334

APPENDIX I The Tracts for the Times, 1833-1841

From Appendix in: H. P. Liddon, Life of Edward Bouverie Pusey (London: Longmans, Green & Co., 1894), III: 473-480. VOLUME I

Tract No. DATE TITLE/PAGES/(ADDRESSED TO) AUTHOR 1833 I Sept. 9. Thoughts on the Ministerial Commission. 4 pp. Ad [J. H. Newman]. Clerum II Sept. 9. The Catholic Church. 4 pp. [J. H. Newman]. III Sept. 9. Thoughts respectfully addressed to the Clergy on [J. H. Newman]. alterations in the Liturgy. The Burial Service. The Principle of Unity. 8 pp. IV Sept. 21. Adherence to the Apostolical Succession the safest [J. Keble]. course. On Alterations in the Prayer-book. 8 pp., Ad Populum. V Oct. 18. A short address to his Brethren on the Nature and [J. W. Bowden]. Constitution of the Church of Christ, and of the Branch of it established in England. By a Layman. 15. pp. VI Oct. 29. The Present Obligation of Primitive Practice. A sin of [J. H. Newman]. the Church. 4 pp., Ad Populum. VII Oct. 29. The Episcopal Church Apostolical. 4 pp. [J. H. Newman]. VIII Oct. 31. The Gospel a Law of Liberty. Church Reform. 4 pp. [J. H. Newman]. IX Oct. 31. On Shortening the Church Services. Sunday Lessons. 4 [R. H. Froude]. pp., Ad Populum. X Nov. 4. Heads of a Week-Day Lecture, delivered to a Country [J. H. Newman]. Congregation. 6 pp. XI Nov. 11. The Visible Church. Letters I and II. 8 pp., Ad Scholas. [J. H. Newman]. XII Dec. 4. Richard Nelson. No. 1 Bishops, Priests, and Deacons. [Thos. Keble]. 16 pp. XIII Dec. 5. Sunday Lessons. The Principle of Selection. 11 pp., Ad [J. Keble]. Populum. XIV Dec. 12. The Ember Days. 7 pp., Ad Populum. [Alfred Menzies]. XV Dec. 13. On the Apostolical Succession in the English Church. [W. Palmer, 11 pp. revised and completed by J.H. Newman]. XVI Dec. 17. Advent. 8 pp., Ad Populum. [B. Harrison]. XVII Dec. 20. The Ministerial Commission: A Trust from Christ for [B. Harrison]. the Benefit of His People. 7 pp., Ad Populum.

335

Tract No. DATE TITLE/PAGES/(ADDRESSED TO) AUTHOR XVIII Dec. 21. Thoughts on the Benefits of the System of Fasting [E. B. Pusey]. enjoined by our Church. 28 pp. XIX Dec. 23. On arguing concerning the Apostolical Succession. On [J. H. Newman]. Reluctance to confess the Apostolical Succession. 4 pp. XX Dec. 24. The Visible Church. Letter III. 4 pp., Ad Scholas. [J. H. Newman].

1834. XXI Jan. 1. Mortification of the Flesh a Scripture duty. 4 pp., Ad [J. H. Newman]. Populum. XXII Jan. 6. Richard Nelson. No. II. The Athanasian Creed. 18 pp. [Thos. Keble]. XXIII Jan. 6. The Faith and Obedience of Churchmen the strength [A. P. Perceval]. of the Church. 4 pp. XXIV Jan. 25. The Scripture View of the Apostolical Commission. 11 [B. Harrison]. pp., Ad Populum. XXV Jan. 25. The great Necessity and Advantage of Public Prayer (extracted from Bishop Beveridge‘s Sermon on the subject). 8 pp., Ad Populum. A reprint. XXVI Feb. 2. The Necessity and Advantage of Frequent Communion (extracted from Bishop Beveridge‘s Sermon on the subject). 23 pp. A reprint. XXVII Feb. 24. The History of Popish Transubstantiation (by John Cosin, Bishop of Durham). 16 pp. A reprint. XXVIII Mar. 25. The same, concluded. 24 pp. XXIX Mar. 25. Christian Liberty, or, Why should we belong to the [J. W. Bowden]. Church of England? By a Layman. 11 pp., Ad Populum. XXX Mar. 25. The same, continued. 8 pp., Ad Populum. [J. W. Bowden]. XXXI Apr. 25. The Reformed Church. 4 pp., Ad Clerum. [J. H. Newman]. XXXII Apr. 25. The Standing Ordinances of Religion. 8 pp., Ad Clerum. [C. P. Eden]. XXXIII May 1. Primitive Episcopacy. 7 pp., Ad Scholas. [J. H. Newman]. XXXIV May 1. Rites and Customs of the Church. 8 pp., Ad Scholas. [J. H. Newman]. XXXV May 8. The People‘s Interest in their Minister‘s Commission. 4 [A. P. Perceval]. pp., Ad Populum. XXXVI June 11 Account of Religious Sects at present existing in [A. P. Perceval]. England. 7 pp., Ad Populum. XXXVII June 24. Bishop Wilson‘s Form of Excommunication. 8 pp., Ad Populum. A reprint. XXXVIII July 25. Via Media. No. I. 12 pp., Ad Scholas. [J. H. Newman]. XXXIX July 25. Bishop Wilson‘s Form of Receiving Penitents. 4 pp., Ad Populum. A reprint. XL July 25. Richard Nelson. No. III. On Baptism. 15 pp., Ad [John Keble]. Populum. XLI Aug. 24. Via Media. No. II. 12 pp., Ad Scholas. [J. H. Newman]. XLII Aug. 24. Bishop Wilson‘s Meditations on his Sacred Office. No. I, Sunday. 15 pp., Ad Populum. A reprint.

336

Tract No. DATE TITLE/PAGES/ADDRESSED TO AUTHOR XLIII Sept. 21. Richard Nelson. No. IV. Length of the Public Service. [Thos. Keble]. 16 pp., Ad Populum. XLV Oct. 18. The Grounds of our Faith. 6 pp., Ad Clerum. [J. H. Newman]. XLVI Oct. 28. Bishop Wilson‘s Meditations on his Sacred Office. No. III, Tuesday. 4 pp., Ad Populum. A reprint. XLVII Nov. 1. The Visible Church. Letter IV. 4 pp., Ad Clerum. [J. H. Newman].

VOLUME II

XLVIII Nov. 30. Bishop Wilson‘s Meditations on his Sacred Office. No. IV, Wednesday. 4 pp. (2nd ed. 10 pp.), Ad Populum. A reprint. XLIX Dec. 25. The Kingdom of Heaven. 12 pp., Ad Clerum. [B. Harrison]. L Dec. 26. Bishop Wilson‘s Meditations on his Sacred Office. No. IV, Wednesday (continued). 4 pp. (2nd ed. 7 pp.), Ad Populum. A reprint.

1835.

LI Jan. 6. On Dissent without reason in Conscience. 16 pp., Ad [R. F. Wilson]. Populum. LII Undated. Sermons for Saints‘ Days and Holidays. No. 1, St. [J. Keble]. Matthias. 8 pp., Ad Clerum. LIII Feb. 24. Bishop Wilson‘s Meditations on his Sacred Office. No. V, Thursday. 4 pp., Ad Populum. A reprint. LIV Feb. 2. Sermons for Saints‘ Days and Holidays. No. II, The [J. Keble]. Annunciation of the Blessed Virgin Mary. 12 pp., Ad Populum. LV Mar. 25. Bishop Wilson‘s Meditations on his Sacred Office. No. V, Thursday (continued). 8 pp., Ad Populum. A reprint. LVI Mar. 25. Holy Days observed in the English Church. 7 pp., Ad [J. W. Bowden]. Populum. LVII Mar. 25. Sermons for Saints‘ Days and Holidays. No. III, St. [J. Keble]. Mark‘s Day. 15 pp., Ad Populum. LVIII April 19. On the Church as viewed by Faith and by the World. 7 [J. W. Bowden]. pp., Ad Populum. LIX April 25. The position of the Church of Christ in England, [R. H. Froude]. relatively to the State and the Nation. 8 pp., Ad Clerum. LX Mar. 25. Sermons for Saints‘ Days and Holidays. No. IV, St. [J. Keble]. Philip and St. James. 12 pp., Ad Populum. LXI May 1. The Catholic Church a Witness against Illiberality. 4 [A. Buller]. pp., Ad Clerum. LXII May 1. Bishop Wilson‘s Meditations on his Sacred Office. No. V, Thursday (continued). 8 pp., Ad Populum. A reprint.

337

Tract No. DATE TITLE/PAGES/(ADDRESSED TO) AUTHOR LXIII May 1. The Antiquity of the existing Liturgies. 16 pp., Ad [R. H. Froude]. Clerum. LXIV June 11. Bishop Bull on the Ancient Liturgies. 4 pp., Ad Populum. A reprint. LXV June 29. Bishop Wilson‘s Meditations on his Sacred Office. No. VI, Friday (abridged). 4 pp., Ad Populum. A reprint. After the first edition, No. 65 is a tract of 32 pages, containing the unabridged form of Bishop Wilson‘s Mediations for Friday and Saturday. See No. 70. LXVI July 25. On the Benefits of the System of Fasting prescribed by [E. B. Pusey]. our Church. Supplement to Tract 18. 16 pp., Ad Clerum. LXVII Aug. 24. Scriptural Views of Holy Baptism. pp. 1-48, Ad Clerum. [E. B. Pusey]. For a description of the later editions of this tract, see [Liddon‘s Life of E. B. Pusey] vol. i. pp. 352-354. LXVIII Sept. 29. Scriptural views of Holy Baptism (continued). pp. 49-104, [E. B. Pusey]. Ad Clerum. LXIX Oct. 18. Scriptural Views of Holy Baptism (concluded). pp. 105- [E. B. Pusey]. 208, Ad Clerum. LXX Oct. 28. Bishop Wilson‘s Meditations on his Sacred Office. No. VII, Saturday (abridged). 4 pp., Ad Populum. A reprint. After the first edition, the unabridged form of Bishop Wilson‘s Meditations for Saturday is printed as par t of No. 65; and the ‗Notes to the Scriptural Views of Holy Baptism‘ (Tracts 67, 68 and 69), pp. 209-295 [E. B. Pusey], are reckoned as No. 70.

1836. VOLUME III

LXXI Jan. 1. On the Controversy with the Romanists (No. I, Against [J. H. Newman]. Romanism), 35 pp., Ad Clerum. LXXII Jan. 6. Archbishop Ussher on Prayers for the Dead (No. II, Against Romanism). 60 pp. A reprint. LXXIII Feb. 2. On the Introduction of Rationalistic Principles into [J. H. Newman]. Religion. 56 pp., Ad Scholas. LXXIV Apr. 25. Catena Patrum. No. I. Testimony of Writers in the later [J. H. Newman, English Church to the doctrine of the Apostolical (sometimes Succession. 56 pp., Ad Populum. Printed also attributed to B. simultaneously as the Appendix to E. B. Pusey‘s Harrison)]. ‗Earnest Remonstrance to the Author of ―The Pope‘s Letter,‖ &c.‘ See Tract 77. LXXV June 24. On the Roman Breviary as embodying the substance of [J. H. Newman]. the Devotional Services of the Church Catholic. 148 pp. (2nd ed. 207 pp.), Ad Clerum.

338

Tract No DATE TITLE/PAGES/(ADDRESSED TO) AUTHOR LXXVI Sept. 29. Catena Patrum. No. II. Testimony of Writers in the [J. H. Newman]. later English Church to the doctrine of Baptismal Regeneration. 56 pp. LXXVII Nov. 1. An Earnest Remonstrance to the Author of ‗The [E. B. Pusey]. Pope‘s Letter.‘ 35 pp. A reprint. First issued on April 25, 1836.

1837. VOLUME IV

LXXVIII Feb. 2. Catena Patrum. No. III. Testimony of Writers in the [H. E. Manning later English Church to the duty of maintaining, Quod and C. Marriott]. semper, quod ubique, quod ab omnibus traditum est. 118 pp., Ad Populum. LXXIX Mar. 25. On Purgatory (Against Romanism, No. III). 61 pp., Ad [J. H. Newman]. Clerum. LXXX Undated. On Reserve in communicating Religious Knowledge, [I. Williams]. Parts I-III, 82 pp. LXXXI Nov. 1. Catena Patrum. No. IV. Testimony of Writers in the [E. B. Pusey]. later English Church to the doctrine of the Eucharistic Sacrifice, with an historical account of the changes in the Liturgy as to the expression of that doctrine. 415 pp. ( 2nd ed. 424 pp.). LXXXII Nov. 1. The Preface, Title-Page, and Contents to Volume IV. [J. H. Newman]. The Preface includes ‗Letter to a Magazine on the subject of Dr. Pusey‘s Tract on Baptism.‘ 42 pp.

1838. VOLUME V

LXXXIII June 29. Advent Sermons on Antichrist. 54 pp. [J. H. Newman]. LXXXIV Aug. 24. Whether a Clergyman of the Church of England be [Thos. Keble, now bound to have Morning and Evening Prayers daily conclusion from p. in his Parish Church. 45 pp. 35 by G. Prevost]. LXXXV Sept. 21 Letters on the Scripture proof of the Doctrines of the [J. H. Newman]. Church. Part I. 115 pp.

1839.

LXXXVI Mar. 25. Indications of a superintending Providence in the [I. Williams]. preservation of the Prayer-book and in the changes which it has undergone. 100 pp.

339

Tract No. DATE TITLE/PAGES/(ADDRESSED TO) AUTHOR 1840.

LXXXVII Feb. 2. On Reserve in communicating Religious Knowledge [I. Williams]. (conclusion). 144 pp., Ad Clerum. LXXXVIII. Mar. 25. The Greek Devotions of Bishop Andrews, translated [J. H. Newman]. and arranged. 96 pp.

END OF VOLUME V.

LXXXIX. Undated On the Mysticism attributed to the Early Fathers of the [J. Keble]. Church. 186 pp.

1841.

XC. Jan. 25. Remarks on certain passages in the Thirty-nine Articles. [J. H. Newman]. 83 pp.

340

APPENDIX II

The Tracts for the Times Arranged According to Category

Owen Chadwick considers The Tracts for the Times belonged to four categories: Devotional; Controversial; Ecclesiastical; and, Historical. The following is a list of the Tracts classed according to category.† Some are listed under more than one heading because they contain material which belongs to different categories. (For example, some are both devotional and historical.)*

DEVOTIONAL CONTROVERSIAL ECCLESIASTICAL HISTORICAL IX I I XXVII X? LIX II XXVIII XIII LXI III LVI XIV LXVII IV LXIII XVI LXVIII V LXIV XVIII LXIX VI LXXXVIII XXI LXXI VII LXXXIX XXV LXXII VIII XXVI LXXIII IX XXXIV LXXIV XI XXXIX LXXV XII XL LXXVI XIII L LXXVII XIV LVI LXXVIII XV LVIII LXXIX XVI LXVI LXXX XVII LXXV LXXXI XIX LXXX LXXXII XX LXXXVII LXXXV XXII LXXXVIII LXXXVI XXIII LXXXIX LXXXVII XXIV XC XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXV XXXVI XXXVII XXXVIII 341

DEVOTIONAL CONTROVERSIAL ECCLESIASTICAL HISTORICAL XXXIX XL XLI XLII XLIII XLV XLVI XLVII XLVIII XLIX L LII LIII LIV LV LVII LIX LX LXI LXII LXIII LXIV LXV LXX LXXIV LXXXIII LXXXIV † Owen Chadwick, The Mind of the Oxford Movement (London: A & C. Black Ltd., 1960), 53. *Notes: As noted, some Tracts appear in more than one column. Other Tracts have been placed in the most relevant column. For example, Bishop Wilson‘s Meditations on His Sacred Office (Tracts XLII, XLVI and XLVIII) have been placed in the Ecclesiastical column because he reflects on the Office prayed by the clergy. However, the Tracts were addressed to all (Ad Populum) and the topic they considered concerned prayer, hence they could equally be placed in the Devotional column. Yet another example, Tract XXVI, A History of Popish Transubstantiation by John Cosin, is placed in the Historical column because it was responding to another contemporary document. It could equally have been sited in the Controversial column.

342

APPENDIX III

The Thirty-nine Articles Arranged according to those considered, and those not addressed in Tract 90

THOSE ARTICLES CONSIDERED THOSE ARTICLES NOT ADDRESSED VI. Of the Sufficiency of the Holy I. Of Faith in the Holy Trinity. Scriptures for Salvation. There is but one living and true God, Holy Scripture containeth all things everlasting, without body, parts, or passions; necessary to salvation: so that whatsoever is of infinite power, wisdom, and goodness; the not read therein, nor may be proved thereby, Maker, and Preserver of all things both is not to be required of any man, that it visible and invisible. And in the unity of this should be believed as an article of the Faith, Godhead there be three Persons, of one or be thought requisite or necessary to Substance, power, and eternity; the Father, salvation. In the name of the Holy Scripture the Son, and the Holy Ghost. we do understand those canonical Books of the Old and New Testament, of whose II. Of the Word or Son of God, which was authority was never any doubt in the Church. made very Man.

Of the Names and Number of the Canonical The Son, which is the Word of the Father, Books: begotten from everlasting of the Father, the Genesis, Exodus, Leviticus, Numbers, very and eternal God, and of one substance Deuteronomy, Joshua, Judges, Ruth, The with the Father, took Man‘s nature in the First Book of Samuel, The Second Book of womb of the blessed Virgin, of her Samuel, The First Book of Kings, The substance: so that two whole and perfect Second Book of Kings, The First Book of Natures, that is to say, the Godhead and Chronicles, The Second Book of Chronicles, Manhood, were joined together in one The First Book of Esdras, The Second Book Person, never to be divided, whereof is one of Esdras, The Book of Esther, The Book of Christ, very God, and very Man; who truly Job, The Psalms, The Proverbs, Ecclesiastes suffered, was crucified, dead, and buried, or Preacher, Cantica, or Songs of Solomon, to reconcile his Father to us, and to be a Four Prophets the greater, Twelve Prophets sacrifice, not only for original guilt, but also the less. for actual sins of men.

And the other Books (as Hierome saith) the III. Of the going down of Christ into Church doth read for example of life and Hell. instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following: As Christ died for us, and was buried; so also it is to be believed, that he went down into The Third Book of Esdras, The Fourth Hell. Book of Esdras, The Book of Tobias, The 343

THOSE ARTICLES CONSIDERED THOSE ARTICLES NOT ADDRESSED Book of Judith, The rest of the Book of IV. Of the Resurrection of Christ. Esther, The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The Song of Christ did truly rise again from death, and the Three Children, The Story of Susanna, took again his body, with flesh, bones, and Of Bel and the Dragon, The Prayer of all things appertaining to the perfection of Manasses, The First Book of Maccabees, Man‘s nature; wherewith he ascended into The Second Book of Maccabees. Heaven, and there sitteth, until he return to judge all Men at the last day. All the Books of the New Testament, as they are commonly received, we do receive, and V. Of the Holy Ghost. account them Canonical. The Holy Ghost, proceeding from the XI. Of the Justification of Man. Father and the Son, is of one substance, majesty, and glory, with the Father and the We are accounted righteous before God, Son, very and eternal God. only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own VII. Of the Old Testament. works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome The Old Testament is not contrary to the Doctrine, and very full of comfort, as more New: for both in the Old and New largely expressed in the Homily of Testament everlasting life is offered to Justification. Mankind by Christ, who is the only Mediator between God and Man, being both God and XII. Of Good Works. Man. Wherefore they are not to be heard, which feign that the old Fathers did look Albeit that Good Works, which are the fruits only for transitory promises. Although the of Faith, and follow after Justification, Law given from God by Moses, as cannot put away our sins, and endure the touching Ceremonies and Rites, do not bind severity of God‘s judgment; yet are they Christian men, nor the Civil precepts thereof pleasing and acceptable to God in Christ, ought of necessity to be received in any and do spring out necessarily of a true and commonwealth; yet notwithstanding, no lively Faith; insomuch that by them a lively Christian man whatsoever is free from the Faith may be as evidently known as a tree obedience of the Commandments which are discerned by the fruit. called Moral.

XIII. Of Works before Justification. VIII. Of the Three Creeds.

Works done before the grace of Christ, and The Three Creeds, Nicene Creed, the Inspiration of the Spirit, are not Athanasius‘s Creed, and that which is pleasant to God, forasmuch as they spring commonly called the Apostles‘ Creed ought not of faith in Jesus Christ; neither do they thoroughly to be received and believed: for make men meet to receive grace, or (as the they may be proved by most certain warrants School-authors say) deserve grace of of Holy Scripture. congruity: yea rather, for that they are not done as God hath willed and commanded 344

THOSE ARTICLES CONSIDERED THOSE ARTICLES NOT ADDRESSED them to be done, we doubt not but they have the nature of sin. IX. Of Original or Birth Sin.

XIX. Of the Church. Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it The visible Church of Christ is a is the fault and corruption of the Nature of congregation of faithful men, in which the every man, that naturally is engendered of pure Word of God is preached, and the the offspring of Adam; whereby man is very Sacraments be duly ministered according to far gone from original righteousness, and is Christ‘s ordinance, in all those things that of of his own nature inclined to evil, so that the necessity are requisite to the same. flesh lusteth always contrary to the Spirit; and therefore in every person born into this As the Church of Jerusalem, Alexandria, and world, it deserveth God‘s wrath and Antioch, have erred; so also the Church of damnation. And this infection of nature doth Rome hath erred, not only in their living and remain, yea in them that are regenerated; manner of Ceremonies, but also in matters whereby the lust of the flesh, called in Greek, of Faith. phronema sarkos, (which some do expound the wisdom, some sensuality, some the affection, XX. Of the Authority of the Church. some the desire, of the flesh), is not subject to the Law of God. And although there is no The Church hath power to decree Rites or condemnation for them that believe and are Ceremonies, and authority in Controversies baptized; yet the Apostle doth confess, that of Faith: and yet it is not lawful for the concupiscence and lust hath of itself the Church to ordain anything that is contrary to nature of sin. God‘s Word written, neither may it so expound one place of Scripture, that it be X. Of Free Will. repugnant to another. Wherefore, although the Church be a witness and a keeper of The condition of Man after the fall of Adam Holy Writ, yet, as it ought not to decree any is such, that he cannot turn and prepare thing against the same, so besides the same himself, by his own natural strength and ought not to enforce any thing to be believed good works, to faith, and calling upon God. for necessity of Salvation. Wherefore we have no power to do good works pleasant and acceptable to God, XXI. Of the Authority of General without the grace of God by Christ Councils. preventing us, that we may have a good will, and working with us, when we have that General Councils may not be gathered good will. together without the commandment and will of Princes. And when they be gathered XIV. Of Works of Supererogation. together, (forasmuch as they be an assembly of men, whereof all be not governed with the Voluntary Works besides, over and above, Spirit and Word of God,) they may err, and God‘s Commandments, which they call sometimes have erred, even in things Works of Supererogation, cannot be taught pertaining unto God. without arrogancy and impiety: for by them men do declare, that they not only render 345

THOSE ARTICLES CONSIDERED THOSE ARTICLES NOT ADDRESSED Wherefore things ordained by them as unto God as much as they are bound to, but necessary to salvation have neither strength that they do more for his sake, than of nor authority, unless it may be declared that bounden duty is required: whereas Christ they be taken out of holy Scripture. saith plainly, When ye have done all that are commanded to you, say, We are unprofitable XXII. Of Purgatory. servants.

