the 
 Scottish Liturgy. The points to he shewn are; 1. That there is in the 
 Eueharist a Sacrifice, true, proper, and propitiatory, available both for the 
 living and the departed: 2. That the Great Oblation itself ex parte nostra 
 consists in the Bread and Wine, the antitypes of the Body and Blood of 
 Christ, Offered after the rehearsal of the Words of Institution and before 
 the Invocation of the Holy Ghost: 3. That the Sacrifice is consummated 
 or perfected by the Holy Ghost Himself, Who descends and changes the 
 Elements: 4. That a special efficacy attaches, in virtue of the change and 
 consummation of the Sacrifice, to those commemorations and prayers for all 
 estates in the Church both living and departed, which are made immediately 
 after; 5. That the Sacrifice of the Eucharist is in a certain sense one and 
 the same with that once for all made upon the Cross: 6. That it is in a 
 certain sense true to say that Christ is offered or sacrificed in the Eucharist. 
 
 V. Bishop Andrewes on this subject writes as follows:— 
 
 “We hold with St. Augustine, ‘ Quod hujus Sacrificii Caro et Sanguis 
 ante adventum Christi per victimas similitudinum promittebatur; in 
 passione Christi per ipsam veritatern reddebatur; post adventum Christi 
 per Sacramentum memoriiE celebratur.”—Ans. to Card. Pcrr. 
 
 VI. Bishop Overall, who drew up the last Section of the Catechism of 
 the Church of England, has left us the following comment on those words 
 of the English Liturgy, “sufficient Sacrifice of that His precious Blood:”— 
 
 “If we compare the Eucharist with the Sacrifice once made upon the 
 Cross with reference to the killing or destroying of the Sacrifice, or with 
 reference to the visibility of it, in that sense we call it only a commemo¬ 
 rative Sacrifice, as the Fathers do. (Chrys. Horn. Contr. Jud. part 2. 
 Sentent. lib. 4. dist. 12.) But if we compare the Eucharist with Christ’s 
 Sacrifice made once upon the Cross as concerning the effect of it, we say 
 that (of the Cross) was a sufficient Sacrifice ; but at the same time that this 
 (of the Eucharist) is a true, real, and efficient Sacrifiee, and both of them 
 
 propitiator}/ for the sins of the whole world.Neither do we call this 
 
 Saciifice of the Eucharist an efficient Sacrifice, as if that upon the Cross 
 
 NOTE 
 
 XXVII. 
 
202 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 XXV] I. 
 
 wanted efficacy; but because the force and virtue of that Sacrifice would 
 not be profitable unto us, unless it were applied and brought into effect by 
 this Eucharistical Sacrifice, and other the holy Sacraments and means 
 appointed by God for that end: but we call it projAtiatory , both this and 
 that, because they have both force and virtue in them to appease God’s 
 wrath against this sinful world. Eead Maid, de Sac. p. 323. Therefore 
 this is no new Sacrifice, but the same which was once offered, and which is 
 every day offered to God by Christ in heaven, and continueth here still 
 upon earth by a mystical representation of it in the Eucharist. And the 
 Church intends not to have any new propitiation or new remission of sins 
 obtained, but to make that effectual and in act applied unto us, which w'as 
 once obtained by the Sacrifice of Christ upon the Cross. Neither is the 
 Sacrifice of the Cross, as it was once offered up there modo crueuto, so 
 much remembered in the Eucharist, (though it be commemorated,) as regard 
 is had to the pei-petual and daily offering of it by Christ now in Heaven in 
 His everlasting Priesthood: and thereupon it was, and should be still the 
 jiige Sacrijichim, observed here on earth, as it is in Heaven, the reason 
 which the ancient Fathers had for their daily Sacrifice. (St. Chrysostom 
 in 10. Heb. St. Augustin de Civ. Dei, lib. 10. c. 20.)”—Additional Notes 
 on the Book of Common Prayer, Nicholls’s Commentary, p. 46. 
 
 Again, on the words of the Liturgy, “This our sacrifice of praise, &c.:”— 
 
 “So the ancient Fathers are wont to call this Sacrifice, Sacrijicium laudis 
 et gratiarum actionis ; not exclusively, as if it were no other Sacrifice but 
 that; for they called it also, Sacrificium Comtnemoratio7iis, and Sacrijicium 
 Spiritus, and Sacrijicium obsequii, &c. ; and, which is more, Sacrijicium 
 vei'um et propitiatorium." 
 
 VII. Mason on the same subject writes as follow's :— 
 
 “ So often as we celebrate the Eucharist, so often do we offer Christ in a 
 mystery, and sacrifice Him by way of commemoration or representation.”— 
 Vindication of the Church of England, b. v. p. 470. 
 
 VIII. And to the same effect Bishop Jeremy Taylor:— 
 
 “As Christ is a Priest in heaven for ever, and yet does not sacrifice Him¬ 
 self afresh, (nor yet without a sacrifice could He be a Priest,) but by a 
 daily ministration and intercession represents His Sacrifice to God, and 
 offers Himself as sacrificed, so He does upon earth, by the ministry of His 
 servants. He is offered to God, that is. He is by prayers and the Sacrament 
 represented and offered up to God, ‘as sacrificed;’ which, in eflect, is a 
 celebration of His death, and the applying it to the present and future 
 necessities of the Church by a ministry like to His in heaven. It follow's 
 then, that the celebration of this sacrifice be, in its proportion, an instru¬ 
 ment of applying the proper sacrifice to all the purposes, which it first 
 designed. It is propitiatory, it is Eucharistical, it is impetratory: &c.” 
 —Life of Christ, Disc. xix. Works, vol. iii. pp. 296, 298. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 203 
 
 Again: “ The Church is the image of heaven ; the Priest the Minister NOT E 
 of Christ; the holy Table a copy of the Celestial Altar; and the eternal 
 Sacrifice of the Lamb slain from the beginning of the world is always the 
 same. It bleeds no more after the finishing of it upon the Cross; but it is 
 wonderfully represented in heaven, and graciously represented here; by 
 Christ’s action there, by His commandment here.”—Worthy Comm. i. §iv. 
 
 IX. John Fell, sometime Bishop of Oxford:— 
 
 “His Melchisedeckian or eternal Priesthood joined with Kingship 
 was consummated in His resurrection, and is now continued in His 
 service in the heavenly Sanctuary. In which heavenly sanctuary. He 
 perpetually offers His Blood and Passion to God, and as Man makes 
 perpetual prayers and intercessions for us. . . . As also He hath instituted 
 the same Oblation of His holy Body and Blood, and commemoration of 
 His Passion, to be made in the holy Eucharist to God the Father by His 
 Ministers here on earth, for the same ends, viz., the application of all the 
 benefits of His sole meritorious death and sacrifice on the Cross, till His 
 second return out of the heavenly Sanctuary.” On Heb. v. 10. 
 
 X. Bishop Bull has the following passage:— 
 
 “This is the constant language of the ancient Liturgies,‘We offer by 
 way of commemoration.’ . . . And this commemoration is made to God 
 the Father, and is not a bare remembering, or putting ourselves in mind 
 of Him. For every Sacrifice is directed to God, and the oblation therein 
 made, whatsoever it be, hath Him for its object, and not man. In tbe 
 Holy Eucharist, therefore, we set before God the Bread and the Wine, as 
 ‘ figures or images of the precious Blood of Christ shed for us, and of His 
 precious Body ’ (they are the very words of the Clementine Liturgy) and 
 plead to God the merit of His Son’s Sacrifice once offered on tbe Cross 
 for us sinners, and in this Sacrament represented, beseeching Him for 
 the sake thereof to bestow His heavenly blessings upon us.”—Works, 
 vol. ii. p. 250. 
 
 XI. Johnson, in his Treatise on the Unbloody Sacrifice;— 
 
 “ It seems clear, that the one personal Oblation performed by our 
 Saviour Himself is not to be confined to any one instant of time, but 
 commenced with the Paschal solemnity, and was finished at His ascension 
 into heaven, there to appear in the presence of God for us. And if our 
 adversaries will restrain the Oblation to tbe Cross alone, then they must 
 exclude Christ’s Sacerdotal entry into Heaven, as the Holy of Holies, and 
 say that the Oblation was finished before the blood of the Sacrifice was 
 brought into the most holy place, and there offered; contrary to what the 
 Apostle teaches us (Heb. ix. 7); and therefore, few, I suppose, will presume 
 thus far. And if it was consistent with the unity of the Oblation to be 
 made in the Holy of Holies as well as upon the altar, in heaven as well 
 
204 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 N O T E 
 XXVII. 
 
 as on tlie Cross, then I cannot conceive why tlie Ohlation made in 
 the Eucharist should make the Ohlation cease to be one, any more than 
 the double offering it on the Cross and in the Holy of Holies already 
 mentioned.”—Unbloody Sacrifice, p. 93. 
 
 XII. Dr. Gloucester Ridley, treating of this same subject of the Sacri¬ 
 fice of the holy Eucharist, asserts that, “The Lord’s Supper instituted in 
 memory of Christ’s death was itself a Sacrifice, as much as any of the 
 Jewish Sacrifices were.”—The Christian Passover, p. 46. 
 
 XIII. Alexander Jolly, Bishop of Moray in Scotland writes thus:— 
 
 “ Our resort must ever be to the Sacrifice of the death of Christ, which 
 was prefigured, for the support of man’s hope, by instituted typical sacri¬ 
 fices from the beginning (as we see in Adam’s family); looking forward to 
 it before its actual accomplishment; and noiv perpetuating the sacrificial 
 remembrance of it in that Divine Institution, which He Himself ordained 
 to shew it forth before God, and plead its merit, till He shall come again 
 to judge the quick and the dead.”—Christian Sacrifice, p. 183. 
 
 XIV. Dr. Henry Philpotts, the present Bishop of Exeter:— 
 
 “ In the Sacrament of the Lord’s Supper, the Commemorative Sacrifice 
 of the Body and Blood of Christ, the action and suffering of our great 
 High Priest are represented and offered to God on earth, as they are 
 continually by the same High Priest Himself in heaven; the Church on 
 earth doing, after its measure, the same thing as its Head in heaven; 
 Christ in heaven presenting the Sacrifice and applying it to its purposed 
 end properly, and gloriously; the Church on earth commemoratively and 
 humbly, yet really and efl’ectually, by praying to God, with thanksgiving, 
 in the virtue and merit of that Sacrifice which it thus exhibits.”—Charge 
 to the Clergy of his Diocese, A.D. 1836. p. 43. 
 
 XV. Dr. Hickes, in his “ Christian Priesthood Asserted:”— 
 
 “ The Eucharist is a proper Sacrifice, or Offering, in which the bread 
 and wine are offered in a proper and literal sense, and by consequence the 
 ministers of it are, properly and literally speaking, ‘Offering Priests.’. . The 
 primitive Christians believed . . . this commemorative Sacrifice of bread 
 and wine ... to be that mincha pur urn, that ‘pure offering’ foretold by the 
 prophet Malachi ... a pure and unbloody sacrifice . . of divine institution. 
 
 . . . Besides the first offering of all, there were two other Oblations of 
 the elements in the Eucharist; one before the consecration, in which they 
 were presented to God the Father upon the Altar as the first-fruits of His 
 creatures, .... the other at the Consecration, when they were offered to 
 Him as the symbols of Christ’s Body and Blood, to represent that Oblation 
 He made of both upon the Cross, and to obtain the benefits of Ilis death 
 and j)assion.”—P. 116, (Sec. 
 
NOTES TO THE ORTHODOX CATECHISAI. 
 
 205 
 
 XVI. Johnson, in his Treatise on the Unbloody Sacrifiee;— 
 
 “We have the judgment of the ancients with us, who do generally assert 
 that Christ did offer bread and wine in the Eucharist, and offered them as 
 a INIelchisedeckian Priest, and as symbols of His Body and Blood; and 
 that in and by these symbols He did mysteriously devote His natural 
 Body to suffer according to the will of God. And this is a certain iiroof, 
 that the Fathers took ‘■given,’ SiSSfievov, not only as expressing, but as 
 meaning and intending the time then present. . . . Whatever Christ did 
 Himself, the same He commanded us to do. If therefore He offered His 
 own Sacramental Body and Blood in the Eucharist, He has positively 
 commanded us to do the same. . . ‘ Do this ^c.’” —P. 90. 
 
 XVII. Bishop Wilson writes as follows :— 
 
 “ He then, at that instant, (of the Institution,) gave His Body and His 
 Blood a Sacrifice for the sins of the world. He then offered as a Priest 
 Himself under the symbols of bread and wine : and this is the Sacrifice 
 which His priests do still offer.”—On Matt. xxvi. 28. 
 
 And the same Bishop in his “ Sacra Privata,” has the following directions: 
 [Upon first placing the Elements on the Altar,] “ Vouchsafe to receive 
 these Thy creatures from the hands of us sinners, O Thou self-sufficient 
 God.” [And immediately after the beginning of the Consecration, i. e. after 
 the rehearsal of the Words of Institution,] “We offer unto Thee, our King 
 and our God, this Bread, and this Cup... We give thanks to Thee for these 
 and for all Thy mercies, beseeching Thee to send down Thy Holy Spirit 
 upon this Sacrifice, that He may make this bread the Body of Thy Christ, 
 and this cup the Blood of Thy Christ ; and that all we wdio are partakers 
 thereof, may thereby obtain remission of our sins and all other benefits of 
 His Passion.”. . .“And together with us, remember, 0 God, for good 
 the whole mystical Body of Thy Son; that such as are yet alive may finish 
 their course with joy ; and that we, with all such as are dead in the Lord, 
 may rest in hope and rise in glory, for Thy Son’s sake. Whose death we 
 now commemorate.” . . . “May I atone Thee, 0 God, by offering to 
 Thee the pure and unbloody Sacrifice, which Thou hast ordained by Jesus 
 Christ. Amen.”—Works, vol. ii. pp. 226, 228. 
 
 A similar Form was used by Bishop Jeremy Taylor, when the English 
 Liturgy was proscribed by Parliament during the Great Rebellion, and 
 may still be found printed with his other works. 
 
 XVIII. Dr. Grabe in his Adversaria writes as follows:— 
 
 “ The Oblation of bread and wine to God the Father, partly to agnize 
 Him as the Creator and supreme Lord of all the world, partly to represent 
 before Him the Oblation of Christ’s Body and Blood on the Cross, to the 
 intent that He might be propitious to them that offered, and for whom it 
 was offered, and make them partakers of all the benefits of Christ’s Passion; 
 such action, I say, hath in all Christian Churches throughout the world 
 
 NOTE 
 
 XXVII. 
 
200 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 N O T E 
 XXVII. 
 
 XIX. Dr. Brett, in liis “ Christian Altar and Sacrifice:”— 
 
 “ An unbloody Sacrifice instituted by God instead of the many bloody 
 Sacrifices of the Law.” And again : “ By taking the bread and giving of 
 thanks Christ plainly made an oblation of it to God, before He brake it 
 and pronounced it to be His Body. We ought therefore, as He did, to 
 make an oblation of the Elements to God, before we consecrate or pronounce 
 them to be the Body and Blood of Christ.”—P. 23, 25. 
 
 The same author in his Essay on the Primitive Liturgies has the 
 following passage respecting the mixture of the cup with water:— 
 
 “ Liketcise also mixing the mip with ivine and water, and blessing it, He 
 gave it to them, ^-c.’ Thus this most ancient Liturgy (the Clementine) 
 not only testifies that it was the practice of the Church to mix water with 
 the eucharistical wine, but teaches us that Christ Himself did so also, 
 thereby informing us of the necessity of such a mixture, since it is 
 necessary that we should offer the same elements which Christ offered, 
 or we do not do as He did, and commanded us to do. All the Liturgies 
 take notice of this mixture, and either direct by some rubric that water 
 should be mingled with the wine, or make express mention of such a 
 mixture in the recital of the Words of Institution, as the Clementine 
 liiturgy has here done.”—P. 193. 
 
 XX. Bishop Overall, on those words of the Liturgy which occur after 
 the Consecration, “ That by the merits and death of Thy Son Jesus Christ, 
 and through faith in His blood, we and all Thy whole Church, &c.;”— 
 
 “ This is a plain oblation of Christ's death once offered, and a repre¬ 
 sentative Sacrifice of it for the sins and for the benefit of the whole world, 
 of the whole Church ; that both those which are here on earth, and those 
 that rest in the sleep of peace, being departed in the faith of Christ, may 
 find the effect and virtue of it. And if the authority of the ancient Church may 
 prevail with us, as it ought to do, there is nothing more manifest, than that it 
 always taught as much: and it is no absurdity to say. Here is an Oblation 
 made for all, when it is not only commemorated to have been once offered, 
 but solemn prayers are here also added, and a request made, that it may be 
 effectual to all. (St. Chrys. 18 Matt. Horn. 72. in Johan.) . . . And in this 
 sense it is not only an Eucharistical, but a propitiatorg Sacrifice: and to 
 prove it a Sacrifice propitiatory, always so acknowledged by the ancient 
 Church, there can be no better argument than that it was offered up not 
 only for the living, but for the dead, and for those that were absent, for 
 them that travelled, for Jews, for heretics, &c., wdio could have no other 
 benefit of it, but as it was a propitiatory Sacrifice. And that thus they did 
 
 ever been performed by Catholic Priests, even in the Apostles’ time, as also 
 by the heretics that had any Eucharist; and hath been observed under the 
 notion that Christ did it Himself in the first institution of that holy Sacra¬ 
 ment.”—Adversaria, in Bibliotheca Bodl. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 207 
 
 offer it, read a whole army of Fathers, apud Maid, de Sac. p. 342. Nos 
 autem ita coniparati sumus, ut cum tarn rnultis et magnis autoribus errare 
 malimus, quam cum Puritanis verurn dicere. Not that it makes any propi¬ 
 tiation as that of the Cross did, hut only that it obtains and brings into act 
 that propitiation, which was once made by Christ.”—Ib. pp. 49, 50. 
 
 NOTE 
 
 XXVIl. 
 
 XXI. Mede, in his work entitled “The Christian Sacrifice:”— 
 
 “ The Sacrifice of Christians is nothing but that One Sacrifice of Christ 
 once offered upon the Cross, again and again commemorated. Which is 
 elegantly expressed by those words of St. Andrew recorded in the History 
 of His passion written by the Pre.sbyters of Achaia; where iEgeas the pro- 
 consul reqrriring of him to sacrifice to idols, he is said to have answered 
 tints; ‘I sacrifice daily to Almighty God, but what? not the smoke of 
 frankincense, nor the flesh of bellowing bulls, nor the blood of goats. No ; 
 but I offer daily the unspotted Lamb of God on the Altar of the Cross; 
 whose Flesh and Blood though all the faithful eat and drink of, yet all 
 this notwithstanding, the Lamb that was sacrificed remains entire and 
 alive still.’”—P. 379. 
 
 XXII. And Herbert Thorndike, in his book entitled “The Epilogue— 
 
 “ Having shewed the presence of the Body and Blood of Christ in the 
 Eucharist, because in it is appointed that the faithful may feast upon 
 the Sacrifice of the Cross, we have already shewed by the Scriptures that it 
 is the Sacrifice of Christ upon the Cross in the same sense and to the same 
 effect, as it containeth the Body and Blood of Christ.”—B. iii. c. v. p. 38. 
 
 And again; “ Inasmuch as the Body and Blood of Christ is in the 
 Eucharist, in so mirch it is the Sacrifice of Christ upon the Cross, &c. . . . 
 Certairrly the sacrifices of the old Law ceased not to be sacififices, because 
 they were figures and prophecies of that One Sacrifice upon the Cross, 
 which mankind was redeemed with. And why should the commemoration 
 and representation of that One Sacrifice upon the Cross be less properly a 
 Sacrifice, in dependence upon and denomination from that One which the 
 name of Sacrifice upon the Cross was first used to signify?”—P. 40. 
 
 And again: “ But whether the Eucharist, not only in regard of this 
 Oblation, but also in regard of the Consecration, may be called a propitia¬ 
 tory Sacrifice, this, I perceive, is yet a question:” . . . [and their resolving 
 this question, he proceeds:] “I maintain, that the Consecration of the 
 Eucharist is indeed a Sacrifice, whereby God is rendered propitious.” . . . 
 (pp. 41,43.) “ For having maintained that the Elements are really changed 
 from ordinary bread and wine into the Body and Blood of Christ, mysti¬ 
 cally present, as in a Sacrament; and that in virtue of the consecration, 
 not by the faith of him that receives, I must admit and maintain whatso¬ 
 ever appears duly consequent to this truth, namely that the elements so 
 consecrated are trulq the Sacrifice of Christ upon the Cross, inasmuch as 
 the Body and Blood of Christ Crucified are contained in them, (and that 
 
208 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXYIl. 
 
 not as in a bare sign), but yet not properly the Sacrifice of Christ upon the 
 Cross, because that is a thing that consists in action, and motion, and 
 succession, and therefore, once done, can never be done again. ... I say 
 then, liaving proved the Consecration of the Eucharist to be the production 
 of the Body and Blood of Christ Crucified (or the causing them to be 
 mystically present in the Elements thereof, as in a Sacrament representing 
 them separated by the crucifying of Christ), and the Sacrifice of Christ 
 upon the Cross being necessarily propitiatory and impetratory both, it 
 cannot be denied that the Sacrament of the Eucharist, inasmuch as it is 
 the same Sacrifice of Christ upon the Cross (as that which representeth or 
 tendereth, and not merely signifieth, is truly said to be the thing which it 
 representeth) is also both propitiatory and impetratory, by virtue of the 
 Consecration of it, whereby it hecometh the Sacrifice of Christ upon the 
 Cross. For is it not all the reason in the world that, if the Eucharist be 
 the Sacrifice of Christ Crucified, the consecration of the Eucharist, i. e. 
 the causing the Elements to become this Sacrifice, should be, and be 
 accounted, and called the Sacrificing of ChristP” . . . Again: “As for the 
 sayings of the Fathers, whereby the Eucharist is declared to be a Sacrifice 
 in regard of the consecration, I do no way doubt that they are utterly 
 innumerable ; &c.”—P. 47. 
 
