Testament, as they are commonly received, we do receive and account them Canonical.

libros, ut vulgo recepti sunt, recipimus, et habemus pro Canonicis.

⚫ 1. WHAT was the object of our Reformers in the compilation of this Article?

The Articles having been drawn up with an especial reference to the causes of our separation from the Romish Church, their compilers, after disposing of those leading doctrines of the Christian faith respecting which both parties are agreed, proceed now to lay down the Rule of Faith, by which both the Articles which precede, and those which follow, are to be tested. This was more particularly necessary, as on this point there is a wide and most important difference in the views of the two Churches.

2. What characteristics point out the different views which are taken by Romanists and Protestants respectively on the subject of the Rule of Faith?

While both Romanists and Protestants acknowledge the divine authority of the Holy Scriptures, the former assert that the books of the New Testament do not contain the entire rule of a Christian's faith and practice; but that there is, in the possession of the Church, a mass of unwritten primitive doctrine independent of Scripture, orally delivered by the Apostles, and faithfully transmitted to the present time, which is equally binding upon the belief and consciences of her members. They assert also that there is an infallible authority vested in the Church, by which the truth or falsehood of Tradition may be ascertained; and pronounce an anathema against those who call this authority in question. The Church of England on the other hand, denies that the belief of any doctrine is to be enforced as necessary to salvation, which is not supported by the sanction of Holy writ.

3. Do the Scriptures give any sanction to this alleged authority of Ecclesiastical tradition ?

The New Testament contains not the slightest intimation of any rules or precepts to be traditionally superadded to its own revelations; but, on the contrary, the strongest inferences are deducible both from the Old Testament and the

New, against their authority. Even in the patriarchal ages, when the length of human life afforded a comparative safeguard against error in the transmission of oral records, the rapid corruption of the true religion rendered a written law necessary; and the Law itself became at length so effectually defaced by the traditions of the Jews, as to call forth a most severe reprimand from our blessed Saviour (Matt. xv. . 2.).

4. Are there any expressions in the writings of St. Paul which may seem to bear upon the subject?

St Paul indeed (1 Cor. xi. 2. 2 Thess. ii. 17.) mentions certain Tapadóveis, but he is there speaking of his own written instructions, in a sense perfectly distinct from the use of the term as applied to oral tradition.

5. Did the Reformers absolutely reject the testimony of Tradition; or did they, under certain limitations, recognize its importance?

When the Reformers vindicated to Scriptural authority its due pre-eminence, they did not mean to abjure all traditional testimony whatsoever. The deference which they paid to the records of the 'Old Fathers' appears from the Preface to the Liturgy; but the appeal which they made to them was subordinate to Scripture. They reverenced them as human witnesses, but they did not obey them as divine lawgivers. However credible an early writer may be, or however well authenticated a tradition, they reject them at once, if they contradict the divine word. They maintain the necessity of Scriptural proof in all things 'necessary to 'Salvation;' regarding all beside as liable to error and misrepresentation. [See Art. xxxiv.]

6. Upon what grounds does the English Church look upon Holy Scripture as the only authorized Rule of Faith?

Since God alone can have the right to prescribe the conditions of Salvation, it is presumption in man to demand what God has not demanded: so that 'in vain do they 'worship God, who teach for doctrines the commandments 'of man' (Matt. xv. 9.). Hence the strong expression of St. Paul (Gal. i. 8.):-Though we or an angel from Heaven

D

preach any other Gospel unto you, than that which we have preached unto you, let him be accursed.' Hence also he aflirms (1 Tim. iii. 15. sqq.), that the Holy Scriptures are able to make us wise unto Salvation, through faith which is in Christ Jesus; and all Scripture,' he continues, 'is given by inspiration of God, and is profitable for doctrine, 'for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished 'unto all good works.'

7. When were the Apocryphal Scriptures written?

They were written after the time of Malachi, who flourished before the Gospel Dispensation, 420. B. C.

8. What do you understand by the Canonical and Apocryphal Scriptures; and why are the latter comparatively unimportant?

See Questions on St. Matthew, Introd. qq. 1-3.

9. State the reasons for believing that the books of the Old Testament have come down to us in a state of uncorrupted preservation.

To the Jews were committed the Scriptures of the Old Testament, which they received as the oracles of God, and 'read them in the synagogues every Sabbath-day;' by them they were transmitted, pure and unadulterated, to the Christian Church: for, severe as are the reproofs which our Lord directs against the Scribes and Lawyers, he never charges them with corrupting their sacred writings; and, as they were quoted by Christ and his Apostles, so are they found at the present day.

10. What proof have we of the genuineness and integrity of the writings of the New Testament?

That the several books of the New Testament are the genuine production of those whose names they bear, is attested by a connected series of writers from the Apostolic age downwards; and that they have been preserved to us in an uncorrupted state, appears from the facts that the quotatious made from them by writers of every age and

country, that the comments written upon them, and that the versions into which they have been rendered, are in perfect accordance with the text as it now stands.

11. Describe briefly the nature of the internal and external evidence, upon which the Inspiration of the New Testament rests.

The Inspiration of the New Testament is proved by the internal evidence of its moral purity, its fulfilled prophecy, and the incompetence of its writers to produce works of such a character without the divine assistance; by the external evidence of the sufferings which its authors underwent in defence of the Gospel, and of its reception by those who, gifted with the supernatural power of discerning spirits and ascertaining the truth (1 Cor. xii. 10.), rejected at the same time other writers of an apocryphal nature; and by the concurrent testimony of all succeeding ages in the Church.

12. Have all the books of the New Testament equal claims to be received as Canonical?

There have been local doubts respecting particular books; but the Church at large has, upon the surest grounds, duly settled the Canon as it stands.

13.

What are the books described as the first and second books of Esdras ?

Those which are more commonly known as the books of Ezra and Nehemiah.

14. Adduce passages from the early Fathers, descriptive of the character of the Sacred writings.

Besides the reference to Jerome (Præf. ad Prov.) in the Article itself, Ignatius observes (ad Phil. c. 9.) that the Gospel is the perfection of uncorruptness: Irenæus (Hær. II. 47.), that the Scriptures are perfect, being dictated by the word of God and his spirit: Tertullian (adv. Hermog. c. 22.), that woe is in store for those who add to, or detract from, the Scriptures: and St. Athanasius (Synop. S. Scr.), that there are other books, besides those of the Old Testament, which are not canonical, but only read to Catechumens. See also Justin M. Apol. 1. cc. 33. 39. Iren. Hær. Iv. 69. Tertul. de Præscr. Hær. c. 8. Cyprian. Epist. 74. Origen. Philocal. c. 3.