The Romish Doctrine concerning Purgatory, XV. Of Christ alone without Sin. Pardons, Worshipping and Adoration, as well of Images as of Relics, and also Christ in the truth of our nature was made Invocation of Saints, is a fond thing, vainly like unto us in all things, sin only except, invented, and grounded upon no warranty of from which he was clearly void, both in his Scripture, but rather repugnant to the Word flesh, and in his spirit. He came to be the of God. Lamb without spot, who, by sacrifice of himself once made, should take away the sins XXV. Of the Sacraments. of the world; and sin (as Saint John saith) was not in him. But all we the rest, although Sacraments ordained of Christ be not only baptized, and born again in Christ, yet badges or tokens of Christian men‘s offend in many things; and if we say we have profession, but rather they be certain sure no sin, we deceive ourselves, and the truth is witnesses, and effectual signs of grace, and not in us. God‘s good will towards us, by the which he doth work invisibly in us, and doth not XVI. Of Sin after Baptism. only quicken, but also strengthen and confirm our Faith in him. Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, There are two Sacraments ordained of Christ and unpardonable. Wherefore the grant of our Lord in the Gospel, that is to say, repentance is not be denied to such as fall Baptism, and the Supper of the Lord. into sin after Baptism. After we have received the Holy Ghost, we may depart Those five commonly called Sacraments, that from grace given, and fall into sin, and by the is to say, Confirmation, Penance, Orders, grace of God we may arise again, and amend our lives. And therefore they are to be Matrimony, and Extreme Unction, are not to condemned, which say, they can no more sin be counted for Sacraments of the Gospel, as long as they live here, or deny the place of being such as have grown partly of the forgiveness to such as truly repent. corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but XVII. Of Predestination and Election yet have not like nature of Sacraments with Baptism, and the Lord‘s Supper, for that they Predestination to Life is the everlasting have not any visible sign or ceremony purpose of God, whereby (before the ordained of God. foundations of the world were laid) he hath constantly decreed by his counsel secret to The Sacraments are not ordained of Christ us, to deliver from curse and damnation to be gazed upon, or to be carried about, but those whom he hath chosen in Christ out of 346

THOSE ARTICLES CONSIDERED THOSE ARTICLES NOT ADDRESSED that we should duly use them. mankind, and to bring them by Christ to everlasting salvation, as vessels made to And in such only as worthily receive the honour. Wherefore, they which be endued same, they have a wholesome effect or with so excellent a benefit of God, be called operation: but they that receive them according to God's purpose by his Spirit unworthily, purchase to themselves working in due season: they through Grace damnation, as Saint Paul saith. obey the calling: they be justified freely: they be made sons of God by adoption: they XXVIII. Of the Lord’s Supper. be made like the image of his only- begotten Son Jesus Christ: they walk religiously in The Supper of the Lord is not only a sign of good works, and at length, by God‘s mercy, the love that Christians ought to have among they attain to everlasting felicity. themselves one to another; but rather it is a Sacrament of our Redemption by Christ‘s As the godly consideration of Predestination, death: insomuch that to such as rightly, and our Election in Christ, is full of sweet, worthily, and with faith, receive the same, pleasant, and unspeakable comfort to godly the Bread which we break is a partaking of persons, and such as feel in themselves the the Body of Christ; and likewise the Cup of working of the Spirit of Christ, mortifying Blessing is a partaking of the Blood of the works of the flesh, and their earthly Christ. members, and drawing up their mind to high and heavenly things, as well because it doth Transubstantiation (or the change of the greatly establish and confirm their faith of substance of Bread and Wine) in the Supper eternal Salvation to be enjoyed through of the Lord, cannot be proved by Holy Writ; Christ, as because it doth fervently kindle but is repugnant to the plain words of their love towards God: So, for curious and Scripture, overthroweth the nature of a carnal persons, lacking the Spirit of Christ, to Sacrament, and hath given occasion to many have continually before their eyes the superstitions. sentence of God‘s Predestination, is a most dangerous downfall, whereby the Devil doth The Body of Christ is given, taken, and thrust them either into desperation, or into eaten, in the Supper, only after an heavenly wrethchlessness of most unclean living, no and spiritual manner. And the mean whereby less perilous than desperation. the Body of Christ is received and eaten in the Supper, is Faith. Furthermore, we must receive God‘s promises in such wise, as they be generally The Sacrament of the Lord‘s Supper was not set forth to us in Holy Scripture: and, in our by Christ‘s ordinance reserved, carried about, doings, that Will of God is to be followed, lifted up, or worshipped. which we have expressly declared unto us in the word of God. XXXI. Of the one Oblation of Christ finished upon the Cross. XVIII. Of obtaining eternal Salvation only by the Name of Christ The Offering of Christ once made in that perfect redemption, propitiation, and They also are to be had accursed that satisfaction, for all the sins of the whole presume to say, That every man shall be 347

THOSE ARTICLES CONSIDERED THOSE ARTICLES NOT ADDRESSED world, both original and actual; and there is saved by the Law or Sect which he none other satisfaction for sin, but that professeth, so that he be diligent to frame his alone. Wherefore the sacrifices of Masses, in life according to that Law, and the light of the which it was commonly said, that the Nature. For Holy Scripture doth set out unto Priest did offer Christ for the quick and the us only the Name of Jesus Christ, whereby dead, to have remission of pain or guilt, were men must be saved. blasphemous fables, and dangerous deceits. XXIII. Of Ministering in the Congregation XXXII. Of the Marriage of Priests. It is not lawful for any man to take upon him Bishops, Priests, and Deacons, are not the office of public preaching, or commanded by God‘s Law, either to vow ministering the Sacraments in the the estate of single life, or to abstain from Congregation, before he be lawfully called, marriage: therefore it is lawful for them, as and sent to execute the same. And those we for all other Christian men, to marry at their ought to judge lawfully called and sent, own discretion, as they shall judge the same which be chosen and called to this work by to serve better to godliness. men who have public authority given unto them in the Congregation, to call and send XXXV. Of the Homilies. Ministers into the Lord‘s vineyard.

The Second Book of Homilies, the several XXIV. Of Speaking in the Congregation titles whereof we have joined under this in such a Tongue as the people Article, doth contain a godly and wholesome understandeth. Doctrine, and necessary for these times, as doth the former Book of Homilies, which It is a thing plainly repugnant to the Word of were set forth in the time of Edward the God, and the custom of the Primitive Sixth; and therefore we judge them to be Church, to have public Prayer in the Church, read in Churches by the Ministers, diligently or to minister the Sacraments, in a tongue and distinctly, that they may be understanded not understanded of the people. of the people. XXVI. Of the Unworthiness of the XXXVII. The Bishop of Rome Ministers, which hinders not the effect of the Sacraments. The King‘s Majesty hath the chief power in this Realm of England, and other his Although in the visible Church the evil be Dominions, unto whom the chief ever mingled with the good, and sometimes Government of all Estates of this Realm, the evil have chief authority in the whether they be Ecclesiastical or Civil, in all Ministration of the Word and Sacraments, causes doth appertain, and is not, nor yet forasmuch as they do not the same in ought to be, subject to any foreign their own name, but in Christ‘s, and do Jurisdiction. Where we attribute to the ministe r by his commission and authority, we King‘s Majesty the chief government, by may use their Ministry, both in hearing the which Titles we understand the minds of Word of God and in receiving the some slanderous folks to be offended; we Sacraments. 348

THOSE ARTICLES CONSIDERED THOSE ARTICLES NOT ADDRESSED give not our Princes the ministering either of Neither is the effect of Christ‘s ordinance God‘s Word, or of the Sacraments, the taken away by their wickedness, nor the which thing the Injunctions also lately set grace of God‘s gifts diminished from such as forth by Elizabeth our Queen do most by faith, and rightly, do receive the plainly testify; but that only prerogative, Sacraments ministered unto them; which be which we see to have been given always to all effectual, because of Christ‘s institution and godly Princes in holy Scriptures by God promise, although they be ministered by evil himself; that is, that they should rule all men. estates and degrees committed to their charge by God, whether they be Nevertheless, it appertaineth to the discipline Ecclesiastical or Temporal, and restrain with of the Church, that inquiry be made of evil the civil sword the stubborn and evil-doers. Ministers, and that they be accused by those that have knowledge of their offences; and The Bishop of Rome hath no jurisdiction in finally, being found guilty, by just judgment this Realm of England. The Laws of the be deposed. Realm may punish Christian men with death, for heinous and grievous offenses. XXVII. Of Baptism

It is lawful for Christian men, at the Baptism is not only a sign of profession, and commandment of the Magistrate, to wear mark of difference, whereby Christian men weapons, and serve in the wars. are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God.

The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

XXIX. Of the Wicked, which eat not the Body of Christ in the use of the Lord’s Supper.

The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ; yet in no wise are they partakers of Christ: but rather, to their condemnation, do 349

THOSE ARTICLES NOT ADDRESSED eat and drink the sign or Sacrament of so great a thing.

XXX. Of both Kinds.

The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord‘s Sacrament, by Christ‘s ordinance and commandment, ought to be ministered to all Christian men alike.

XXXIII. Of excommunicate Persons, how they are to be avoided.

That person which 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 an Heathen and Publican, until he be openly reconciled by penance, and received into the Church by a Judge that hath the authority thereunto.

XXXIV. Of the Traditions of the Church.

It is not necessary that the Traditions and Ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men‘s manners, so that nothing be ordained against God‘s Word. Whosoever, through his private judgment, willingly 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, (that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.

Every particular or national Church hath 350

THOSE ARTICLES NOT ADDRESSED authority to ordain, change, and abolish, Ceremonies or Rites of the Church ordained only by man‘s authority, so that all things be done to edifying.

XXXVI. Of Consecration of Bishops and Ministers.

The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering; neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly, and lawfully consecrated and ordered.

XXXVIII. Of Christian Men’s Goods, which are not common.

The Riches and Goods of Christians are not common, as touching the right, title, and possession of the same; as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

XXXIX. Of a Christian Man’s Oath.

As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the 351

THOSE ARTICLES NOT ADDRESSED Prophet‘s teaching in justice, judgment, and truth.

352

APPENDIX IV

The Divines and Other Sources Quoted in Tract 90 in Parallel with those in the Catenae Patrum

Tract 74 Tract 76 Tract 78 Tract 81 Tract 90 Catena Patrum Catena Patrum Catena Patrum Catena Patrum I II III IV Allestrie Allestrie (1619-81) Andrews Andrews Andrews Andrewes (1555-1626)

Bancroft (1544-1610) Barlow (1607-91) Barrow Barrow (1550-93) Bennet (1804-86) Beveridge Beveridge Beveridge Beveridge (1637-1708) Bilson Bilson Bilson (1547-1616) Bingham Bingham Bingham (1688-1723) Bramhall Bramhall Bramhall. Bramhall Bramhall (1594-1663) Brett Brett (1667-1744) Brevint (1616-1695) Buckeridge (1562-1631) Bull Bull Bull Bull Bull (1634-1710) Burnet (1634-1715) Collier Collier. Collier (1650-1726) Comber Comber (1645-99) Commissioners of AD 1662 Prayer Book 353

Tract 74 Tract 76 Tract 78 Tract 81 Tract 90 Catena Patrum Catena Patrum Catena Patrum Catena Patrum I II III IV Compilers of the American Prayer Book

Compilers of the Scotch Prayer Book

Cosin Cosin (1594-1672) Daubeny (1745-1827) Dodwell Dodwell (1641-1711) Donne (1571/2-1631) Duppa (1588-1662) Fell Fell (1625-86) Ferne (1602-1662) Field Field Field Field (1561-1616) Forbes (15851634) Grabe Grabe (1666-1711) Hall Hall. Hall (1574-1656) Hammond Hammond Hammond. Hammond (1605-60) Heber Heber (1783-1826) Heylin Heylin Heylin. Heylyn (1600-62) Hicks Hickes Hicks. Hickes (1642-1715) Hooker Hooker Hooker. Hooker Hooker (1554-1600) Hooper (d.1555) Horne Horne (1730-92) 354

Tract 74 Tract 76 Tract 78 Tract 81 Tract 90 Catena Patrum Catena Patrum Catena Patrum Catena Patrum I II III IV Horsley Horsley (1733-1806) Hughes (b.1705) Jackson Jackson Jackson (1579-1640) Jebb Jebb Jebb (1775-1833) Jenkin (1656-1727) Jewell Jewell. Jewell (1522-71) Johnson Johnson Johnson Johnson (1662-1725) Samuel Johnson (1709-84) Jolly (1756-1838) W. Jones Jones Jones (1726-1800) Ken Ken Kenn Ken (1637-1711) Kettlewell Kettlewell (1653-95) Laud Laud Laud. Laud Laud (1573-1645) Laurence

Law Law (1686-1761) Leslie Leslie Leslie. Leslie (1650-1722) Mant Mant (176-1848) Mason Mason (1566-1621) Mede Mede. Mede (1586-1638) Montagu Montague (1577-1641) Morton. Morton (1564--1659) Nelson Nelson Nelson (1656-1715) 355

Tract 74 Tract 76 Tract 78 Tract 81 Tract 90 Catena Patrum Catena Patrum Catena Patrum Catena Patrum I II III IV

Nicholson (1591-1672) Overall. Overall (1560-1619) Patrick Patrick. Patrick (1625-1707) Pearson Pearson Pearson (1613-86) Philpotts (1778-1869) Potter Potter Potter. Potter (c.1674-1747) Ridley (c.1500-55) Sancroft (1617-93) Sanderson Sanderson (1587-1663) Scott Scott (1747-1821) Scrivener (1813-91) Sharp Sharp Sharpe (1645-1714) Sherlock Sherlock (1641-1707) Skelton Skelton (1460-1529) Smith (c.1687-98) Sparrow (1612-85) Stillingfleet Stillingfleet. Stillingfleet Stillingfleet (1635-99) Taylor Taylor Taylor Taylor Taylor (1613-67) Thorndike Thorndike. Thorndike Thorndike (1598-1672) Towerson (1635-97) Ussher Ussher (1581-1656)

356

Tract 74 Tract 76 Tract 78 Tract 81 Tract 90 Catena Patrum Catena Patrum Catena Patrum Catena Patrum I II III IV

Van Mildert Van Mildert Van Mildert (1765-1836) Wake Wake (1657-1737) Wall (1647--1728) Waterland Waterland (1683-1740) Wheatley (1686-1742) White. White (c. 1564-1638) Wilson Wilson Wilson (1663-1755)

357

APPENDIX V

The Articles Remarked on in Tract 90 Compared with The Fourteen Objections to the Church of Rome removed from Tract 38

ARTICLES REMARKED ON IN THE FOURTEEN OBJECTIONS TO TRACT 90 THE CHURCH OF ROME REMOVED FROM TRACT 38 VI. Of the Sufficiency of the Holy 13. That the Roman Doctrine of Tradition Scriptures for Salvation. is unscriptural. XI. Of the Justification of Man. 1. I consider it unscriptural to say with the Church of Rome, that ―we are justified by inherent righteousness.‖ XII. Of Good Works. 2. That it is unscriptural to say that ―the good works of man justified do truly merit eternal life.‖ XIII. Of Works before Justification. 2. That it is unscriptural to say that ―the good works of man justified do truly merit eternal life.‖ XIX. Of the Church. 13. That the Roman Doctrine of Tradition is unscriptural. XX. Of the Authority of the Church. 13. That the Roman Doctrine of Tradition is unscriptural. XXI. Of the Authority of General 13. That the Roman Doctrine of Tradition Councils. is unscriptural. XXII. Of Purgatory. 8. That the received doctrine of purgatory is at variance with Scripture, cruel to the better sort of Christians, and administering deceitful comfort to the irreligious. 6. That the honour paid to images is very full of peril, to the case of the uneducated, that is to the great part of Christians. 7. That indulgences, as in use, are a gross and monstrous invention of later times. 11. That the direct invocation of Saints is a dangerous practice, as tending to give, often actually giving, to creatures the honour and reliance due to the Creator alone. XXV. Of the Sacraments. 12. That there are not seven Sacraments. 10. That forced confession is an unauthorised and dangerous practice. XXVIII. Of the Lord‘s Supper. 3. That the doctrine of transubstantiation, as not being revealed, but a theory of man‘s devising, is profane and impious. 358

Article XXVIII (cont.) 4. That the denial of the cup to the laity, is a bold and unwarranted encroachment on their privileges as CHRIST‘S people. XXXI. Of the one Oblation of Christ 5. That the sacrifice of masses, as it has finished upon the Cross. been practiced in the Roman Church is without foundation in Scripture or antiquity, and therefore blasphemous and dangerous. 9. That the practice of celebrating divine service in an unknown tongue is a great corruption. XXXII. Of the Marriage of Priests. 13. That the Roman Doctrine of Tradition is unscriptural. XXXV. Of the Homilies. 13. That the Roman Doctrine of Tradition is unscriptural. XXXVIII. The Bishop of Rome. 14. That the claim of the Pope to be Universal Bishop is against Scripture and antiquity.

The number against each objection is the order in which it appeared in Tract 38.

359

APPENDIX VI

The Athanasian Creed - 1662 Book of Common Prayer

WHOSOEVER will be saved: before all things it is necessary that he hold the Catholick Faith. Which Faith except every one do keep whole and undefiled: without doubt he shall perish everlastingly. And the Catholick Faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons: nor dividing the Substance. For there is one Person of the Father, another of the Son : and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one : the Glory equal, the Majesty co- eternal. Such as the Father is, such is the Son: and such is the Holy Ghost. The Father uncreate, the Son uncreate: and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible: and the Holy Ghost incomprehensible. The Father eternal, the Son eternal: and the Holy Ghost eternal. And yet they are not three eternals: but one eternal. As also there are not three incomprehensibles, nor three uncreated: but one uncreated, and one incomprehensible. So likewise the Father is Almighty, the Son Almighty: and the Holy Ghost Almighty. And yet they are not three Almighties: but one Almighty. So the Father is God, the Son is God: and the Holy Ghost is God. And yet they are not three Gods: but one God. So likewise the Father is Lord, the Son Lord: and the Holy Ghost Lord. And yet not three Lords: but one Lord. For like as we are compelled by the Christian verity to acknowledge every Person by himself to be both God and Lord; So are we forbidden by the Catholick Religion: to say, There be three Gods, or three Lords. The Father is made of none: neither created, nor begotten. The Son is of the Father alone: not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons: one Holy Ghost, not three Holy Ghosts. And in this Trinity none is afore, or after other: none is greater, or less than another; But the whole three Persons are co-eternal together: and co-equal. So that in all things, as is aforesaid: the Unity in Trinity and the Trinity in Unity is to be worshipped. He therefore that will be saved: must think thus of the Trinity. Furthermore, it is necessary to everlasting salvation: that he also believe rightly the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess: that our Lord Jesus Christ, the Son of God, is God and Man; God, of the substance of the Father, begotten before the worlds: and Man of the substance of his Mother, born in the world; Perfect God and perfect Man: of a reasonable soul and human flesh subsisting. Equal to the Father, as touching his Godhead: and inferior to the Father, as touching his manhood; Who, although he be God and Man: yet he is not two, but one Christ; One, not by conversion of the Godhead into flesh: but by taking of the Manhood into God; One altogether; not by confusion of Substance: but by unity of Person. For as the reasonable soul and flesh is one man: so God and Man is one Christ; Who suffered for our salvation: descended into hell, rose again the third day from the dead. He ascended into heaven, he sitteth at the right hand of the Father, God Almighty : from whence he will come to judge the quick and the dead. At whose coming all men will rise again with their bodies: and shall give account for their own works. And they that have done good shall go into life everlasting: and they that have done evil into everlasting fire. This is the Catholick Faith: which except a man believe faithfully, he cannot be saved. Glory be to the Father, &c. As it was in the beginning, &c 360

APPENDIX VII

The Tracts for the Times Written or Edited by J. H. Newman

Tract No. DATE TITLE

1833 VOLUME I

I Sept. 9. Thoughts on the Ministerial Commission. II Sept. 9. The Catholic Church. III Sept. 9. Thoughts respectfully addressed to the Clergy on alterations in the Liturgy. The Burial Service. The Principle of Unity. VI Oct. 29. The Present Obligation of Primitive Practice. A sin of the Church. VII Oct. 29. The Episcopal Church Apostolical. VIII Oct. 31. The Gospel a Law of Liberty. Church Reform. X Nov. 4. Heads of a Week-Day Lecture, delivered to a Country Congregation. XI Nov. 11. The Visible Church. Letters I and II. XV Dec. 13. On the Apostolical Succession in the English Church. XIX Dec. 23. On arguing concerning the Apostolical Succession. On Reluctance to confess the Apostolical Succession. XX Dec. 24. The Visible Church. Letter III.

1834.

XXI Jan. 1. Mortification of the Flesh a Scripture duty. XXXI Apr. 25. The Reformed Church. XXXIII May 1. Primitive Episcopacy. XXXIV May 1. Rites and Customs of the Church. XXXVIII July 25. Via Media. No. I. XLI Aug. 24. Via Media. No. II. XLV Oct. 18. The Grounds of our Faith. XLVII Nov. 1. The Visible Church. Letter IV.