 XXIII. Johnson, in his Treatise on the Unbloody Sacrifice;— 
 
 “ The other end of this Sacrifice is to procure divine blessings, and 
 especially pardon of sin. In the first respect it is propitiatory; in the 
 second expiatory, by virtue of its principal the grand Sacrifice. . . . The 
 Liturgies are very full of proof to this purpose . . . and therefore they put 
 up prayers for their deceased brethren fin the most solemn part of the 
 Eucharistical Office, after the Symbols had received the finishing Consecra¬ 
 tion. For as no desires are more sincere or affectionate than those which 
 we conceive in behalf of our deceased friends, so certainly the ancients 
 addressed these desires to God in such a manner as they thought most 
 jrrevalent, that is, by virtue of the Eucharistical Sacrifice, then lying in 
 open vieio.” 
 
 “ In some cases,” he says, “the ancients were of opinion that the applica¬ 
 tion of the merits of Christ’s death might be made by virtue of the Oblation 
 only, without eating and drinking the Eucharistical Body and Blood ; as 
 for instance to those who by banishments, imprisonment for Christ’s sake, 
 or other violent means, were debarred from the privilege of actual Com¬ 
 munion, &;c.”—P. 305. 
 
 XXIV. Dr. Grabe in his Adversaria has the following passage;— 
 
 “ This prayer, in which through the Body and Blood of Christ repre¬ 
 sented (i. e. made present, and offered through the mystical consecration) 
 on the altar, God is entreated to be propitious to us, and to l)estow upon 
 men all good things, is that ‘ propitiatory Sacrifice ’ or ‘ unbloody immo- 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 209 
 
 lation and propitiatory Sacrifice of Christ,’ of which very frequent mention 
 occurs in the writings of the holy Fathers.” 
 
 Again: “ The English Divines teach that in the holy Eucharist the 
 Body and Blood of Christ, under the species, that is, the signs of bread and 
 wine, are offered to God, and become a representation of the Sacrifice of 
 Christ onee made upon the Cross, whereby God may be rendered pro¬ 
 pitious.”—Adversaria, in Bibliotheea Bodleiana. 
 
 NOTE 
 
 xxvn. 
 
 XXY. Dr. William Forbes, first Bishop of Edinburgh;— 
 
 “ The holy Fathers very often say that the very Body of Christ is offered 
 and sacrificed in the Eucharist, as is clear from innumerable passages, 
 but not properly and really, with all the properties of a sacrifiee preserved; 
 but by (1) a commemoration and representation of that which was once 
 aceomplished in that One Sacrifiee of the Cross, whereby Christ our High 
 Priest consummated all other sacrifices; and (2) by pious supplication, 
 whereby the Ministers of the Church, for the sake of the eternal Victim 
 of that One Sacrifice, which sitteth in heaven at the right hand of the 
 Father, and is present also on the Holy Table in an unspeakable manner, 
 humbly beseech God the Father, that He would grant that the virtue and 
 grace of this eternal Victim may be effectual and salutary to His Church 
 for all the necessities of body and soul.”—Consid. Modest. 1. iii. p. 45J. 
 
 XXVI. On the whole subject of this Note see also above. Notes xxvi, 
 and XXVIII; and below. Note xxxvii: especially the passage quoted at 
 length from the Scottish Bishop Rattray of Dunkeld, which stands at the 
 end of Note xxvi. 
 
 NOTE XXVIII. 
 
 A. At the moment of this act (viz. the utterance of the 
 words of Institution and the Invocation of the Holy Ghost 
 after the Oblation) the bread and wine are changed, or 
 transubstantiated, into the very Body of Christ, and into 
 the very Blood of Christ .—Orthodox Catechism, p. 6-1. 
 
 The common language of Anglican and Scottish Divines is to allow a 
 change, but to deny that there is any change of substance or transub- 
 stantiation. Nevertheless, some of that Communion have maintained 
 and still maintain that their Church means only to reject ‘ a carnal or 
 physical Transxibstantiation w'hile in a higher and transcendental sense 
 it is no less true to say that the Bread is ‘ transubstantiated’ than to say 
 that it is ^transmuted,’ ^transelemented,’ or ^transformed.’ Indeed the 
 very relation which there is between the creature which is fed and the 
 food which feeds, and between the two creations, of nature and of grace, 
 
210 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE, seems to require this. For if man himself is born again and snpernaturally 
 
 _L. changed hy Baptism into a new creature, it is only in due analogy if the 
 
 bread also be supernaturally changed in the Eucharist into a new food. 
 In whatever sense it is true that the former change is not accidental only 
 but substantial, the latter must be a change of substance no less: while on 
 the other baud, if the man is not physically changed in Baptism, nor the 
 natural creature destroyed by the superaddition and change of grace, so 
 neither will there be any carnal or physical change, nor any destruction 
 of the natural creatures, by the change or transubstantiation of the bread 
 and wine in the Eucharist. 
 
 I. The Book of Ratramn the Priest, the substance of which, as embodied 
 in iElfric’s Homily for Easter, was solemnly acknowledged and subscribed to 
 by the Bishops of the Church of England in the time of Queen Elizabeth, 
 contains many such passages as the following:— 
 
 “ A little before He suffered He was able to change the substance of 
 bread and the creature of wine into His own Body which was about to 
 suffer, and into His own Blood which was shortly to be shed.” (§ xxviii.) 
 “Ye are to understand that bread and wine truly changed by a mystery 
 into the substance of My Body and Blood are to be received by believers.” 
 (§ XXX.) “ That Bread which by the ministry of the Priest is made the 
 Body of Christ.” (§ ix.) “ After the mystical consecration it is called neither 
 bread nor wine, but the Body and Blood of Christ.”—§§ x, xiv, xv, xvi. 
 
 II. Bishop Poynet, in his Diallacticon, writes thus :— 
 
 “ The Body of Christ is at once truth and a figure : truth, in as much 
 as the Body and Blood of Christ is virtually made from the substance of 
 the bread and wine, but that which outwardly meets the senses is a 
 figure.” . . “ About the vVord Transubstantiation, though it be barbarous 
 and quite unnecessary, we would not contend, if only it were explained to 
 mean such a change of the substances, as the ancients acknowledged ; viz., 
 one sacramental and mystical, in opposition to an organical and palpable 
 change.” . . “ It is only (xapnocpayla, i. e. the eating of natural flesh (which 
 they themselves allow not, but condemn as absurd and impious,) which 
 we reject, as being inconsistent with the Scriptures, inconsistent with the 
 interpretation of the Fathers, and diametrically opposed to the true faith.” 
 
 III. Bishop Montague says; “No man denieth a change, an alteration, 
 a transmutation, a transelementation.” And Bishop Cosin, admitting “a con¬ 
 version,” does not deny the change of the substance of the bread and wine 
 altogether, but that it is “changed in such sort, that the bare accidents do 
 alone remain.” —Hist, of Trans, p. 61 . 
 
 IV. And Herbert Thorndike, in his book entitled The Epilogue:— 
 
 “All Ecclesiastical writers do with one mouth bear witness to the 
 
 presence of the Body and Blood of Christ in the Eucharist. Nor will any 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 211 
 
 one of them be found to ascribe it to any thing but the consecration, or 
 that to any faith, but that upon which the Church professeth to proceed in 
 the celebrating of it. •.. They all acknowledge the elements to be changed, 
 translated, and turned into the substance of Christ’s Body and Blood, 
 though as in a Sacrament, that is, mystically.” . . Again; “ The Elements 
 are really changed from ordinary bread and wine into the Body and Blood 
 of Christ mystically present; and that in virtue of the consecration, not 
 by the faith of him that receives.”—Epilogue, B. iii. cc. iv. v. 
 
 V. Dr. William Forbes, First Bishop of Edinburgh, writes thus:— 
 
 “ Many Protestants argue most dangerously and presumptuously, that 
 God could not change bread substantially into the Body of Christ. God 
 can do many things above the conception both of men and Angels; nag 
 many things that we firmly believe are no less impossible and con tradictory 
 on prmciples of reason, than Transubstanliation, e. g. the resurrection of 
 the body. Let us ever have magnificent, vast, immeasurable conception 
 of the ineffable omnipotence of God.”—Consid. Modest, pp. 388, 396. 
 
 VI. Brett, one of the Bishops who corresponded with the Easterns:— 
 
 “ We pray that the bread may be made the Body, and the cup the Blood 
 of Christ, without any manner of restriction . . . . We pray that the Holy 
 Ghost may make them Christ’s Body and Blood; which implies as if we 
 expected some extraordinary change to be made in the Elements, requiring 
 an omnipotent power to produce it. And I freely confess, for my own 
 part, (and I believe I may say the same for my brethren in communion 
 with me) that I do believe so.”—Collection of Liturgies, p. 256. 
 
 VII. Here shall be cited some passages from the work of a living 
 English writer, the Rev. W. Palmer of Worcester College, Oxford:— 
 
 This writer, in his Treatise on the Church, speaking of the book entitled 
 “A Necessary Doctrine,” put forth by the English Convocation A.D. 1543, 
 and never yet revoked or condemned, observes as follows: “It may be 
 concluded, that at that time” (during the reign of Edward VI.) “l/te mode 
 of the presence was held undecided by the Church of England, as in fact 
 she had avoided the term Transuhstantiation in the Necessary Doctrine, 
 and while a change of substance xvas there strongly asserted, this might be 
 understood in several senses,” . . (e. g. not a physical, but a spiritual or 
 sacramental change.) . .. And a few pages further on, he has the following: 
 “ In 1562 the Convocation authorized the Thirty-nine Articles of Religion, 
 the only formulary of doctrine established by competent authority in 
 England since the publication of the Necessary Doctrine in 1543. It 
 may be w'ell to remark the points of doctrine in which the two formularies 
 agreed and differed.” [And then while shewing that there is no very 
 marked or irreeoncileable difference upon other points, he thus compares 
 the two on the point of Transuhstantiation:] “ If the Necessary Doctrine 
 
 NOTE 
 
 XXVIII. 
 
212 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 note maintains a change of substance in the Eucharist, without affirming 
 XX\ III. Ti’ansuhstantiation” (i. e. a carnal or pht/sical Transubstantiation), “ the 
 Article in denying‘Transubstantiation,’does not condemn absolutely all 
 change of substance in any sense, but the particular change called by the 
 Romanists ‘ Transubstantiation,’ which supposes the bread to cease to exist.” 
 (i. e. again, a carnal or physical Transubstantiation.)—Ib. p. 399, 400. 
 
 The same writer in another part of his work has the following: “ Arch¬ 
 bishop Platon says ‘ Ecclesia Catholica Orientalis, et Grseco-Russica, 
 admittit quidem vocem Transubstantiatio,Grsece fierova-iaxTis', nonphysicani 
 illam transubstantiationem et carnalem, sed sacramentalem et mysticam; 
 eodemque sensu hanc vocem Transubstantiatio accipit, quam quo anti- 
 quissimi Ecclesiae Gra^cae Patres has voces pfraWayh, perddicns, ixiraaroi- 
 Xeicoais accipiebant.’ See the Answer of Platon, Archbishop of Moscow, ta 
 M. Dutens, on the Doctrine of the Oriental Church.—Dutens, Aiuvres 
 Melees, part ii. p. 171, ed. 1797. This Answer is referred to as of high 
 authority by Methodius, Archbishop of Tvef, in his Liber Historicus de 
 Rebus Primitivce Ecclesiae.”—Treatise on the Church, p. 172. vol. i. ed. iii. 
 
 VIII. And lastly. Dr. Donne has the following;— 
 
 “We refuse not the words of the Fathers, in which they have expressed 
 themselves on this Mystery; not Irenseus’ ^ est corpus;’ not Tertidlian’s 
 ^Fecit corpus;' not St. Cyprian’s ‘ mutatus,’ that the bread is changed ; not 
 ‘Damascene’s ‘ mutatus’ supernaturally changed; no, nor 
 Theophylact’s ‘ transformatus est,’ (which seems to be the word that goes 
 furthest of all). For this ‘ transforming’ cannot be intended of the outward 
 form and fashion ; for that is not changed : but he it of that internal form 
 which is the very essence and nature of bread, so it is transformed; so the 
 bread hath received a new nature.” —LXXX Serm. ed. 1640. Serin, iv. 
 On the Nativity. See also above, under Notes xxvi, and xxvii. 
 
 NOTE XXIX. 
 
 A. Our Mother the Chureh calls on all, who would live 
 religiously, to confess before their ghostly Father, and com¬ 
 municate in the Body and Blood of Christ four times in the 
 year, or even every month; hut requires all without exception 
 to receive it at the least once in the year .—Orthodox Cate¬ 
 chism, p. 65. 
 
 I. At the end of the present Liturgy of the Church of England there is 
 the following Rubric: “Every Parishioner shall communicate at the least 
 three times in the year, of which Easter to be one.” And Canons xxi, 
 XXII, and exit, (A.D. 1<)03.) enforce the same order; and direct, that 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 213 
 
 the C urate “ shall yearly, within forty days after Easter, exhibit to the 
 Bishop, or his Chancellor, the names and surnames of all the Parishioners, . 
 as well men as women, which being of the age of sixteen years, received 
 not the Communion at Easter before.” 
 
 II. As to the conditions requisite for a due and worthy receiving of the 
 Holy Communion, it is ordered in the Ritual of the Church of England, that 
 “ So many as intend to be partakers of the Holy Communion shall signify 
 their names to the Curate, at least some time the day before.” And in 
 the Order for the Visitation of the Sick the Priest is required, before giving 
 the sick ferson the Holy Communion, to examine him, and “move him to 
 make a specuil confession of his sins, if he feel his conscience troubled 
 with any weighty matter.” Upon Avhich Rubric Wheatley and Bishop 
 Sparrow comment to this effect, that “ every deadly or excommunicable 
 sin” should be felt to be “a weighty matter.” And Bishop Cosin, in the 
 Treatise entitled “ Regni Angliae sub Elizabetha Religio Catholica &c.,” 
 (cap. xiii.) writes as if the Rubric for the giving in of the names to the 
 Curate before Communicating was at that time acknowleged to imply not 
 only the right but the duty on his part of examining the consciences of the 
 parties, as is prescribed elsewhere in respect of the sick, so far at least 
 as to ascertain that they are free from “ weighty matters,” i. e, from deadly 
 or excommunicable sins: “ The Eucharist is celebrated with us religiously 
 and with the greatest reverence: and on the greater Festivals, and in some 
 cases on every Lord’s Bay, the Holy Communion is administered to those 
 who have been previously examined, (explorati) absolved, ov found worthy.” 
 By “found worthy” he means such as are found, on examination, to be free 
 from all mortal or excommunicable sins.—P.18, ed. 1729. 
 
 III. The Scottish Bishop Rattray writes as follows:— 
 
 “The holy Eucharist being the highest Mystery of the Christian religion, 
 and it being the greatest privilege of a Christian to be admitted to the 
 participation of it, it is therefore necessary to be duly qualified and pre¬ 
 pared for Communicating worthily in it. And this due preparation consists 
 in the following particulars: I. A valid Baptism in the Name of the 
 Father, and of the Son, and of the Holy Ghost, administered by a person 
 authorized by and representing God; for the Eucharist is the highest instance 
 of drawing near to God; and in order to that approach it is required that 
 we have ‘ our hearts sprinkled from an evil conscience, and our bodies 
 washed with pure water;’ and in it the members of Christ’s mystical Body 
 have Communion with Him their Head, and with one another, which 
 none can have a title to, who do not belong to this Body, into which we 
 cannot be initiated but by Baptism, as no Jew could be admitted to eat 
 of the Passover, which was a type of it, till he was first Circumcised: 
 II. Confirmation by a Catholic Bishop, for conferring the Holy Spirit, 
 whereby the baptismal Regeneration is completed, by our being born again 
 
 P 
 
 NOTE 
 
 XXIX. 
 
214 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXIX. 
 
 both of water and of the Spirit: III. In all adult persons, a competent 
 knowledge of the nature of this sacred Mystery, and of the baptismal 
 Covenant: IV. The having kept our Baptism undefiled. And it is then 
 undefiled, when we have from our Baptism forward, 1. held constantly and 
 professed that Faith which was once delivered to the saints ;. . 2. lived in 
 the Communion of the Church, which is that one Body of Christ into 
 which we are baptized, and to which only all the benefits of the New 
 Covenant do belong; and 3. in the love of God and our Blessed Saviour 
 above all things, expressing this our love by an universal obedience to all 
 His laws and ordinances, without any exception or reserve. ... If we be 
 thus sincere in our love to God, and to our neighbour for His sake, and 
 have re.spect to all the commandments of God, keeping ourselves free from 
 Heresy and Schism, and from all heinous and mortal sin, or habits of sin, 
 then is our Baptism undefiled, notwithstanding such sins of frailty and 
 daily infirmity as are committed through ignorance, inadvertency, or 
 surprise. For it is only to those heinous and mortal sins that God hath 
 threatened eternal damnation in the Scriptures. 
 
 “ The keeping our Baptism undefiled, is the true and proper pre¬ 
 paredness for»this holy Sacrament: But if any has been so unhappy as to 
 pollute it, he is by no means fit, nay, it is a matter of the greatest danger 
 for him to approach the Table of the Lord, till by undergoing a course of 
 severe and penitential mortification, suited to the nature of his crime, he 
 hath expressed his sincere and thorough repentance for it.”—P, 28, et seq. 
 To the same effect is also the Scottish Catechism of Aberdeen, p. 41, 42, 
 43. See besides what is given below in Note xxx, on Penitence. 
 
 IV. According to the present Eitual of all the British Churches the 
 Holy Communion, (which is consecrated in leavened bread), is administered 
 to the faithful under both kinds. This is insisted upon in Article xxx, of 
 the Thirty-nine. And in the Proposals of the British Bishops to the 
 Eastern Patriarchs we find the following passage:— 
 
 “ The Sacrament of the Body and Blood of Christ ought to be admi¬ 
 nistered to the faithful in both kinds: and the Latin Church has trans¬ 
 gressed the institution of Christ by restraining the Laity from one kind.” 
 
 For the dispositions of body and mind with which the holy Communion 
 is to be approached and received, we may take the following: 
 
 V. Bishop Sparrow in his Kationale of the Book of Common Prayer 
 says, “ This Sacrament is to be received Fasting.”—Oxford ed. 1840. 
 p. 216. Compare also the Rubric prefixed to the Order for Baptizing Adults. 
 
 VI. And Bishop Taylor (with many other writers) to the same effect:— 
 
 “ Let us receive the consecrated Elements with all devotion of body and 
 
 spirit, and do this honour to It, that it be the first food we eat, and the 
 first beverage we drink that day; and that your body and soul be pre- 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 215 
 
 pared for Its reception with abstinence from secular pleasures, that you 
 may better have attended fastings and preparatory prayers.” 
 
 Again: “ Place thyself upon thy knees in the devoutest and the 
 huiliblest posture of worshippers, and think it not much in the lowest 
 manner to worship the King of men and Angels, the Lord of heaven and 
 earth, the great lover of souls, and the Saviour of the body. Him, whom 
 
 all the Angels of God worship.For if Christ be not there after a 
 
 peculiar manner, ^Vliose Body do we receive? But if He be present 
 not in mystery only, but in blessing also, why do we not worship ? But 
 all the Christians always did so from time immemorial. ‘ No man eats 
 this Flesh, unless He first adores,’ said St. Austin; ‘For the wise men 
 and barbarians did worship this Body in the manger with very much fear 
 and reverence: let us therefore, who are citizens of heaven, at least not fall 
 short of the barbarians. But thou seest Him now not in the manger, but 
 on the Altar; thou beholdest Him not in the Virgin’s arms, but represented 
 by the Priest, and brought to thee in Sacrifice by the Holy Spirit of God.’ 
 So St. Chrysostom argues.”—Worthy Communicant, c. vii. 10. 
 
 VII. Bishop Beveridge writes thus; (Necessity of Freq.Comm.p. 107.):— 
 
 “ How can I by faith behold my Saviour coming to me, and ofl’ering 
 
 to me His own Body and Blood, and not fall down and worship Him ?” 
 
 VIII. From Proposals of the British Bishops to the Easterns:— 
 
 “ So that every one may freely according to Christ’s own institution and 
 meaning receive the same,” (the holy Eucharist), “ and also worship Christ 
 in Spirit as verily and indeed present.”—Proposition iv. 
 
 IX. Forbes, Bishop of Edinburgh, says, quoting the Abp. of Spalatro;— 
 
 “ Christ in the Eucharist is to be adored with divine worship, inasmuch 
 
 as His living and glorified Body is present therein.” 
 
 And again: “ Those rigid Protestants, who deny that we should adore 
 Christ in the Eucharist, or say that we should only adore Him internally 
 and mentally, not with any external sign of adoration, such as bending 
 the knee, or some other bodily movement, are guilty of a monstrous error. 
 Such persons are commonly heterodox on the doctrine of Christ’s presence 
 in the Sacrament altogether. To condemn as unlawful that external 
 adoration, which all Christians, from the very time of the Apostles, have 
 paid in receiving the Eucharist, is the very extreme of rashness and pre¬ 
 sumption.”—Consid. Modest, p. 440, and p. 438. 
 
 X. Herbert Thorndike on the same subject writes as follows:— 
 
 “ It is not necessarily the same thing to worship Christ in the Sacrament 
 of the Eucharist, as to worship the Sacrament of the Eucharist; yet in the 
 sense ivhich reason of itself justifieth, it is. For the Sacrament of the 
 Eucharist is neither the visible kind, nor the invisible grace of Christ’s Body 
 and Blood, (separately), but the union of both. So that he who worships 
 
 P 2 
 
 NOTE 
 
 XXIX. 
 