1835 VOLUME II

NIL

1836. VOLUME III

LXXI Jan. 1. On the Controversy with the Romanists (No. I, Against Romanism.) LXXIII Feb. 2. On the Introduction of Rationalistic Principles into Religion.

361

Tract No. DATE TITLE

1836 VOLUME III (cont.)

LXXIV Apr. 25. Catena Patrum. No. I. Testimony of Writers in the later English Church to the doctrine of the Apostolical Succession. Printed also simultaneously as the Appendix to E. B. Pusey‘s ‗Earnest Remonstrance to the Author of ―The Pope's Letter,‖ &c.‘ See Tract 77. LXXV June 24. On the Roman Breviary as embodying the substance of the Devotional Services of the Church Catholic. 148 pp. LXXVI Sept. 29. Catena Patrum. No. II. Testimony of Writers in the later English Church to the doctrine of Baptismal Regeneration.

1837. VOLUME IV

LXXIX Mar. 25. On Purgatory (Against Romanism, No. III). LXXXII Nov. 1. The Preface, Title-Page, and Contents to Volume IV. The Preface includes ‗Letter to a Magazine on the subject of Dr. Pusey‘s Tract on Baptism.‘

1838. VOLUME V

LXXXIII June 29. Advent Sermons on Antichrist. LXXXV Sept. 21 Letters on the Scripture proof of the Doctrines of the Church. Part I.

1839.

NIL

1840.

LXXXVIII. Mar. 25. The Greek Devotions of Bishop Andrews, translated and arranged.

END OF VOLUME V.

1841.

XC. Jan. 25. Remarks on certain passages in the Thirty-nine Articles. 83 pp.

362

APPENDIX VIII

The Books of Homilies

The Books of Homilies were authorized sermons issued for use in the Church of England during the reigns of Edward VI (1537-53) and Elizabeth I (1533-1603). They were to provide the Church of England with a new model of simplified topical preaching as well as a theological interpretation of the English Reformation. Archbishop Thomas Cranmer broached the idea of a Book of Homilies in 1539, however it was not authorised by the Church‘s Convocation until 1542. Within a year the twelve homilies of the first book were collected and then the edited by Cranmer, who also wrote at least five of them. They were not published until 1547 (two years before the first Book of Common Prayer). The first six homilies present distinctive Protestant theology, namely the authority and sufficiency of Scripture, the radical sinfulness of man, justification by faith alone (entitled Of the Salvation of All Mankind), evangelical faith, and sanctification. Use of the homilies was revoked under the Catholic Queen Mary (1516-58) but reinstated by Elizabeth I.

In 1562-63, the second book was published, though it did not contain the full twenty-one homilies until 1571. Bishop John Jewel (1522-71) wrote all but two of these. They are more practical and devotional than the first Book of Homilies. The two books were issued in one volume in 1632.

The First Book of Homilies Introduction to Book I. I. A Fruitful exhortation to the reading of Holy Scripture. II. Of the misery of all mankind. III. Of the salvation of all mankind. IV. Of the true and lively faith. V. Of good works. VI. Of Christian love and charity. VII. Against swearing and perjury. VIII. Of the declining from GOD. IX. An exhortation against the fear of death. X. An exhortation to obedience. XI. Against whoredome and adultery. XII. Against strife and contention.

The Second Book of Homilies Introduction to Book II. I. OF the right use of the Church. II. Against peril of Idolatry. III. For repairing and keeping clean the Church. IV. Of good works. And first of Fasting. 363

V. Against gluttony and drunkenness. VI. Against excesse of apparel. VII. An Homilie of Prayer. VIII. Of the place and time of Prayer. IX. Of Common Prayer and Sacraments. X. An information of them which take offence at certain places of holy Scripture. XI. Of alms deeds. XII. Of the Nativity. XIII. Of the Passion for Good Friday. XIV. Of the Resurrection for Easter day. XV. Of the worthy receiving of the Sacrament. XVI. An Homilie concerning the coming down of the holy Ghost, for Whitsunday. XVII. An Homilie for Rogation week. XVIII. Of the state of Matrimony. XIX. Against Idleness. XX. Of Repentance and true Reconciliation unto God. XXI. An Homily against disobedience and willful rebellion.

The Anglican Library, (1999), http://www.anglicanlibrary.org/homilies/ (accessed 26 September, 2009).

364

APPENDIX IX

Newman’s Citations from the Books of Homilies

(In the Apologia Pro Vita Sua (pages 94-5) Newman listed 26 points of Catholic doctrine found within the Books of Homilies. The following table identifies the sources of his citations and demonstrates the accuracy of his claim that the Homilies contain Catholic teaching.)

Apologia Pro Vita Sua Book of Homilies (Vol. & Homily No.) 1. They declare that the so-called II. xi. And the holy Father Tobie giueth this ―apocryphal‖ book of Tobit is the counsell, Giue almes (sayth hee) of thine teaching of the Holy Ghost, and is owne goodes, and turne neuer thy face from Scripture. the poore, eat thy bread with the hungry, and couer the naked with thy clothes (Tobit 4.7, 16).

2. That the so-called ―apocryphal‖ book of I. x. …from the highest (Wisdom 6.1-3). Let Wisdom is Scripture, and the infallible vs learne also here by the infallible and and undeceivable word of God. vndeceiueable word of GOD…

3. That the Primitive Church, next to the II. ii. …the space of almost seuen hundred Apostles‘ time, and, as they imply, for yeeres. And there is no doubt but the almost 700 years, is no doubt most pure. primitiue Church next the Apostles time was most pure. …the Primitiue Church, which was most pure and vncorrupt…

4. That the Primitive Church is specially to II. ii. …the Primitiue Church, which is be followed. specially to be followed as most incorrupt and pure…

5. That the Four first General Councils II. iv. And that it (fasting) was vsed in the belong to the Primitive Church. primitiue Church, appeareth most euidently by the Chalcedon councell, one of the foure first generall councels.

6. That there are Six Councils which are II. ii. …which had beene at those sixe allowed and received by all men. councels which were allowed and receiued of all men…

7. Again, they speak of a certain truth II. ii. …contrary to the which most manifest which they are enforcing, as declared by doctrine of the Scriptures, and contrary to God‘s word, the sentences of the ancient the vsage of the Primitiue Church, which doctors, and judgment of the Primitive was most pure and vncorrupt, and contrary Church. to the sentences and iudgements of the most ancient, learned and godly Doctours of the Church… 365

Apologia Pro Vita Sua Book of Homilies (Vol. & Homily No.) 8. Of the learned and holy Bishops and II. ii. …the learned Bishops…seuen and doctors of the first eight centuries being eight hundred yeeres agoe and more…the of good authority and credit with the learned and wise (bishops)… people.

9. Of the declaration of Christ and His II. viii. The which thing both Christ and his Apostles and all the rest of the Holy Apostles, with all the rest of the holy Fathers. Fathers, doe sufficiently declare by this…

10. Of the authority of both Scripture and II. ii. Thus you see, that the authority both also of Augustine. of the Scripture, and also of Augustine…

11. Of Augustine, Chrysostom, Ambrose, II. ii. Passim. These names appear variously Jerome, and about thirty other Fathers, throughout many of the other Homilies also. to some of whom they give the title of ―Saint,‖ to others of ancient Catholic Fathers and doctors.

12. They declare that, not only the holy II. ii. Wherefore then doeth the holy Ghost Apostles and disciples of Christ, but the so often monish vs of that which all men godly Fathers also before and since know? Whereunto Saint Augustine himselfe Christ were endued without doubt with answereth thus the godly Fathers also before the Holy Ghost. and since Christ were endued without doubt with the Holy Ghost.

13. That the ancient Catholic Fathers say II. xv. …the ancient Catholike Fathers, both that the ―Lord‘s Supper‖ is the salve of perceiuing themselues, and commending to immortality, the sovereign preservative their people, were not afraid to call this against death, the food of immortality, Supper, some of them, the salue of the healthful grace. immortalitie and soueraigne preseruatiue against death: other, a deificall Communion: other, the sweet dainties of our Sauiour, the pledge of eternall health, the defence of Faith, the hope of the Resurrection: other, the food of immortalitie, the healthfull grace, and the conseruatorie to euerlasting life (Irenaeus, Bk. 4, Chap. 34; Ignatius, Epis. ad Ephes.; Dionysius?; Origen, Optat. Cyp. de Cana Domini; Athanasius, De Pec. in Spir. Sanct.).

14. That the Lord‘s Blessed Body and Blood I. xii. …of the due receiuing of his blessed are received under the form of bread and Body and Blood, vnder the forme of Bread wine. and Wine… 366

Apologia Pro Vita Sua Book of Homilies (Vol. & Homily No.) 15. That the meat in the Sacrament is an II. xv. It is well knowne that the meat we invisible meat and a ghostly substance. seeke for in this Supper, is Spirituall food, the nourishment of our soule, a heauenly refection, and not earthly, an inuisible meat, and not bodily, a ghostly substance, and not carnall…

16. That the holy Body and Blood ought to II. xv. Take then this lesson (O thou that art be touched with the mind. desirous of this Table) of Emissenus a godly Father, that when thou goest vp to the reuerend Communion, to be satisfied with spirituall meates, thou looke vp with fayth vpon the holy body and blood of thy GOD, thou maruayle with reuerence, thou touch it with the minde, thou receiue it with the hand of thy heart, and thou take it fully with thy inward man…

17. That Ordination is a Sacrament. II. ix. And as for the number of them, if 18. That Matrimony is a Sacrament. they should be considered according to the 19. That there are other Sacraments besides exact signification of a Sacrament, namely, ―Baptism and the Lord‘s Supper‖. for the visible signes, expresly commanded in the new Testament, whereunto is annexed the promise of free forgiuenesse of our sinne, and of our holinesse and ioyning in Christ, there bee but two: namely Baptisme, and the Supper of the Lord. For although absolution hath the promise of forgiuenesse of sinne, yet by the expresse worde of the new Testament it hath not this promise annexed and tyed to the visible signe, which is imposition of hands. For this visible signe (I meane laying on of hands) is not expresly commanded in the new Testament to be vsed in absolution, as the visible signes in Baptisme and the Lords Supper are: and therefore absolution is no such Sacrament as Baptisme and the Communion are. And though the ordering of ministers hath his visible signe and promise: yet it lackes the promise of remission of sinne, as all other sacraments besides the two aboue named doe. Therefore neither it, nor any other sacrament else, bee such Sacraments as Baptisme and the Communion are. But in a generall acception, the mane of a Sacrament 367

Apologia Pro Vita Sua Book of Homilies (Vol. & Homily No.) may be attributed to any thing whereby an holy thing is signified.

20. That the souls of the Saints are reigning II. ii. …Saints, whose soules reigne in ioy in joy and in heaven with God. with GOD…

21. That alms-deeds purge the soul from the II. xi. …almes deedes…Christ in the Gospel infection and filthy spots of sin, and are a teacheth …vs also thereby to esteeme that as precious medicine, an inestimable jewel. a precious medicine and an inestimable iewell, that hath such strength and vertue in it, that can either procure or preserue so incomparable a treasure… Wee are taught therefore by this, that mercifull almes dealing, is profitable to purge the soule from the infection and filthie spottes or sinne.

22. That mercifulness wipes out and washes II. xi. …if yee haue by any infirmitie or away infirmity and weakness as salves weakenesse beene touched and annoyed with and remedies to heal sores and grievous them, straightwayes shall mercifulnesse wipe diseases. and wash away, as salues and remedies to heale their sores and grieuous diseases.

23. That the duty of fasting is a truth more II. iv. …fasting and prayer are workes both manifest than it should need to be commended and commanded of GOD in his proved. Scriptures… (& passim)

24. That fasting, used with prayer, is of great II. iv. Fasting thus vsed with prayer, is of efficacy and weigheth much with God; great efficacie, and waigheth much with so the Angel Raphael told Tobias. GOD. So the angel Raphael told Tobias.

25. That the puissant and mighty Emperor II. i. And according to this example of our Theodosius was, in the Primitive Church Sauiour Christ in the primitiue Church, which was most holy and godly, which was most holy and godly, and in the excommunicated by St. Ambrose. which due discipline with seueritie was vsed against the wicked, open offenders were not suffered once to enter into the house of the Lord, nor admitted to common prayer, and the vse of the holy Sacraments with other true Christians, vntill they had done open penance before the whole Church. The peoples fault was most grieuous: the sentence executed otherwise and more cruell then it should. He was only dehorted from receiuing the Sacrament, vntil by Repentance he might be better prepared. And this was practised, not onely vpon meane persons, 368

Apologia Pro Vita Sua Book of Homilies (Vol. & Homily No.) but also vpon the rich, noble, and mighty persons, yea, vpon Theodosius that puissant and mighty Emperour, whom for committing a grieuous and wilfull murder, S. Ambrose Bishop of Millaine reprooued sharpely, and did also excommunicate the sayd Emperour, and brought him to open penance.

26. That Constantine, Bishop of Rome, did II. ii. Constantine Bishoppe of Rome condemn Philippicus, the Emperor, not assembled a councell of Bishoppes in the without a cause indeed, but most justly. West Church, and did condemne Philippicus then Emperour, and Iohn Bishoppe of Constantinople of the heresie of the Monothelites, not without a cause in deede, but very iustly. When hee had so done, by the consent of the learned about him, the said Constantine Bishoppe of Rome, caused the images of the ancient fathers, which had beene at those sixe councels which were allowed and receiued of all men.

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APPENDIX X

The Text of Tract 90 (Section 2) Compared with Extracts from the Books of Homilies

TRACT 90 THE BOOKS OF HOMILIES An assent to the doctrine that Faith alone IT hath been manifestly declared unto you, justifies, does not at all preclude the that no man can fulfill the Law of GOD, doctrine of Works justifying also. If, and therefore by the law all men are indeed, it were said that Words justify in condemned: whereupon it follows the same sense as Faith only justifies, this necessarily, that some other thing should would be a contradiction in terms; but be required for our salvation then the law: Faith only may justify in one sense—Good and that is, a true and a lively faith in Works in another:--and this is all that is Christ: bringing forth good works, and a here maintained. After all does not life according to GODS commandments. CHRIST only justify? How is it that the And also you heard the ancient authors doctrine of Faith justifying does not minds of this saying, Faith in Christ only interfere with our LORD‘S being the sole justifies man, so plainly declared, that you Justifier? It will, of course, be replied, that see, that the very true meaning of this our LORD is the meritorious cause, and the proposition or saying, We be justified by Faith the means; that Faith justifies in a faith in Christ only, (according to the different and subordinate sense. As, then, meaning of the old ancient authors) is this: CHRIST justifies in the sense in which He We put our faith in Christ, that we be justifies alone, yet Faith also justifies in its justified by him only, that we be justified own sense; so Works, whether moral or by GODS free mercy, and the merits of ritual, may justify us in their own respective our Savior Christ only, and by no virtue or senses, though in the sense in which Faith good works of our own, that is in us, or justifies, it only justifies. that we can be able to have or to do, for to deserve the same: Christ himself only being We are justified by CHRIST alone... the cause meritorious thereof. (Book I. Homily iii.)

...we have to inquire in what sense Faith only We reade in the booke of Exodus, that does justify... it is the pleading or Iosua fighting against the Amalekites, did impetrating principle, or constitutes our conquer & ouercome them, not so much title to justification; being analogous by vertue of his owne strength, as by the among the graces to Moses‘ lifting up his earnest and continuall prayer of Moses, hands on the Mount, or the Israelites who, as long as hee helde vp his handes to eyeing the Brazen Serpent,--actions which GOD, so long did Israel preuaile, but when did not merit GOD‘S mercy, but asked for he fainted, & let his hands downe, then did it. Amalek and his people preuaile... (Book II. Homily vii.)

...we have to inquire in what sense Faith only ...you reade of Baal, Moloch, Chamos, does justify... it is the pleading or Melchom, Baalpeor, Astaroth, Bell, the impetrating principle, or constitutes our Dragon, Priapus, the brasen Serpent, the 370

TRACT 90 THE BOOKS OF HOMILIES title to justification; being analogous twelue signs, and many other vnto whose among the graces to Moses‘ lifting up his images the people with great deuotion hands on the Mount, or the Israelites inuented Pilgrimages, precious decking and eyeing the Brazen Serpent,--actions which sensing them, kneeling downe, and offering did not merit GOD‘S mercy, but asked for to them, thinking that an high merit before it. God, and to bee esteemed aboue the precepts and commandements of God ...vnto the very commandements of God: for the which thing (the following of the commandments) their immortall reward and glory, doeth, and shall remaine with God for euer. (Book I. Homily v.)

The instrumental power of Faith cannot In so much that infants, being baptized and interfere with the instrumental power of dying in their infancy, are by this sacrifice Baptism; because Faith is the sole justifier, washed from their sins, brought to GODS not in contrast to all means and agencies favor, and made his children, and whatever, (for, it is not surely in contrast to inheritors of his kingdom of heaven. And our LORD‘S merits, or GOD‘S mercy,) they which in act or deed do sin after their but to all other graces. When, then, Faith is baptism, when they turn again to GOD called the sole instrument, this means the unfeignedly, they are likewise washed by sole internal instrument, not to sole this sacrifice from their sins, in such sort, instrument of any kind. There is nothing that there remains not any spot of sin, that inconsistent, then, in Faith being the sole shall be imputed to their damnation. This instrument of justification, and yet Baptism is that justification or righteousness which also the sole instrument, and that at the S. Paul speaks of, when hee saith, No man same time, because in distinct senses; an is justified by the works of the Law, but inward instrument in no way interfering freely by faith in Jesus Christ. And again he with an outward instrument, Baptism may saith, We believe in Jesus Christ, that we be be the hand of the giver, and Faith the justified freely by the faith of Christ, and hand of the receiver. not by the works of the Law, Because that no man shall be justified by the works of We are justified by CHRIST alone, in that the Law (Galatians 2.16). And although He has purchased the gift; by Faith alone, this justification be free unto us, yet it in that Faith asks for it; by Baptism alone, cometh not so freely unto us, that there is for Baptism conveys it; and by newness of no ransom paid therefore at all. (Book I. heart alone, for newness of heart is the life Homily iii.) of it.

371

APPENDIX XI

The Extract from the Homily on Repentance in Tract 90 (Section 3) Compared with Original Document

Tract 90 Homily of True Repentance and Reconciliation unto God The repentance of the Schoolemen. Therefore they that teach repentance Therefore they that teach repentance without a lively faith in our SAVIOUR without a liuely faith in our Sauiour Iesus JESUS CHRIST, do teach none other but Christ, doe teach none other but Iudas Judas’s repentance, as all the schoolmen repentance as all the Schoole-men doe, do, which do only allow these three parts of which doe only allow these three parts of repentance,--the contrition of the heart, the repentance: the contrition of the heart, the confession of the mouth, and the confession of the mouth, and the satisfaction of the work. satisfaction of the worke. But all these things we find in Judas’s Iudas & his repentance. But all these things repentance, which, in outward appearance, we finde in Iudas repentance: which in did far exceed and pass the repentance of outward appearance did farre exceede and Peter. passe the repentance of Peter. For first and foremost wee reade in the Gospel, that Iudas was so sorrowfull and heauy, yea, that hee was filled with such anguish and vexation of minde, for that which hee had done, that hee could not abide to liue any longer (Matthew 27). Did not hee also afore hee hanged himselfe make an open confession of his fault, when hee sayde, I haue sinned, betraying the innocent blood? And verely this was a very bold confession, which might haue brought him to great trouble. For by it he did lay to the high Priests and Elders charge, the shedding of innocent blood, and that they were most abominable murderers. Hee did also make a certaine kinde of satisfaction, when hee did cast their money vnto them again. Peter and his repentance. No such thing doe wee read of Peter although hee had committed a very heinous sinne, and most grieuous offence, in denying of his Master. We find that he went out and wept bitterly, whereof Ambrose speaketh on this manner (Ambrose, De penitentia distin., 1 Chap.): Peter was sory and wept, because he erred 372

Tract 90 Homily of True Repentance and Reconciliation unto God as a man. I doe not finde what hee said, I know that hee wept. I read of his teares, but not of his satisfaction. But how chaunce that the one was receiued into fauour againe with GOD, and the other cast away, but because that the one did by a liuely Faith in him whom he had denyed take holde vpon the mercy of GOD, and the other wanted Faith, whereby hee did dispayre of the goodnesse and mercie of GOD? It is euident and plaine then, that although wee be neuer so earnestly sorie for our sinnes, acknowledge and confesse them: yet all these things shall bee but meanes to bring vs to vtter desperation, except wee doe stedfastly beleeue, that GOD our heauenly Father will for his Sonne Iesus Christs sake, pardon and forgiue vs our offences and trespasses, and vtterly put them out of remembrance in his sight. Therefore, as wee sayd before, they that teach repentance without Christ, and a liuely Faith in the mercy of GOD, doe onely teach Caines or Iudas repentance. The fourth is, an amendment of life, or a new life, in bringing foorth fruits worthy of repentance. For they that doe truely repent, must bee cleane altered and changed, they must become new creatures, they must be no more the same that they were before. And therefore thus said Iohn Baptist vnto the Pharisees and Sadduces that came vnto his Baptisme: O generation of vipers, who hath forewarned you to flee from the anger to come? bring foorth therefore fruits worthy of repentance (Matthew 3.7-8). Whereby wee doe learne, that if wee will haue the wrath of GOD to bee pacified, wee must in no wise dissemble, but turne vnto him againe with a true and sound repentance, which may bee knowen and declared by good fruits, as by most sure and fallible signes thereof. They that doe from the bottome of their 373

Tract 90 Homily of True Repentance and Reconciliation unto God hearts acknowledge their sinnes, and are vnfaignedly sory for their offences, will cast off all hypocrisie, and put on true humility, and lowlinesse of heart. They will not only receiue the Physition of the soule, but also with a most feruent desire long for him. They will not onely absteine from the sinnes of their former life, and from all other filthy vices, but also flee, eschew, and abhorre all the occasions of them. And as they did before giue themselues to vncleannesse of life, so will they from henceforwardes with all diligence giue themselues to innocency, purenesse of life, and true godlinesse. Wee haue the Nineuites for an example, which at the preaching of Ionas did not onely proclaime a generall fast, and that they should euery one put on sackecloth: but they all did turne from their euill wayes, and from the wickednesse that was in their hands (Jonas 3.5, 10). But aboue all other, the historie of Zacheus is most notable: For being come vnto our Sauiour Iesu Christ, hee did say, Behold Lord, the halfe of my goods I giue to the poore, and if I haue defrauded any man, or taken ought away be extortion or fraude, I doe restore him foure fold (Luke 19.8). Here we see that after his repentance, hee was no more the man that hee was before, but was cleane chaunged and altered. It was so farre of, that hee would continue and bide still in his vnsatiable couetousnes, or take ought away fraudulently from any man, that rather hee was most willing and ready to giue away his owne, and to make satisfaction vnto all them that hee had done iniury and wrong vnto. Here may wee right well adde the sinfull woman, which when shee came to our Sauiour Iesus Christ did powre downe such abundance of teares out of those wanton eyes of hers, wherewith she had allured many vnto folly, that shee 374

Tract 90 Homily of True Repentance and Reconciliation unto God did with them wash his feete, wiping them with the haires of her head, which she was wont most gloriously to set out, making of them a nette of the deuill (Luke 7.37). Hereby we doe learne, what is the satisfaction that GOD doeth require of vs, which is, that we cease from euill, and doe good, and if wee haue done any man wrong, to endeuour our selues to make him true amends to the vttermost of our power (Isaiah 1.16-17), following in this the example of Zacheus, and of this sinfull woman, and also that goodly lesson that Iohn Baptist Zacharies sonne did giue vnto them that came to aske counsayle of him. . . . This was commonly the penance which This was commonly the penaunce that CHRIST enjoined sinners, ‘Go thy way, Christ enioyned sinners: Goe thy way, and and sin no more;’ which penance we shall sinne no more (John 8.11). Which penance never be able to fulfil, without the special wee shall neuer be able to fulfill, without grace of Him that doth say, ‘Without Me, the speciall grace of him that doeth say, ye can do nothing.’ Without me ye can doe nothing.

375

APPENDIX XII

The Protestant, Roman Catholic and Tractarian Doctrines of Justification

Protestant Doctrine of Roman Catholic Doctrine Tractarian Doctrine of Justification* of Justification Justification Men and women are by Men and women, made Each man and woman nature basically sinful. in the image and contains within them likeness of God are the Holy Spirit, but this Original sin has basically good. presence is tainted by completely destroyed the residue of Adam‘s the likeness of Original sin has sin. humankind to God. corrupted, but not entirely extinguished, Justification is an act of Because of this, actions the freedom of the Divine Mercy exerted by men and women, human will. towards the soul. either morally good or bad, are sinful. Through his passion Justification by God and death Christ adheres to that which is God, by virtue of the became the Mediator in each man and Atonement acquits men between God and woman which is made and women punishment humankind. by God but stained by due to them because of Adam‘s their sins. Justification is effected through the Sacrament That which is in In his mercy, God treats of Baptism. humankind is a each one who is supernatural gift, a holy justified as righteous. God is active in righteousness. This is justifying evident in each person, (Luther) Men and men and women. it is called faith, the women are accorded internal Grace given by justification according God conveys the gift of God. to their faith (sola fides). sanctifying grace to the soul of each man and This righteousness is Justification brings with woman. neither imputed nor it the imputation of the inherent. The former merits of Christ. This is the only formal would mean that Adam cause of justification. could not be aware of There is no real change its loss, the latter that in the nature of the Justification brings Adam would not have sinner, who remains a about a real change in yielded to temptation. sinner even though he the nature of each man or she is justified. and woman. Justification does not leave the soul as it 376

Protestant Doctrine of Roman Catholic Doctrine Tractarian Doctrine of Justification of Justification Justification Justification is in the Through justification found it, but cannot ‗mind of God‘, it is how each sinner is sanctified restore it to the state in God sees the sinner. in Grace and made a which it existed before new creature. Original the Fall. Good works done sin and mortal sin is before justification have dispelled. Each man and woman no value at all. grows in justification Each man and woman through participation in Good works done after is meritorious of God‘s the Sacraments which justification are pleasing justification and Grace. are the means f external to God and are a sure Grace. sign of justification, but Men and women, add nothing to a man through free will, can The Sacrament of woman‘s justification by reject God‘s grace. Baptism is the actual God. means by which a man Faith is the beginning or woman receives the Justification is the of the process of benefits of the God‘s forgiving justification, followed Atonement. acquittal of sinful men by genuine sorrow for and women. sin. The Sacrament of Sanctification is the Baptism is the external consequence, which is This process is finalised sign of God‘s justifying an inner regeneration of in the waters of Grace. the Holy Spirit. baptism. Baptismal regeneration Men and women with a After this process staunches then dries up lively faith place their occurs man or woman original sin. trust in God‘s mercy who falls into sin may and hope for again he justified, but Good works after justification. baptism is replaced with justification are a sign the Sacrament of of a man or woman Even after justification Reconciliation. being justified. good and evil exist within each human The relationship of Having sinned after being, the latter humankind with the baptism, good works predominating. Divine is based on are a means by which perfect love of God or men and women can charity. This charity or return of a state of good works, active in justification. any man or woman before baptism, can The terms justification justify. and sanctification are interchangeable.

APPENDIX XIII AUTHORITIES CITED IN TRACT 90 CONCERNING THE VISIBLE CHURCH AUTHORITY STATUS CITATION IN TRACT 90 St. Clement of Alexandria Theologian. Held that true gnosis was to be I mean by the Church, not a place, but the congregation of the (c. 150 - c. 215) found in the Apostolic Church which possessed elect. Divine Revelation.

Origen Alexandrian. Biblical critic and exegete, The Church, the assembly of all the faithful. (c. 185 - c. 254) theologian and spiritual writer.

St. Ambrose Bishop of Milan. Maintained that the Church is One congregation, one Church. (c. 339 - 97) independent of any civil authority.

St. Isidore Archbishop of Seville. Defended the Faith The Church is a congregation of saints, collected on a certain (c. 560 - 636) against Arianism. Worked for the conversion of faith, and the best conduct of life. the Jews.

St. Augustine Bishop of Hippo Regius. Doctor of the Church. The Church is the people of God through all ages. (354 - 430) Held that the Church was One through the The Church is the multitude which is spread over the whole charity of its members and Holy because of her earth. purposes.

St. Cyril ‗Apostle of the Slavs‘ along with his brother St. When we speak of the Church, we denote the most holy (826 - 69) Methodius (c. 815 - 85). multitude of the pious.

Theodoret Bishop of Cyrrhus. Defended the Church The Apostle calls the Church the assembly of the faithful. (c. 393 - c. 466) against the Monophysites. Held Nestorian views until as late as 451.

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AUTHORITY STATUS CITATION IN TRACT 90

Pope Gregory Doctor of the Church. Acted independently of The Church, a multitude of the faithful collected of both sexes. (c. 540 - 604) the Byzantine authorities. Refused to recognise authority of Patriarchy of Constantinople. Upheld the supremacy of the Roman Church and established papacy as supreme authority in the Church.

Bede Biblical scholar and ‗Father of English History‘. The Church is the congregation of all saints. (c. 673 - 735) Emphasised importance of episcopacy and Sacraments.

Alcuin Inspired Carolingian Renaissance. Defended The Holy Catholic Church,--in Latin, the congregation of the (c. 735 - 804) Church against Adoptionist heresy of Felix of faithful. Urgel (d. 818).

Amalarius Liturgical scholar. Prominent in Carolingian The Church is the people called together by the Church‘s (c. 780 - c. 851) Renaissance. Administered Diocese of Lyon ministers. after deposition of Archbishop Agobard (c. 769 - 840).

Pope Nicolas I Maintained supremacy of the Holy See and The Church, that is, the congregation of Catholics. (d. 867) Papacy over Eastern Church and Byzantine authorities.

St. Bernard Sided with Innocent II against antipope What is the Spouse, but the congregation of the just? (1090 - 1153) Anacletus.

378

AUTHORITY STATUS CITATION IN TRACT 90

Peter the Venerable Eighth Abbot of Cluny. Wrote against the The Church is called a congregation, but not of all things, not (c. 1092 - 1156) Muslims and the Jews. of cattle, but of men, faithful, good, just. Though bad among these good, and just among the unjust, are revealed or concealed, yet it is called a Church.

Hugo Victorinus Rhetor and theologian. Defended the Nicene The Holy Church, that is, the university of the faithful. (Fourth Century) doctrine of the Trinity.

Arnulphus Villariensis Cistercian monk at Villiers near Brussels. The Church is called the congregation of the faithful. (d. 1228)

Albertus Magnus Theologian. Member of Dominican Order. The Greek word Church means in Latin convocation; and (c. 1200 - 1280) Held Aristotelian philosophy. Argued against whereas works and callings belong to rational animals, and existence of one intellect existent for all reason in man is inward faith, therefore it is called the humanity as advanced by Averroes (1126-98). congregation of the faithful.

Durandus Scholastic philosopher. Dominican. Held there The Church is in one sense material, in which divers (c. 1275 - 1334) was a sharp contrast between faith and reason. offices are celebrated; in another spiritual, which is the collection of the faithful.

Alvarus Paulus The first Latin author to transform Muhammad The Church is the multitude of the faithful, or the university of (d. 861) into antichrist. Christians.

Pope Pius II Pope from 1458. Worked crusade after fall of The Church is the multitude of the faithful dispersed through (1405 - 64) Constantinople in 1453. all nations.

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AUTHORITY STATUS CITATION IN TRACT 90

The Confession of Augsburg* Lutheran confession of faith. Mainly the work The one Holy Church will remain for ever. Now the (1530) of Philip Melanchthon (1497 - 1560). (Article Church of Christ properly is the congregation of the VII. cited by Newman, contains one of the members of Christ, that is, of saints who truly believe and crucial Lutheran doctrines.) obey Christ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment. (vii.)

The Saxon Confession* Confession of Faith written by Melanchthon. We say then that the visible Church in this life is an (1551) Less conciliatory than The Confession of assembly of those who embrace the Gospel of Christ and Augsburg after reconciliation with the Catholic rightly use the Sacraments. (xii.) Church was no longer a possibility. The Church was considered to be a spiritual communion through the visible communion of those who believe in Christ.

Estius (1542 – 1613)** Chancellor of Douay. He engaged in debate There is a controversy between Catholics and heretics as to (Latinised name of Willem Hessels against Molinism a theology advanced by Luis what the word 'Church' means. John Huss (c. 1372 – 1415) van Est.) de Molina (1535 – 1600) and published in his and the heretics of our day who follow him, define the work Concordia (1588). Molinism argues for a Church to be the university of the predestinate; Catholics Divine foreknowledge of human acts of free define it to be the Society of those who are joined to each other by a will. Grace is not contained within the right faith and the Sacraments. substance of the gift from God, but through co- operation with the gift.

Information from: F. L. Cross (ed.) The Oxford Dictionary of the Christian Church (London: Oxford University Press, 1974).

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NOTES:

The citations are presented as Newman wrote them in Tract 90 with his italicisation. Italics were used to emphasise the similarity between the words used by the different authorities and those found in Article XIX.

The notes in the ―Status‖ column are designed, as far as possible, to demonstrate their relevance and hence Newman‘s choice of them to emphasise and support his argument.

* Not listed in first edition of the Tract. ** Not listed in second edition of the Tract.

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APPENDIX XIV

The Visible Church (Section 4) – Editions of Tract 90 Compared

First Edition. Second Edition. § 4.—The Visible Church ß 4.—The Visible Church.

Art. xix.—―The visible Church of CHRIST Art. xix.—―The visible Church of CHRIST is a congregation of faithful men (cœtus is a congregation of faithful men (cœtus fidelium), in the which the pure Word of fidelium), in the which the pure Word of GOD is preached, and the Sacraments be GOD is preached, and the Sacraments be duly ministered, according to CHRIST‘S duly ministered, according to CHRIST‘S ordinance, in all those things that of ordinance, in all those things that of necessity are requisite to the same.‖ necessity are requisite to the same.‖

This is not an abstract definition of a This is not an abstract definition of a Church, but a description of the actually Church, but a description of the actually existing One Holy Catholic Church existing One Holy Catholic Church diffused throughout the world; as if it were diffused throughout the world; as if it were read, ―The Church is a certain existing read, ―The Church is a certain society of society of the faithful,‖ &c. This is evident the faithful,‖ &c. This is evident from the from the mode of describing the Catholic mode of describing the Catholic Church Church familiar to all writers from the first familiar to all writers from the first stages ages down to the age of this Article. For down to the age of this Article. For instance, St. Clement of Alexandria says, ―I instance, St. Clement of Alexandria says, ―I mean by the Church, not a place, but the mean by the Church, not a place, but the congregation of the elect.‖ Origen: ―The congregation of the elect.‖ Origen: ―The Church, the assembly of all the faithful.‖ St. Church, the assembly of all the faithful.‖ St. Ambrose: ―One congregation, one Church.‖ Ambrose: ―One congregation, one Church.‖ St. Isidore: ―The Church is a congregation of St. Isidore: ―The Church is a congregation of saints, collected on a certain faith, and the saints, collected on a certain faith, and the best conduct of life.‖ St. Augustin: ―The best conduct of life.‖ St. Augustin: ―The Church is the people of God through all ages.‖ Church is the people of God through all ages.‖ Again: ―The Church is the multitude which is Again: ―The Church is the multitude which is spread over the whole earth.‖ St Cyril: spread over the whole earth.‖ St. Cyril: ―When we speak of the Church, we denote ―When we speak of the Church, we denote the most holy multitude of the pious.‖ the most holy multitude of the pious.‖ Theodoret: ―The Apostle calls the Church Theodoret: ―The Apostle calls the Church the assembly of the faithful.‖ Pope Gregory: the assembly of the faithful.‖ Pope Gregory: ―The Church, a multitude of the faithful ―The Church, a multitude of the faithful collected of both sexes.‖ Bede: ―The collected of both sexes.‖ Bede: ―The Church is the congregation of all saints.‖ Church is the congregation of all saints.‖ Alcuin: ―The Holy Catholic Church,—in Alcuin: ―The Holy Catholic Church,--in Latin, the congregation of the faithful.‖ Latin, the congregation of the faithful.‖ Amalarius: ―The Church is the people called Amalarius: ―The Church is the people called

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First Edition. Second Edition. together by the Church‘s ministers.‖ Pope together by the Church‘s ministers.‖ Pope Nicholas I.: ―The Church, that is, the Nicolas I.: ―The Church, that is, the congregation of Catholics.‖ St. Bernard: ―What congregation of Catholics.‖ St. Bernard: is the Spouse, but the congregation of the just?‖ ―What is the Spouse, but the congregation of Peter the Venerable: ―The Church is called the just?‖ Peter the Venerable: ―The Church a congregation, but not of all things, not of is called a congregation, but not of all things, cattle, but of men, faithful, good, just. not of cattle, but of men, faithful, good, just. Though bad among these good, and just Though bad among these good, and just among the unjust, are revealed or among the unjust, are revealed or concealed, yet it is called a Church.‖ Hugo concealed, yet it is called a Church.‖ Hugo Victorinus: ―The Holy Church, that is, the Victorinus: ―The Holy Church, that is, the university of the faithful.‖ Arnulphus: ―The university of the faithful.‖ Arnulphus: ―The Church is called the congregation of the Church is called the congregation of the faithful.‖ Albertus Magnus: ―The Greek faithful.‖ Albertus Magnus: ―The Greek word Church means in Latin convocation; word Church means in Latin convocation; and whereas works and callings belong to and whereas works and callings belongs to rational animals, and reason in man is rational animals, and reason in man is inward faith, therefore it is called the inward faith, therefore it is called the congregation of the faithful.‖ Durandus: ―The congregation of the faithful.‖ Durandus: ―The Church is in one sense material, in which Church is in one sense material, in which divers offices are celebrated; in another divers offices are celebrated; in another spiritual, which is the collection of the faithful.‖ spiritual, which is the collection of the faithful.‖ Alvarus: ―The Church is the multitude of the Alvarus: ―The Church is the multitude of the faithful, or the university of Christians.‖ faithful, or the university of Christians.‖ Pope Pius II.: ―The Church is the multitude Pope Pius II.: ―The Church is the multitude of the faithful dispersed through all nations.‖ of the faithful dispersed through all nations.‖ Estius, Chancellor of Douay: ―There is a [And so the Reformers, in their own way, controversy between Catholics and heretics for instance, the Confession of Augsburgh. as to what the word ‗Church‘ means. John ―The one Holy Church will remain for Huss and the heretics of our day who ever. Now the Church of Christ properly is follow him, define the Church to be the the congregation of the members of Christ, university of the predestinate; Catholics that is, of saints who truly believe and obey define it to be the Society of those who are Christ; though with this congregation many joined to each other by a right faith and the bad and hypocrites are mixed in this life, Sacraments.‖ till the last judgment.‖ vii.—And the Saxon: ―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.]

These illustrations of the phraseology of These illustrations of the phraseology of the Article may be multiplied in any the Article may be multiplied in any number. And they plainly show that it is number. And they plainly show that it is not laying down any logical definition what not laying down any logical definition what a Church is, but is describing, and, as it a Church is, but is describing, and, as it were, pointing to the Catholic Church were, pointing to the Catholic Church

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First Edition. Second Edition. diffused throughout the world; which, diffused throughout the world; which, being but one, cannot possibly be being but one, cannot possibly be mistaken, and requires no other account of mistaken, and requires no other account of it beyond this single and majestic one. The it beyond this single and majestic one. The ministration of the Word and Sacraments is ministration of the Word and Sacraments is mentioned as a further note of it. As to the mentioned as a further note of it. As to the question of its limits, whether Episcopal question of its limits, whether Episcopal Succession or whether intercommunion Succession or whether intercommunion with the whole be necessary to each part of with the whole be necessary to each part of it,—these are questions, most important it,--these are questions, most important indeed, but of detail, and are not expressly indeed, but of detail, and are not expressly treated of in the Articles. treated of in the Articles.

This view is further illustrated by the This view is further illustrated by the following passage from the Homily for following passage from the Homily for Whitsunday:— Whitsunday:--

―Our Saviour CHRIST departing out of ―Our Saviour CHRIST departing out of the world unto His FATHER, promised the world unto His FATHER, promised His Disciples to send down another His Disciples to send down another COMFORTER, that should continue with COMFORTER, that should continue with them for ever, and direct them into all them for ever, and direct them into all truth. Which thing, to be faithfully and truth. Which thing, to be faithfully and truly performed, the Scriptures do truly performed, the Scriptures do sufficiently bear witness. Neither must we sufficiently bear witness. Neither must we think that this COMFORTER was either think that this COMFORTER was either promised, or else given, only to the promised, or else given, only to the Apostles, but also to the universal Church of Apostles, but also to the universal Church of CHRIST, dispersed through the whole world ... CHRIST, dispersed through the whole world. For, unless the HOLY GHOST has been always present, governing and preserving the Church from the beginning, it could never have suffered so many and great brunts of affliction and persecution, with so little damage and harm as it hath. And the words of CHRIST are most plain in this behalf, saying, that ‗the SPIRIT of Truth should abide with them for ever;‘ that ‗He would be with them always (He meaneth by grace, virtue, and power) even to the world‘s end.‘‖

Also in the prayer that He made to His FATHER a little before His death, He maketh intercession, not only for Himself and His Apostles, but indifferently for all

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First Edition. Second Edition. them that should believe in Him through their words, that is, to wit, for His whole Church. Again, St. Paul saith, ‗If any man have not the SPIRIT of CHRIST, the same is not His.‘ Also, in the words following: ‗We have received the Spirit of adoption, whereby we cry, Abba, Father.‘ Hereby, then it is evident and plain to all men, that the HOLY GHOST was given, not only to the Apostles, but also to the whole body of CHRIST‘S congregation, although not in like form and majesty as He came down at the feast of Pentecost. But now herein standeth the controversy,--whether all men do justly arrogate to themselves the HOLY GHOST, or no. The Bishops of Rome have for along time made a sore challenge thereto, reasoning with themselves after this sort: ‗The HOLY GHOST,‘ say they, ‗was promised to the Church, and never forsaketh the Church. But we are the chief heads and the principal part of the Church, therefore we have the HOLY GHOST for ever: and whatsoever things we decree are undoubted verities and oracles of the HOLY GHOST.‘ That ye may perceive the weakness of this argument, it is needful to teach you, first, what the true Church of CHRIST is, and then to confer the Church of Rome therewith, to discern how well The true Church is an universal congregation or they agree together. The true Church is an fellowship of GOD‘S faithful and elect people, universal congregation or fellowship of GOD‘S built upon the foundation of the Apostles faithful and elect people, built upon the and Prophets, JESUS CHRIST Himself foundation of the Apostles and Prophets, being the head corner-stone. And it hath JESUS CHRIST Himself being the head always three notes or marks, whereby it is cornerstone. And it hath always three notes known: pure and sound doctrine, the or marks, whereby it is known: pure and Sacraments ministered according to sound doctrine, the Sacraments ministered CHRIST‘S holy institution, and the right according to CHRIST‘S holy institution, use of ecclesiastical discipline,‖ &c. and the right use of ecclesiastical discipline. This description of the Church is agreeable both to the Scriptures of GOD, and also to the doctrine of the ancient Fathers, so that none may justly find fault therewith. Now, if you will compare this with the Church of Rome, not as it was in the beginning, but

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First Edition. Second Edition. as it is at present, and hath been for the space of nine hundred years and odd; you shall well perceive the state thereof to be so far wide from the nature of the Church, that nothing can be more.‖

This passage is quoted in that respect in This passage is quotes, not for all it which it claims attention, viz. as far as it is contains, but in that respect in which it an illustration of the Article. It is speaking claims attention, viz. as far as it is an of the one Catholic Church, not of an illustration of the Article. It is speaking of abstract Church which may have concrete the one Catholic Church, not of an abstract fulfilments many or few; and it uses the idea of a Church which may be multiplied same terms of it which the Article does of indefinitely in fact; and it uses the same ―the visible Church.‖ It says that ―the true terms of it which the Articles does of ―the Church is an universal congregation or visible Church.‖ It says that ―the true fellowship of GOD‘S faithful and elect Church is an universal congregation or people,‖ &c., which as closely corresponds fellowship of GOD‘S faithful and elect to the cœtus fidelium, or ―congregation of people.‖ &c., which as closely corresponds faithful men‖ of the Article, as the above to the cœtus fidelium, or ―congregation of descriptions from Fathers or Divines do. faithful men‖ of the Article, as the above Therefore, the cœtus fidelium spoken of in descriptions from Fathers or Divines do. the Article is not a definition, which kirk, Therefore, the cœtus fidelium spoken of in or connexion, or other communion may, the article is not a definition, which kirk, or successfully or not, be made to fall under, connexion, or other communion maybe but the enunciation and pointing out of a made to fall under, but the enunciation of a fact. fact.