216 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXIX. 
 
 the one, worships the other: he who worships Christ in the Sacrament, (the 
 invisible grace), worships the Sacrament (the visible kind.)”—Epilogue,p. 352. 
 
 And again: “ I suppose that the Body and Blood of Christ may he adored, 
 wheresoever they are, and must he adored hy a good Christian where the 
 custom of the Church requires it; adored in consideration of the Godhead, 
 to which it remains inseparably united. The Body and Blood of Christ is 
 necessarily to be honoured, because necessarily united to that, which is 
 honoured, viz. the Godhead. And the presence thereof in the Sacrament 
 of the Eucharist is a just occasion to express hy the hodily act of adoration 
 that inward honour. I do believe that it was so practised and done in the 
 ancient Church.”—Epilogue, iii. p. 350. 
 
 XI. Of the participation of sinners Bishop Taylor writes thus:— 
 
 “ No man must dare to approach to the Holy Sacrament of the Lord’s 
 Supper, if he be in a state of any one sin: . . . and he that receiveth Christ 
 into an impure soul or body, first turns his most excellent nourishment into 
 poison, and then feeds upon it.”—Holy Living, § x. c. iv. 
 
 XII. Jackson (on the Creed) has the following passage:— 
 
 “ All that are partakers of this Sacrament eat Christ’s Body and drink 
 His Blood sacramentally; that is, they eat that Bread, which sacramentally 
 is His Body, and drink that Cup, which sacramentally is His Blood, 
 whether they eat or drink faithfully, or unfaithfully. For all the Israelites 
 (1 Cor. X.) drank of the same spiritual rock,which teas Christ, sacramentally; 
 all of them were partakers of His presence, when Moses smote the rock: 
 Yet with many of them God was not well pleased, because they did not 
 faithfully either drink, or partake of His presence. And more displeased 
 He is with such as eat Christ’s Body and drink His Blood unworthily, 
 though they eat and drink them sacramentally: for eating and drinking so 
 only, that is, without faith, or due respect, they eat and drink to their own 
 condemnation, because they do not discern or rightly esteem Christ’s Body 
 or presence in the Holy Sacrament. Must we say then that Christ is really 
 present in the Sacrament as well to the unworthy, as to the faithful 
 receivers ? Yes, this we must grant : yet we must add withal, that He is 
 really present with them in a quite contrary manner: really present He is, 
 because virtually present to both; because the operation or efficacy of His 
 Body and Blood is not metaphorical, but real in both.”—B. xi. c. 4. 
 
 XIII. In conclusion, with regard to the Reservation of the Holy Commu¬ 
 nion for the sick, it may be noticed that this is directed by the First English 
 Ritual: and that the usage was proposed to be restored by a Rubric 
 appended to that Liturgy, which was sent in Greek by the British Bishops 
 to the Eastern Patriarchs and to the Russian Synod in the early part of the 
 eighteenth century, and the original MS. of which, together with the rest 
 of the Correspondence, is still preserved in the Synodal Archives at 
 St. Petersburgh. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 217 
 
 NOTE XXX. 
 
 A. Penitence is a Mystery, in which he who confesses his 
 sins, is, on the outward declaration of pardon by the Priest, 
 inwardly loosed from his sins by Jesus Christ Himself.— 
 Orthodox Catechism, p. 66. 
 
 I. Both the first and the present English Ritual prescribe the following 
 Form, as that by which the Priest is to absolve Penitents who confess their 
 sins privately to him; “Our Lord Jesus Christ, Who hath left power to 
 His Church to absolve all sinners who truly repent and believe in Him, of 
 His great mercy forgive thee thine offences: And by His authority com¬ 
 mitted to me, I absolve thee from all thy sins, in the Name of the Father, 
 and of the Son, and of the Holy Ghost. Amfen.” 
 
 II. From the “ Institution of a Christian Man,” A.D. 1537:— 
 
 “ Absolution given by the Priest was instituted of Christ to apply the 
 promises of God’s grace and favour to the penitent. Wherefore as 
 touching Confession, we think it convenient that all Bishops and preachers 
 shall teach the people that they ought and must certainly believe that the 
 words of Absolution pronounced by the priest be spoken by the authority 
 given to him by Christ in the gospel. . . . Item. That the people may in no 
 wise contemn this auricular Confession, which is made unto the ministers 
 of the Church; but that they ought to repute the same as a very expedient and 
 necessary mean, whereby they may require and ask this Absolution at the 
 Priest’s hands, at such time as they shall find their consciences grieved with 
 mortal sin, and have occasion so to do, to the intent that they may thereby 
 attain certain comfort, and consolation of their consciences. ... As touching 
 the third part of penance (amendment of life) ... all men truly penitent, 
 contrite, and confessed, must needs also bring forth the fruits of penance, 
 that is to say, prayer, fasting, and almsdeed, with much mourning and 
 lamenting for the sins before committed.”—Formularies of Faith, &c., 
 Oxford ed. p. 97, 100. Compare also “A Necessary Doctrine,” p. 257, &c. 
 
 III. Bishop Overall, in Nicholl’s Add. Notes on the Common Prayer:— 
 
 “ ‘ Let him come to me, &c.’ Confession of sins must necessarily be made 
 
 to them, to whom the dispensation of the Mysteries of God is committed. 
 For so they which in former times repented among the Saints are read to 
 have done.” And again : “Venial sins, which separate not from the grace 
 of God, need not so much to trouble a man’s conscience. If he have com¬ 
 mitted any mortal sin, then we require Confession of it to a Priest, &c.” 
 
 IV. On the same subject Hooker has the following passage :— 
 
 “ For private Confession and Absolution, it standeth thus with us: that 
 
 NOTE 
 
 XXX. 
 
218 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXX. 
 
 the Priest’s power to Absolve is publicly taught and professed; and 
 the Church not denied to have authority either of abridging or enlarging 
 the use and exercise of that power.”—Eccl. Pol, vi. 4, 15. 
 
 V. And Bishop Montague in his “Appeal”:— 
 
 “ The ancient and pious manner of Confession, for the help and further¬ 
 ance of men’s true repentance, and for the continuing of them in amendment 
 of life, is, may be, and ought to he urged,” —Heading of ch. xxxii. p. 297. 
 
 Again : “ Doth he (the Curate) especially exhort them to make Confes¬ 
 sion of their sins to himself, or some other learned, grave, and discreet 
 Minister, especially in Lent, against that holy time of Easter; that they 
 may receive comfort and Absolution, so as to become worthy receivers of 
 such Sacred Mysteries?”—Articles of Inquiry in his Diocese, Tit. vii. 4. 
 
 VI. Dr. Donne, in his Sermons, has the following ; A.D. 1573—1662:— 
 
 “ This is the Sacrament qf Confession. So we may call it with a safe 
 
 meaning; that is the Mystery of Confession; for Confession is a Mysterious 
 thing. ... If God had appointed His Angels or His Saints to absolve me, 
 as He hath His Ministers, I would confess unto them. . . . Men come not 
 willingly to this manifestation of themselves... The more I find Confession, 
 or any religious practice, repugnant to mine own nature, the further I will 
 go in it.”—Serm. Ixiii. vol. i. p. 582, &c. 
 
 VII. Dr. Heylin, in his “ Theologia Veterum,” A.D. 1600—1662:— 
 
 “For Confession to be made to the Priest, it is agreeable both to the 
 
 doctrine and intent of the Church of England, though not so much in 
 practice as it ought to be. And again: According to the Scriptures and 
 the primitive Fathers, satisfaction also must be given to God.”—P. 455. 
 
 VIII. And Bishop Jeremy Taylor writes thus :— 
 
 “ The Church of God in all ages hath commanded, and in most ages 
 hath enjoined, that we confess our sins, and discover the state and condition 
 of our souls to such a person whom we or our superiors judge fit to help us 
 in such need. .. . And the shame of opening such ulcers may restrain your 
 forwardness to contract them.”—Holy Living, iv. § ix. 
 
 IX. Bishop Sparrow, in his Rationale, on the Visitation of the Sick ;— 
 
 “ Here shall the sick person be moved to make a special Confession, if 
 
 he feel his conscience troubled with any weighty matter. It should be 
 considered whether every deadly sin be not a weighty matter!’ —P. 266. 
 
 X. Dr. George Hickes, A.D. 1642—1715 :— 
 
 “For my part, I am thoroughly persuaded that this most wdiolesome 
 discipline was not invented by the Bishops, but instituted by Jesus Christ 
 Himself, for the comfort and salvation of our souls. And indeed I clearly 
 perceive that the Christian religion can never shine with her own native 
 brightness, till, by the pious severity of the Clergy, this sacred discipline 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 219 
 
 be revived. ... It is most certain that the primitive Church never 
 accounted a sinner to be justified, however humble and contrite, till he 
 had obtained sacerdotal Absolution. All men allow the same thing in the 
 sacrament of Baptism. No person is worthy to come to Baptism, unless 
 he be of a pure and clean heart, one that from his soul abominates all 
 kind of sin, and is most stedfastly resolved to conform his life to the law 
 of the Gospel. And yet even all this does not justify him in the sight of 
 God. Baptism is still wanting; without which remission of sins cannot be 
 obtained in the ordinary way. . . . And why may we not judge the same 
 concerning Repentance? Hence it is, that the ancient Fathers were wont 
 to call Repentance a second Baptism” (or rather ‘an imitation of Baptism,’ 
 or ‘as it were a second Baptism,’ ‘ a plank after shipwreck.’) “But I shall 
 give you the opinion of the most holy Fathers in the words of Morinus.... 
 ‘ God therefore is the author of reconciliation; and the priest is the 
 minister of it. What does the priest efl’ect ? That, which God, by the 
 working of His Holy Spirit, had begun in the penitent before reconciliation, 
 the Priest does by Absolution ministerially finish, according to that minis¬ 
 terial power committed to him in these words. Whatsoever ye shall hind, ^c.; 
 and such as are worthy of divine absolution he does actually and visibly 
 absolve.’ Thus Morinus. And that this was the opinion of the primitive 
 Church is most abundantly manifest from Tertullian, St. Cyprian, St. 
 Pacianus, and St. Ambrose.”—Two Treatises. See also Art. xvi. 
 
 XI. Dr. Jeremiah Collier, in his Ecclesiastical History, P. ii. b. iv.:— 
 
 “ Can we imagine that words so plain {Whosesoever sins ye remit, <^c.) in 
 
 the expression, and so solemn in the occasion, are void of weight and 
 signification? Not to mention the right they imply of admitting into the 
 Church, and excluding from it, not to mention this, they must amount to 
 this meaning at the lowest, that those who neglect this ordinance of God, 
 and refuse to apply for Absolution to persons thus authorized, shall not 
 have their sins forgiven, though otherwise not unqualified.” —Vol. 5. p.262. 
 
 XII. Marshall, on the Penitential Discipline of the Primitive Church:— 
 
 “ The private Confession is manifestly of old standing, and approaches 
 
 very near the fountain ; and though, as far as I have yet been able to 
 learn of it, it had, till the time of Pope Leo, an apparent reference to the 
 outward or public Discipline of the Church, yet every case which was in 
 secret revealed to the Priest, did not, it is evident, come upon the public 
 stage, nor had public penance assigned to it, but only such sins were so 
 treated, as the Priest, upon knowledge of them, should judge proper for 
 publication.. . . Wherefore then should either the man or the doctrine be 
 exploded, which pleads for the continuance of such a practice; or which 
 would recommend to us the advantages derivable from it?”—P. 218. 
 
 XIII. Bingham, On the necessity of the several sorts of Absolution :— 
 
 “If we would be secure, we must use God’s ordinances as He has 
 
 NOTE 
 
 XXX. 
 
220 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXX. 
 
 appointed them ; join the outward and inward act together; let the repent* 
 ance and obedience of our souls prepare the way for the ministry of His 
 Priests; and then what sins they remit upon earth shall be remitted in 
 heaven.”—Works, vol. viii. Serm. ii. p. 442. 
 
 XIV. Thorndike, in his “Just Weights and Measures,” writes as follows: 
 
 “ If it be the power of the Keys that makes the Church, it will he hard 
 
 to shav the face of a Churchy where the blessing of the Church and the 
 Communion of the Eucharist is granted, and yet no power of the Keys at 
 all exercised. Nay, it will appear a lamentable case to consider, how 
 simple innocent Christians are led on till death in an opinion, that they 
 want nothing requisite for the pardon and absolution of their sins, when it 
 is manifest that they want the Keys of the Church ; as it is manifest that 
 the Keys are not used for that purpose.”—P. 118. 
 
 “ Further, God having provided these means (viz. Penance, Confession, 
 and Absolution) of procuring and assuring the pardon of sin by the 
 Church, hath also obliged all Christians to make use of the same, by bring¬ 
 ing their secret sins to the knoivledge of the Church, so far and inasmuch as 
 they ought to stand convict that the ministry of the Church is requisite to 
 procure in them that disposition, which by the Gospel entitles them to 
 forgiveness.”*-Epilogue, B. iii. On the Laws of the Church, c. ix. p.74. 
 
 And again; “ I must freely glorify God by freely professing, that in my 
 judgment no Christian kingdom or state can maintain itself to be that 
 which it pretendeth more elfectually, than by giving force and effect to the 
 law of private Confession once a year!’ —Epilogue, B. iii. p. 104. 
 
 XV. Abridged from the Scottish Catechism of Aberdeen:— 
 
 “ It is absolutely necessary that they who receive the holy Eucharist be 
 duly qualified and prepared for it. Q. What is the first Qualification 
 necessary for this purpose? A. A valid Baptism; . . . Q. What is the 
 next thing necessary? ... A. Confirmation; . . . Q. What is the next 
 thing necessary?...^. That every adult person have a competent 
 knowledge of the nature of this sacred Mystery. Q. And what is the last 
 thing necessary, to fit us for the holy Communion? A. That we have kept 
 our Baptism undefiled, or else have cleansed ourselves by sincere Repentance. 
 Q. What is it that breaks or defiles our Baptismal Covenant ? A. Any 
 gross, wilful, or habitual sin. Q. Do we not all sin daily? .4. Yes; 
 through unavoidable weakness, and human infirmity. Q. Do these sins of 
 inlirmity defile our Baptism, or turn us out of God’s favour? A. No ; they 
 do not, provided we are sorry for them, and strive earnestly and constantly 
 against them. Q. What, if our sins are of a more heinous nature ? 
 A. Then rve must not presume to approach the holy Eucharist, till we have 
 more particularly repented of them. Q. Why so ? A. Because it would be 
 a great profanation of that holy Mystery, to the infinite danger of our own 
 souls. What does Ilepentance consist of? A. Of Examination, Contri- 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 221 
 
 tioiij Confession, and Penance. If a Christian has been guilty of any 
 gross and scandalous sin, he must submit to the public Discipline of the 
 Church, which consists in the power of depriving him of all the benefits 
 and privileges of Baptism by the Lesser and Greater Excommunication. 
 By the Lesser Christians are excluded from the participation of the 
 Eucharist; by the Greater they are totally expelled the Church, and 
 separated from all communion in holy offices with her; so that all 
 Christians ought to shun and avoid them even in common conver¬ 
 sation. This Greater Excommunication is inflicted upon none but the 
 obstinate and refractory. Q. But if Christians are submissive and penitent, 
 what must they do? A. They must make their public Confession to God 
 in the face of the Church. Q. And what follows? A. The Bishop, or a 
 Priest commissioned by him, prescribes them a suitable Penance: and 
 when the penitent has performed his penance, he receives the great benefit 
 of Absolution, i. e. a solemn Prayer for pardon with Imposition of Hands; 
 and so he is re-admitted to the holy Eucharist.”—P. 45. 
 
 XVI. And to the same effect is the Catechism of Bishop Jolly :— 
 
 “A. The power of forgiving sins belongs originally and inherently to 
 
 God alone. Q. Did God then and Christ make over any delegated power 
 to the Church for this purpose? A. Yes ; He made the Apostles and their 
 successors instruments for conveying His pardon and forgiveness to such 
 as duly apply and are properly qualified for it. (John xx. 23.) Q. By what 
 means then is this benefit to be obtained ? A. By the Absolution of the 
 Church Q. But even in the most regular use of these means, is there 
 not something further required in order to forgiveness? A. Yes; on the 
 sinner’s part, hearty and sincere repentance.”—P. 36. 
 
 XVII. In the Order for the Ordination of Priests in all the British 
 Ordinals these words, amongst others,are used at the Imposition of Hands:— 
 
 “ Whose sins thou dost forgive, they are forgiven ; and whose sins thou 
 dost retain, they are retained. And be thou a faithful dispenser of the word 
 of God, and of His holy Sacraments ; &c.” 
 
 XVIII. Lastly, shall be added an Instruction at some length on the 
 same subject by the Scottish Bishop Rattray of Dunkeld:— 
 
 “ The keeping our Baptism undefiled, is the true and proper prepared¬ 
 ness for the holy Eucharist. But if any has been so unhappy as to pollute 
 it, he is by no means fit, nay, it is a matter of the greatest danger for him 
 to approach the Table of the Lord, till by undergoing a course of severe 
 and penitential mortification, suited to the nature of his crime, he hath ex¬ 
 pressed his thorough repentance for it. Now the sins that defile Baptism are. 
 
 First; A wilful apostacy from Christianity. This is not only to pollute, 
 but to renounce Baptism, and is the sin described by the Apostle, Heb. vi. 
 And such as thus fall away, though they pretended to repent, were not to be 
 
 NOTE 
 
 XXX. 
 
222 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXX. 
 
 received again to Communion. The case of the Lapsers in the primitive 
 persecutions was different from this, as being the effect not of choice, but 
 of fear and frailty; yet it was a pollution of their Baptism, and a sin of a 
 very heinous nature, as being against our baptismal obligation to lay down 
 our life for the Faith, and a communion with those demons, or evil spirits, 
 who were worshipped by the heathens as gods, but solemnly renounced by 
 the Christians in Baptism: 
 
 Secondly; Heresy, or any error in doctrine contrary to, or inconsistent 
 with, that Faith which was once delivered to the Saints, when obstinately 
 persisted in against the admonitions of superiors: 
 
 Thirdly; Schism, or separation from the Communion of the Church, and 
 withdrawing obedience from the rightful governors thereof, the Bishops, 
 who have derived their authority in a continued succession from the Apo¬ 
 stles, (when nothing is enjoined as a condition of Communion contrary to 
 the primitive faith, or to the commands of Christ), and that either by for¬ 
 saking all public religious assemblies, or by setting up, or joining in 
 assemblies, or in any act of communion opposed to the Communion of their 
 rightful ecclesiastical superiors, within whose jurisdiction they live; 
 
 Fourthly; Any one or more acts of such heinous and mortal sins to 
 which eternal damnation is threatened in the Scriptures; such as those 
 reckoned up 1 Cor. vi. 9, 10. ‘Know ye not that the unrighteous shall not 
 inherit the kingdom of God ? Be not deceived ; neither fornicators, nor 
 idolaters, nor adulterers, nor effeminate, nor abusers of themselves ivith 
 men, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, 
 shall inherit the kingdom of God.’ And Rev. xxi. 8. ‘But the fearful and 
 unbelieving, and the abominable, and murderers, and whoremongers, and 
 sorcerers, and idolaters, and all liars, shall have their part in the lake 
 which burnetii with fire and brimstone, which is the second death.’ And 
 Rom. i. 29, 32. ‘ Being filled with all unrighteousness; fornication, ivicked- 
 ness, covetousness, maliciousness ; full of envy, murder, contention, deceit, 
 malignity; udiisperers, evil speakers, haters of God, despitef ul, proud, 
 boasters, inventors of evil things, disobedient to parents, without under- 
 standmg, covenant-breakers, without natural affection, implacable, un¬ 
 merciful; who knowing the judgment of God, that they who commit such 
 things are worthy of death, not only do the same, but also have pleasure 
 in them that do them.’ Where these sins are reckoned as the effects of 
 a reprobate mind even in the Gentiles; and they who commit them are 
 said to be '•ivorthy of death.’ And Gal. v. 19, 20, 21. ‘Now the works of 
 the flesh are manifest, which are these, adultery, fornication, uncleanness, 
 lasciviousness, idolatry, ivitchcraft, enmities, contentions, emulations, wrath, 
 strife, seditions, heresies, envyings, murders, drunkenness, revellings, and 
 such like; of which I tell you before-hand, as also I have told you in time 
 past, that they who do such things shall not inherit the kingdom of God.’ 
 And the Apostle, by adding the words ‘wad such like,’ plainly signifies, that 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 233 
 
 all such sins as are of the like heinous nature, are to be reckoned in with 
 these here mentioned by him : 
 
 Fifthly; Even lesser sins, whether of omission or commission, when 
 through sloth and a stupid negligence they become habitual, and are 
 indulged without remorse, or any serious and hearty endeavours to avoid 
 them; For sloth is a mortal sin; and our Saviour Himself has told us the 
 doom of that servant who neglected to improve the talent committed to 
 him: Nay, 
 
 Sixthly; Even a single act of sin, however otherwise it may seem venial 
 in its own nature, yet if committed deliberately and premeditately, with 
 the full consent of the will, becomes mortal ; For pride and contempt of 
 the Divine authority, or an obstinate impenitence, even in the smallest 
 sins, so aggravates their guilt, as to turn them into the heinous crime of 
 rebellion: And, in a word, every sin becomes mortal to him who doth not 
 seriously endeavour to shun every sin. 
 
 Such as have in any of these instances defiled their Baptism, are by no 
 means fit to Communicate in this high and holy Mystery, till they have 
 undergone a Repentance suited to the nature of their crime. 
 
 Now, that Repentance which is necessary in the case of mortal sins, is 
 very different from that which is required for such as are only venial; 
 For our venial sins are pardoned upon our daily humble confession of 
 such of them in particular as may be any way observed by us, and of the 
 rest in general; nor is it necessarily required that we should never more 
 commit them, but only that we should seriously endeavour against them : 
 For it is hardly possible to keep ourselves wholly free from them, while we 
 are in this state of frailty; and there are very few, if any, even of the best of 
 men, who do not more or less continue in them, even to the time of their 
 death, without losing thereby the Divine favour, or hazarding their eternal 
 salvation. But in the case of mortal sins, their Repentance must be 
 laborious, and accurately and thoroughly practical; that is, they must not 
 only confess them to God with broken and contrite hearts, humble them¬ 
 selves in His sight, acknowledging that they have made themselves justly 
 obnoxious to His Divine wrath, and with earnest supplications implore 
 His mercy and pardon ; but they must also undergo a long and severe 
 course of Penitential mortification, exercising themselves in frequent 
 fastings, and other austerities, abstaining even from lawful and innocent 
 pleasures; to which must be added alms-giving, and other the like acts of 
 mercy and bounty (now-a-days, alas! too much neglected and despised): 
 they ‘ must redeem their sins with alms, and their iniquities by shewing 
 mercy to the poor,’ as far as their circumstances will in any way possibly 
 allow: and if they have in any way injured their neighbour, they must 
 o'ive him all reasonable satisfaction, and make restitution to him to the 
 utmost of their power: and they must continue under these penitential 
 mortifications till they have wrought up their minds to a fixed hatred of 
 
 NOTE 
 
 XXX. 
 
224 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE sin, and a true love of God, and of that virtue whieh is according to god- 
 
 -i^ liness, and 'perfectly shaken off the habit of the sin or sins which they 
 
 have been so unhappy as to fall into, and of all mortal sin whatsoever; 
 so as not only never more to commit them, but to be free from all affection 
 for or desire after them, and put on firm and stedfast purposes of obedience, 
 and greater zeal in the exercise of all the duties of Christianityj especially 
 those that are opposite to the sins they have been guilty of. And more~ 
 over, they ought to apply to a pious and judicious Priest, and Confess their 
 sin, and lay open the state of their soul to him; that they may be assisted 
 by his counsel and advice, and sacerdotal intercession for them; and when 
 they have gone through such a course of Penance as he shall direct, may 
 be received again to peace by the Imposition of his Hands, and prayer to 
 God for Absolution; and thus being regularly admitted to the participation 
 of this holy Sacrament, wherein they solemnly renew their covenant with 
 God, may have the pardon of their sins sealed to them by the Body and 
 Blood of Christ, and so be restored again to their former station, and to 
 the favour of God, which they had forfeited. And this they ought to do, 
 even though the sins they have committed be known only to God and 
 their own conscience : For if they be public, the Priest ought to repel them 
 till he hath represented their case to the Bishop, that he may prescribe 
 such public Penance as he shall judge proper, if he hath not already 
 provided for it by Ecclesiastical Canons.”—Some Particular Instructions 
 concerning the Christian Covenant, p. 28 , &c. 
 
 NOTE XXXI. 
 
 A. Orders are a Mystery, in which the Holy Ghost by the 
 laying on of the Bishop’s hands ordains them that be rightly 
 chosen to minister Sacraments, and to feed the flock of 
 Christ .—Orthodox Catechism, p. 67. 
 
 I. On this subject see at length the Ordinal of the Church of England, 
 in the Preface to which, among other things, it is said that;— 
 
 “ It is evident unto all men diligently reading the holy Scripture and 
 ancient Authors, that from the Apostles’ time there have been these Orders 
 of Ministers in Christ’s Church, Bishops, Priests, and Deacons. . . And 
 therefore, to the intent that these Orders may be continued . . no man 
 shall be accounted or taken to be a lawful Bishop, Priest, or Deacon in the 
 Church of England, or suffered to execute any of the said Functions, except 
 he be called, tried, examined and admitted thereunto, according to the 
 Form hereafter following, or hath had formerly Episcopal Ordination.” 
 
 And in the Ordinal itself, the Bishop Ordains a Deacon (who must be 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 225 
 
 over twenty-three years of age) by Imposition of hands and prayer “in the 
 Name of the Father, and of the Son, and of the Holy Ghost.” And a 
 Priest he ordains in like manner, saying these words; “ Keceive the Holy 
 Ghost for the Office and work of a Priest in the Church of God now com¬ 
 mitted to thee by the Imposition of our hands; Whose sins thou dost for¬ 
 give, they are forgiven; and whose sins thou dost retain, they are retained. 
 And be thou a faithful dispenser of the word of God, and of His holy 
 Sacraments; &c.” But a Bishop is ordained by three or more other 
 Bishops, the Archbishop or chief Consecrator saying as follows ; “ Keceive 
 the Holy Ghost for the Office and work of a Bishop in the Church of God, 
 now committed unto thee by the Imposition of our hands; In the Name 
 of the Father, and of the Son, and of the Holy Ghost. Amen, And 
 remember that thou stir up the grace of God, which is given thee by this 
 Imposition of our hands: For God hath not given us, &c.” 
 
 II. In the Office of Institution of the Anglo-American Church there is 
 a prayer or Collect beginning thus: “ O holy Jesus, who hast purchased to 
 Thyself an universal Church ; and hast promised to be with the Ministers 
 of Apostolic succession to the end of the world ; See,” 
 
 III. Bishop Taylor, to give one such example only, writes thus;— 
 
 “ Certainly he could upon no pretence have challenged the appellation 
 of Christian, who had dared either himself to invade the holy rites within 
 the cancels, ivros rod p-nfiaros, or had denied the power of celebrating this 
 dreadful Mystery (of the Eucharist) to belong only to Sacerdotal minis¬ 
 tration. For either it is said to be but common bread and wine; and 
 then, if that were true, indeed any body may minister it: but they that say 
 so are blasphemous; they count the Body of the Lord and the ‘ Blood of 
 the Covenant or New Testament,’ a profane or common thing; they discern 
 not the Lord’s Body; they know not that the Bread which is broken is the 
 communication of the Lord’s Body; But if it be a holy, separate, divine, 
 and mysterious thing, who can make it, (ministerially, I mean) and con¬ 
 secrate or sublime it from common or ordinary bread, but a consecrate, 
 
 separate, and sublimed Person?.Certainly there is not in the world a 
 
 greater degree of power, than to remit and retain sins, and to consecrate 
 the Sacramental Symbols into the Mysteriousness of Christ’s Body and 
 Blood; nor a greater honour, than that God in heaven should ratify what 
 the Priest does on earth, and should admit him to handle the Sacrifice of 
 the world, and to present the same, which in heaven is presented by the 
 Eternal Jesus.”—Clerus Domini, The Divine Institution and Necessity of 
 the Office Ministerial, written by command of King Charles I. § v. 
 
 IV. Thorndike, in the place quoted above under Note xxii, shewing 
 tliat Orders are truly a Mystery or Sacrament conferring grace, argues;— 
 
 “ If the profession of Christianity infer the grace of Baptism, shall not 
 
 NOTE 
 
 XXXI. 
 
226 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXXI. 
 
 the profession of that Christianity which the estate of the Clergy in 
 general, or that particular degree to which every man is ordained, 
 importeth, infer the grace, which the discharge of it requireth?” 
 
 V. From the Scottish Catechism of Aberdeen:— 
 
 “ The Church is called in the Creed Ai>ostolic, 1. Because it preserves 
 the Doctrine of the Apostles; and 2. Because its Pastors are the successors 
 of the Apostles. For they appointed the Bishops to sueceed them in the 
 government of the Church. Q. What is the Office of a Bishop? A. To 
 govern the Clergy and people, to ordain the Clergy, to administer the 
 Sacraments, and perform all holy offices. Q. Are there any other Orders 
 of Clergy than the Bishops ? A. Yes; under the Bishops there are Priests 
 and Deacons? Q. What is the Priests’ office? A. To govern the people 
 committed to their charge, to administer Baptism and the holy Eucharist, 
 and perform other holy Offices. Q. Can they do these things as well as 
 the Bishops? A. Yes; but then it is in dependence upon, and subordi¬ 
 nation to their Bishops. Q. Can Priests ordain others? A. No; it is 
 only the Bishops, who have power to ordain others. Q. What is the Office 
 of a Deacon ? A. To be a servant to the Bishops and Priests in their 
 functions, and to take care of the poor. Q. Was not the Christian Priest¬ 
 hood typified or prefigured by the Jewish? A. Yes; the Bishoj) is the 
 Christian High Priest, and the Presbyters and Deacons answer to the 
 Priests and Levites. Q. Whom does the Christian High Priest represent? 
 A. Jesus Christ, the invisible Bishop and Head of the whole Church. 
 Q. Ought not then every Christian to be subject to his Bishop ? A. Yes; as 
 to the visible Head, or High Priest in his own Diocese.” (p. 18.) And again: 
 “ Who can consecrate the Eucharist? A. None but a Bishop or 
 Priest.”—P. 38. Passages to the same effect are to be found in the Scottish 
 Catechism of Bishop Jolly, p. 32, 33, 34. 56, 57. And in the Catechism 
 of the Diocese of Brechin, § ii. p. 60, 67. 
 
 VI. On the subject of this Note see also Notes ii, xvii, and xxi. 
 
 NOTE XXXII. 
 
 Q. What is Matrimony ? A. Matrimony is a Mystery (i. e. 
 Sacrament) &c .—Orthodox Catechism, p. 68. 
 
 I. The Order for the solemnization of Matrimony in the English 
 Kitual contains a Prayer, in which occur the following words:— 
 
 “ O God, who hast consecrated the state of Matrimony to such an excel¬ 
 lent Mystery, that in it is signified and represented the spiritual marriage 
 and unity betwixt Christ and His Church ; &c.:” In like manner the Book 
 of Homilies also more than once speaks of “ the Sacrament of Matrimony 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 227 
 
 II. Thorndike, as quoted above under Note xxii, has the following:— 
 
 “ As for Marriage, the solemnity of the Blessing, the Ring, the Sacra¬ 
 ment of the Eucharist, with which, according to the custom of the whole 
 Church, it ought to be ministered, will easily make it a Sacrament.” 
 
 NOTE XXXIII. 
 
 A. Virginity is better than wedlock, if any have the gift 
 to keep it undefiled. (And again :) He that giveth his virgin 
 in marriage doeth well; but he that giveth her not in 
 marriage doeth better.— Orthodox Catechism, p. 68. 
 
 I. So in the Ritual of the Church of England, in the Order for the 
 solemnization of Matrimony, one cause for the institution of that ordinance 
 is said to have been “ as a remedy against sin ; that such persons as have 
 not the gift of continency, might marry:” Where the word ''gift' plainly 
 marks that Virginity is superior. 
 
 II. Accordingly, Bishop Andrewes in his Private Devotions, after the 
 “ Patriarchs, Prophets, Apostles, Evangelists, and Martyrs,” gives thanks 
 to God for “the Ascetics,” and for “the Beauty of Virgins.” And in prayer 
 he mentions first “those who are in Virginity, and purity, and Ascetic life;” 
 and then “ those also, who live in honourable marriage." 
 
 III. Bishop Montague has the following passage :— 
 
 “ Touching Evangelical Counsels, I know no doctrine of our English 
 Church against them. I do believe there are, and ever were, Evangelical 
 Counsels, such as St. Paul mentioneth in his ‘ Consilmrn autem do’ (con¬ 
 cerning Virginity); such as our Saviour pointed at and directed unto in 
 His ‘ Qui potest capere capiat’ (on the same subject). If any man, not 
 knowing or not considering the state of the question, hath otherwise 
 written, or preached, or taught, what is that to me, or to the doctrine of the 
 Cliurch of England? Ilis ignorance, or fancy, or misapplying, is not the 
 doctrine of antiquity, which with universal consent held Evangelical 
 Counsels ; nor of our Church, in which our Gamaliel hath told us that 
 ‘ many vows may be freely made and performed to God, which are not 
 commanded by God.’ ‘We allow,’says Bishop Morton, ‘the distinction 
 between precepts and counsels.’”—Montague’s Appeal, p. 215. 
 
 IV. To the same effect Bishop Jeremy Taylor;— 
 
 “ Virginity is a life of Angels, the enamel of the soul, the huge advan¬ 
 tage of religion, the great opportunity for the retirement of devotion ; and 
 being empty of cares, it is full of prayers; being unmingled with the world, 
 
 NOTE 
 
 XXXII. 
 
228 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXXIII. 
 
 it is apt to converse with God; and hy not feeling the w^armth of a too 
 forward and indulgent nature, flames out with holy fire, till it he burning 
 like the Cherubim and the most extasied order of holy and unpolluted 
 spirits.”—Works, vol. iv. p. 71. Heber’s edition. 
 
 V, And Thorndike says, that notwithstanding “ that horrible act of 
 abolishing the Monasteries by King Henry VIIT., ... no son of the 
 Church of England is bound to disown the whole Church in main¬ 
 taining, as she has, the Monastic life to be agreeable with Christianity, 
 and expedient to the intent of it.”—Epilogue, iii. p. 371. 
 
 And again: “It might seem that the ordinary state of those who are 
 engaged in the world is of more perfection than monastic life, as furnishing 
 greater opportunities for the exei’cise of that charity, wherein our Chris¬ 
 tianity chiefly consisteth. To which I answ'er, that though the occasions 
 of the world minister more opportunities of exercising charity, yet the 
 engagements, which a man that liveth in the world hath, make it more 
 difficult for him. In the profession of monastic life there is ground for pre¬ 
 suming, that those who live in it come nearer what our Baptism pro- 
 fesseth, by the means thereof, than others can do.”—Ibid p. 372. See also 
 below, under Note xxxix. 
 
 NOTE XXXIV. 
 
 A. Unction with Oil is a Mystery, in which, while the 
 body is anointed with oil, God’s grace is invoked on the 
 sick, to heal him of spiritual and bodily infirmities.— Ortho¬ 
 dox Catechism, p. 69. 
 
 I. In the present English Ritual there is an Order for the Visitation of 
 the Sick with solemn Prayers to be made for him by the Priests of the 
 Church. And in the First Ritual, of 1548, it is further directed that “if the 
 sick person desire to be Anointed, the Priest shall then Anoint him,. .. 
 making the Sign of the Cross, saying thus ;— 
 
 “As with this visible Oil thy body outwardly is Anointed, so our heavenly 
 Father, Almighty God, grant of Ilis infinite goodness that thy soul inwardly 
 m,ay be Anointed with the Holy Ghost, who is the Spirit of all strength, 
 comfort, relief, and gladness: And vouchsafe, for His great mercy, if it be 
 His blessed will, to restore unto thee thy bodily health and strength, to 
 serve Him: And send thee release of all thy pains, troubles, and diseases, 
 both in body and mind. And howsoever His goodness, by His Divine and 
 unsearchable Providence, shall dispose of thee, we. His unworthy ministers 
 and servants, humbly beseech the eternal Majesty to do with thee according 
 to the multitude of His innumerable mercies, and to pardon thee all thy 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 229 
 
 sins and offences coinmilled by all thy bodily senses, passions, and carnal 
 affections; Who also vouchsafe mercifully to grant unto thee ghostly strength, - 
 by His Holy Spirit, to withstand and overcome all temptations and assaults 
 of thine adversary; that in no wise he prevail against thee ; but that thou 
 mayest have perfect victory and triumph against the devil, sin, and death ; 
 through Christ our Lord, Who by His death hath overcome the prince 
 of death, and with the Father and the Holy Ghost evermore liveth and 
 reigneth, God, world without end. Amen.” 
 
 II. Thorndike, in the place quoted above under Section xxii, has the 
 following passage, designed to shew that the Unction of the Sick with Oil 
 is rightly taught to be a Mystery or Sacrament:— 
 
 “ St. James ordaineth that the Presbyters of every Church pray for the 
 sick, with a promise of pardon for their sins:... Fie requireth them also to 
 anoint the sick with oil, promising recovery upon it. . . . Neither is there 
 any cause why the same benefit should not be expected, but the decay of 
 Christianity in the Church. So the Unction of the Sick is to recover health, 
 not to prepare for death, (as the Church of Rome now useth it.)” 
 
 III. Bishop Hickes on the same subject writes thus:— 
 
 “ As for the . . Signs of the Cross used in religious worship, I very 
 much approve of the use of them, as we do in Baptism, and as I would have 
 done in Anointing the Sick with Oil, and persons Confirmed with Chrism, 
 were we so happy as to have those primitive religious rites and usages 
 restored.”—Suppl. to the 3rd Ed. of Dr. Hickes’ Tw'o Treatises, p. 46. 
 
 IV. Of Dr. Grabe, Jeremiah Collier, one of the British Bishops who 
 corresponded with the Eastern Patriarchs, writes as follows:— 
 
 “ The learned Dr. Hickes, his intimate acquaintance, reports that he did 
 not think every thing in the then existing Ritual of the English Church to 
 be in the best or most primitive situation, but while he commended several 
 points, marked others in his MSS. as Desiderata. . . . Amongst these 
 the same Dr. Hickes (with his own approbation) mentions the mixing of 
 water with the wine in the Eucharistic cup; the abstinence from blood and 
 things strangled ; the ancient practice of Immersion in Baptism; the 
 Oblation, and Prayer of Invocation to send down the Holy Spirit upon the 
 Gifts when offered in the Eucharist; the use of Chrism in Confirmation; of 
 Confession, and Judicial Absolution; of Prayer for the souls of the faithful 
 deceased; of the ancient Commemoration of the Saints in the Holy 
 Eucharist; of Anointing the sick with Oil. . . . On his death-bed he Com¬ 
 municated by the First English Liturgy; Dr. Hickes, who administered the 
 Holy Eucharist, Anointed him with Oil; and he left legacies to be re¬ 
 membered in his friends’ prayers.”—Abridged from Collier’s Appendix to 
 Moreri, vol. iv. ‘Grabe.’ (The late Bishop Jolly held similar sentiments, 
 and was always prepared to Anoint any sick person with Oil, that 
 should desire it.) 
 
 Q 
 
 NOTE 
 
 XXXIV. 
 
230 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXXIV. 
 
 V. Lastly Dr. Brett, another of the Bishops who corresponded with the 
 Eastern Patriarchs, writes on the same subject as follows:— 
 
 “ I know indeed it is said by some, that this Oil was used in the days of 
 St. James to work miraculous cures; and therefore it is superstitious to use 
 it now, when no such miraculous cures are to be expected. But all this is 
 said without proof: and it does not appear from the holy Scriptures, that 
 Oil was ever used after our Saviour’s resurrection, by any of the Apostles or 
 others, to work a miraculous cure. Neither does the Apostle here promise 
 a miraculous cure, but only says, ‘ t/ie 'prayer of faith shall save the sick, and 
 the Lord shall raise him up.’ Here is nothing so much as intimated, that a 
 miraculous operation is to be expected; or any thing, which may not as 
 reasonably be hoped for now miracles are ceased, (as the Bishop speaks), as 
 then when miracles were frequent. '’The prayer of faith shall save the sick 
 that is; when the Priests have prayed over the sick person, and Anointed him 
 with Oil, according as is prescribed, he may then expect the blessing of a 
 restoration to his health, if God sees it most expedient for him. But it is 
 not said, ‘ the Lord shall cure him miraculously^ but ‘ the Lord shall raise him 
 up; which if it be done by God’s blessing on the physician’s skill and pre¬ 
 scriptions, or by any natural means, (neither of which can operate without 
 God’s blessing), the promise is fulfilled. 
 
 “But then it is objected, that here is no promise made to the Anomting 
 with Oil, but only to the prayer of faith; if therefore, prayer alone be the 
 means to procure health to the sick, the Anointing is insignificant. But 
 this objection makes Anointing the sick not only to be useless at this time, 
 but also to have been always so, even at the very time when St. James 
 required it, that is, in the age when miracles were wrought; for that 
 Apostle plainly speaks of his own times as well as these, when he says, 
 'the prayer of faith shall save the sick.’ This argument therefore is of no 
 force, since it proves too much, and makes the Unction of the Sick as 
 insignificant when it was confessedly required, as now, when they pretend 
 it is not required. In the next place, we ought to consider, that the 
 'prayer of faith’ is such a prayer as is offered according to the will and 
 direction of the Holy Ghost, for which we have some word of promise to 
 rely upon, that we shall be heard and answered: and therefore, the Holy 
 Ghost having required by the pen of the Apostle, that Unction should 
 accompany this prayer, it may be questioned, whether in this case that is 
 to be called the 'prayer of faith’ which is not so accompanied. At least he 
 that uses the Unction, may be more secure, that he does offer up the 
 'prayer of faith, when he omits nothing that the Holy Ghost has enjoined 
 on this occasion.” 
 
 Again: " I plead that it should be used as the Ajjostle appointed, as it 
 was used in the Primitive Church, and as it is still used in the Greek 
 Church, and all other Churches, that were never subject to the Roman, 
 for the recovery of the sick.”—Vindication, &c. p. 41. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 231 
 
 And again: “ I shall endeavour, as far as in me lies, to persuade the 
 governors of the Church of England to make good the Declaration of this 
 Church in her 30th Canon of 1603, that ‘her purpose was not to forsake 
 and reject the Churches of Italy, Eranee, Germany, or any such like 
 Churches,. . . except in those points, wherein they were fallen both from 
 themselves in their ancient integrity, and from the Apostolical Churches 
 which were their first founders.’ Now it is very certain, that these and all 
 other Churches of that Communion have not ‘fallen either from themselves 
 in their ancient integrity, or from the Apostolic Churches, which were 
 their first founders,’ in the use of Chrism at Confirmation, in mixing 
 water with the Sacramental wine, in the Eucharist as a proper Sacrifice, 
 in the Unction of the Sick, and in Praying for the Faithful Departed. . . . 
 This is a matter of fact obvious to all: and therefore the Church of 
 England has indeed obliged herself to restore these and other primitive 
 practices observed by those Churches, before they fell from their integrity: 
 otherwise she stands self-condemned by her own declaration.” —Necessity 
 of Tradition. 
 
 NOTE XXXV. 
 