APPENDIX XV Comparison of the Authorities cited in Tract 90 (Section 4) and those in The British Critic (January 1840)

AUTHORITY CITATION IN TRACT 90 CITATION IN THE BRITISH CRITIC St. Clement of Alexandria I mean by the Church, not a place, but the (Defines the Church to be) ―…the congregation (c. 150 - c. 215) congregation of the elect. of the elect.‖

St. Isidore The Church is a congregation of saints, collected on (Defines the Church to be a) ―…collection of (c. 560 - 636) a certain faith, and the best conduct of life. the holy brought together on a right faith, and the best rules for living.‖

St. Augustine The Church is the people of God through all ages. Ecclesia universa toto terrarum orbe diffusa. (354 - 430) The Church is the multitude which is spread over (The universal Church is that which is diffused the whole earth. through all countries.)

St. Cyril When we speak of the Church, we denote the (Describes) ―…the city of God…(to be)…as (826 - 69) most holy multitude of the pious. though a certain territory and region of men sanctified and enriched by unity in God through the Spirit.‖ The Apostle calls the Church the assembly of the Theodoret faithful. (Describes the ―city of God‖ as) ―…the (c. 393 - c. 466) company of those who believe.‖

The Church, a multitude of the faithful collected of (Says that) ―…the Holy Church consists in the Pope Gregory both sexes. unity of believers, as our body is united by the (c. 540 - 604) framework of its limbs.‖

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APPENDIX XVI

Citations from the Council of Trent used to Support Contentions in Tract 90

Tract 90 ARTICLE No. TRACT 90 Section No. & CITATION CONTENTION 6 Article xxii. The Romish doctrine And further by ―the Romish concerning purgatory, pardons (de doctrine,‖ is not meant the indulgentiis), worshipping (de Tridentine [statement], because this veneratione) and adoration, as well of Article was drawn up before the images as of relics, and also decree of the Council of Trent. What invocation of saints, is a fond thing is opposed is the received doctrine of the (res est futilis) vainly (inaniter) day, and unhappily of this day too, or invented, and grounded upon no the doctrine of the Roman schools; a warranty of Scripture, but rather conclusion which is still more clear, repugnant (contradicit) to the Word by considering that there are portions of GOD. in the Tridentine [statements] on these subjects, which the Article, far from condemning, by anticipation approves, as far as they go.

As to the doctrine of the Romanists concerning Purgatory.

Now here there was a primitive doctrine, whatever its merits, concerning the fire of judgment, which is a possible or a probable opinion, and is not condemned.

Another doctrine, purgatorian, but not Romish, is that said to be maintained by the Greeks at Florence, in which the cleansing, though a punishment, was but a pœna damni, not a pœna sensös; not a positive sensible infliction, much less the torment of fire, but the absence of GOD‘S presence. And another purgatory is that in which the cleansing is but a progressive sanctification, and has no pain at all.

None of these doctrines does the

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Tract 90 ARTICLE No. TRACT 90 Section No. & CITATION CONTENTION Article condemn; any of them may be held by the Anglo-Catholic as a matter of private belief; not hat they are here advocated, one or other, but they are adduced as an illustration of what the Article does not mean, and to vindicate our Christian liberty in a matter where the Church has not confined it.

[For what the doctrine which is reprobated is, we might refer, in the first place, to the Council of Florence, where a decree was passed on the subject, were not that decree almost as vague as the Tridentine; viz. that deficiency of penance is made up by pœnÊ purgatoriÊ.]

…the Council of Trent, and Augustin and Cyprian, so far as they express or imply an opinion approximating to that of the Council, held Purgatory to be a place for believers, not unbelievers, not where men who have lived and died in GOD‘S wrath, may gain pardon, but where those who have already been pardoned in this life, may be cleansed and purified for beholding the face of GOD. The Homily,1 then, and therefore the Article [as far as the Homily may be taken to explain it], does not speak of the Tridentine purgatory.

(Newman next cited Jeremy Taylor to support his argument that the popular [Romish] doctrines were not those held by the Roman Catholic Church.)

…to preach false stories was

1 In the previous paragraph Newman cited an excerpt from the Homily Concerning Prayer (282-3). The Homily stated that there was no argument to be found in the Scriptures or Fathers that men and women judged in the afterlife will go to a ―third place.‖

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Tract 90 ARTICLE No. TRACT 90 Section No. & CITATION CONTENTION forbidden by the Council of Trent…

We do not think that the wise men in the Church of Rome believe these narratives… (Jeremy Taylor. Works, vol. x. 151-2.)

―In the primitive church there were very severe rules made, obliging all that had sinned publicly (and they were afterwards applied to such as had sinned secretly) to continue for many years in a state of separation from the Sacrament, and of penance and discipline. But because all such general rules admit of a great variety of circumstances, taken from men‘s sins, their persons, and their repentance, there was a power given to all Bishops, by the Council of Nice, to shorten the time, and to relax the severity of those Canons, and such favour as they saw cause to grant, was called indulgence. This was just and necessary, and was a provision without which no constitution or society can be well governed.‖ Burnet on Article XIV. 190.

(Of abuses) ―… the Council of Trent, in a hurry, in its last session, did, in very general words, approve of the practice of the Church in this matter, and decreed that indulgences should be continued; only they restrained some abuses, in particular that of selling them.‖ (Burnet on Article XXII. 305.)

(Newman cited Jeremy Taylor who noted that two popes limited indulgences for fear that that the Council of Trent would make them do so anyway.)

―…that Pope Paul the Third, he that convened the Council of Trent, and

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Tract 90 ARTICLE No. TRACT 90 Section No. & CITATION CONTENTION Julius the Third, for fear, as I may suppose, the Council should forbid any more such follies, for a farewell to this game…‖ Jeremy Taylor. Works, vol. xi. 53.

(On the matter of idolatrous worship of images.) Here again it is remarkable that, urged by the truth of the allegation, the Council of Trent is obliged, both to confess the above- mentioned enormities in the veneration of relics and images, and to forbid them.

Into these thy holy and salutary observances should any abuses creep, of these the Holy Council strongly [vehementer] desires the utter extinction… (Council of Trent. Session 25.)

(On the invocation of saints.) Here again, as before, the Article gains a witness and concurrence from the Council of Trent. . ―Though,‖ say the divines there assembled, ―the Church has been accustomed sometimes to celebrate a few masses to the honour and remembrance of saints, yet she doth not teach that sacrifice is offered to them, but to GOD alone, who crowned them; wherefore neither is the priest wont to say, I offer sacrifice to thee, O Peter, or O Paul, but to GOD.‖ (Council of Trent. Session 22.)

8 Article xxviii. Transubstantiation, or We see then, that, by the change of the substance of bread transubstantiation, our Article does and wine, in the Supper of the Lord, not confine itself to any abstract cannot be proved by Holy Writ; but theory, nor aim at any definition of is repugnant to the plain words of the word substance, nor in rejecting Scripture, overthroweth the nature of it, rejects a word, nor in denying a a sacrament, and hath given occasion ―mutatio panis et vini,‖ is denying

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Tract 90 ARTICLE No. TRACT 90 Section No. & CITATION CONTENTION to many superstitions. every kind of change, but opposes itself to a certain plain and unambiguous statement, not of this or that council, but one generally received or taught both in the schools and in the multitude, that the material elements are changed into an earthly, fleshly, and organized body, extended in size, distinct in its parts, which is there where the outward appearances of bread and wine are, and only does not meet the senses, nor even that always.

9 Article xxxi. The sacrifices (On the sacrifice of Masses for “filthy (sacrificia) of Masses, in the which it lucre”.) Whereas many things appear was commonly said, that the priest to have crept in heretofore, whether did offer CHRIST for the quick and by the fault of the times or by the the dead, to have remission of pain neglect and wickedness of men, or guilt, were blasphemous fables and foreign to the dignity of so great a dangerous deceits (perniciosÊ sacrifice, in order that it may regain imposturÊ). its due honour and observance, to the glory of GOD and the edification of His faithful people, the Holy Council decrees, that the bishops, ordinaries of each place, diligently take care and be bound, to forbid and put an end to all those things, which either avarice, which is idolatry, or irreverence, which is scarcely separable from impiety, or superstition, the pretence of true piety, has introduced. (Council of Trent. Session 22.)

10 Article xxxii. Bishops, Priests, and …the Council of Trent merely lays Deacon, are not commanded by down: — ―If any shall say that clerks God‘s law, either to vow the estate of in holy orders, or regulars, who have single life, or to abstain from solemnly professed chastity, can marriage. contract matrimony, and that the contract is valid in spite of ecclesiastical law or vow, let him be anathema.‖ (Session 24, Can. 9.) Here the observance is placed simply upon

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Tract 90 ARTICLE No. TRACT 90 Section No. & CITATION CONTENTION rule of the Church or upon vow, neither of which exists in the English Church…

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APPENDIX XVII

Works by Newman published when he was a member of the Church of England and republished when he was a member of the Roman Catholic Church

TITLE OF WORK Date of Publication Date of Publication (Anglican Period) (Roman Catholic Period) Arians of the Fourth Century 1833 1871

British Critic 1836 1842

On the Prophetical Office of the Church 1837 1877

Lectures on Justification 1838 1874

Parochial and Plain Sermons: Volume 1 1834 1869 Volume 2 1835 1869 Volume 3 1836 1869 Volume 4 1839 1869 Volume 5 1840 1869 Volume 6 1842 1869 Volume 7 1869 1869 Volume 8 1843 1869

Via Media, Volume 2 Collected works dated 1883 1830-1845

Essays on Miracles 1826, 1843 1870

Oxford University Sermons 1843 1871

Sermons on Subjects of the Day 1843 1869

Development of Christian Doctrine 1845 1878

Retractation of Anti-Catholic Statements 1845 1883

Notes: Note 1. This collection of works published in Newman‘s Anglican and Roman Catholic periods further emphasised his statement that he ―…held in substance in 1874 what he published in

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1838… .‖2 He offered further reasons for publication of his Anglican works after he became a Roman Catholic. Perhaps the most poignant reason is given in the Preface to Discussions and Arguments published in 1872. The work consisted of six chapters and was published, Newman noted, for the purpose of ―…making a fresh contribution…towards a uniform Edition of his publications….‖3 (Chapter One was from the British Critic [1836], Chapters Two and Three were Tracts 83 and 85 respectively, Chapter Four was The Tamworth Reading Room and Chapters Five and Six were a collection of works written after 1845.) It was important to observe that both Anglican and Roman Catholic writings appear in the one volume. This demonstrated once again that Newman‘s doctrines remained cogent (at least to him) both prior to and after 1845. The Preface gives yet a further dimension to his reasons for publication. Reprinted here in full, no comment is required with regards to its sentiment. Dedication TO REV. HENRY ARTHUR WOODGATE, B.D., RECTOR OF BELBROUGHTON, HONORARY CANON OF WORCESTER MY DEAR WOODGATE, Half a century and more has passed since you first allowed me to know you familiarly, and to possess your friendship. Now, in the last decade of our lives, it is pleasant to me to look back upon those old Oxford days, in which we were together, and, in memory of them, to dedicate to you a Volume, written, for the most part, before the currents of opinion and the course of events carried friends away in various directions, and brought about great changes and bitter separations. Those issues of religious inquiry I cannot certainly affect to lament, as far as they concern myself: as they relate to others, at least it is left to me, by such acts as you now allow me, to testify to them that affection which time and absence cannot quench, and which is the more fresh and buoyant because it is so old. I am, my dear Woodgate, Your attached and constant friend, JOHN HENRY NEWMAN.

January 5, 1872.4

Affection for old friends and remembrance of friendships formed during his times at Oxford was one example of a reason given by Newman for the reprinting of various works into one volume. Noteworthy was that twenty-seven years after he became a Roman Catholic

2 John Henry Newman, Lectures on the Doctrine of Justification, Preface to the First Edition, ix. 3 John Henry Newman, Discussions and Arguments on Various Subjects (London: Longmans, Green & Co., 1907), Advertisement. 4 ibid. {i}

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Newman felt that he could dedicate a work to an Anglican friend, Henry Woodgate (1801- 74) which contained works from both his Anglican and Catholic periods. This supported Newman‘s statements that his opinions remained constant and consistent. It is also of note that, leaving aside personal friendships, the state of religious parties in Great Britain had advanced sufficiently since Catholic emancipation in 1829 for such an open exchange to have taken place.

Note 2.

Republication of different sermons appeared in a volume entitled Sermons Bearing on Subjects of the Day (1869). The sermons were those which had been written by Newman whilst he was an Anglican, many of which had been published in Parochial and Plain Sermons (Volumes 1 – 8). The publication n of this work was notable for two reasons. Firstly, the book is published in ―answer to a demand for it‖5 the contents of which were chosen by their author (Newman) and by the editor, William J. Copeland (1804-85), to whom he dedicated the work. This is in itself significant in that, as with Woodgate, the friendship between the two has been rekindled. The sight of an Anglican editing and writing the foreword in a book for the most famous Roman Catholic of the day must have been startling. Secondly, what was of even more interest was the statement by Copeland in support of alterations in the text. With respect to the editions of Parochial and Plain Sermons he noted:

In subsequent editions up to the end of 1845, as there are no doubt various differences observable, which are not here specified, most of them only literary, some few doctrinal, it may be here stated, once for all, that the Author was accustomed to correct and retouch the successive editions very carefully; and it may be safely asserted that the variations which are to be found in intermediate editions are such as not to detract from the integrity, but rather to enhance the value of the document here supplied.6

Leaving aside the rekindled friendship, the publication of this work demonstrated again Newman‘s understanding that good doctrine is good doctrine, whether it be Anglican or

5 John Henry Newman, Sermons on Subjects of the Day (London: Longmans, Green & Co., 1902), v. 6 ibid. vii-viii. C/f. The claims by Rune Imberg in his book Tracts for the Times: A Complete Survey of All the Editions. (See above in Chapter Seven for commentary on these points.)

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Roman Catholic. A final point regarding the editing of the work is to be observed in the Foreword where Copeland noted that Newman changed the text in one instance to ―meet a criticism‖ offered by John Keble.7

Note 3.

In his work The Via Media of the Anglican Church: Volume 1 (1838), reprinted as the On the Prophetical Office of the Church (1877) Newman made further observations on the purpose for republishing the volume. In the Preface to the Third Edition he observed that the Via Media is a ―paper‖ theory concocted in his own mind and that Protestantism and Roman Catholicism are ―real religions.‖8 He also noted that his confidence in the interpretation of the Patristic writers by the Anglican divines had ceased.9 Despite Newman‘s withdrawal of support for both the Via Media and the divines he remarked that while formulating the doctrine of the Via Media it was impossible to ignore the theology of the Roman Catholic Church:

That (Roman) theology lay in the very threshold of the author's experiment; he came across it, whether he would or no, and, while he attacked it at considerable length in its details, he adopted its main principles and many of its conclusions; and, as obliterating thereby or ignoring the very rudiments of Protestantism, he acted far more as an assailant of the religion of the Reformation than of what he called ―Popery.‖10

Thus, even in his quest for the Via Media it was Protestant theology which was questioned and discarded whilst that of the Catholic Church was, in the main, adopted. He concluded by stating that the world was infused with contradiction, for the human and the divine are different in that the former only share in some of the attributes of the latter. Nevertheless, all humankind is God‘s work, a supernatural creation. Newman observed that, regarding the Church:

7 ibid. viii. 8 John Henry Newman, On the Prophetical Office of the Church (London: Longmans, Green & Co., 1907), xiv. 9 ibid. xxxiii. 10 ibid. xv-xvi.

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We need not feel surprise then, if Holy Church too, the supernatural creation of God, is an instance of the same law, presenting to us an admirable consistency and unity in word and deed, as her general characteristic, but crossed and discredited now and then by apparent anomalies which need, and which claim, at our hands an exercise of faith.11

Hence it was possible to have religious diversity with all having access to the divine truth and yet the divine could not be reduced to human rules, laws or interpretations.12

11 ibid. xciv. 12 ibid. xciv.

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APPENDIX XVIII

The Dates of the Sessions of the Council of Trent cited in Tract 90 Paralleled with the dates of publication/ratification of The Articles of Religion

42 ARTICLES OF 39 ARTICLES OF TRENT TRACT 90 RELIGION RELIGION SESSION (Text taken from (1553) (1563)* No. Tridentine Canons) I. Of Faith in the Holie I. Of Faith in the Holy Trinity. Trinity.

II. That the worde, or II. Of the Word or Son of Sonne of God, was made God, which was made very very Man. Man.

III. Of the going down of III. Of the going down of Chriſte into Hell. Chriſt into Hell.

IV. Of the Reſurrection of IV. The Reſurrection of Chriſt. Chriſt.

V. Of the Holy Ghoſt.

V. The doctrine of holie VI. Of the Sufficiency of the 4 Scriptures is sufficient for Holy Scriptures for (8 April Salvation. Salvation. 1546)

VI. The Old Teſtament is VII. Of the Old Teſtament. not to be refused.

VII. The three Creeds. VIII. Of the Creeds.

VIII. Of Original or Birth- IX. Of Original or Birth- 5 Sin. Sin. (17 June 1546) IX. Of Free-Will. X. Of Free-Will.

X. Of Grace.

6 XI. Of the Juſtification of XI. Of the Juſtification of Man. (13 January Manne. 1547)

XII. Of Good Works.

XII. Workes before XIII. Of Works before Juſtification. Juſtification.

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42 ARTICLES OF 39 ARTICLES OF TRENT TRACT 90 RELIGION RELIGION SESSION (Text taken from No. Tridentine Canons) XIII. Works of XIV. Of Works of Supererogation. Supererogation.

XIV. No man is without XV. Of Chriſt alone sinne, but Chrift alone. without Sin.

XV. Of sinne against the holie Ghoste.

XVI. Blasphemie against the holie Ghoste.

7

XVI. Of Sin after Baptiſm. (3 March 1547) XVII. Of Predeſtination XVII. Of Predeſtination and Election. and Election.

XVIII. We must truste to XVIII. Of obtaining eternal obtain eternal Salvation Salvation only by the Name oenly by the name of Chriſt. of Chriſt.

XIX. All men are bounde to kepe the moral commandementes of the Lawe.

XX. Of the Church. XIX. Of the Church.

XXI. Of the Authoritie of XX. Of the Authority of the the Churche. Church.

XXII. Of the authoritie of XXI. Of the Authority of general Counsails. General Councils.

XIII. Of Purgatorie. XXII. Of Purgatory. 25 Among the uneducated (3 and vulgar let difficult and December subtle questions, which 1563) make not for edification, and seldom contribute aught towards piety, be kept back from popular discourses. Neither let them suffer the public mention and treatment of uncertain points, or such as look like falsehood.

401

42 ARTICLES OF 39 ARTICLES OF TRENT TRACT 90 RELIGION RELIGION SESSION (Text taken from No. Tridentine Canons) XXII. Of Purgatory. Though the Church has (Cont.) been accustomed sometimes to celebrate a few masses to the honour and remembrance of saints, yet she doth not teach that sacrifice is offered to them, but to GOD alone, who crowned them; wherefore neither is the priest wont to say, I offer sacrifice to thee, O Peter, or O Paul, but to GOD.

Into these thy holy and salutary observances should any abuses creep, of these the Holy Council strongly [vehementer] desires the utter extinction; so that no images of a false doctrine, and supplying to the uninstructed opportunity of perilous error, should be set up. . . . . all superstition also in invocation of saints, veneration of relics, and sacred use of images, be put away; all filthy lucre be cast out of doors; and all wantonness be avoided; so that images be not painted or adorned with an immodest beauty; or the celebration of Saints and attendance on Relics be abused to revelries and drunkenness; as though festival days were kept in honour of saints by luxury and lasciviousness.

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42 ARTICLES OF 39 ARTICLES OF TRENT TRACT 90 RELIGION RELIGION SESSION (Text taken from No. Tridentine Canons) XXIV. No manne maie XXIII. Of Miniſtering in minister in the Congregation, the Congregation. except he be called.

XXXV. Menne must XXIV. Of Speaking in the speake in the Congregation Congregation in fuch a in soch toung as the people Tongue as the people underftandeth. underſtandeth. 7 XXVI. Of the Sacramentes. XXV. Of the Sacraments. (3 March 1547) XXVII. The wickednesse of XXVI. Of the the Minfteres dooeth not Unworthineſs of Miniſters, awaie the effectuall operation which hinders not the effect of of Goddes ordinances. the Sacraments.

XXVIII. Of Baptisme. XXVII. Of Baptiſm.

XXIX. Of the Lordes XXVIII. Of the Lord’s 13 Supper. Supper. (11 Oct. 1551) XXIX. Of the Wicked, which eat not the Body of

Chriſt in the uſe of

the Lord’s Supper.