 A. The souls of the righteous (after death) are in light 
 and rest, with a foretaste of eternal happiness : but the souls 
 of the wicked are in a state the reverse of this .—Orthodox 
 Catechism, p. 70. 
 
 I. Here it might be enough to cpiote the first words of one of the 
 Prayers contained in the English Order for the Burial of the Dead:— 
 
 “ Almighty God, with Whom do live the Spirits of them that depart 
 hence in the Lord, and with Whom the Souls of the faithful, after they are 
 delivered from the burden of the flesh, are in joy and felicity; &c.” 
 
 II. Bishop Bull on the same subject writes thus:— 
 
 “ I affirm the consentient and constant doctrine of the primitive Church 
 to be this: that the souls of all the faithful, immediately after death, enter 
 into a place and state of bliss, far exceeding all the felicities of this 
 world, though short of that most consummate perfect beatitude of the 
 kingdom of heaven, with which they are to be crowned and rewarded in 
 the resurrection ; and so, on the contrary, that the souls of the wicked are 
 presently after death in a state of very great misery, and yet dreading a 
 far greater misery at the day of judgment.” ... And then he quotes 
 St. Clement of Rome: “‘All the generations from Adam to this day are 
 passed and gone; but they that have finished their course in charity, 
 according to the grace of Christ, possess the region of the godly, ^-cJ” And 
 
 Q 2 
 
 NOTE 
 
 XXXIV. 
 
232 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXXV. 
 
 the Clementine Liturgy, in tlie Office for the Dead; “‘The region of the 
 godly released from their bodies; the bosom of Abraham Isaac and Jacob, 
 and of all those that have pleased God and obeyed His will from the 
 beginning of the world; where all sorrow and grief and mourning is 
 banished.’ And again, ‘ the land of those that see the glory of Christ.’ 
 Of the same region of godly souls Justin Martyr plainly speaks in his 
 Dialogue with Trypho ; ‘ That the souls of the godly ’ (after death till the 
 resurrection) ‘ remain in a certain better region; and unrighteous and 
 wicked souls in an evil one.’”—Serm. iii. On the Middle State, p. 65, 66. 
 
 III. The Scottish Bishop Rattray, of Dunkeld, has left a MS. Disserta¬ 
 tion in proof of the tw'O following Propositions:— 
 
 “ That the proper rewards and punishments proposed by the Christian 
 religion are not to take place till after the resurrection and general judg¬ 
 ment and “ That in the interval betwixt death and the resurrection, the 
 soul is not in a state of insensibility, but remains in certain invisible 
 regions, expecting the resurrection and the judgment.”—Keith’s Scottish 
 Bishops, ed. 1824, p. 539. 
 
 NOTE XXXVI. 
 
 Q. Is this foretaste of bliss joined with a sight of Christas 
 own countenance? A. It is so more especially with the 
 Saints; as we are given to understand by the Apostle Paul, 
 who had a desire “to depart and to be with Christ.” (Philipp, 
 i. 23 .)—Orthodox Catechism, p. 71. 
 
 I. The same passage is quoted by Bishop Bull in the Sermon above 
 referred to. Also 2 Cor. v. 6, 7, 8. “ Therefore we are always confident, 
 . . . willing rather to be absent from the body, and to be present with the 
 Lord.”—P. 55. 
 
 Again, he writes thus: “The ’region of the godly’ St. Clement with 
 reference to St. Peter” (and his martyrdom) “ calls ^ the place of glory; 
 because, according to the exposition of the Clementine Liturgy, . . . they 
 that are there behold the glory of Christ, though not in that full bright¬ 
 ness, wherein it shall be seen in the day of His glorious appearance. And 
 presently after, he terms the same place, speaking of St. Paul there, '■the 
 holy placed not ‘ the most holy Place,’ ‘ the Holy of Holies.’ He altogether 
 seems therefore to have thought ‘the region of the godly deceased’ to be 
 a part of the heavenly region, as the Holy Place was a part of the Temple. 
 . . . Upon this account some of the Fathers, as St. Cyprian, St. Ambrose, 
 and others, stuck not to call the place of the spirits of good men by the 
 name oi'heaven^ or '■the heavens,’ meaning, as it appears, not the Adytum, 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 233 
 
 or inmost apartment of the heavens, where the throne of the Majesty on 
 high is seated, and the imapproachahle light shines, hut a heavenly 
 mansion near to it. ‘ under the throne of glory,’ as the ancient 
 Hebrews were wont to say.”—P. 66. 
 
 And again: “ Remarkable is the Catholic consent here. . . . Irenaeus 
 tells us that ‘ the souls in Paradise begin there their incorruptible state,’ 
 viz. of bliss. Again, in his fifth book, ch. 36, he expressly indeed dis- 
 tinguisheth ^paradise’ from ‘ the kingdom of heaven ;’ and reckons it a lower 
 degree of happiness ‘to enjoy the delights of paradisej than ‘ to he counted 
 tvorthy to divell in heaven but yet he acknowledgeth that in both our 
 Saviour shall be seen, ‘ according as they shall be worthy or meet, who 
 see Him.’ Which the author of the Questions and Answers to the 
 Orthodox, (in his Answer to Q. 75.) thus explains; ‘That the souls 
 in Paradise do enjoy the conversation and sight of angels and archangels, 
 and also of our Saviour Christ, hy ivay of vision ; viz. such in its kind, 
 though in degree far more excellent, as whereby the prophets saw Him of 
 old. . . . But to return to Irenteus; he concludes his discourse in that 
 chapter thus ; that it is the divine ordination and disposition, that those 
 that are saved should per gradus proficere, ‘ proceed by degrees’ to their 
 perfect beatitude; that is, that they should, as St. Ambrose speaks, ‘ throrrgh 
 the refreshments of Paradise, arrive to the full glories of the heavenly 
 kingdom.’ P. 68. 
 
 NOTE 
 
 XXXVI. 
 
 NOTE XXXVII. 
 
 Q. What is to be remarked of such souls as have departed 
 with faith, but without having had time to bring forth fruits 
 worthy of repentance ? A. This; that they may be aided 
 towards the attainment of a blessed resurrection by Prayers 
 oflFered in their behalf, especially such as are offered in union 
 with the Oblation of the Bloodless Sacrifice of the Body and 
 Blood of Christ, and by works of mercy done in faith for 
 their memory .—Orthodox Catechism, p. 71. 
 
 Under this Note extracts shall be given referable to three heads; viz., 
 1. Prayer for the faithful deceased, generally; 2. Prayer for them, as 
 joined with the Eucharistic Oblation; And 3. Prayers, Oblations, and Alms, 
 as offered for the pardon and refreshment of less perfect souls, which have 
 been taken off suddenly; or have repented late; or at any rate have departed, 
 though otherwise believing and penitent, with venial sins which need 
 God’s mercy and forgiveness. 
 
234 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXXVII. 
 
 I. Bisliop Andrewes, in his Private Devotions, has the following;— 
 
 “ Grant, O Lord, that we may all find mercy and favour with all Thy 
 Saints, who from the beginning of the world have pleased Thee in their 
 several generations. Patriarchs, Prophets, Apostles, Martyrs, and every just 
 spirit made perfect in the faith of Thy Christ, from righteous Abel even 
 unto this day. Do Thou give them and us rest in the region of the living, 
 in the bosoms of our holy Fathers, Abraham, Isaac, and Jacob, whence 
 sorrow, grief, and lamentation are banished away, where the light of Thy 
 countenance visits and shines continually; and vouchsafe to bring them and 
 us to the full enjoyment of Thy Heavenly Kingdom.” 
 
 And again: “Thou Who art Lord both of the living and of the dead,. . 
 Give to the living mercy and grace, and to the dead rest and light perpetual.” 
 
 II. Bishop Overall, commenting on the English Prayer Book:— 
 
 “ The Puritans think here is Prayer for the Dead allowed and practised 
 by the Church of England; and so think I: but we are not both in one 
 mind for censuring the Church for so doing. They say it is popish and 
 superstitious; I for my part esteem it pious and Christian. ... Besides, 
 Prayer for the Dead cannot be denied but to have been universally used of 
 all Christians in the ancientest and purest time of the Church, and by the 
 Greek Fathers, who never admitted any Purgatory, no more than we do, 
 and yet pray for the dead notwithstanding.”—Additional Notes to Nichols’ 
 Commentary on the Book of Common Prayer. 
 
 III. Herbert Thorndike, in his Epilogue, writes as follows:— 
 
 “ Since unity has not been obtained by parting with the law of the 
 Catholic Church, in mine opinion, for the love of it, I continue my resolu¬ 
 tion to bound Reformation by the rule of the Catholic Church ; allowing 
 that it may be matter of Reformation to restore the Prayers that are made 
 for the Dead to the original sense of the whole Church, but maintaining 
 that to take away all Prayer for the Dead is not paring off abuses, but 
 cutting to the quick.”—B. iii. ch. 28. p. 337. 
 
 IV. And Dean Hickes, testifying that he is of the same mind, writes;— 
 
 “ I am heartily of Mr. Thorndike’s opinion, and as truly zealous, as you 
 
 may imagine he was, for praying for the dead who depart in the faith and 
 fear of God, and in the peace of the Church.”—Supplement to the Third 
 Edition of Dr. Hickes’ Two Treatises, p. 46. 
 
 V. Collier maintains in his Ecclesiastical History (P. ii. b. iv.) that;— 
 
 “ The recommending the dead to the mercy of God is no innovation of 
 
 the Church of Rome, but a constant usage of the Primitive Church.” 
 
 VI. In the First English Ritual, of 1548, there are in several places 
 express Prayers for the Departed; as in the Order for Burial;— 
 
 “ From the gates of hell deliver their souls, O Lord.” And again: 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 235 
 
 “ Grant unto this Thy servant, that the sins which he committed in this 
 world be not imputed to him ; but that he, escaping the gates of hell, and 
 pains of eternal darkness, may ever dwell in the region of light, with 
 Abraham, Isaac, and Jacob, in the place where is no weeping, sorrow, nor 
 heaviness; and when that dreadful day of the general resurrection shall 
 come, make him to rise also with the just and righteous, and receive this 
 body again to glory, . . . Set him on the right hand; &c.” And in the 
 Liturgy, after commemorating “ all the Saints from the beginning of the 
 world, and chiefly the glorious and most Blessed Virgin Mary, Mother of 
 Thy Son Jesu Christ, our Lord and God, and the holy Patriarchs, Prophets, 
 Apostles, and Martyrs,” the Priest mentions the other faithful departed 
 thus: “We commend unto Thy mercy, O Lord, all other Thy Servants, 
 which are departed hence from us with the sign of faith, and now do rest 
 in the sleep of peace. Grant unto them, we beseech Thee, Thy mercy, and 
 everlasting peace; and that at the day of the general resurrection, we and 
 all they, which be of the mystical body of Thy Son, may all together be set 
 on His right hand, and hear that His most joyful voice, &c.” 
 
 VII. The like to the above Prayers were also restored, and are still to be 
 
 seen in the Archives of the Eussian Synod, in that copy of their Liturgy 
 which the British Bishops sent in Greek to the Easterns. Also in the 
 present Liturgy of the Scottish Church prayer is made for the departed. 
 And this doctrine is taught m the Scottish Catechisms; as in that of Aber¬ 
 deen : The Church on earth and the Church in Paradise communicate 
 
 together by mutually praying for each other. Q. Why do we pray for them? 
 A. Because their present condition is imperfect, and therefore capable of 
 improvement; and because they are to be judged at the Last Day, and 
 will then stand in need of mercy.”—P. 19. Also in the Catechism of 
 Bishop Jolly, in like manner, p. 36. 
 
 VIII. Dr. William Forbes, first Bishop of Edinburgh, writes thus ;— 
 
 “What I have so repeatedly affirmed in this Chapter, viz., that the 
 
 Sacrifice which is performed in the Lord's Supper is not only Eucharistical, 
 but may also with truth be tenned propitiatory, and that it is profitable to 
 numbers not of the living only, hut also to the departed, even as Prayor 
 itself, of which this Sacrifice is a kind, (as Cassander writes) is propitiatory; 
 this, I say, is confirmed by Bellarmine himself. (De Missa, 1. ii. c. 5.) 
 ‘ Sacrifice,’ he writes, ‘is like unto Prayer in respect of its efficacy: for prayer 
 profiteth not only him who prays, but them also for whom he prays. And 
 so the consumption of the Eucharist by the Priest, in that it is the receiving 
 of the Sacrament, profits only him who receives; but in so far as it is also 
 the consummation of the Sacrifice, it profits all those, for whom the Sacri¬ 
 fice has been offered.”—Consid. Modest, p. 463. 
 
 And again: “ The custom of making Prayers and Oblations for the 
 Departed is most ancient, and most unanimously received throughout the 
 
 NOTE 
 
 XXXVII. 
 
236 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XXXVII. 
 
 whole Church of Christ, even from the very times of the Apostles ; and so 
 should no longer be rejected, as it now is by the Protestants, as though it 
 were either unlawful, or at least useless and superfluous.” — Ib. p. 267. 
 
 IX. Herbert Thorndike writes as follows:— 
 
 “ The practice of the Church in interceding for them ” (the departed) “ at 
 the celebration of the Eucharist is so general, and so ancient, that it cannot 
 be thought to have come in by imposture; otherwise the same aspersion 
 will seem to take hold of our common Christianity itself.”—Just Weights 
 and Measures, p. 106. See the same Author further quoted below, xii. 
 
 X. Dr. Brett, on the same subject has the following passage:— 
 
 “ The Seripture requires us to praij for all Saints, and also plainly 
 teaches us that the faithful departed come into that number. Therefore, 
 w'e disobey the Scripture, when we exclude the faithful departed from our 
 prayers. This the ancients never did; but, as appears from all their 
 Liturgies, and the testimony of the Primitive Fathers, they always remem¬ 
 bered them in this particular, whenever they celebrated the holy Eucha¬ 
 rist.”—Dissertation on the Primitive Liturgies, p. 284. See also below, xrv. 
 
 XI. And to the like effect Dr. Nathaniel Spinckes writes:— 
 
 “ To censure Prayer for the Dead, because not expressly enjoined ])y the 
 Scriptures, is inconsistent with the doctrine of the Scriptures themselves; 
 (2 Thess. ii. 15. 1 Cor. vii. 17, &c.) and with reason: because the Christian 
 religion being planted in all places by word, order, and practice, and 
 noivhere hi/ ivriting, and planted by so many several persons in so many 
 several places, and all agreeing in the use of it in the most solemn part of 
 Christian worship from the beginning, and so unanimously, that I never 
 yet eould meet with any competent evidence of any one Church which ever 
 received it after their first foundation, or from any other than their 
 founders, it thus stands upon equal evidence with the Scriptures them¬ 
 selves.”—Observ. on an Essay towards Catholic Communion, p. 103. 
 
 XII. Dean Field, in his Treatise on the Church, professes that;— 
 
 “ We pray for the resurrection, public acquittal at the Day of Judgment, 
 and the perfect consummation and bliss of them that rest in the Lord, and 
 \X\e perfecting of whatsoever is yet wanting unto them.” —App. to b. iii. p. 221. 
 
 XIII. And Thorndike, in his book entitled, “Just Weights and Measures 
 
 “In the meantime, what hinders them to receive comfort, and refresh¬ 
 ment, rest, and peace, and light, (by the visitation of God, by the consola¬ 
 tion of His Spirit, by His good Angels,) to sustain them in the expectation 
 of their trial, and the anxieties they are to pass through during the time 
 of it ? And though there be hope for those that are most solicitous to live 
 and die good Christians, that they are in no such suspense, but within the 
 bounds of the heavenly Jerusalem; yet because their condition is uncertain. 
 
NOTES TO THE ORTHODOX CATECHISM, 
 
 237 
 
 and where there is hope of the better, there is fear of the worse, therefore 
 the Church hath always assisted them with the prayers of the living both 
 for their speedy trial, (which all blessed souls desire,) and for their easy 
 absolution, and discharge with glory before God, together with the accom¬ 
 plishment of their happiness in the receiving of their bodies.”—P. 107. 
 
 NOTE 
 
 XXXVII. 
 
 XIV. Dr. Brett, in his Dissertation on the Liturgies, writes thus;— 
 
 “A third reason for praying for the departed was, because they justly 
 conceived all men to die with some remainder of frailty and corruption, 
 and therefore desired that God would deal with them according to His 
 mercy, and not in strict justice according to their merits. ... St. Augustine 
 discourses excellently upon this point in the case of his mother Monica, 
 after this manner: ‘ I now pour out unto Thee, my God, another sort of 
 tears for Thy handmaid, flowing from a trembling spirit, in consideration 
 of the danger that every soul is in, that dies in Adam. For although she 
 was made alive in Christ, and lived so in the days of her flesh, as to bring 
 glory to Thy Name by her faith and practice, yet I dare not say, that from 
 the time she was regenerated by Baptism no word came out of her mouth 
 against Thy commands ; and Thou hast told us by tlim, Who is truth 
 itself, that ivhosoever shall say to his brother. Thou fool, shall be in danger of 
 hell fire. And woe to the most laudable life of man, if thou shouldst sit 
 and examine it without mercy. But because Thou art not extreme to 
 mark what is done amiss, we have hope and confidence to find some place 
 and room for indulgence with Thee. But whosoever reckons up his true 
 merits before Thee, what does he more than recount thine own gifts ? O 
 that all men would know themselves, and they that glory, glory in the 
 Lord! I therefore, O my Praise, and my Life, the God of my heart, setting 
 aside a little her good actions, for which I joyfully give Thee thanks, now 
 make intercession for the sins of my mother. Hear me, through the 
 medicine of His wounds. Who hanged upon the tree, and now sitteth at 
 Thy right hand to make intercession for us.’ He adds a little after, that 
 he believed God had granted what he asked; yet he prays, that ‘ the lion 
 and the dragon might not interpose himself, either by his open violence or 
 subtlety; for she would not answer, that she was no debtor, lest the crafty 
 adversary should convict her, and lay hold upon her; but she w'ould answer 
 that her sins were forgiven her by Him, to Whom no man can return what 
 He gave to us without any obligation. Let her therefore rest in peace 
 with her husband. And do Thou, my Lord God, inspire all those Thy 
 servants that read this, to remember Thy handmaid Monica at Thy altar 
 with Patricius her consort.’”—P. 324. 
 
 XV. Even of Purgatory Bishop Andrewes says; “Let it heep its place 
 among the opinions of the Schools;” And Bishop Forbes of Edinburgh; 
 “ Let not Protestants condemn it as impious or heretical.” The latter goes 
 60 far as to approve of the notion of “ an expiatory Purgatory, a kind of 
 
238 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 XXX VII. 
 
 middle place, in which, without the pains of hell, the souls of the faithful 
 perfect themselves in the love of God with fervid and deep sighs.” 
 
 And he quotes with approbation from the “ Institutio Christiani 
 Hominis,” a book published by authority of Convocation, A.D. 1544; 
 “ Inasmuch as the book of the Maccabees and the Avritings of the old doctors 
 of the Church and common charity declare that it is a pious and whole¬ 
 some custom to pray for the dead, we ought therefore to think that prayers 
 for the dead are pleasing to God, and by no means inefficacious. It is also 
 agreeable to Christian charity and the custom of the Church, that we 
 should make memorial of our departed brethren in the celebration of 
 Masses, and in funerals, and that alms should be offered for them. For 
 these acts, we must hope, both bring positive advantage to them, and also 
 prove our own love. But the place where the souls of the dead live, and 
 its name, and their state and condition are uncertain.”—Cons. Mod. p. 261. 
 
 He does not scruple to allow the opinion of Antonio De Dominis (Arch¬ 
 bishop of Spalatro, and sometime Dean of Windsor in the Church of Eng¬ 
 land) ; “ Prayers and oblations of the holy Mysteries for the dead ought 
 not to be condemned; for though not found in Scripture, they are agree¬ 
 able to a most ancient practice of the Church, which the holy Fathers refer 
 to Apostolical tradition. And though no Purgatory, strictly speaking, can 
 be collected thence, yet w'e may gather that there is a certain place assigned 
 to the souls of the departed, in which they may obtain a mitigation of the 
 penalties of sin, through the prayers of the Church.”—Cons. Mod. p. 268. 
 
 XVI. From the Rejoinder of the British Bishops to the Easterns:— 
 
 “We believe the prayers of the living together Avith the Eucharistic 
 
 Sacrifice are serviceable to the dead for the improvement of their happiness 
 during the interval betAveen death and the Resurrection.” 
 
 XVII. The Scottish Bishop Rattray of Dunkeld writes thus:— 
 
 “ Since the intercessions of our great High Priest at the heavenly Altar, 
 in virtue of His original Sacrifice of Himself, ought certainly to be the 
 rule of our intercessions at our Christian Altars on earth, in virtue of this 
 Memorial thereof; and since His intercessions must be as extensive as the 
 merits and efficacy of His Sacrifice; and Ave are sure that the dead stand in 
 need thereof, as well as the living, because they still stand in need of that 
 mercy, Avhich is to be found ev^en at the Day of Judgment, (2 Tim. i. 18.), 
 till Avhich time they are not to receive their croAvn of rcAvard, nor to 
 enter into the joy of their Lord; therefore, as there can be no doubt but 
 that His intercessions are extended to them, so, in consequence, must ours 
 be likcAvise. And accordingly. Prayers for the Dead, especially at the Altar, 
 have alAAays been the practice of the Catholic Church from the beginning; 
 nor Avas there ever any ancient Liturgy without them: and Tertullian 
 testifies that it was an immemorial practice in his time, Avhich will carry 
 it up to the Apostolical age itself; since he lived Avithin a hundred years of 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 239 
 
 the last surviving Apostles; and therefore it must certainly hare been derived NOTE 
 ^ ^ XXXVII 
 
 from them, as it was then believed to be: and it is plainly founded on-—^ 
 
 Scripture Doctrine.”—Instructions, &c., p. 25. See also on this subject 
 
 Notes XXVI, XXVII, xxxiv, xxxv, and xxxvi. 
 