21 XXX. Of both kinds. (16 July

1562)

XXX. Of the perfeicte XXXI. Of the one Oblation 22 Whereas many things oblacion of Christe made of Chriſt finiſhed upon the (17 appear to have crept in upon the crosse. Croſs. September heretofore, whether by 1562) the fault of the times or by the neglect and wickedness of men, foreign to the dignity of so great a sacrifice, in order that it may regain its due honour and observance, to the glory of GOD and the edification of His faithful people, the Holy Council

403

42 ARTICLES OF 39 ARTICLES OF TRENT TRACT 90 RELIGION RELIGION SESSION (Text taken from No. Tridentine Canons) decrees, that the bishops, ordinaries of each place, diligently take care and be bound, to forbid and put an end to all those things, which either avarice, which is idolatry, or irreverence, which is scarcely separable from impiety, or superstition, the pretence of true piety, has introduced. And, to say much in a few words, first of all, as to avarice, let them altogether forbid agreements, and bargains of payment of whatever kind, and whatever is given for celebrating new masses; moreover importunate and mean extortion, rather than petition of alms, and such like practices, which border on simoniacal sin, certainly on filthy lucre. . . . And let them banish from the church those musical practices, when with the organ or with the chant any thing lascivious or impure is mingled; also all secular practices, vain and therefore profane conversations, promenadings, bustle, clamour; so that the house of GOD may truly seem and be called the house of prayer. Lastly, lest any opening be given to superstition, let them provide by edict and

404

42 ARTICLES OF 39 ARTICLES OF TRENT TRACT 90 RELIGION RELIGION SESSION (Text taken from No. Tridentine Canons) XXXI. Of the one Oblation punishments appointed, of Chriſt finiſhed upon the that the priests celebrate Croſs. (Cont.) it at no other than the due hours, nor use rites or ceremonies and prayers in the celebration of masses, other than those which have been approved by the Church, and received on frequent and laudable use. And let them altogether remove from the Church a set number of certain masses and candles, which has proceeded rather from superstitious observance than from true religion, and teach the people in what consists, and from whom, above all, proceeds the so precious and heavenly fruit of this most holy sacrifice. And let them admonish the same people to come frequently to their parish Churches, at least on Sundays and the greater feasts, &c.

XXXI. The state of single XXXII. Of the Marriage of 24 If any shall say that life is commaunded to no Prieſts. (11 clerks in holy orders, or man by the worde of God. November regulars, who have 1563) solemnly professed chastity, can contract matrimony, and that the contract is valid in spite of ecclesiastical law or vow, let him be anathema.

405

42 ARTICLES OF 39 ARTICLES OF TRENT TRACT 90 RELIGION RELIGION SESSION (Text taken from No. Tridentine Canons) XXXII. Excommunicate XXXIII. Of perfones are to bee auoided. Excommunicate Perſons, how they are to be avoided.

XXXIII. Tradicions of the XXXIV. Of the Traditions Churche. of the Church.

XXXIV. Homilies. XXXV. Of the Homilies.

XXXV. Of the booke of Praiers, and Ceremonies of the Churche of Englande.

XXXVI. Of Conſecration of Biſhops and Miniſters.

XXXVI. Of Civile XXXVII. Of the Civil Magiftrates. Magiſtrates.

XXXVI. Chriftien mennes XXXVIII. O Chriſtian goodes are not commune. Men’s Goods, which are not common.

XXXVIII. Chriftien XXXIX. Of a Chriſtian menne may take an othe. man’s Oath.

XXXIX. The Refurrection of the dead is not yet brought to passé.

XL. The soulless of them that departe this life doe neither die with the bodies, nor sleep idlie.

XLI. Heretice called Millenarii

XLII. All men shall not be saved at the length. * The Articles were brought before a synod and ratified by the bishops present on 29 January, 1563. Article XXXIX was added in 1571.

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APPENDIX XIX

The Forty-Two Articles of Religion in Parallel with The Thirty-Nine Articles of Religion Considered in Tract 90

THE FORTY-TWO ARTICLES THE THIRTY-NINE ARTICLES V. The doctrine of holie Scripture is VI. Of the Sufficiency of the Holy sufficient to Saluation. Scriptures for Salvation.

Holie Scripture conteineth all thinges Holy Scripture containeth all things necessarie to Saluation: So that whasoeuer is necessary to salvation: so that whatsoever is neither read therein, or maie be probed not read therein, nor may be proved thereby, thereby, although it be sometime recieued of is not to be required of any man, that it the faithful, as Godlie, and profitable for an should be believed as an article of the Faith, ordre, and comlienesse: Yeat no manne or be thought requisite or necessary to ought to be constreigned to beleue it, as an salvation. In the name of the Holy Scripture article of faith, or repute it requisite to the we do understand those canonical Books of necessitie of Saluation. the Old and New Testament, of whose authority was never any doubt in the Church.

Of the Names and Number of the Canonical Books: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The First Book of Esdras, The Second Book of Esdras, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica, or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less.

And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:

The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The

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THE FORTY-TWO ARTICLES THE THIRTY-NINE ARTICLES Book of Judith, The rest of the Book of Esther, The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The Song of the Three Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Second Book of Maccabees.

All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

XI. Of the Justification of manne. XI. Of the Justification of Man.

Justification by onely faith in Jesus Christ in We are accounted righteous before God, that sense, as it is declared in the homilie of only for the merit of our Lord and Saviour Justification, is a moste certeine, and Jesus Christ by Faith, and not for our own holesome doctrine for Christian menne. works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely expressed in the Homily of Justification.

XII. Of Good Works.

Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God‘s judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.

XII. Workes before Justification. XIII. Of Works before Justification.

Workes done before the Grace of Christe Works done before the grace of Christ, and and the inspiratione of his spirite are not the Inspiration of the Spirit, are not pleasaunt to GOD, foasmoche as thei did pleasant to God, forasmuch as they spring spring not of faithe in Jesus Christe, neither not of faith in Jesus Christ; neither do they do thei make meene mete to recieue Grace make men meet to receive grace, or (as the or (as the Scole aucthoures saie) deserue School-authors say) deserve grace of grace of congruitie: but because they are not congruity: yea rather, for that they are not done as god hath willed and commanded done as God hath willed and commanded them to bee done, we doubt not, but they them to be done, we doubt not but they have haue the nature of sinne. the nature of sin.

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THE FORTY-TWO ARTICLES THE THIRTY-NINE ARTICLES XX. Of the Church. XIX. Of the Church.

The visible Churche of Christ is a The visible Church of Christ is a congregation of faiethfull Menne, in the congregation of faithful men, in which the whiche the pure worde of God is preached, pure Word of God is preached, and the and the sacraments be duelie ministered Sacraments be duly ministered according to according to Christes ordinaunce, in all those Christ's ordinance, in all those things that of thinges of necessitie are requisite to the necessity are requisite to the same. same. As the Churche of Jerusalem, of Alexandria and of Antioche hath erred: So As the Church of Jerusalem, Alexandria, and also the Churche of Rome hath erred, not Antioch, have erred; so also the Church of only in their liuing, but also in matiers of Rome hath erred, not only in their living and their faith. manner of Ceremonies, but also in matters of Faith.

XXI. Of the aucthoritie of the Churche. XX. Of the Authority of the Church.

It is not lawfulle for the Churche to ordein The Church hath power to decree Rites or anything, that is contrarie to Goddes worde Ceremonies, and authority in Controversies written, neither may it so expoune one place of Faith: and yet it is not lawful for the of scripture, that it be repugnant to the Church to ordain anything that is contrary to other. Wherefore although the churche be a God's Word written, neither may it so witnesse and keeper of holie writte, yet as it expound one place of Scripture, that it be ought not to decree any thing againste the repugnant to another. Wherefore, although same, so besides the same ought it not to the Church be a witness and a keeper of enforce any thing to bee beleued for Holy Writ, yet, as it ought not to decree any necessitie of saluation. thing against the same, so besides the same ought not to enforce any thing to be believed for necessity of Salvation.

XXII. Of the authoritie of general XXI. Of the Authority of General Counsailes. Councils.

Generall counsailes maie not be gathered General Councils may not be gathered together, without the commaundmente, and together without the commandment and will will of Princes: and when thei be gathered of Princes. And when they be gathered (foasmoche as thei be an assemblie of men together, (forasmuch as they be an assembly whereof all be not gouerned with the spirite, of men, whereof all be not governed with the and woorde of GOD) thei may erre, and Spirit and Word of God,) they may err, and sometime haue erred, not only in wordlie sometimes have erred, even in things matiers, but also in thinges pertaining vnto pertaining unto God. Wherefore things God. Wherefore thinges ordained by theim ordained by them as necessary to salvation as necessarie to saluation, have neither have neither strength nor authority, unless strength, nor aucthoritie, unless it maie be it may be declared that they be taken out of declared, that thei be taken out of holie holy Scripture. scripture.

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THE FORTY-TWO ARTICLES THE THIRTY-NINE ARTICLES XXIII. Of Purgatorie. XXII. Of Purgatory.

The doctrine of Scoleaucthoures concerning The Romish Doctrine concerning Purgatory, Purgatorie, Pardones, worshipping, and Pardons, Worshipping and Adoration, as adoration as well of reliques, and also well of Images as of Relics, and also inuocation of saintes, is a fonde thing vainlie Invocation of Saints, is a fond thing, vainly feigned, and grounded vpon no warrant of invented, and grounded upon no warranty of scripture, but rather repugnant to the woorde Scripture, but rather repugnant to the Word of God. of God.

XXVI. Of the Sacramentes. XXV. Of the Sacraments.

Our Lorde Jesus Christe hathe knit toguether Sacraments ordained of Christ be not only a companie of newe people with badges or tokens of Christian men‘s Sacramentes, moste fewe in numbre, most profession, but rather they be certain sure easie to bee kepte, moste excellent in witnesses, and effectual signs of grace, and significatione, as Baptisme, and the Lordes God‘s good will towards us, by the which he Supper. doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our The Sacramentes were not ordained of Faith in him. Christe to be gased vpon, or to be carried about, but that we shoulde rightlie use them. There are two Sacraments ordained of Christ And in soche onely, as worthily recieue the our Lord in the Gospel, that is to say, same, they haue an wholesome effecte, and Baptism, and the Supper of the Lord. operacione, and yet not that of the woorke wrought, as some men spake, which worde, Those five commonly called Sacraments, that as it is straunge, and vnknowen to holie is to say, Confirmation, Penance, Orders, Scripture: so it engendreth no Godlie, but a Matrimony, and Extreme Unction, are not to very supersticious sense. be counted for Sacraments of the Gospel, being such as have grown partly of the But thei that receiue the Sacramentes corrupt following of the Apostles, partly are vnwoorthelie, purchace to theimselues states of life allowed in the Scriptures; but damnatione, as Saincte Paule saieth. yet have not like nature of Sacraments with Baptism, and the Lord‘s Supper, for that they Sacramentes ordained by the worde of God have not any visible sign or ceremony be not only badges, and tokens of Christien ordained of God. Mennes professione, but rather they bee certeine sure witnesses, and effectuall signes The Sacraments are not ordained of Christ to of grace, and Goddes good will towards vs, be gazed upon, or to be carried about, but by the whiche he dothe worke invisiblie in that we should duly use them. And in such vs, and dothe not onie quicken, but also only as worthily receive the same, they have a strengthen, and confirme our faith in him. wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith.

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THE FORTY-TWO ARTICLES THE THIRTY-NINE ARTICLES XXIX. Of the Lordes Supper. XXVIII. Of the Lord’s Supper.

The Supper of the Lorde is not onely a signe The Supper of the Lord is not only a sign of of the loue that Christiens ought to haue the love that Christians ought to have among among theim selues one to another, but themselves one to another; but rather it is a rather it is a sacrament of our redemption by Sacrament of our Redemption by Christ's Christes death, insomoche that to socheas death: insomuch that to such as rightly, rightlie, woorthilie, and with faieth receiue worthily, and with faith, receive the same, the the same, the breade whiche we breake is a Bread which we break is a partaking of the communion of the bodie of Christe. Body of Christ; and likewise the Cup of Likewise the Cuppe of blessing, is a Blessing is a partaking of the Blood of communion of the bloude of Christe. Christ.

Transubstaciation, or the change of the Transubstantiation (or the change of the substaunce of breade, and wine into the substance of Bread and Wine) in the Supper substuance of Christes bodie, and bloude of the Lord, cannot be proved by Holy Writ; cannot be proued by holie writte, but is but is repugnant to the plain words of repugnaunt to the plaine woordes of Scripture, overthroweth the nature of a Scripture, and hathe geuen occasione to Sacrament, and hath given occasion to many many supersticions. superstitions.

Forasmoche as the trueth of mannes nature The Body of Christ is given, taken, and requireth, that the bodie of one, and theself eaten, in the Supper, only after an heavenly same manne cannot be at one time in diuerse and spiritual manner. And the mean whereby paces, but nedes be in some certeine place: the Body of Christ is received and eaten in Therefore the bodie of Christe cannot bee the Supper, is Faith. presente at one time in many, and diuerse places. And because (as holie Scripture doeth The Sacrament of the Lord's Supper was not teache) Christe was taken vp into heauen, by Christ's ordinance reserved, carried about, and there shall continue vnto the ende of the lifted up, or worshipped. worlde, a faithfull man ought not either to beleue or openlie to confesse the reall, and bodilie presence (as thei terme it) of Christes fleshee and bloude, in the Sacramente of the Lordes Supper.

The Sacramente of the Lordes Supper was not commaunded by Christes ordinaunce to be kepte, carried about, lifted vp, nor worshipped.

411

THE FORTY-TWO ARTICLES THE THIRTY-NINE ARTICLES XXX. Of the perfeicte oblacion of Christe XXXI. Of the one Oblation of Christ made upon the cross. finished upon the Cross.

The offring of Christe made ones for euer, is The Offering of Christ once made in that the perfecte redemption, the pacifiyng of perfect redemption, propitiation, and goddess displeasure, and satisfaction for al satisfaction, for all the sins of the whole the sinnes of the whole world, bothe original world, both original and actual; and there is and actuall: and there is none other none other satisfaction for sin, but that satisfaction for sinne, but that alone. alone. Wherefore the sacrifices of Masses, in Wherefore the sacrifices of masses, in the the which it was commonly said, that the whiche, it was commonlie saied, that the Priest did offer Christ for the quick and the Prieste did offer Christe for the quicke and dead, to have remission of pain or guilt, were the dead, to haue remission of peine or blasphemous fables, and dangerous deceits. sinne, were forged fables, and daungerouse deceiptes.

XXXI. The state of single life is XXXII. Of the Marriage of Priests. comaunded to no man by the worde of God. Bishops, Priests, and Deacons, are not commanded by God's Law, either to vow the Bishoppes, Priestes and Deacons are not estate of single life, or to abstain from commaunded to vowe the state of single life marriage: therefore it is lawful for them, as without marriage, neither by Goddes lawe for all other Christian men, to marry at their are thei compelled to absteine from own discretion, as they shall judge the same matrimonie. to serve better to godliness.

XXXIV. Homilies. XXXV. Of the Homilies.

The homelies of late geuen, and set out by The Second Book of Homilies, the several the kinges aucthoritie, be godlie and titles whereof we have joined under this holsome, conteining doctrine to be receiued Article, doth contain a godly and wholesome of all menne, and therefore are to be readde Doctrine, and necessary for these times, as to the people diligentlie, distinctlie, and doth the former Book of Homilies, which plainlie. were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people.

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THE FORTY-TWO ARTICLES THE THIRTY-NINE ARTICLES XXXVI. Of Civile magistrates. XXXVIII The Bishop of Rome

The king of Englande is Supreme head in The King‘s Majesty hath the chief power in earth, nexte vnder Christe, of the Churche of this Realm of England, and other his Englande, and Jreland. Dominions, unto whom the chief Government of all Estates of this Realm, The Bishoppe of Rome hath no jurisdiction whether they be Ecclesiastical or Civil, in all in this Realme of Englande. causes doth appertain, and is not, nor ought to be, subject to any foreign The ciuile Magistrate is ordeined, and Jurisdiction. Where we attribute to the allowed of God: wherefore we must obeie King's Majesty the chief government, by him, not onely for fear of punishment, but which Titles we understand the minds of also for conscience sake. some slanderous folks to be offended; we give not our Princes the ministering either The ciuile lawes maie punishe Christien men of God's Word, or of the Sacraments, the with death, for heinous, and grieuious which thing the Injunctions also lately set offences. forth by Elizabeth our Queen do most plainly testify; but that only prerogative, It is lawefull for Christians, at the which we see to have been given always to all commaundement of the Magistrate, to weare godly Princes in holy Scriptures by God weapons, and to serue in laweful wares. himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evil-doers.

The Bishop of Rome hath no jurisdiction in this Realm of England. The Laws of the Realm may punish Christian men with death, for heinous and grievous offenses.

It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.

APPENDIX XX

Tractarian Doctrine in Tract 90 cited from the Books of Homilies

In Chapter 11 of Tract 90 Newman argued that Catholic doctrines could be identified in the Books of Homilies. Sixty-five excerpts were used as a means to support the doctrines considered in the Tract. The Appendix codifies each excerpt according to the Section in Tract 90 in which this may be located, the particular doctrine alluded to, the number of the Article to which each refers and where the Homily had been cited previously in Tractarian literature. Each excerpt is also quoted from the original source to testify to the accuracy of Newman‘s claim.

KEY: The Catholic doctrines.

A. The authority of the fathers, of the first councils, and of the judgements of the Church generally. B. The holiness of the Primitive Church. C. The inspiration of the Apocrypha. D. The sacramental character of marriage and other ordinances. E. The Real Presence in the Eucharist. F. The Church‘s power of excommunicating kings. G. The profitableness of fasting. H. The propitiatory virtue of good works. I. The Eucharistic commemoration. J. Justification by righteousness [within us].

Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 1. The great clerk and godly preacher, St. John 1 B. i. l. And (as the great Clerke and godly A Ess i. Chrysostom. (And, in like manner, mention is made Preacher Saint Iohn Chrysostome sayth)... 286 elsewhere of St. Augustine, St. Ambrose, St. Hilary, St. Basil, St. Cyprian, St. Hierome, St. Martin, Origen, Prosper, Ecumenius, Photius, Bernardus, Anselm,

413

Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. Didymus, Theophylactus, Tertullian, Athanasius, Lactantius, Cyrillus. Epiphanius, Gregory, Ireneus, Clemens, Rabanus, Isidorus; Eusebius, Justinus Martyr, Optatus, Eusebius Emissenus, and Bede.)

2. Infants, being baptized, and dying in their infancy, are 1 B. iii. 1. init. The efficacy of Christ’s passion & H Jfc. 227- by this Sacrifice washed from their sins . . . and they, oblation. In so much that infants, being 230. T. which in act or deed do in after this baptism, when baptized and dying in their infancy, are by 76 § 11. they turn to GOD unfeignedly, they are likewise this sacrifice washed from their sins, brought washed by this Sacrifice... to GODS favor, and made his children, and inheritors of his kingdom of heaven. And they which in act or deed do sin after their baptism, when they turn again to GOD unfeignedly, they are likewise washed by this sacrifice from their sins, in such sort, that there remains not any spot of sin, that shall be imputed to their damnation.

3. Our office is, not to pass the time of this present life I B. iii. 3. Our office is, not to passe the 3 H 12. Jfc. 275- unfruitfully and idly, after that we are baptized or time of this present life unfruitfully, and idly, 13. 6, 304-7. justified... after that we are baptized or justified, not caring how few good works we do, to the glory of GOD, and profit of our neighbours...

414

Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 4. By holy promises, we be made lively members of 1 B. vii. 1. By holy promises with calling the 7 D 25. CHRIST, receiving the sacrament of Baptism. By like name of GOD to witnesse, we be made holy promises the sacrament of Matrimony knitteth man liuely members of Christ, when wee professe and wife in perpetual love. his Religion receiuing the Sacrament of Baptisme. By like holy promise the Sacrament of Matrimonie knitteth man and wife in perpetuall loue, that they desire not to be separated for any displeasure or aduersity that shall after happen.

5. Let us learn also here [in the Book of Wisdom] by the 1 B. x. Here let vs marke well... in the booke C infallible and undeceivable Word of GOD, that... of wisedome wee may euidently learne... by the infallible and vndeceiueable word of GOD...

6. The due receiving of His blessed Body and Blood Note at end of 1 B. Hereafter shall follow 8 E, I 28 PPS. i. § under the form of bread and wine. Sermons...of the due receiuing of his blessed 21. n. 2. Body and Blood, vnder the forme of Bread and Wine...

7. In the Primitive Church, which was most holy and godly . . 2 B. i. 2. ...according to this example of our B, F T. 62. . open offenders were not suffered once to enter into Sauiour Christ in the primitiue Church, Par. 29. the house of the LORD . . . until they had done open which was most holy and godly, and in the penance . . . but this was practised, not only upon which due discipline with seueritie was vsed mean persons, but also upon the rich, noble, and mighty against the wicked, open offenders were not persons, yea, upon Theodosius, that puissant and mighty suffered once to enter into the house of the

415

Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. Emperor, whom . . . St. Ambrose . . . did . . . Lord, nor admitted to common prayer, and excommunicate. the vse of the holy Sacraments with other true Christians, vntill they had done open penance before the whole Church. And this was practised, not onely vpon meane persons, but also vpon the rich, noble, and mighty persons, yea, vpon Theodosius that puissant and mighty Emperour, whom for committing a grieuous and wilfull murder, S. Ambrose Bishop of Millaine reprooued sharpely, and did also excommunicate the sayd Emperour, and brought him to open penance.

8. Open offenders were not . . . admitted to common ibid. See Above. 7 D 25 Jfc. 153 prayer, and the use of the holy sacraments. & n. 9

9. Let us amend this our negligence and contempt ibid. ...let vs amend this our negligence and 7 D 25. Jfc. 153 coming to the house of the LORD; and resorting, contempt in comming to the house of the & n. 9 thither diligently together, let us there . . . celebrating Lord, this our vnreuerent behauiour in the also reverently the LORD‘S holy sacraments, serve the house of the Lord, and resorting thither LORD in His holy house. diligently together, let vs there with reuerent hearing of the Lords holy word, calling on the Lords holy Name, giuing of hearty thankes vnto the Lord for his manifold and inestimable benefits dayly and hourely bestowed vpon vs, celebrating also reuerently

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. the Lords holy Sacraments, serue the Lord in his holy house...

10. Contrary to the . . . most manifest doctrine of the 2 B. ii. 1. init. ...contrary to the...most A, B VM i. Scriptures, and contrary to the usages of the Primitive manifest doctrine of the Scriptures, and 282, 284. Church, which was most pure and uncorrupt, and contrary contrary to the vsage of the Primitiue to the sentences and judgments of the most ancient, Church, which was most pure and vncorrupt, learned and godly doctors of the Church. and contrary to the sentences and iudgements of the most ancient, learned and godly Doctours of the Church...

11. This truth . . . was believed and taught by the old holy 2 B. ii: 2. init. ...this trueth and doctrine A, B fathers, and most ancient learned doctors, and received by concerning the forbidding of images and the old Primitive Church, which was most uncorrupt and worshipping of them, taken out of the holy pure. Scriptures, as well of the old Testament as the new, was beleeued and taught of the old holy Fathers, and most ancient learned Doctours, and receiued in the old Primitiue Church, which was most vncorrupt and pure.