 NOTE XXXVIIL 
 
 A. Sinners shall be tormented for ever, not because God 
 willed them to perish; but they of their own will perish, 
 because they received not the love of the truth, that they 
 might be saved. (2 Thess. ii. 10 .)—Orthodox Catech., p. 73. 
 
 See above, under Note ix. And compare Notes i, x, xi, and xli. 
 
 NOTE XXXIX. 
 
 A. Bodily poverty may serve to the perfection of spiritual, 
 if the Christian chooses it voluntarily, for God^s sake.— 
 Orthodox Catechism, p. 83. 
 
 I. See above, under Note xxxiii, concerning Counsels of Perfection; 
 and more particularly concerning Asceticism, and Monasteries. 
 
 II. Hooker has these words; “ That comment has need of a very favour¬ 
 able reader and a tractable, that should think it plain construction, when to 
 be commanded in the Word of God, and grounded on the Word are made 
 all one;” instancing St. Paul’s Counsel of Virginity.—Eccl. Pol. iii. viii. 
 
 III. On voluntary Poverty, Bishop Montague writes as follows:— 
 
 “ ‘ If thou ivilt be perfect, go sell what thou hast.’ It is true I do grant 
 it a counsel, and no imperious precept, at least to all men; a hind of man¬ 
 date, though not properly. And yet” (addressing the Puritans or Calvinists, 
 w'ho would not allow of Counsels) “ you are tied to do it: it is sin to you not 
 to do it: for you are persuaded it is a precept: but you neither obey it, 
 nor will you suffer others to obey it, that would; for you would account 
 and style him a papist, that would do it; you would begge him, that should 
 put it in use and practice; for such opinion you hold of the ancient Monks 
 and Ascetce, as St. Anthony and others, that did practise it.” Then, after 
 quoting St. Augustine and St. Chrysostom, he proceeds: “You cannot 
 deny this constant resolution of antiquity. Change therefore your manners, 
 or your minds. Be papists with me, or rebels without me. If St. Chrysos¬ 
 tom and his fellow ancients be papists, be it so ; I am contented to be so 
 accounted; for I mean to be a papist with them, rather than a Noveller 
 with you.”—Montague’s Appeal, p. 219. 
 
NOTE 
 
 XL. 
 
 240 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE XL. 
 
 Q. Who are they that hunger and thirst after righteous¬ 
 ness ? A. They, who, while they love to do good, yet count 
 not themselves righteous, nor rest on their own good works, 
 but acknowledge themselves sinners, and guilty before God; 
 and who, by the wish and prayer of faith, hunger and thirst 
 after the justification of grace though Jesus Christ, as after 
 spiritual meat and drink.— Orthodox Catechism, p. 85. 
 
 I. See above, under Note i. at p. 14; where among other marks of a 
 true faith, this also is said to be one, that there be “ an earnest, serious, 
 and constant desire, proceeding from a contrite heart, not so much of salva¬ 
 tion, as of reconciliation, or to be at peace with God through Christ. They 
 hunger after righteousness. Whence the act of the Patriarchs’ faith is com¬ 
 mended for this, dcnraadjxiuoi, they kissed, saluted, or embraced the promises. 
 And the promise made to them was of the Woman’s Seed, which was 
 Christ, Who was to reconcile all things in heaven and in earth.”—Bishop 
 Nicholson, On the Catechism of the Church of England, p. 17. 
 
 II. Bishop Bull on the same subject writes as follows:— 
 
 “ We must not expect to ‘ reap in mercy,’ unless we ‘ sow in righteous¬ 
 ness ;’ that is, we must not hope for the gracious reward which God hath 
 promised, without the practice of those works of righteousness which God 
 hath commanded. . . . When w^e have sown in righteousness, that is, done 
 righteous works, we must not plead any merit of our own in having so 
 done, but must look for the reward of our righteousness only from the free 
 grace and mercy of God.”—Works, ed. 1827. vol. i. p. 5. 
 
 NOTE XLL 
 
 Q. Is not faith alone enough for a Christian, without love 
 and good works? A. No; for faith without love and good 
 works is inactive and dead, and so cannot lead to eternal 
 life .—Orthodox Catechism, p. 89. 
 
 I. In the Book of Homilies we find the following passage:— 
 
 “ Here ye have heard the mind of St. Chrysostom; whereby you may 
 perceive, that neither is faith without works, (having opportunity thereto), 
 nor works can avail to everlasting life without faith.” . . . And again. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 241 
 
 quoting Didyinus Alexandrinus: “Forasmucli as feith without works is 
 dead, it is not now faith; as a dead man is not a man.”—Horn. i. v. 
 p. 51. and iv. p. 37. 
 
 II. The Scottish Bishop Rattray of Dunkeld writes thus:— 
 
 “ The Christian virtues are necessary, to entitle us to the kingdom of 
 heaven as the retvard promised on account of our obedience to the commands 
 of God enjoining them.” —Bishop Keith’s Scottish Bishops, App. p. 539. 
 
 III. But see above, under Notei; where the same subject is illus¬ 
 trated more at length. Compare also Notes xv, and xxxviii. 
 
 NOTE XLII. 
 
 A. To pay due and rightful honour to Angels and holy 
 Men is altogether agreeable to the first Commandment; 
 because in them we honour the grace of God^ which dwells 
 and works in them, and through them seek help of God.— 
 Orthodox Catechism, p. 97. 
 
 See above under Notes vii, xviii, xix, and xx. 
 
 NOTE XLIII. 
 
 Q. Is the use of holy Icons (Images or Pictures) agreeable 
 to the second Commandment? A, It would then, and then 
 only, be otherwise, if any one were to make gods of them: 
 but it is not in the least contrary to this Commandment to 
 honour Icons as sacred representations, and to use them for 
 the religious remembrance of God^s works, and of His Saints. 
 —Orthodox Catechism, p. 98. 
 
 I. See above, under Note v^. Also compare Note xx. 
 
 II. Of Images Bishop Montague writes thus :— 
 
 “ Images have three uses assigned by the Schools. Stay there. So we 
 will go no further, and we charge you not with idolatry. The Pictures of 
 Christ, of the blessed Virgin, and of the Saints, may be had in houses, and set 
 up ill Churches: respect and honour may be given to them; the Protestants 
 give it: you say they must not have Latria; so say we: you give them 
 Dulia; I quarrel not with the term, though I could. There is a respect 
 
 NOTE 
 
 XLI. 
 
242 
 
 NOTES TO THE ORTHODOX CATECHISM. 
 
 NOTE 
 
 XLIII. 
 
 due to the Pictures of Christ and His Saints. If you call this Dulia, we 
 give it too; let doctrine and practice go together; we agree.”—Gagger 
 gagged, p. 300. 
 
 III. Thorndike, on the same subject, has the following passage:— 
 
 “Now granting that Epiphanius and the Council of Elvira did hold all 
 Images in Churches dangerous for idolatry, (of which there is an appear¬ 
 ance), it is manifest that they were afterwards admitted all over. And 
 there might he jealousy of offence in having Images in the Church before 
 Idolatry was quite rooted out, of which afterwards there might be no 
 appearance. But no appearance (is there) that Images in history should occa¬ 
 sion idolatry to those Images in them that hold them the Images of God’s 
 creatures, such as are those Images which represent histories of the Saints 
 out of the Scriptures, or other relations of unquestionable credit. The 
 second Council of Nice seems to have brought in or authorized addresses 
 to solitary Images of Saints placed on pillars for that purpose, whereof there 
 is much mention in the records of it. But to the Images of Saints there 
 can be no idolatry^ so long as men take them for Saints, that is God’s 
 creatures, much less to the Images of our Lord. For it is the honour of our 
 Lord, and not of His Image. 
 
 “ For indeed and in truth it is not the Image but the principal that is 
 honoured by the honour that is said to be done to the Image, because it is 
 done before the Image. The Fountain and utensils of the Church were 
 honoured in the spotless times of the Church as consecrated to God’s 
 service; though the honour of them, being incapable of honoixr for them¬ 
 selves, was manifestly and without any scruple the honour of God. But 
 Images, so long as they are used to no farther intent than the ornament of 
 Churches, the remembrance of holy histories, and the raising devotion 
 thereby, (as at the first they were used by the Church), came in the number 
 of things consecrated to God’s service. And that Council was never of 
 force in the West till the usurped power of the Pope brought it in by force.” 
 (But see above, under Note vi.) “Nor did the Western Church, 
 when it refused the Council, discharge the having of Images in Churches 
 upon those reasons and to those purposes which I have declared. So far 
 they remain still justifiable. For he that sees the whole Church on one 
 side and only Calvin on the other side, hath he not cause to fear, that 
 they who make them idolaters without cause will themselves appear 
 Schismatics in the sight of God for it? For what are they else, who 
 please themselves in a kind of negative superstition, that they cannot serve 
 God if they serve Him with visible signs of reverence? Who hate the 
 Images, because they hate the Saints themselves, and their Christianity? 
 And therefore, that it be not thought that we are tied to those terms of 
 distance which ignorant preachers drive their factions with, it is necessary 
 to declare the grounds of truth, though it displease.”—Just Weights 
 and Measures, p. 127. 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 243 
 
 IV. And lastly, even Arclibisliop Tenison writes thus:— 
 
 “ The article of Trent is this: ‘ I most firmly profess that the Images of 
 Christ and of the Mother of God, ever a Virgin, as also those of other 
 Saints, are to be had and retained, especially in Churches; and that due 
 honour and veneration are to be given to them.’ ‘ Due honour and venera¬ 
 tion’ are in themselves modest words; and where we admit the Pictures 
 and Images of Christ, tee ref use not the honour that is due to them.” 
 
 NOTE XLIV. 
 
 Q. How does the Christian Church obey the fourth Com¬ 
 mandment? A. She still to every six days keeps a seventh; 
 only, not the last of the seven days, which is the Sabbath, 
 but the first day in every week, which is the Day of the 
 Resurrection, or Lord’s Day.— Orthodox Catechism, p. 100. 
 
 I. So the Scottish Catechism of Aberdeen;— 
 
 “ Q. What means the Sabbath Day in the fourth Commandment? A. 
 A day of rest. Q. Are we Christians bound to rest on the Seventh Day? 
 A. No; the command to rest on that day belonged peculiarly to the 
 Jews. Q. What then are we obliged to? A. To observe the Lord’s Day, 
 in memory of our Saviour’s Resurrection. Q. What are the duties of 
 that Day ? A. To Offer and receive the holy Eucharist, and to attend all 
 the public Offices of the Church.”—P. 25. 'To the same effect are the 
 Scottish Catechisms by Bishop Jolly; (p.45.) and by Bishop Moir; p.31. 
 
 II. Bishop Jolly, in his “Introduction to the Sunday Services” writes ;— 
 
 “Thus, in the true spirit of it, we shall Christianly keep the fourth 
 
 Commandment, religiously observing the Lord’s Day, a most sacred day, 
 although not the Sabhath Day.” (p. 54.) And again: “Christ rested from 
 His work of redemption on the seventh day, His blessed body lying the 
 whole Sabbath Day in His grave, and thereby fulfilled the type of the 
 Jewish Sabbath. The Sabbath Day therefore, as a prefiguring sign, came 
 to its end; and was left dead and buried in His grave. Accordingly the 
 Apostle (Col. ii.) writes, ‘ Let no man, therefore, judge you in meat or 
 in drink, or in respect of an 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 
 Christ.’ AVhen the substance appeared, the shadow vanished; and with 
 the Jewish Sabbath Day the name was antiquated, the new Day receiving 
 a new name ; ‘ The Day following the Sabbath,’ ‘ in the .end of the Sab¬ 
 bath,’ ‘the First Day of the Week,’ ‘the Lord’s Day,’ the Day of ‘His 
 
 NOTE 
 
 XLIII. 
 
244 
 
 NOTES TO THE OllTHODOX CATECHISM. 
 
 NOTE 
 
 XLIV. 
 
 triumpliaut Resui'rection,’ early called ‘ Sunday.’” Ib. p. 42. So also 
 Bishop Nicholson, in his Exposition of the Catechism, p. 97. ed. 1844. 
 
 III. Besides the Lord’s Day, the Rituals of the Scottish and Anglican 
 Churches prescribe the observance of various other Days, which have been 
 appointed either as Festivals to the glory of God, and the honour of the 
 Blessed Virgin and other Saints, or as Days of Fasting. 
 
 The chief Festivals which are thus observed by the British Churches, 
 and which have proper Lessons, Collects, Epistles and Gospels, Sec. 
 in the Vespers, Matins, and Liturgy are, in the order of events, the fol¬ 
 lowing; 1. The Day of the Annunciation; 2. The Day of the Nativity of 
 our Lord Jesus Christ, commonly called Christmas Day ; 3. The Octave of 
 Christmas Day, being the Circumcision ; 4. The Epiphany ; 5. The Puri- 
 lication of the Blessed Virgin, or the Presentation of our Saviour Christ in the 
 Temple; 6. Easter Day, the Day of our Lord’s Resurrection; 7. Ascension 
 Day; 8. Pentecost, or Whit-Sunclay; and 9. The Octave of Pentecost, called 
 Trinity Sunday. Besides the Chief Festivals, there are special Offices 
 for all the ordinary Sundays throughout the year; for the Festivals of 
 St. John the Baptist; of the Holy Innocents; of the First Martyr St. Ste¬ 
 phen; of St. Peter and St. Paul; and of the other eleven Apostles: also 
 of St. Barnabas; of the Evangelists St. Mark and St. Luke ; of St. Mi¬ 
 chael and all Angels; and of All Saints. Many other Commemorations 
 are to be found in the Calendar, but without having any special Office 
 assigned. Such are those of the Transfiguration, August vi; of the Con¬ 
 ception of the Blessed Virgin, Dec. viii; her Nativity, Sept, viii; her 
 Visitation, July ii; of St. Anne, July xxvi; of St. Mary Magdalene, July 
 xxii; of the Invention of the Holy Cro.ss, May ii; of the Exaltation of the 
 Cross, Sept, xiv; of St. Clement, St. Cyprian, St. Ambrose, St. Jerome, 
 St. Augustine, St. Nicholas, St. George, St. Gregory the Great, and many 
 more. Also those of the Translation of the Relics of King Edward, June xx ; 
 and of the Martyrdom of King Charles I. by the Calvinists, Jan. xxx. . . . 
 In the Calendar of the University of Oxford, the A.ssumption or Rest of 
 the Blessed Virgin is still marked Aug. xii: as are also Corjnis Christi 
 Day, and the Day of St. Thomas a Becket; which are no longer to be found 
 in the general Calendar of the Church. 
 
 The Days of Fasting, or of Abstinence, which are prescribed for observ¬ 
 ance in the Rituals of the British Churches are as follows; I. The Forty 
 Days of Lent or Quadragesima: II. The Ember Days at the Four Seasons, 
 when the Ordinations of Clergy are held in each Diocese, being the Wednes¬ 
 day, Friday, and Saturday, after the First Sunday in Lent; after the Feast 
 of Pentecost; after September xiv; and after December xiii: HI. The 
 three Rogation Days, being the Monday, Tuesday, and Wednesday, before 
 Holy Thursday, or the Ascension of our Lord: IV. All the Fridays in the 
 year, except Christmas Day, if that should fall on a Friday: (the same 
 
NOTES TO THE ORTHODOX CATECHISM. 
 
 245 
 
 holding, doubtless, of other Days, according to their rank.)... Besides these, 
 the Evens or Vigils before sixteen different Festivals in the course of the 
 year. Lastly, it is to be noted that some traces are still preserved of the 
 observance of Wednesday as well as Friday in every week, as being a Day 
 of Abstinence, or at least as having, like Friday, somewhat of a Peniten¬ 
 tial Character. For a Penitential Litany is appointed to form part of the 
 daily Morning Serviee on Wednesdays as well as on Fridays throughout the 
 year; and in many places, wdiere the people have ceased to frequent daily 
 Service throughout the week, they still go to Prayers and to the Litany 
 in the churches on Wednesdays and Fridays. Accordingly, in the 
 Scottish Catechism of the Diocese of Brechin we find the following 
 Question and Answer: “ Why are Wednesdays and Fridays distin¬ 
 guished from the other days of the w'eek by more extended and solemn 
 devotions ? A. They have been so distinguished from the earliest times 
 as the Days whereon our Blessed Saviour was Betrayed, and Crucified.” 
 p. 84. 
 
 It may further be noticed, that the Services of the Chui’ch mark a period 
 of three weeks as a preparation for the Great Fast of Lent, beginning 
 from the Sunday called Septuagesima. Also, some traces may be found 
 both in books of devotion and in the practice of individuals of the 
 ancient observance of the four weeks preeeding Christmas, called the 
 Season of Advent, as a time of special Fasting and mortification: But 
 generally speaking, it must be confessed that even those Fasts which are 
 most strictly enjoined by the Church are neglected. 
 
 THE END OF THE HARMONY. 
 
 NOTE 
 
 XLIV. 
 
 R 
 
24G 
 
 A LIST OF PUBLIC DOCUMENTS. 
 
 A LIST OF PUBLIC DOCUMENTS QUOTED IN 
 THE FOREGOING PAGES. 
 
 I. “ The Institution of a Christian Man, &c.a Book subscribed by the 
 Archbishops and Bishops in England in the year 1537; commonly called 
 The Bishops’ Book ; reprinted in 1543 in a somewhat varied form under the 
 title of A necessary Doctrine and Erudition for any Christian Man. A 
 Latin translation appeared in 1544 under the title of Pia et Catholica 
 Christiani Hominis Institutio, whieh is often quoted with approbation by 
 Bishop Forbes of Edinburgh in his Considerationes Modestce. The Book 
 itself is recognised as of authority by Archbishop Cranmer writing to the 
 King in 1546; and appealed to by Gardiner in 1551 against Cranmer’s 
 opinion on the Eucharist, which had then become Zwinglian, as containing 
 “ the doetrine confessed by the whole Clergy of England in an open 
 Council, and never hitherto hy any public Council or any thing set forth by 
 authority impaired.” (Palmer on the Church, vol. i. p. 389. third ed.) It 
 may indeed have been modified in some points by the enactment of the 
 xxxix Articles in 1662 ; but tins is a matter for private judgment to decide, 
 on comparing the two Formularies. Certainly the Institution of a Chris¬ 
 tian Man has never yet by any public act been repudiated or condemned: 
 and not only sueh men as Bishop Forbes and Bishop Jolly in Scotland, 
 but even the disciples of Cranmer himself (and that too after his latest 
 change of opinion, and after his death,) and the English Annalist Strype 
 coneur in speaking of it as “ a very godly book of religion.” 
 
 II. “ The Book of Common Prayer and Administration of the Sacra¬ 
 ments, and other Rites and Ceremonies of the Church, after the use of 
 the Church of England authorized by the Synod or Convocation of the 
 Clergy in the year 1548; revised, and reprinted with some alterations and 
 omissions in 1552; again in 1559, after the accession of Queen Elizabeth ; 
 in 1604, under King James I.; and finally, after the Restoration, in 1662. 
 In these different revisions several of the alterations and omissions of the year 
 1552 have been modified or restored, so that the present English Prayer- 
 book, which was settled by the Convoeation of 1662, approaches somewhat 
 nearer to the original Book of 1548 than any inteimediate edition. 
 
 In the foregoing pages both the First English Prayer-book of \bAS,and 
 That now in use, since 1662, are occasionally quoted. Besides the Vesj)ers, 
 Matins, Litany, and Liturgy or Communion Office, and the Orders for 
 administering the other Sacraments and Occasional Offices, these Books con¬ 
 tain also The Catechism of the Church of England; the latter part of which. 
 
A LIST or PUBLIC DOCUMENTS. 
 
 247 
 
 concerning the Sacraments of Baptism and the Lord’s Supper, was added 
 in the time of King James I., and was drawn up by Bishop Overall. 
 
 III. “ The Ordinal or Book containing “ The Form and Manner of 
 Mahing, Ordaining, and Consecrating Bishops, Priests, and Deacons, 
 according to the Order of the Church of England.” By the Convocation of 
 1662 this Book (which was first authorized in 1552, and had since received 
 some additions), was attached to the Book of Common Prayer, and is now 
 generally to be found joined with it even in those editions wdiich are 
 printed for common use among the Laity. 
 
 IV. “ The Booh of the XXXIX Articles;” first drawn up by Archbishop 
 Cranmer (assisted probably by Bishop Ridley), with the idea no doubt of 
 conciliating and uniting the different parties and opinions of all those, 
 whether followers of Luther, Melancthon, Calvin, or Zwingle, who were 
 then contending for a Reformation. It must further be admitted that 
 Archbishop Cranmer’s own opinions had then already gone very far 
 towards Zwinglianism on the subject of the Eucharist, and about the same 
 time shewed their influence in the changes and omissions of the Prayer- 
 book of 1552. Early in the year 1553 the Articles were published, being 
 then in number xi.ii; but were of no authority, not receiving the sanction of 
 any Synod or Convocation till after the accession of Queen Elizabeth; when 
 they were revised, reduced to their present number, and with some slight 
 modifications accepted by the Convocation, in the year 1562. It was not 
 however till 1571 that the Clergy generally were required to subscribe 
 them by decree of Convocation. Afterwards, as the Puritans took advan¬ 
 tage of their apparent spirit, and strove to develope out of them the 
 doctrines of Calvinism, a Declaration was prefixed at the instance of Arch¬ 
 bishop Laud, requiring that all persons should subscribe them only in their 
 
 plain, literal, and grammatical sense.” The Scottish Church, after having 
 been long subjected to severe civil penalties in consequence of the Revolu¬ 
 tion of 1688, obtained an Act of Toleration from the British Parliament in 
 1791, on condition of their Clergy subscribing the xxxix Articles, like the 
 Clergy of England. For the sense in which they consented to do this, see 
 below under the notice of Bishop Jolly, p. 155. lii. 
 
 V. “ The First and Second Books of Homilies;” often called together The 
 Homilies; appointed to be read in Churches; and approved, as to their 
 general substance and purport, by Article xxv. of the Thirty-nine. (A.D. 
 1571.) The First Book was published under King Edward VI., in 1547; 
 and republished after the aecession of Queen Elizabeth, in 1560. The 
 Second Book was published in 1564: since which time the Two have 
 ever been published together. 
 
 VI. A Book entitled “A Testimony of Antiquity, shewing the ancient 
 Faith of the Church of England, touching the Sacrament of the Body and 
 
 R 2 
 
248 
 
 A LIST OF PUBLIC DOCUMENTS. 
 
 Blood of the Lord, here publich/ preached, and also received, in the Saxon 
 time, above seven hundred years ago.” This hook consists of a Homily and 
 portions of two Epistles of the Anglo-Saxon Abbot iElfric, embodying the 
 substance of the Treatise of Ratrainn the Priest, De Eucharistia, written 
 at the desire of Charles the Bald. It was printed in English by Archbishop 
 Parker in the time of Queen Elizabeth, A.D. 1566, and subscribed by the 
 two Archbishops of Canterbury and York, and thirteen other Bishops, in 
 testimony of their faith, and the faith of their Church. It is important, as 
 shewing that the English Bishops and the Church of England in Queen 
 Elizabeth’s time, though they had admitted the xxxix Articles, were yet 
 far from intending thereby to deny the doctrine of the Real Presence, or 
 even that of a change of substance, in a certain sense, in the Eucharist. 
 
 VII. The Canons of the Synod or Convocation held in the year 1571 ; 
 Of which Synod it is remarkable, that while it was the first which required 
 all the Clergy to subscribe the xxxix Articles, it at the same time framed a 
 Canon requiring all Preachers to take Catholic Tradition, or the consent 
 of Catholic Fathers and ancient Bishops, as their rule for the interpreta¬ 
 tion of holy Scripture; thus shewing, that the principle upon which, and 
 the sense in which, they received the xxxix Articles were at any rate not 
 intended to be Anti-Catholic. See above. Note it. iii. p. 20. 
 
 VIII. The Canons of the Synod or Convocation held in the year 1601. 
 The.se are in number cxni; and are now generally to be found appended 
 to the Book of Homilies. 
 
 IX. The Order for the Coronation of a King or Queen according to the 
 use of the Church of England. This was first used in its present form and 
 in the English language at the Coronation of King Charles I., A.D. 1626. 
 It is important, as shewing the sense and doctrine of the Church both on the 
 subject of the Oblation and Real Presence in the Eucharist, and also on 
 the mutual relation of the Sacerdotal and Regal Offices. 
 
 X. An Order of Divine Senice for the Day of the Martyrdom of King 
 Charles I.; put forth by the Archbishop of Canterbury, upon the Restora¬ 
 tion, A.D. 1661, under King Charles II., and appointed by authority to be 
 used for that year in all churches throughout England. 
 
 XI. The Scottish Liturgy or Communion Office; first compiled (some 
 years after the restoration of the Episcopal Order in Scotland) by the Scot¬ 
 tish Bishops, in concert with Archbishop Laud and the Bishops of Eng¬ 
 land. It followed rather the First English Liturgy of 1548, than that in 
 use at the time in England, the earlier form being confessed by the English 
 Prelates to be the better. It was afterwards at different times revised ; and 
 finally brought to its present state in the year 1761. 
 
 XII. A Liturgy in MS., slightly differing from the above, sent in Greek 
 to the Eastern Patriarchs and to the Russian Synod by certain Scottish and 
 
A LIST OF PUBLIC DOCUMENTS. 
 
 249 
 
 Emjlish Bishops, during a Correspondence which took place between the 
 years 1716 and. 1725. This MS., together with the originals of the whole 
 Correspondence, is still preserved in the Archives of the Russian Synod. 
 
 XIII. The Correspondence referred to under the last head, as having 
 taken place hetiveen the years 1716 and 1725. The names of the Bishops 
 who took part personally, at one time or another, in this Correspondence, 
 so far as the present writer has been able to learn, were the following: 
 The Scottish Bishop Campbell, then residing in London, and acting as the 
 representative of his brethren for what related to their Communion, was the 
 originator of the whole affair; and was assisted in it by two other Scottish 
 Bishops, Gadderar and Rattray, the latter of whom seems to have taken 
 part in translating the Proposals and other Documents into Greek. Nor 
 was either the whole or any part of what they did in this matter ever 
 blamed or disowned by their Church ; or, so far as it appears, by any one of 
 its other Bishops, for whom they acted. Of the English Nonjurors, Bishops 
 Collier, Spinkes, Hawes, Brett, Gandy, and Griffin joined in it. All these 
 owed their Consecration to the Scottish Bishops above mentioned, and to 
 the English Bishop Hickes, who died in 1715. The Documents of this 
 Correspondence are quoted in the foregoing pages from an English version 
 left by Bishop Brett, and preserved in Scotland, among the papers of the 
 late Bishop Jolly. A copy has been communicated to the present writer 
 by the kindness of J. R. Hope, Esq., of the Temple, London, 
 
 XIY. The Scottish Catechism composed by Bishop limes between 1778 
 and 1781, and since reprinted at various times. The edition quoted in the 
 foregoing pages is that published at Aberdeen in 1829; and it is often 
 cited simply as The Catechism of Aberdeen. 
 
 XV. The Scottish Catechism composed by Bishop Jolly of Moray, ^^for 
 the use of the Scottish Church.” The edition quoted is that of 1837. 
 
 XVI. The Scottish Catechism composed by the present Bishop of Brechin, 
 Dr. Moir,for the xise of his Diocese; published at Brechin in 1841. This 
 is cited as The Catechism of the Diocese of Brechin. 
 
 XVII. The Canons of the Church of Scotland ; as revised and enacted 1)y 
 a Synod held at Edinburgh, A.D. 1838, with an Introduction or Preface 
 subscribed by all the Bishops and other Clergy present at the Synod. 
 
 XVIII. A Pastoral Letter, addressed by the Scottish Bishops to the Clergy 
 and Laity of their Communion, A.D. 1839. 
 
 XIX. The Prayer-book of the Anglo-American Church; in which the 
 Liturgy resembles that of the Scottish Church in respect of the Form of 
 Consecration. There is also a Foinn of Institution peculiar to the 
 American branch of the Anglican Communion ; In other respects it more 
 nearly resembles the present English Prayer-book. 
 
250 
 
 A LIST OF BISHOPS AND DIVINES. 
 
 A LIST OF BISHOPS AND DIVINES WHOSE WRITINGS 
 ARE QUOTED IN THE FOREGOING PAGES. 
 
 I. Hiigh Latimer: b. 1470 ; as a Priest and member of the University of 
 Cambridge was at first strongly opposed to all Reformation, but afterwards 
 preached eloquently, though roughly, in favour of it: was made Bp. of 
 Worcester in 1635; but in 1638, on the passing of the Act of the Six 
 Articles, he resigned his See. He was imprisoned during the last six 
 years of King Henry’s reign: On the accession of Edward VI. in 1547 he 
 refused to return to his See, and resided with Abp. Cranmer. In 1555 he 
 was burned at Oxford together with Abp. Cranmer and Bp. Ridley. 
 
 II. Nicholas Ridley: b. about 1505 ; educated at Pembroke Hall, Camb.; 
 took the degree of B.A. in 1523; was Chaplain to Abp. Cranmer, and to 
 K. Henry VIII.; in 1541 Prebend, of Canterbury; in 1547 Bp. of 
 Rochester; assisted in ordering the first English Prayer-book, 1548; was 
 transl. to London, 1550 ; aided Abp. Cranmer in drawing up the Articles 
 in 1551. He was burned at Oxford under Queen Mary, in 1555. 
 
 III. John Poynet: b. about 1516; a member of King’s Coll., Camb.; 
 in 1546, Bp. of Rochester; in 1551 transl. to Winchester: on Queen 
 Mary’s accession in 1553 he retired to Strasburgh; where he died, in 1556. 
 When abroad, he wrote a treatise entitled, ‘ Diallacticon viri boni et literati 
 de veritate, natura, atque substantia Corporis et Sanguinis Christi in Eu- 
 charistia;’ which was published the year after his death. 
 
 IV. John Donne : b. 1553 ; ordained Priest in 1621; Dean of St. Paul’s 
 in 1624; chosen Prolocutor of the Lower House of Convocation; d. 1631. 
 
 V. Richard Hooker: b. 1554 ; educated under the patronage of Bishop 
 Jewell at Corpus Christi College, Oxford; in 1581 was ordained Priest; 
 in 1584 was made Master of the Temple, where he became engaged with 
 the Puritan Travers in a controversy, which gave occasion to his great 
 work ‘ Of the Laws of Ecclesiastical Polity:’ d. 1600. 
 
 VI. Lancelot Andrewcs: b. 1555; Chaplain to Queen Elizabeth 1589; 
 Dean of Westminster 1601 ; Almoner to K. James I., and Bp. of Chi¬ 
 chester 1605 ; Bp. of Ely, (and Privy Councillor) 1609 ; Bp. of Winchester, 
 and Dean of the Chapel Royal, 1618: d. 1626. He left behind him a book 
 of his own Private Devotions in MS., in Greek and Latin, the pages of 
 which were, as is related by his biographer, ‘ worn through by his fingers, 
 and stained and wetted with his tears.’ He was a great Preacher, and author 
 of several learned works: he exercised both during his lifetime and after 
 his death a very blessed influence upon the character of English Divinity. 
 
 VII. John Overall: b. 1559; Fellow of Trinity Coll., Camb.; in 1596 
 Regius Professor of Divinity, and soon after Master of Catlierine Hall; in 
 
A LIST OF BISHOPS AND DIVINES. 
 
 251 
 
 1601 Dean of St. Paul’s; on the accession of K. James I. lie was chosen 
 Prolocutor of the Lower House of Convocation: in 1614 he was made Bp. 
 of Lichfield and Coventry; and in 1618 tvansl. to Norwich; where he 
 d. 1619. Wood observes, that “he had the character of being the best 
 scholastic Divine in the English nation.” Bp. Cosin, who had been his 
 Secretary, put into an Inscription for his monument in 1669 these words; 
 “ Vir undequaque doctissimus, et omni encomio major.” 
 
 VIII. Richard Field; b. 1561; in 1598 Chaplain to Q. Elizabeth, and 
 Prebendary of Windsor: he was also Chaplain to K. James I.: in 1610 
 he was made Dean of Gloucester; and was selected to be Bp. of Oxford; 
 but died before he was appointed, in the year 1616. 
 
 IX. Christopher Sutton: b. about 1565 ; educated at Lincoln Coll., Oxf,; 
 in 1605 made Prebend, of Westminster by K. James I.: d. 1629. 
 
 X. Francis Mason : b. 1566: Chaplain to K. James I., and Arehdeacon 
 of Norfolk: d. 1622. He left in MS. a book entitled, “ Vindicise Ecelesias 
 Anglicanae,” afterwards printed, in 1625, and dedicated to the King. 
 
 XI. Marcus Antonio De Dominis : b. 1566 ; as Abp. of Spalatro, sided 
 with the Venetians against Paul V.: after 1615 came to England, and 
 there printed his work, “ De Eepublica Ecclesiastica.” King James I. gave 
 him the Deanery of Windsor, and other preferments, which he held without 
 any abjuration, or change of religion. Being vexed by the Puritans, who 
 were then numerous in England, and being offered an amnesty by the 
 Pope, in 1622, he returned to Rome; but was there imprisoned; and died 
 in 1624, some say by poison. His body was disinterred and burned. 
 
 XII. William Laud: b. 1573; Fellow, and afterwards President of 
 St.John Baptist’s College, Oxford; where he contended strenuously against 
 the Puritans then dominant. In 1611 he was made Chaidain to K. James I.; 
 and in 1616 Dean of Gloucester: in 1617 he accompanied the King into 
 Scotland, to endeavour to bring that kingdom to conform to the English 
 Church: in 1621 he was made Bp. of St. David’s: in 1626 he officiated as 
 Dean of Westminster at the Coronation of King Charles I.; and in the 
 same year was transl. to the See of Bath and Wells; and in 1628 to Lon¬ 
 don: Ill 1630 he was elected Chancellor of the University of Oxford: In 
 1633 he succeeded the Puritan Archbishop Abbot in the Metropolitan See 
 of Canterbury; and the very same morning received the offer of a Car¬ 
 dinal’s Hat from the Pope; which offer was repeated a fortnight after¬ 
 wards ; his answer both times was, that “ something dwelt within him which 
 would not suffer that, till Rome were other than it is.” In 1640 his Palace 
 at Lambeth was attacked by a mob ; and in 1641 he was seized by the 
 Parliament and imprisoned in the Tower for three years, suffering all man¬ 
 ner of indignities: In 1644 he was brought to a mock trial, in which 
 nothing was even alleged against him, but his opposition to Calvinism and 
 rebellion; and in 1645 he was by order of the Parliament beheaded. He 
 
252 
 
 A LIST OF BISHOPS AND DIVINES. 
 
 left behind him, besides other works and papers, ‘ A Conference with Fislier 
 the Jesuit,’ a ‘ Diary,’ and ‘ Private Devotions.’ His body was recovered by 
 his friends, and buried under or near the Altar of his College of St. John 
 Baptist in the University of Oxford. 
 
 XIII. Joseph Hall: b.l574; Fellow of Emmanuel Coll.,Camb.,1595; made 
 Dean of Worcester by James I., 1616; and in 1627 Bishop of Exeter: in 
 1641 transl. to Norwich: imprisoned and impeached by the rebel Parlia¬ 
 ment in 1642; and soon after ejected from his Cathedral. He died in 
 1656. His works were published in 1808 in 10 vols. 8vo. 
 
 That preternatural cure, for which Bp. Hall’s testimony has been cited 
 above, under Note xx, is by no means the only one of the kind which is 
 related by credible witnesses as having occurred within our Communion 
 even since the schisms of the sixteenth century. One still more to the 
 purpose of Section xx, and resting equally on episcopal testimony, has 
 been noticed to the writer by a friend since the foregoing sheets were sent 
 to press. It is recorded in Evelyn’s Diary. “On the 16th of September, 
 1685,” (Evelyn himself being then one of the Commissioners of the Privy 
 Seal in the absence of the Earl of Clarendon, Lord Lieutenant of Ireland ;) 
 he w'aited, as he tells us, “ on the King at Winchester, and heard Bishop 
 Ken” (of that See,) “ inform His Majesty of a great miracle happening in 
 that city to his certain knoivledge, of a poor miserably sick and decrepit 
 child, who immediately on his Baptism recovered; as also of the salutarg 
 effect of King Charles the Martyr’s blood, in healing one that was blind.” 
 
 XIV. Lewis Bayley: b. probably about 1576: about 1611 he was 
 Chaplain to Prince Henry: in 1613 he took the degree of D.D.; and 
 being much celebrated as a Preacher, he was appointed Chaplain to 
 K. James I.: in 1616 he was made Bishop of Bangor; where he died in 
 1632. His fame rests chiefly on his work entitled, ‘ The Practice of 
 Piety ;’ of which the 59th edition was published in 1735. 
 
 XV. Richard Montague : b. 1578; Fellow of King’s Coll., Camb. ; and 
 afterwards of Eton College; where he assisted Sir Rich. Savile in preparing 
 his edition of St. Chrysostom : After the death of Casaubon, in 1615, being 
 then Chaplain to K. James I., he was desired to write some Animadver¬ 
 sions upon the Annals of Baronins: In 1617 he was made Archdeacon of 
 Hereford: he was also Canon of Windsor; where he preached the Theolo¬ 
 gical Lecture in the Royal Chapel for eight years; In 1625, soon after the 
 accession of Charles I., being accused by certain Calvinists to the Parlia¬ 
 ment, which encouraged that faction, he published his “ Appello Ca;sarcm:” 
 however, he was proceeded against by both the Parliaments of 1625 and 
 1626: extracts from his writings were censured; and an Address presented 
 to the King, that he might be punished, and his books burned. The King 
 on the contrary, in l(i28, made him Bishop of Chichester. In 1638 he was 
 liansl. to Norwich; and died in 1641. Among his works are, ‘ Origiucs 
 
A LIST OF BISHOPS AND DIVINES. 
 
 253 
 
 Ecclesiasticsand ‘ Versio et Nets in Photii Epistolas,’ He materially 
 assisted Abp. Laud in rooting up the doctrine of the Dordrecht Calvinists 
 upon the Qninquarticular Controversy out of the Church of England. 
 
 XVI. Thomas Jackson : h. 1579; Fellow of Corpus Christi Coll., Oxf., 
 1606; D.D. 1622 ; President of Corpxis Coll. 1630 ; Chaplain to K. Charles 
 I., and Prehend. of Winchester, 1635; Dean of Peterhorough, in 1638; 
 d. 1640. His works were published in 1672, in 3 vols. fol. 
 
 XVII. William Forbes : h. 1585, at Aberdeen in Scotland: in 1603 he 
 went to study abroad in Germany and Belgium, and in England, where 
 he was for a short time Professor of Hebrew at Oxford: in 1608 he re¬ 
 turned to Aberdeen in Scotland, where he was received with public 
 honours. For 24 years he discharged the duties of a Presbyter in the 
 Scottish Church, partly at Edinburgh (whence he was driven out by the 
 Calvinism of the people, who had however at first themselves invited him) 
 but chiefly at Aberdeen, where he was greatly esteemed. When K. James 
 I. came into Scotland, he w'as appointed with other Divines to meet the 
 King at St. Andrews, and was there noticed by him with honour. Soon 
 after he became Principal of the Marischal College at Aberdeen, where he 
 taught Hebrew and Theology: next, he was by the Bishop and the Senate 
 of the University made Dean of the Faculty of Theology there; and after 
 that. Rector of the University itself. In 1633, Charles I. came to Edin¬ 
 burgh, and w^as there crowned King of Scotland ; at which time he deter¬ 
 mined, with the consent of the Archbishop of St. Andrews, to found an 
 Episcopal See at Edinburgh, hoping thereby to repress Calvinism and to 
 promote orthodoxy. The King of himself named Forbes to be the first 
 Bishop, saying that “ he deserved well that a new See should be founded 
 expressly for him.” Thereupon he was consecrated by the Archbishop ; 
 but before he had sat many months, he fell sick ; and finding himself to be 
 dying, confessed his sins, and received Absolution ; and so, with the 
 viaticum of the Body and Blood of Christ, departed out of this world in 
 peace, in the 44th year of his age, A.D. 1634. His “ Considerationes Pise 
 Modestae et Pacificae” were published after his death, in a small volume in 
 12 mo. Perhaps no writer of our Communion has shewn so much charity, 
 patience, learning, impartiality, reasonableness, and love of truth. 
 
 XVIII. Joseph Mede: b. 1586; educated at Christ’s College, Cambridge, 
 and chosen a Fellow through the interest of Bishop Andrewes: he twice 
 refused the Provostship of Trinity College, Dublin, which was offered him 
 in 1627, and again in 1630, by the influence of Abp. Usher: d. 1638. He 
 left, among other learned works, various ‘ Treatises concerning Churches, 
 and the Worship of God therein;’ ‘Of the Christian Sacrifice;’ in nine 
 chapters; ‘ Of the name Altar, or evaiaarnpioy, given to the Holy Table;’ 
 a ‘ Concio ad Clerum,’ <Scc.; which exercised a very considerable influence 
 afterwards upon the Anglican Divinity on those subjects. 
 
251 
 
 A LIST OF BISHOPS AND DIVINES. 
 
 XIX. William Nicholson : b. 1589 ; educated at St. Mary Magdalene 
 College, Oxford; in 1629 had a Cure of Souls in Caermarthenshire; and 
 was afterwards Canon of St. David’s, and Archdeaeon of Brecknock: was 
 ejected by the rebels: in 1661, was made Bp. of Gloucester: d. 1671. 
 
 XX. John Brarnhall: b. 1593; Chaplain to K. Charles L, 1631 ; Bp. 
 of Londonderry, 1634 : in 1644 he fled to Brussels; where he remained till 
 1648 : was proscribed by the rebel Parliament in 1652 : on the Bestoration, 
 in 1661, was made Abp. of Armagh and Primate of Ireland : d. 1663. 
 
 XXI. John Cosin: b. 1594; Dean of Peterborough 1640; but soon 
 ejected by the rebel Parliament: on the Bestoration in 1661 he was made 
 Bp. of Durham: d. 1671. He had been Secretary to Bp. Overall. Besides 
 other learned works, he was author of a book entitled, ‘ Begni AngliaB sub 
 imperio Elizabethse Beligio et Guberuatio Ecclesiastica.’ 
 
 XXII. Peter Heylin: b. 1600; Fellow of St. Mary Magdalene Coll., 
 Oxf.: in 1629 Chaplain to the King: was ejected from his benefices by the 
 rebel Parliament, and proscribed: on the Bestoration he would have been 
 promoted in the Church, but died in 1662. He published, amongst other 
 works, a ‘ History of the Befonnation in England;’ a ‘ History of the Pres¬ 
 byterians ;’ and the Life of his patron. Archbishop Laud. 
 
 XXIII. Herhert Thorndike: b. about 1600; Fellow of Trinity Coll., 
 Camb., in 1642; in 1638 Proctor of that University; in 1643 elected Mas¬ 
 ter of Sidney College ; but obliged to give way to another: soon after he was 
 ejected from his benefice by the Puritan rebels: on the Bestoration he was 
 made Prebend, of Westminster. He assisted Dr. Walton in the Polyglot 
 Bible. His works are voluminous, all directed to the bringing back of 
 men’s minds to the laws and religion of the Primitive Church. He was 
 one of the Commissioners at the Savoy Conference in 1661 : he died in 
 1672; and was buried in Westminster Abbey. Iii his last Will there were 
 these words; “ As for my body, I charge my executors to write these words 
 upon my grave-stone: ‘ Hie jacet corpus Herberti Thorndike, Prebendarii 
 hujus Ecclesias, qui vivus veram reformandse Ecclesiae rationem ac modum 
 precibusque studiisque prosequebatur. Tu, lector, requiem ei et beatam in 
 Christo resurrectionem precare.’” 
 