12. Athanasius, a very ancient, holy, and learned bishop ibid. ...Athanasius, a very ancient, holy, and A and doctor. learned Bishop and Doctour...

13. Cyrillus, an old and holy doctor. ibid. Cyrillus, an old and holy doctour... A

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 14. Epiphanius, Bishop of Salamine, in Cyprus, a very ibid. Epiphanius Bishop of Salamine in A holy and learned man. Ciprus, a very holy and learned man...

15. To whose (Epiphanius‘s) judgment you have . . . all ibid. And whereas Images beganne...such A the learned and godly bishops and clerks, yea, and the Byshops as were godly and vigilant, when whole Church of that age, [the Nicene] and so upward they spyed them, remooued them away, as to our SAVIOUR CHRIST‘S time, by the space of vnlawfull and contrary to Christian religion, about four hundred years, consenting and agreeing. as did heere Epiphanius, to whose iudgement you haue not onely Saint Ierome the translatour of his Epistle, and the writer of the historie tripartite, but also all the learned and godly Clarkes, yea and the whole Church of that age, and so vpward to our Sauiour Christes time, by the space of about foure hundred yeeres, consenting and agreeing.

16. Epiphanius, a bishop and doctor of such antiquity, ibid. ...Epiphanius, a Bishop and Doctour of A holiness, and authority. such antiquity, and authoritie...

17. St. Augustine, the best learned of all ancient doctors ibid. Saint Augustine, the best learned of all A ancient doctors...

18. That ye may know why and when, and by whom ibid. Now as concerning histories 5 A 21. images were first used privately, and afterwards not Ecclesiasticall, touching this matter, that yee only received into Christian churches and temples, may know why and when, and by whom but, in conclusion, worshipped also; and how the Images were first vsed priuately, and same was gainsaid, resisted, and forbidden, as well by afterwardes not onely receiued into the

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. godly bishops and learned doctors, as also by sundry Christians Churches and Temples, but in Christian princes, I will briefly collect... [The bishops conclusion worshipped also, and how the and doctors which follow are:] St. Jerome, Serenus, same was gaine-said, resisted, and forbidden, Gregory, the Fathers of the Council of Eliberis. as well by godly Bishoppes and learned Doctours, as also by sundry Christian Princes: I will briefely collect into a compendious history, that which is at large and in sundry places written by diuerse ancient writers and historiographers concerning this matter.

19. Constantine, Bishop of Rome, assembled a council of ibid. After Gregories time, Constantine 5 F 21. bishops of the West, and did condemn Philippicus, the Bishoppe of Rome assembled a councell of Emperor, and John, Bishop of Constantinople, of the Bishoppes in the West Church, and did heresy of the Monothelites, not without a cause indeed, but condemne Philippicus then Emperour, and very justly. Iohn Bishoppe of Constantinople of the heresie of the Monothelites, not without a cause in deede, but very iustly.

20. Those six Councils which were allowed and received, of all ibid. When hee had so done, by the consent 5 A 21. men. of the learned about him, the said Constantine Bishoppe of Rome, caused the images of the ancient fathers, which had beene at those sixe councels which were allowed and receiued of all men, to bee painted in the entrie of Saint Peters Church at Rome.

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 21. There were no images publicly by the space of almost ibid. ...there were no images publiquely by B seven hundred years. And there is no doubt but the the space of almost seuen hundred yeeres. Primitive Church, next the Apostles‘ times, was most And there is no doubt but the primitiue pure. Church next the Apostles time was most pure.

22. Let us beseech GOD that we, being warned by His ibid. Wherefore let vs beseech GOD, that A holy Word . . . and by the writings of old godly doctors and we, being warned by his holy word, ecclesiastical histories... forbidding all Idolatry, and by the writing of old godly Doctours and Ecclesiasticall histories written

23. It shall be declared, both by GOD‘S Word, and the 2 B. ii. 3. And thus it is declared by GODS A, B sentences of the ancient doctors, and judgment of the word, the sentences of the Doctours, and the Primitive Church... iudgement of the Primitiue Church, which was most pure and sincere...

24. Saints, whose souls reign in joy with GOD. ibid. Wherefore, they bee no Images of 6 A, B 22. Saints, whose soules reigne in ioy with GOD, but of the bodies of Saints, which as yet lie putrified in the graues.

25. That the law of GOD is likewise to be understood ibid. And that the Law of GOD is likewise A, B against all our images . . . appeareth further by the to bee vnderstood against all our judgment of the old doctors and the Primitive Church. Images...appeareth further by the iudgement of the old Doctours, and the Primitiue Church.

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 26. The Primitive Church, which is specially to be followed, as ibid. ...the Primitiue Church, which is B most incorrupt and pure. specially to be followed as most incorrupt and pure, had publikely in Churches neither idols of the Gentiles, nor any other Images, as things directly forbidden by GODS worde.

27. Thus it is declared by GOD‘S Word, the sentences of ibid. And thus it is declared by GODS word, A, B the doctors, and the judgment of the Primitive Church. the sentences of the Doctours, and the iudgement of the Primitiue Church, which was most pure and sincere...

28. The rude people, who specially, as the Scripture ibid. First, by the rude people, who specially 1 C 6. teacheth, are in danger of superstition and idolatry; (as the Scripture teacheth) are in danger of 20. viz. Wisdom xiii. xiv. superstition and idolatry, and afterwards by the Bishops, the learned, and by the whole Clergie (Apocrypha. Wisdom 13.10, 14.16).

29. They [the ‗learned and holy bishops and doctors of ibid. For they were then Preaching A, B the Church‘ of the eight first centuries] were the Bishops... And as they were most zealous preaching bishops .... And as they were most zealous and diligent, so were they of excellent and diligent so were they of excellent learning and learning and godlinesse of life, and by both godliness of life and by both of great authority and of great authority and credit with the people, credit with the people. and so of more force and likelihood to perswade the people, and the people more like to beleeue and follow their doctrine.

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 30. The most virtuous and best learned, the most diligent ibid. Therefore if in times past, the most A also, and in number almost infinite, ancient fathers, vertuous and best learned, the most diligent bishops, and doctors . . . could do nothing against also, and in number almost infinite, ancient images and idolatry. Fathers, Bishops, and Doctors, with their writing, preaching, industry, earnestnesse, authority, assemblies and Councels could doe nothing against Images and Idolatry, to Images once set vp...

31. As the Word of God testifieth, Wisdom iv. ibid. ... as the word of GOD testifieth: C (Apocrypha, Wisdom 14.12)

32. The saints, now reigning in heaven with GOD. ibid. ...the Saintes now reigning in heauen 6 A 22. with GOD...

33. The fountain of our regeneration is there [in GOD‘s 2 B. iii. The fountaine of our regeneration is 8 J 28. Jfc. 89, house] presented unto us. there presented vnto vs, the partaking of the 249-50, Body and Blood of our Sauiour Christ, is 284-5. there offered vnto vs: And shall we not PPS. i. § esteeme the place where so heauenly things 21. n. 2. are handled?

34. Somewhat shall now be spoken of one particular good 2 B. iv. 1. ...because somewhat shall now be 3 G, H 12. Jfc. 275- work, whose commendation is both in the law and in spoken of one particular good worke, whose 13. 6. the Gospel [fasting]. commendation is both in the Law and in the Gospel: thus much is said in the beginning generally of all good workes.

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 35. If any man shall say . . . we are not now under the ibid. if any man will say, it is true, so they G yoke of the law, we are set at liberty by the freedom fasted in deede, but we are not now vnder of the Gospel; therefore these rites and customs of that yoke of the law, we are set at liberty by the old law bind not us, except it can be showed by the freedome of the Gospel: therefore those the Scriptures of the New Testament, or by examples rites & customes of the old law bind not vs, out of the same, that fasting, now under the Gospel, except it can be shewed by the Scriptures of is a restraint of meat, drink and all bodily food and pleasures the new Testament, or by examples out of from the body, as before: that we ought to fast, is a truth the same, the fasting now vnder the Gospel, more manifest, then it should here need, to be proved . . . is a restraint of meat, drink, and all bodily Fasting, even by CHRIST‘S assent, is a withholding food and pleasures from the body, as before. meat, drink, and all natural food from the body... First, that we ought to fast, is a truth more manifest, then that it should here neede to bee prooued, the Scriptures which teach the same, are euident. The doubt therefore that is, is whether when we fast, wee ought to withhold from our bodies all meate and drinke during the time of our fast, or no? ... But here, beloued, let vs note, that our Sauiour Christ, in making his answere to their question, denied not, but confessed that his disciples fasted not, and therefore agreeth to the Pharisees in this, as vnto a manifest trueth: that who so eateth and drinketh, fasteth not. Fasting then, euen by Christs assent, is a withholding of meate, drinke, and all naturall foode from the body, for the determined time of fasting.

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 36. That it [fasting] was used in the Primitive Church, ibid. And that it was vsed in the primitiue 5 A, B, G 21. Jfc. 275- appeareth most evidently by the Chalcedon council, Church, appeareth most euidently by the 6. one of the first four general councils. The fathers Chalcedon councell, one of the foure first assembled there . . . . decreed in that council that generall councels. The fathers assembled every person, as well in his private as public fast, there, to the number of 630. considering should continue all the day without meat and drink, with themselues how acceptable a thing till after the evening prayer. . . . . This Canon teacheth fasting is to GOD, when it is vsed according how fasting was used in the Primitive Church. [The to his word: Againe, hauing before their eyes council was A.D. 452.] also the great abuses of the same crept into the Church at those dayes, through the negligence of them which should haue taught the people the right vse thereof, and by vaine gloses, deuised of men: to reforme the sayd abuses, and to restore this so good and godly a worke, to the true vse thereof, decreed in that councell, that euery person as well in his priuate as publique fast, should continue all the day without meate and drinke, till after the Euening prayer. And whosoeuer did eate or drinke before the Euening prayer was ended, should be accounted and reputed not to consider the puritie of his fast. This Canon teacheth so euidently how fasting was vsed in the primitiue Church, as by words it cannot be more plainely expressed.

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 37. Fasting then, by the decree of those 630 fathers, ibid. Fasting then, by the decree of those A, G grounding their determinations in this matter upon sixe hundred and thirty fathers, grounding the sacred Scriptures . . . is a withholding of meat, their determination in this matter vpon the drink, and all natural food from the body, for the sacred Scriptures, and long continued vsage determined time of fasting. or practise, both of the Prophets and other godly persons, before the comming of Christ, and also of the Apostles and other deuout men in the new Testament, is, a withholding of meate, drinke, and all naturall foode from the body, for the determined time of fasting. Thus much is spoken hitherto, to make plaine vnto you what fasting is.

38. The order or decree made by the elders for washing 2 B. iv. 2. ...the order or decree made by the 7 D, J 25. Jfc. 89, ofttimes, tending to superstition, our SAVIOUR Elders for washing oft times, which was 284-5. CHRIST altered and changed the same in His diligently obserued of the Iewes, yet tending PPS. i. § Church, into a profit able sacrament, the sacrament of to superstition, our Sauiour Christ altered 21. n. 2. our regeneration or new birth. and changed the same in his Church, into a profitable Sacrament, the Sacrament of our regeneration or new birth.

39. Fasting, thus used with prayer is of great efficacy and ibid. Fasting thus vsed with prayer, is of G weigheth much with God, so the angel Raphael told great efficacie, and waigheth much with Tobias. GOD. So the angel Raphael told Tobias.

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 40. As he [St. Augustine] witnesseth in another place, the 2 B. vii. 2. For as hee witnesseth in another A, I martyrs and holy men in times past were wont after place, the Martyrs and holy men in times their death to be remembered and named of the priest at past, were wont after their death to bee divine service; but never to be invocated or called remembered, and named of the Priest at upon. diuine seruice: but neuer to bee inuocated or called vpon (Augustinem ‗De Civit. Dei,‘ chap. 10).

41. Thus you see that the authority both of Scripture and ibid. Thus you see, that the authority both of A also of Augustine, doth not permit that we should the Scripture, and also of Augustine, doeth pray to them. not permit, that wee should pray vnto them (John 5.44).

42. To temples have the Christians customably used to 2 B. viii. 1. And to these Temples haue the 7 D 25. Jfc. 153 resort from time to time as to most meet places, Christians customably vsed to resort from & n. 9 where they might . . . receive His holy sacraments time to time, as vnto meet places where they ministered unto them duly and purely. might with common consent prayse and magnifie GODS name, yeelding him thankes for the benefits that he dayly powreth vpon them, both mercifully and abundantly, where they might also heare his holy word read, expounded, and preached syncerely, and receiue his holy Sacraments ministred vnto them duely and purely.

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 43. The which thing both CHRIST and His apostles, with ibid. The which thing both Christ and his A all the rest of the holy fathers, do sufficiently declare so. Apostles, with all the rest of the holy Fathers, doe sufficiently declare by this...

44. Our godly predecessors, and the ancient fathers of the ibid. Our godly predecessours, and the A, B Primitive Church, spared not their goods to build ancient Fathers of the Primitiue Church, churches. spared not their goods to build Churches, no they spared not their liues in time of persecution, and to hazard their blood, that they might assemble themselues together in Churches.

45. If we will show ourselves true Christians, if we will be ibid. If wee will declare our selues to haue A T. 62. followers of CHRIST our MASTER, and of those the feare of GOD, if we will shew our selues Par. 11. godly fathers that have lived before us, and now have true Christians, if wee will bee the followers received the reward of true and faithful Christians... of Christ our master, and of those godly Fathers that haue liued before vs, and now haue receiued the reward of true and faithfull Christians...

46. We must . . . come unto the material churches and ibid. ...we must both willingly, earnestly, and 7 D 25. Jfc. 153 temples to pray . . . whereby we may reconcile reuerently come vnto the material Churches & n. 9 ourselves to GOD, be partakers of His holy sacraments, and Temples to pray, as vnto fit places and be devout hearers of His holy Word. appointed for that vse, and that vpon the Sabboth day, as at most conuenient time for GODS people, to cease from bodily and worldly businesse, to giue themselues to holy

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. rest, and godly contemplation pertayning to the seruice of Almighty GOD: Whereby wee may reconcile our selues to GOD, be partakers of his holy Sacraments, and be deuout hearers of his holy word, so to be established in faith to Godward, in hope against all aduersity, and in charity toward our neighbours. And thus running our course as good Christian people, wee may at the last attaine the reward of euerlasting glory, through the merits of our Sauiour Iesus Christ, to whom with the Father and the holy Ghost, be all honour and glory. Amen.

47. It [Ordination] lacks the promise of remission of sin, 2 B. ix. For this visible signe (I meane laying 7 D 25. Jfc. 153 as all other sacraments besides the two above name do. on of hands) is not expresly commanded in & n. 9 Therefore neither it, nor any other sacrament else, be the new Testament to be vsed in absolution, such sacraments as Baptism and the Communion are. as the visible signes in Baptisme and the Lords Supper are: and therefore absolution is no such Sacrament as Baptisme and the Communion are. And though the ordering of ministers hath his visible signe and promise: yet it lackes the promise of remission of sinne, as all other sacraments besides the two aboue named doe. Therefore neither it, nor any other sacrament else, bee such

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. Sacraments as Baptisme and the Communion are. But in a generall acception, the mane of a Sacrament may be attributed to any thing whereby an holy thing is signified.

48. Thus we are taught, both by the Scriptures and ibid. Thus are we taught by the Scripture A ancient doctors, that... and ancient Doctours, that...

49. The holy apostles and disciples of CHRIST . . . the 2 B. xi. 2. The holy Apostles and Disciples 1 A, C 6. T. 82. godly fathers also, that were both before and since of Christ, who by reason of his dayly 20. Par. 43, CHRIST, endued without doubt with the HOLY GHOST, conuersation, saw by his deedes, and heard in 59. . . they both do most earnestly exhort us, &c.... that his doctrine how much he tendered the we should remember the poor . . . St. Paul crieth unto poore: the godly Fathers also, that were both us after this sort .... Isaiah the Prophet teacheth us on before and since Christ, indued without this wise. . . And the holy father Tobit giveth this counsel. doubt with the holy Ghost, and most And the learned and godly doctor Chrysostom giveth this certainly certified of GODS holy will: they admonition .... But what mean these often both do most earnestly exhort vs, and in all admonitions and earnest exhortations of the prophets, their writings almost continually admonish apostles, fathers, and holy doctors? vs, that wee would remember the poore, and bestow our charitable almes vpon them. Saint Paul crieth vnto vs after this sort, Comfort the feeble minded, lift vp the weake, and be charitable towards all men (1 Thessalonians 5.14). And againe, To doe good to the poore, and to distribute almes gladly, see that thou doe not forget, for with such sacrifices GOD is pleased (Hebrews

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 13.16). Esay the Prophet teacheth on this wise, Deale thy bread to the hungrie, and bring the poore wandering, home to thy house. When thou seest the naked, see thou cloth him, and hide not thy face from thy poore neighbour, neither despise thou thine owne flesh (Isaiah 58.7). And the holy Father Tobie giueth this counsell, Giue almes (sayth hee) of thine owne goodes, and turne neuer thy face from the poore, eat thy bread with the hungry, and couer the naked with thy clothes (Tobit 4.7, 16). And the learned and godly Doctour Chrysostome giueth this admonition, Let mercifull almes be alwayes with vs as a garment, that is, as mindefull as we will be to put our garments vpon vs, to couer our nakednesse, to defend vs from the cold, and to shew our selues comely (Chrysostome, ‗Ad Pop. Antio. hom.‘)...But what meane these often admonitions and earnest exhortations of the Prophets. Apostles, Fathers, and holy Doctours?

50. The holy fathers, Job and Tobit. ibid. ...the holy Fathers, Iob and Tobie... 1 A, C 6. T. 82. 20. Par. 43, 59.

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 51. CHRIST, whose especial favour we may be assured ibid. And ye see how welbeloued and deare 3 H 12. Jfc. 279, by this means to obtain. [viz. by almsgiving]. vnto GOD they were, whom the Scriptures 13. 291-2, report vnto vs to haue bin good almes men. 304-11. Wherfore if either their good examples, or the wholsome counsell of godly Fathers, or the loue of Christ, whose especiall fauour wee may be assured by this meanes to obtaine may mooue vs, or doe any thing at all with vs: let vs prouide vs that from hencefoorth wee shew vnto GODward this thankefull seruice, to bee mindfull and ready to helpe them that bee poore and in misery.

52. Now will I . . . show unto you how profitable it is for us ibid. Now will I this second time that I H Jfc. 304- to exercise them [alms-deeds] . . . [CHRIST‘S saying] entreat of almes deedes, shew vnto you how 11 serveth to . . . prick us forwards . . . to learn . . . how profitable it is for vs to exercise them, and may recover our health, if it be lost or impaired, and what fruit therby shall arise vnto vs, if we how it may be defended and maintained if we have it. doe them faithfully, Our Sauiour Christ in Yea, He teacheth us also therefore to esteem that as a the Gospel teacheth vs, that it profiteth a precious medicine and an inestimable jewel that hath such man nothing to haue in possession all the strength and virtue in it, that can either procure or riches of the whole world, and the wealth or preserve so incomparable a treasure. glory thereof, if in the meane season hee lose his soule, or doe that thing whereby it should become captiue vnto death, sin, and hell fire. By the which saying, hee not onely instructeth vs how much the soules health is to bee preferred before worldly

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. commodities: but it also serueth to stirre vp our minds, and to pricke vs forwards to seeke diligently, and learne by what meanes we may preserue and keepe our soules euer in safety: that is, how we may recouer our health, if it bee lost or impaired, and how it may be defended and maintained, if once we haue it. Yea, he teacheth vs also thereby to esteeme that as a precious medicine and an inestimable iewell, that hath such strength and vertue in it, that can either procure or preserue so incomparable a treasure.

53. Then He and His disciples were grievously accused of ibid. For when both he & his disciples were 3 H 12. Jfc. 304- the Pharisees, . . . because they went to meat and grieuously accused of the Pharisees, to haue 13. 11. washed not their hands before, . . . CHRIST, defiled their soules in breaking the answering their superstitious complaint, teacheth them constitutions of the Elders, because they an especial remedy how to keep clean their souls, . . . went to meate, & washed not their hands Give alms... before, according to the custome of the Iewes: Christ answering their superstitious complaint, teacheth them an especiall remedy how to keepe cleane their soules, notwithstanding the breach of such superstitious orders: Giue almes (saith hee) and behold all things are cleane vnto you (Luke 11.41).

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. 54. Merciful alms-dealing is profitable to purge the soul ibid. Wee are taught therefore by this, that 3 H 12. Jfc. 304- from the infection and filthy spots of sin. mercifull almes dealing, is profitable to purge 13. 11 the soule from the infection and filthie spottes or sinne.

55. The same lesson doth the HOLY GHOST teach in ibid. The same lesson doeth the holy Ghost 1 C 6. Jfc. 258. sundry places of the Scripture saying, ‗Mercifulness also teach in sundry places of the Scripture, 20. T. 82. and almsgiving,‘ &c. [Tobit iv.] . . . The wise preacher, saying, Mercifulnesse and almes giuing Par. 43, the son of Sirach, confirmeth the same, when he says, purgeth from all sinnes, and deliuereth from 59. that ‗as water quencheth burning fire‘... death, and suffereth not the soule to come into darkenes (Tobit 4.10). A great confidence may they haue before the high GOD, that shewe mercie and compassion to them that are afflicted. The wise preacher the sonne of Sirach confirmeth the same, when hee saith, That as water quencheth burning fire, euen so mercie and almes resisteth and reconcileth sinnes (Ecclesiasticus 3.30).

56. A great confidence may they have before the high GOD, ibid. A great confidence may they haue H that show mercy and compassion to them that are before the high GOD, that shewe mercie and afflicted. compassion to them that are afflicted.

57. If ye have by any infirmity or weakness been touched ibid. And sure it is, that mercifulnesse H or annoyed with them . . . straightway shall quaileth the heate of sinne so much, that mercifulness wipe and wash them away as salves and they shall not take holde vpon man to hurte remedies to heal their sores and grievous disease. him, or if yee haue by any infirmitie or

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. weakenesse beene touched and annoyed with them, straightwayes shall mercifulnesse wipe and wash away, as salues and remedies to heale their sores and grieuous diseases.