 XXIV. Henry Hammond: b. 1605; Of St. Mary Magdalene Coll., 
 Oxf.: in 1643 Archdeacon of Chichester: proscribed by the rebel Parlia¬ 
 ment: in 1645 Canon of Christ-Church at Oxford; and afterwards Public 
 Orator of the University. He attended King Charles I. as his Chaplain 
 during his confinement by the rebels; was ejected by them in 1648 from 
 Christ Church; and imprisoned for ten weeks : on the Bestoration he was 
 to have been Bp. of Worcester; but died April 25, 1660. 
 
 XXV. Jeremy Taylor: b. between 1600 and 1610 ; Fellow of All Souls’ 
 Coll., Oxf., 1636; Chaplain to K. Charles 1. 1642: ejected from his bene- 
 lice by the Puritan rebels: on the Bestoration in 1661 made Bp. of Down 
 
A LIST OF BISHOPS AND DIVINES. 
 
 255 
 
 and Connor in Ireland, and Privy Councillor: he died in 1667, leaving 
 voluminous works, with the reputation of having been one of the most 
 eloc|uent and learned of English Divines. 
 
 XXVI. Peter Gunning : b. 1613 ; ejected from his College at Cambridge 
 by the rebel Parliament: at the Restoration made Prebend, of Canterbury, 
 and Head successively of Corpus Christi and St. John’s Colleges at Cam¬ 
 bridge ; also Regius Professor of Divinity in that University. He was one of 
 the Committee of Convocation which made the last revision of the Prayer- 
 book in 1661. In 1669 he was made Bp. of Chichester; and in 1674 was 
 transl. to Ely: d. 1684. He wrote in favour of conformity in all things U) 
 the rules of the Primitive Church; particularly in Praying for the Dead, 
 in the use of Oil, and other ritual observances. The titles of two of his 
 works are, ‘ A View and Correction of the Common Prayerand, ‘ The 
 Paschal or Lent Fast Apostolical and Perpetual.’ 
 
 XXVII. John Pearson : b. 1613; Fellow of King’s Coll., Camb.; soon 
 after the Restoration made Prebendary of Ely and Archdeacon of Surrey; 
 in 1661 one of the Commissioners appointed by Convocation to revise 
 the Book of Common Prayer; in the same year appointed Lady Marga¬ 
 ret’s Professor of Divinity in the University of Cambridge; and in 1662 
 Master of Trinity College: in 1672 made Bp. of Chester: d. 1686. He was 
 one of the greatest Scholars of his age. He published an ‘ Exposition of the 
 Creed,’ which has become a classical book of English Divinity; and the 
 ‘ Vindicise Ignatianee:’ he was also one of the Editors of the ‘ Critici Sacri;’ 
 and he compiled the ‘ Annales Cypriauici,’ prefixed to Bishop Fell’s edition 
 of St. Cyprian in 1682. Other writings of his were published by his nephew 
 after his death; viz., ‘ De Serie et Successione primorum Romac Episcopo- 
 rum Dissertationes dusc ; Quibus prceliguntur Annales Paulini, et Lectiones 
 in Acta Apostolorum, &c.’ His minor .Theological works have recently 
 been collected and edited by the Ven. Archdeacon E. Churton. 
 
 XXVIII. William Sagtvell : b. 1644 ? Fellow' of St. John’s Coll., Camb.; 
 D.D.; Master of Jesus Coll., and Preb. of Ely, 1679: d. 1720. 
 
 XXIX. Anthony Sparrow : b. probably about 1620; Fellow of Queen’s 
 Coll., Camb.; whence he was ejected in 1643 by the Puritan rebels: after 
 the Restoration he was Archdeacon of Sudbury, and Prebend, of Ely: 
 about 1567 he was chosen Master of Queen’s College: in Nov. 1667 he 
 was made Bp. of Exeter; and in 1678 was transl. to Norwich; where he 
 died in 1685. He is the Author of the ‘ Rationale of the Book of Common 
 Prayer,’ 1657 ; of a ‘ Sermon on Confession and Absolution ;’ and of a ‘ Col¬ 
 lection of Articles, Injunctions, Canons, Orders, Ordinances, &c.’ 1671. 4to. 
 
 XXX. John Fell', b. 1625; expelled from his benefice by the rebel 
 Parliament in 1648; on the Restoration in 1660 made Canon of Christ¬ 
 church, and soon after Dean; and Chaplain to the King: from 16()6 to 
 1669 he w'as Vice-Chancellor of the University of Oxford ; in 1676 Bp. of 
 Oxford: d. 1686. He is w'ell known by his edition of St. Cyprian. 
 
256 
 
 A LIST or BISHOPS AND DIVINES. 
 
 XXXI. Thomas Tenison : b. 1630; Bp. of Lincoln in 169*2; and in 
 1695 raised to be Abp. of Canterbury: he was a strenuous opponent of 
 ‘ Popery,’ and a useful servant of the Revolution of 1688 : he died in 1715. 
 
 XXXII. George Bull: b. 1634; educ. at Exeter Coll., Oxf.; retired 
 from the University to avoid taking the oath to the rebels in 1649. For 
 his ‘Judicium Ecclesise Catholicse,’ published in 1694, he received through 
 Bossuet the thanks of the Gallican Church assembled in Convocation at 
 St. Germains. In 1705 he was made Bp. of St. David’s. His ‘ Harmony of 
 St. Paul and St. James, on Justification,’has become the standard authority 
 for the Doctrine of the Church of England on that subject. He died in 1710. 
 
 XXXIII. Gabriel Towers on : b. about 1636; in 1660 Fellow of All 
 Souls’ Coll., Oxf.; in 1677 D.D.: was a distinguished Preacher: d. 1697. 
 He published ‘An Explication of the Catechism of the Church of England.’ 
 
 XXXIV. William Beveridge: b. 1637: in 1672 dedicated his ‘ Syno- 
 dieon’ to Abp. Sheldon; in 1689 refused to be intruded into the See of 
 Bath and Wells; in 1704, under Queen Anne, Bp. of St. Asaph: d. 1708. 
 
 XXXV. George Hiekes: b. 1642; successively a member of St. John’s 
 College, St. Mary Magdalene College, Magdalene Hall, and Lineoln Col¬ 
 lege, Oxford : In 1677 he accompanied the Duke of liauderdale, then High- 
 Commissioner, into Scotland as his Chaplain ; and received the Degree of 
 D.D. from the University of St. Andrews, which was conferred upon him at 
 the instance of Abp. Sharp; In 1680 the King made him Prebend, of Wor¬ 
 cester: In 1681 he was Chaplain to the King; and in 1683 Dean of Wor¬ 
 cester. At the Revolution in 1688, refusing to take the oaths to the Revo¬ 
 lution Government, he was ejected from his benefices. In 1694 he was 
 consecrated by the ejeeted Bishops Suffragan Bishop of Thetford: d. 1715. 
 
 XXXVI. Jeremiah Collier : b. 1650; educated at Caius Coll., Camb.; 
 ordained Deacon by Bp. Gunning of Ely in 1676; and Priest in 1677: 
 after 1688 he refused to take the oaths to the Revolution Government; was 
 imprisoned; and outlawed: he published many w'orks, especially an ‘ Eccle¬ 
 siastical History of Great Britain.’ He was in 1713 consecrated a Bishop in 
 the Communion of the Ejected or Nonjuring English Bishops and of the 
 Scottish Church. He took an active part in the Correspondence with the 
 Easterns between the years 1716 and 1725 ; and died in 1726. 
 
 XXXVII. Nathaniel Sphikes : b. 1653; Scholar of Jesus Coll., Camb., 
 1673; Chaplain to the Duke of Lauderdale in 1681 ; Prebend, of Salisbury, 
 1687 ; deprived of his benefices in 1690, for refusing to take the oaths to the 
 Revolution Government. In 1713 he was cons, a Bishop in the Commu¬ 
 nion of the English Non-juring and of the Scottish Church ; He took part 
 in the Correspondence with the Easterns between 1716 and 1725: he died 
 in 1727. He was a man of great learning, and published various works. 
 
 XXXVIII. Robert Colder : b. perhaps about 1660: ordained at Edin¬ 
 burgh in 1684: on the Revolution was ejected by the Presbyterians from 
 his benefice ; and soon after the whole Scottish Church, with all its Bishops 
 
A LIST OF BISHOPS AND DIVINES. 
 
 257 
 
 and Clergy, was disestablished by the Revolution Government, and Presby¬ 
 terianism established as the National Religion of Scotland in its stead. He 
 was imprisoned 11 months; and prosecuted for treason, as it was then 
 called, (i. e. for disapproving the Revolution.) He suffered many persecu¬ 
 tions ; and published various works; among others one entitled, “ The True 
 Difference betwixt the principles and practice of the ‘ Kirk’ and the Church 
 of Scotland exemplified. See.,” 1172. 
 
 XXXIX. John Johnson : b. 1662; in 1687 was presented by Abp. San- 
 croft to the Cure of Boughton : after 1688 he refused to take the oaths to the 
 Revolution Government: in 1707 he was collated by Abp. Tenison to the 
 vicarage of Cranbrook: in 1710, and again in 1713, he was chosen by the 
 Clergy of the diocese of Canterbury to be one of their Proctors for the Con¬ 
 vocation. He died in 1725. He published, with other works, ‘ The Clergy¬ 
 man’s Vade-Mecum;’ ‘Propitiatory Oblation in the Eucharist;’ ‘The Un¬ 
 bloody Sacrifice;’ and ‘ A Collection of Ecclesiastical Laws.’ 
 
 XL. Thomas Wilson : b. 1663 ; educated at Trinity Coll., Dublin ; in 
 1697 was made Bp. of the Isle of Man. He w'as zealous in enforcing 
 Discipline; and in 1722 having interdicted the wife of the Governor 
 of the Island from the Holy Communion, he was with his two Vicars 
 General thrown into prison, and there kept for some time with great seve¬ 
 rity: he died in 1755. His works were published in 1780, in 2 vols. 4to.; 
 and reprinted soon after in folio. His fame was so great, and he was so 
 universally respected, not only within his own Diocese and the British 
 Dominions, but even abroad, that it is related of Cardinal Fleury the French 
 Minister, that in time of war between the two countries, he forbade the 
 French Cruisers to make any descent on the Isle of Man, merely to shew 
 his respect for the Apostolic virtues of its Bishop. 
 
 XLI. William Nichols: b. 1664; Fellow of Merton Coll., Oxf., 1684; 
 presented to the benefice of Selsey in Sussex, 1691: d. 1712. He pub¬ 
 lished a ‘ Comment on the Book of Common Prayer' in 1710; and, in 1711, 
 a ‘ Supplement’ to the same: he w'rote many other works. 
 
 XLII. John Ernest Grabe ; b. at Konigsberg in 1666; renounced 
 Lutheranism in 1695; came to England, and was ordained Deacon in the 
 Anglican Church in 1700 ; received the degree of D.D. from the University 
 of Oxford, 1706; and d. 1711. His chief works are, his edition of the 
 Septuagint; ‘Spicilegium SS. Patrum ;’ ‘Justini Apologia Prima;’ ‘Irenaeus 
 adv. Haereses, Libri V.;’ ‘ De Forma Consecrationis Eucharistiae, Hoc est, 
 Defensio Ecclesiae Graecae contra Romanam;’ and a beautiful edition of 
 Bishop Bull’s Works. He left also many unpublished MSS., which are 
 preserved in the Bodleian Library. It is remarkable that a Treatise, ‘ De 
 Erroribus et Schismate Lutheranorum,’ has been torn out from among 
 these MSS, and stolen, though the first leaf as well as the Title in the 
 Catalogue remain to mark the theft. 
 
 XLIII. Thomas Brett ; b. 1667; being convinced by Bishop Hickes 
 
258 A LIST OF BISHOPS AND DIVINES. 
 
 of the unlawfulness of taking the oaths to the Revolution Goveniment, he 
 gave up the beneiices which he held in the English Church: he was con¬ 
 secrated a Bishop about 1714 by Bp. Hickes, and two Scottish Bishops of 
 the Nonjuring Coiumunion. He took part in the Correspondence with 
 the Easterns between the years 1716 and 1725; and d. in 1743. He left 
 many works, especially one ‘ On the Primitive Liturgies.’ 
 
 XLIV. Joseph Bingham: b. 1668; Fellow of University Coll., Oxf., 
 1689; Tutor to Abp. Potter; in 1695 presented to the Rectory of Head- 
 burn Worthy, in Hants ; in 1722 completed the publication of his ‘ Antiqui¬ 
 ties of the Christian Church ;’ which w'ere in 1724 translated and published 
 in Latin, with a Lutheran preface, by Grischovius, at Halle: d. in 1723. 
 
 XLV. Nathaniel Marshall: b. 1680; educated at Emmanuel Coll., 
 Camb.; D.D. 1717; Chaplain to the King, 1715; Prebend, of Windsor 
 1721: d. 1729. He published in 1714 his ‘Penitential Discipline of the 
 Primitive Church ;’ and in 1717 a ‘ Translation of St. Cyprian.’ 
 
 XLVI. Charles Wheatley : b. 1686; a member of St. John’s Coll., Oxf.; 
 presented to the vicarage of Furneaux Pelham in Herts, 1728: d. 1742. 
 He published a valuable ‘ Commentary on the Book of Common Prayer.’ 
 
 XLVII. Randolph Ford : Priest, and Curate of St. Mary-la-bonne. He 
 published a Latin Treatise on the xxxix Articles, in 1720. 
 
 XLVIII. Thomas Rattray : b. 1687; Bp. of Dunkeld in the Scottish 
 Church, 1727: In 1739 he succeeded Bp. Freebairn as Primus: d. 1743. 
 He published ‘ The Ancient Liturgy of St. James, with an English Trans¬ 
 lation, Notes, and an Appendix;’ also, an ‘Essay on the Nature of the 
 Church;’ and ‘ Some Particular Instructions concerning the Christian 
 Covenant, and the Mysteries by which it is transacted and maintained’; 
 together with other pieces, concerning Confirmation, and the Nature of 
 Man. He has also left various MSS., which are as yet unpublished. 
 
 XLIX. Gloucester Ridley : b. 1702; a member of New College, Oxf.; 
 took the degree of D.D.; a learned Divine. In 1763 he published a ‘ Life 
 of Bp. Ridley;’ was made Prebend, of Salisbury in 1768 ; and d. 1774. 
 
 L. George Innes : Cons. Bp. of Brechin in Scotland 1778 ; d. 1781. He 
 was the Author of a Catechism, for which see the List of Documents, xiv. 
 
 LI. James Milne : Presbyter in the Scottish Church : The 2nd ed. of 
 his Tract, ‘ The Difference Stated betwixt the Presbyterian Establishment 
 and the Church of Scotland,’ was published at Aberdeen in 1811. 
 
 LII. Alexander Jolly : b. 1756: for ten years Priest at Turriff in the 
 Diocese of Aberdeen; the civil law prohibiting at that time the cele¬ 
 bration of the Service of the Church even in any private house in Scot¬ 
 land, in presence of more than four persons, on pain of six months’ im¬ 
 prisonment for the first offence, and transportation for the second; and 
 imposing a fine of £b. upon every person who should be present at any 
 such illegal meeting, without giving infonnation to the nearest magistrate. 
 
A LIST OF BISHOPS AND DIVINES. 
 
 259 
 
 Upon the extinction of the line of K. James II., in 1788, the Bishops 
 Clergy and Laity of the Scottish Church declared publicly their recognition 
 of King George the Third as their Sovereign de jure, as well as de facto; 
 and prayed for him as such by name in their Congregations. In 1791 the 
 Penal Statutes affecting them were repealed by an Act of the British Par¬ 
 liament ; but only on condition of the Scottish Bishops and Clergy taking 
 the Oaths to the Crown required in England, and also subscribing the 
 XXXIX Articles in the same manner as the English Clergy. When this was 
 resolved upon, and had been notified beforehand to the then Primus, Bp. 
 Skinner of Aberdeen, he replied, that “he believed the Scottish Clergy had 
 no objection to the general Doctrine of the xxxix Articles, although they 
 might not altogether approve of some particular expressions made use of in 
 them.” On this head he received for answer, that “ it was only the general 
 doctrine of the several Articles, to which the subscription was required even 
 in England ; that many expressions in them might no doubt be altered for 
 the better &c. Thirteen years after the passing of the Act, in the year 
 1804, the Scottish Bishops convoked a Synod or Convocation, in which it 
 was resolved, in compliance with the terms offered by the Act of Parliament, 
 to adopt the xxxix Articles. On this occasion Bp. Jolly (having been in 1786 
 consecrated to the See of Moray) made an Address to the Convocation, which 
 is preserved in the Archives of the Scottish Church, and in which he declared 
 fully for himself and his brethren in what sense the xxxix Articles were 
 then received ; viz., I. In such sense as was consistent with the substantial 
 unity and identity of the Faith of the Church in all ages; II. In such sense, 
 as made the Articles themselves consistent with the First English Liturgy, 
 composed, as an Act of Parliament expresses it, ‘ by the aid of the Holy 
 Ghost,’ and by the same persons as drew up the Articles ; and III. In that 
 ‘■plain, literal, and grammatical sense’ which was enforced by Abp. Laud and 
 K. Charles I. against the Puritans, who wished to go beyond the letter, 
 and to develop out of them the doctrines of Calvinism. The following are 
 extracts from the concluding part of his Address, as published by Mr. 
 Skinner, now Bp. of Aberdeen and Primus, from the MSS. of his Father and 
 Predecessor the late Primus, who presided at the Convocation in question:— 
 “ From the writings of Abp. Cranmer, and others his contemporaries, it 
 has been proved that the expressions in the Articles which Calvinistic divines 
 lay hold of, and misinterpret, do not, in their original meaning, favour their 
 peculiar tenets. The ‘ Institution and Erudition of a Christian Man,’ with 
 the ‘ Eeformatio Legum, &c.,’ drawn up by those first Keformers, explain 
 and amplify here and there what is more condensed and less perspicuous 
 in the Articles. And, happily, we too in Scotland have of late got our 
 authentic ‘ Institution of a Christian Man’ in a book called, ‘ A Layman’s 
 Account of his Faith and Practice, published with the approbation of 
 the Bishops of the Church.’ In adopting therefore the Articles of the 
 united Church of England and Ireland we must be candidly understood as 
 
260 
 
 A LIST or BISHOPS AND DIVINES. 
 
 taking them in unison with that’ Book, and not thinking any expressions, 
 with regard to the Lord’s Supper, in the least inimical to our practice at 
 the Altar in the use of the Scottish Communion Office; in which we are 
 supported by the first reformed Liturgy of England, not to look back to all 
 the ancient Liturgies, which prevailed long before the corruptions of popery 
 had a being. Some of the greatest Divines of the Church of England, 
 Poynet, Andrewes, Laud, Heylin, Mede, Taylor, Bull, Johnson, and many 
 others, have asserted and maintained the doctrine which in that Office is 
 reduced to practice. Yet these Divines did all subscribe the xxxix Articles; 
 and must therefore have understood them consistently with their belief of 
 the Commemorative Sacrifice of the Holy Eucharist, using the present 
 Liturgy of the Church of England as comprehending it. Our subscribing 
 them in Scotland cannot then be justly interpreted as an inconsistency with 
 it, &c.” .... And again: “ The learned Mr. Daubeny, in his w'ork above 
 referred to, agrees with those who acknowledge that some of the Articles 
 ‘ might have been better expressed,’ and that... they are ‘ an improvable form 
 of sound words.’ Much more might we in Scotland claim our right of ex¬ 
 pressing that true sense of them, ivhich he, and other worthy Churchmen, have 
 so fully evinced hi words less liable to be misunderstood.” —Skinner’s Annals 
 of Scottish Episcopacy, p. 215, 346. and Appendix III. 
 
 Bishop Jolly died in 1838. The aim of his whole life, to quote from 
 Mr. Cheyne and Mr. Pressley, his biographers, had been to realize the sjiirit 
 of the Church ; and he followed humbly and earnestly in her ways; observ¬ 
 ing religiously the Vigils of the Saints, and other Fasts, and keeping Lent 
 especially with great strictness; reciting the canonical Offices of the 
 Church morning and evening, and using more particularly for his private ex¬ 
 ercises such books as Bp. Andrew es’ ‘ Private Devotions,’ Dr. Hickes’ edition 
 of Austin’s ‘ Devotions, &c.’, ‘ The Church of England Man’s Companion, 
 &c.’ edited by Dr. Spinkes, Deacon’s ‘ Collection of Prayers,’ Sherlock’s 
 ‘ Practical Christian,’ &c. He used special Prayers for the Wednesday as 
 well as for the Friday in every week; and certain short ejaculations for the 
 different Hours of each day. It is related of him, that his habit was never 
 to begin any work, or the reading of any book, without a prayer to God for 
 the assistance of His grace ; nor to enter into conversation with any of his 
 friends, without first mentally invoking the Divine blessing upon the 
 person with whom he was conversing. While composing himself to rest, 
 he used continually to repeat the 51st Psalm. He published an ‘ Address 
 on Baptismal Regeneration;’ a tract ‘ On the Constitution of the Church 
 ‘ Observations on the Sunday Services;’ and ‘ The Christian Sacrifice.’ 
 
 LIII. LIV. Besides the above, two Living writers are quoted in the fore¬ 
 going pages, the present Bishop of Exeter, Dr. Philpotts, formerly of St. Mary 
 Magdalene Coll., Oxf., and the Rev. W. Palmer, of Worcester Coll., Oxf. 
 
 THE END. 
 
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