58. And therefore that holy father Cyprian admonisheth to ibid. And thereupon that holy father Cyprian 3 A, H 12. Jfc. 260, consider how wholesome and profitable it is to relieve the taketh good occasion to exhort earnestly to 13. 275-6, needy, &c.... by the which we may purge our sins and heal the mercifull worke of giuing almes and 279, 304- our wounded souls. helping the poore, and there he admonisheth 11. to consider how wholsome and profitable it Ess. i. is to releeue the needy, and helpe the 286. afflicted, by the which wee may purge our sinnes, and heale our wounded soules.

59. We be therefore washed in our baptism from the 2 B. xiii. 1. Yea, wee bee therefore washed D, J Jfc. 96-7, filthiness of sin, that we should live afterwards in the in our Baptisme from the filthinesse of sinne, 229-30, pureness of life. that we should liue afterward in the 285-7. purenesse of life. T. 76. § 11. 60. By these means [by love, compassion, &c.] shall we ibid. Let vs then bee fauourable one to H Jfc. 21, move GOD to be merciful to our sins. another, and pray we one for another, that 47, 223, wee may bee healed from all frailties of our 259-60, life (James 5.16), the lesse to offend one the 262, 275. other, and that wee may bee of one minde and one spirit, agreeing together in brotherly loue and concord, euen like the deare children of GOD (Ephesians 5.1-2). By these

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. meanes shall wee mooue GOD to bee mercifull vnto our sinnes, yea, & we shall be hereby the more ready to receiue our Sauiour and maker in his blessed Sacrament, to our euerlasting comfort, and health of soule.

61. ‗He was dead,‘ saith St. Paul, ‗ for our sins, and rose 2 B. xiv. As he died not for himselfe, no 2 J 11. Jfc. 139, again for our Justification‘ . . . He died to destroy the more did he rise againe for himselfe. He was 284-7. rule of the devil in us, and He rose again to send dead (sayth Saint Paul) for our sinnes, and down His HOLY SPIRIT to rule in our hearts, to rose againe for our iustification (1 [endow] us with perfect righteousness. Corinthians 15.3-4). O most comfortable word, euermore to be borne in remembrance. He died (saith he) to put away sinne, hee rose againe to endow vs with righteousnesse.

62. The ancient Catholic fathers, [in marg. IrenÊus, 2 B. xv. 1. The true vnderstanding of this A, D, J Ess. i. Ignatius, Dionysius, Origen, Optatus, Cyprian, fruition and vnion, which is betwixt the body 286. Athanasius, ....] were not afraid to call this supper, & the head betwixt the true beleeuers and PPS. i. § some of them, the salve of immortality and sovereign Christ, the ancient Catholike Fathers, both 21. n. 2. preservative against death; other, the sweet dainties of our perceiuing themselues, and commending to Ltf. VM SAVIOUR, the pledge of eternal health, the defence their people, were not afraid to call this ii. 239- of faith, the hope of the resurrection; other, the food of Supper, some of them, the salue of 40. immortality, the healthful grace, and the conservatory immortalitie and soueraigne preseruatiue to everlasting life. against death: other, a deificall Communion: other, the sweet dainties of our Sauiour, the pledge of eternall health, the defence of

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. Faith, the hope of the Resurrection: other, the food of immortalitie, the healthfull grace, and the conseruatorie to euerlasting life (Irenaeus, Bk. 4, Chap. 34; Ignatius, Epis. ad Ephes.; Dionysius?; Origen, Optat. Cyp. de Cana Domini; Athanasius, De Pec. in Spir. Sanct.).

63. The meat we seek in this supper is spiritual for the ibid. It is well knowne that the meat we 8 E 28 nourishment of our souls, a heavenly refection, and seeke for in this Supper, is Spirituall food, an earthly; an invisible meat and not bodily; a ghostly the nourishment of our soule, a heauenly substance and not carnal. refection, and not earthly, an inuisible meat, and not bodily, a ghostly substance, and not carnall, so that to thinke that without Faith wee may enioy the eating and drinking thereof, or that that is the fruition of it, is but to dreame a grosse carnall feeding, basely obiecting and binding our selues to the elements and creatures.

64. Take this lesson . . . of Emissenus, a godly father, that ibid. Take then this lesson (O thou that art 8 A, E 28. PPS. i. § . . . thou look up with faith upon the holy body a blood of desirous of this Table) of Emissenus a godly 21. n. 2. thy GOD, thou marvel with reverence, thou touch with Father, that when thou goest vp to the Ltf. VM thy mind, thou receive it with the hand of thy heart reuerend Communion, to be satisfied with ii. 239- and thou take it fully with thy inward man. spirituall meates, thou looke vp with fayth 40. vpon the holy body and blood of thy GOD, thou maruayle with reuerence, thou touch it

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Catholic doctrine, Tract 90 excerpt Book of Homilies (Vol. & Homily No.) Tract 90 Doctrine Art. Tract. Section No. Lit. No. with the minde, thou receiue it with the hand of thy heart, and thou take it fully with thy inward man (Eusebius Emissenus, Serm. de Euchar.).

65. The saying of the holy martyr of GOD, St. Cyprian. 2 B. xx. 3. ...the saying of the holy Martyr of A Ess. i. GOD Saint Cyprian... 286.

Notes:

1. The text contained some errors. For example, No. 31. gave the wrong Scripture reference. For the sake of accuracy these have remained unaltered. However, where errors were made which had little bearing on the accuracy of the text these have been altered. For example, the text contained a break in the numbering, Nos. 34 & 35 were not listed. This discrepancy also appeared in The Via Media of the Anglican Church, Volume 2, first published in 1877, with the error going unnoticed. This publication contained the first edition of Tract 90. 2. For a list of the titles of the Homilies see: APPENDIX 8. 3. For the number and names of the Thirty-nine Articles see: APPENDIX 3. 4. The abbreviations given for Tractarian literature are those generally recognised, for example in works by Ian Ker and The Letters and Diaries of John Henry Newman. These are: a. Ess Essays Critical and Historical, 2 vols. b. Jfc Lectures on the Doctrine of Justification c. PPS Parochial and Plain Sermons d. T Tracts for the Times e. VM The Via Media of the Anglican Church, 2 vols. (Also: Ltf Letter to Faussett contained in the VM ii.)

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APPENDIX XXI

The Confessions Würtemberg and Augsburg and the Articles of Religion

Confession of Würtembergi Forty-two Articlesii Thirty-nine Articlesiii Confession of Augsburgiv I. Of faith in the holie Trinitie. I. Of Faith in the Holy Trinity. I: Of God.

There is but one liuing, and true There is but one living and true God, Our Churches, with common God, and he is euerlasting, with everlasting, without body, parts, or consent, do teach that the decree of out bodie, partes, or passions, of passions; of infinite power, wisdom, the Council of Nicaea concerning infinite power, wisedome, and and goodness; the Maker, and the Unity of the Divine Essence and goodnesse, the maker, and Preserver of all things both visible and concerning the Three Persons, is preserver of all thinges bothe invisible. And in unity of this true and to be believed without any visible, and inuisible, and in vnitie Godhead there be three Persons, of doubting; that is to say, there is one of this Godhead there bee three one substance, power, and eternity; Divine Essence which is called and persones of one substaunce, the Father, the Son, and the Holy which is God: eternal, without body, power, and eternitie, the Father, Ghost. without parts, of infinite power, the Soonne, and the holie Ghoste. wisdom, and goodness, the Maker and Preserver of all things, visible and invisible; and yet there are three Persons, of the same essence and power, who also are coeternal, the Father the Son, and the Holy Ghost. And the term ―person‖ they use as the Fathers have used it, to signify, not a part or quality in another, but that which subsists of itself. They condemn all heresies which

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have sprung up against this article, as the Manichaeans, who assumed two principles, one Good and the other Evil- also the Valentinians, Arians, Eunomians, Mohammedans, and all such. They condemn also the Samosatenes, old and new, who, contending that there is but one Person, sophistically and impiously argue that the Word and the Holy Ghost are not distinct Persons, but that ―Word‖ signifies a spoken word, and ―Spirit‖ signifies motion created in things.

II. That the worde, or Sonne of II. Of the Word or Son of God, III: Of the Son of God. God, was made a very man. which was made very Man.

The sonne whiche is the woorde of The Son, which is the Word of the Also they teach that the Word, that ...begotten from everlasting of the father, tooke mannes nature in Father, begotten from everlasting of is, the Son of God, did assume the the Father, the very and the wombe of the blessed virgine the Father, the very and eternal human nature in the womb of the eternal God, and of one Marie of her Substaunce, so that God, and of one substance with blessed Virgin Mary, so that there substance with the Father... two hole, and perfeicte natures, theFather, took Man‘s nature in the are two natures, the divine and the that is to saie, the Godhead, and womb of the blessed Virgin, of her human, inseparably enjoined in one manhode were ioigned together substance: so that two whole and Person, one Christ, true God and into one persone, neuer to be perfect Natures, that is to say, the true man, who was born of the diuided, wherof is one Christe very Godhead and Manhood, were joined Virgin Mary, truly suffered, was God, and very manne, who truely together in one Person, never to be crucified, dead, and buried, that He

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suffred, was crucified, dead, and divided, whereof is one Christ, very might reconcile the Father unto us, buried, to reconcile his father to vs, God, and very Man; who truly and be a sacrifice, not only for and to be a Sacrifice for all sinne of suffered, was crucified, dead, and original guilt, but also for all actual manne, bothe the originall, and buried, to reconcile his Father to us, sins of men. actuall. and to be a sacrifice, not only for He also descended into hell, and original guilt, but also for actual sins truly rose again the third day; of men. afterward He ascended into heaven at He might sit on the right hand of the Father, and forever reign and have dominion over all creatures, and sanctify them that believe in Him, by sending the Holy Ghost into their hearts, to rule, comfort, and quicken them, and to defend them against the devil and the power of sin. The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles‘ Creed.

V. Of the Holy Ghost.

The Holy Ghost, proceeding The Holy Ghost, proceeding from the from the Father and the Son, Father and the Son, is of one is of one substance, majesty, substance, majesty, and glory, with the and glory, with the Father and Father and the Son, very and eternal the Son, very and eternal God. God.

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V. The doctrine of holie VI. Of the Sufficiency of the Holy Scripture is sufficient to Scriptures for Salvation. Saluation.

Holie Scripture conteineth all Holy Scripture containeth all things thinges necessarie to Saluation: So necessary to salvation: so that that whasoeuer is neither read whatsoever is not read therein, nor therein, or maie be probed thereby, may be proved thereby, is not to be although it be sometime recieued required of any man, that it should be of the faithful, as Godlie, and believed as an article of the Faith, or profitable for an ordre, and be thought requisite or necessary to In the name of the Holy comlienesse: Yeat no manne ought salvation. In the name of the Holy Scripture we do understand to be constreigned to beleue it, as Scripture we do understand those those canonical Books of the an article of faith, or repute it canonical Books of the Old and Old and New Testament, of requisite to the necessitie of New Testament, of whose whose authority was never any Saluation. authority was never any doubt in doubt in the Church. the Church.

VIII. Of originall or birthe IX. Of Original or birth sin. II: Of Original Sin. sinne.

Originall sinne standeth not in the Original sin standeth not in the Also they teach that since the fall of folowing of Adam, as the Pella- following of Adam (as the Pelagians Adam all men begotten in the gianes doe vainelie talke, whiche do vainly talk), but it is the fault and natural way are born with sin, that also the Anabaptistes doe now a corruption of the nature of every man is, without the fear of God, without dais renue; but it is fault, that naturally is engendered of the trust in God, and with andcorruption of the nature of offspring of Adam, whereby man is concupiscence; and that this disease, euery manne, that naturallie is en- very far gone from original or vice of origin, is truly sin, even

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gendred of the ofspring of Adam, righteousness, and is of his own now condemning and bringing whereby manne is very farre gone nature inclined to evil, so that the eternal death upon those not born from his former righteousnesse, flesh lusteth always contrary to the again through Baptism and the Holy whiche he had at his creation and spirit; and therefore in every person Ghost. is of his owne nature geuen to euill, born into this world, it deserveth so that the fleshe desireth always God's wrath and damnation. And this They Condemn the Pelagians and contrarie to the spirit, and infection of nature doth remain, yea, others who deny that original therefore in euery persone borne in them that are regenerated, whereby depravity is sin, and who, to obscure into this worlde, it deserueth the lust of the flesh, called in Greek the glory of Christ's merit and Goddes wrath and damnation: And φρόνημα σαρκός (which some do benefits, argue that man can be this infection of nature doeth expound the wisdom, some sensuality, justified before God by his own remaine, yea in theim that are some the affection, some the desire of strength and reason. baptised, whereby the luste of the the flesh), is not subject to the law of fleshe, called in Greke φρόνημα God. And although there is no σαρκός, (which some do expounde condemnation for them that believe the wisedome, some sensualitie, and are baptized, yet the Apostle doth some the affection, some tho confess that concupiscence and lust desyre of the fleshe), is not subiect hath itself the nature of sin. to the lawe of God. And although there is no condemnation for them that be- leue and are baptized: yet the Apostle doth confesse that concupiscence and luste bath of it selfe the nature of synne.

X. Of free wyll. X. Of Free Will. XVIII: Of Free Will.

The condition of man after We haue no power to do good The condition of man after the fall Of Free Will they teach that man's

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Confession of Würtemberg Forty-two Articles Thirty-nine Articles Confession of Augsburg the fall of Adam is such, that workes pleasaunt and acceptable to of Adam is such, that he cannot will has some liberty to choose civil he cannot turn and prepare God, without the grace of God by turn and prepare himself, by his righteousness, and to work things himself, by his own natural Christe preuentyng us, that we may own natural strength and good subject to reason. But it has no strength and good works, to haue a good wyll, and workyng works, to faith and calling upon power, without the Holy Ghost, to faith and calling upon God. with vss, when we haue that good God. Wherefore we have no power to work the righteousness of God, that wyll. do good works pleasant and is, spiritual righteousness; since the acceptable to God, without the grace natural man receiveth not the things of God by Christ preventing us that of the Spirit of God, 1 Cor. 2,14; we may have a good will, and working but this righteousness is wrought in with us when we have that good will. the heart when the Holy Ghost is received through the Word. These things are said in as many words by Augustine in his Hypognosticon, Book III: We grant that all men have a free will, free, inasmuch as it has the judgment of reason; not that it is thereby capable, without God, either to begin, or, at least, to complete aught in things pertaining to God, but only in works of this life, whether good or evil. ―Good‖ I call those works which spring from the good in nature, such as, willing to labour in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry a wife, to raise cattle, to learn divers useful arts, or whatsoever good

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pertains to this life. For all of these things are not without dependence on the providence of God; yea, of Him and through Him they are and have their being. ―Evil‖ I call such works as willing to worship an idol, to commit murder, etc. They condemn the Pelagians and others, who teach that without the Holy Ghost, by the power of nature alone, we are able to love God above all things; also to do the commandments of God as touching "the substance of the act." For, although nature is able in a manner to do the outward work, (for it is able to keep the hands from theft and murder,) yet it cannot produce the inward motions, such as the fear of God, trust in God, chastity, patience, etc.

XI. Of the Justification of XI. Of the Justification of Man. IV: Of Justification. manne.

We are accounted righteous Justification by onely faith in Jesus We are accounted righteous before Also they teach that men cannot be before God, only for the merit Christ in that sense, as it is declared God, only for the merit of our Lord justified before God by their own of our Lord and Saviour Jesus in the homilie of Justification, is a and Saviour Jesus Christ by Faith, strength, merits, or works, but are

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Christ by Faith, and not for moste certeine, and holesome and not for our own works or freely justified for Christ's sake, our own works or deservings. doctrine for Christian menne. deservings. Wherefore, that we are through faith, when they believe justified by Faith only, is a most that they are received into favor, and wholesome Doctrine, and very full of that their sins are forgiven for comfort, as more largely is expressed Christ's sake, who, by His death, has in the Homily of Justification. made satisfaction for our sins. This faith God imputes for righteousness in His sight. Rom. 3 and 4. XII. Of Good Works.

Albeit that Good Works, Albeit that Good Works, which are which are the fruits of Faith, the fruits of Faith, and follow after and follow after Justification, Justification, cannot put away our cannot put away our sins, and sins, and endure the severity of endure the severity of God's God's judgment; yet are they judgment... pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.

XV. Of sinne against the holie XVI. Of Sin After Baptism. XIX: Of the Cause of Sin. Ghoste.

Euery deadlie sinne willinglie Not every deadly sin willingly Of the Cause of Sin they teach that, committed after Baptisme. is not committed after Baptism is sin against although God does create and sinne against the. holie Ghost, and the Holy Ghost, and unpardonable. preserve nature, yet the cause of sin

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unpardonable: wherfore the place Wherefore the grant of repentance is is the will of the wicked, that is, of for penitentes, is not to bee denied not to be denied to such as fall into the devil and ungodly men; which to soche as fall into sinne after sin after Baptism. After we have will, unaided of God, turns itself Baptisme. After we haue receiued received the Holy Ghost, we may from God, as Christ says John 8, 44: the holie Ghoste, we maie departe depart from grace given and fall into When he speaketh a lie, he speaketh from grace geuen, and fall into sin, and by the grace of God we may of his own. sinne, and by the grace of GOD arise again and amend our lives. And wee maie rise again, and amende therefore they are to be condemned, our liues. And therfore thei are to which say, they can no more sin as be condemned, whiche saie, thei long as they live here, or deny the can no more sinne as long as thei place of forgiveness to such as truly live here, or denie the place for repent. penitentes to soche as trulie repent, and amende their lies.

XVII. Of predestination and XVII. Of Predestination and election.v Election.

Predestination to life, is the Predestination to life is the everlasting euerlasting purpose of God, purpose of God, whereby, before the whereby (before the foundacions foundations of the world were laid, of worlde were laied) he hath con- He hath constantly decreed by His stantlie decreed by his owne counsel secret to us, to deliver from judgemente secrete to vs, to deliuer curse and damnation those whom He from curse, and damnation those hath chosen in Christ out of whom he hath chosen out of mankind, and to bring them by Christ mankinde, and to bring them to to everlasting salvation as vessels

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euerlasting saluation by Christ, as made to honour. Wherefore they vesselles made to honour: which be endued with so excellent a whereupon, soche as haue so benefit of God be called according to excellent a benefits of GOD geuen God's purpose by His Spirit working unto theim be called, according to in due season; they through grace Goddes purpose, by his spirite, obey the calling; they be justified woorking in due seasone, thei freely; they be made sons of God by through grace obeie the calling, adoption; they be made like the image thei be justified frely, thei be made of His only-begotten Son Jesus Christ; sonnes by adoptione, thei bee they walk religiously in good works; made like the image of Goddes and at length by God's mercy they onely begotten sonne Jesu Christe, attain to everlasting felicity. thei walke religiouslie in goode woorkes, and at length by Goddes As the godly consideration of mercie, thei atteine to euerlasting Predestination and our Election in felicitie. Christ is full of sweet, pleasant, and unspeakable comfort to godly persons As the Godlie consideration of and such as feel in themselves the predestination, and our election in working of the Spirit of Christ, Christe is ful of swete, pleasaunte, mortifying the works of the flesh and and ynspeakable coumfort to god- their earthly members and drawing up lie persones, and soche as feele in their mind to high and heavenly themselues the woorking of the things, as well because it doth greatly spirite of Christi, mortiftyng the establish and confirm their faith of workes of the flesh, and their eternal salvation to be enjoyed earthlie membres, and drawing vp through Christ, as because it doth their minde to high and heauenly fervently kindle their love towards thinges, aswel because it doeth God: so for curious and carnal

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greatly stablish and confirme their persons, lacking the Spirit of Christ, to faith of eternal saluation to bee have continually before their eyes the enioied through Christe, as because sentence of God‘s Predestination is a it dooeth feruentlie kindle their most dangerous downfall, whereby loue towardes Godde: So for the devil doth thrust them either into curious, and carnall persones desperation or into wretchlessness of lacking the Spirite of Christ, to most unclean living no less perilous haue continuallie before their yies than desperation. the sentence of Goddes predestination, is a moste Furthermore, we must receive God's daungerous dounefall, whereby the promises in such wise as they be Deuill maie thrust them either into generally set forth in Holy Scripture; desperation, or into a and in our doings that will of God is rechielesnesse of most vncleane to be followed which we have liuing, no lesse perilous then expressly declared unto us in the word desperation. of God.

Furthermore, although the De- crees of predestination are vn- knowen unto us, yeat we must receiue Goddes promises, in soche wise as thei bee generallie set foorth to vs in holie Scripture, and in our doinges that wille of Godde is to be folowed, whiche we baue expresselie declared vnto us in the woorde of Godde.

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XXI. Of the aucthoritie of the XX. Of the Authority of the Churche. Church.

The Church hath power to It is not lawfulle for the Churche The Church hath power to decree decree Rites or Ceremonies, to ordein anything, that is contrarie Rites or Ceremonies, and authority and authority in Controversies to Goddes worde written, neither in Controversies of Faith: and yet it of Faith... may it so expoune one place of is not lawful for the Church to ordain scripture, that it be repugnant to any thing that is contrary to God's the other. Wherefore although the Word written, neither may it so churche be a witnesse and keeper expound one place of Scripture, that it of holie writte, yet as it ought not be repugnant to another. Wherefore, to decree any thing againste the although the Church be a witness and same, so besides the same ought it a keeper of Holy Writ, yet, as it ought not to enforce any thing to bee not to decree any thing against the beleued for necessitie of saluation. same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.

XXIV. No manne maie minister XXIII. Of Ministering in the XXVIII: Of Ecclesiastical Power. in the Congregation, except he Congregation. be called.

It is not lawful for any man to take It is not lawful for any man to take There has been great controversy vpon him the office of Publique upon him the office of public concerning the Power of Bishops, in preaching, or ministring the preaching or ministering the which some have awkwardly sacramentes in the congregation, sacraments in the congregation, confounded the power of the before he be lawfullje called, and before he be lawfully called and sent Church and the power of the sword. sent to execute the same. And to execute the same. And those we And from this confusion very great

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those we ought to iudge lawfullie ought to judge lawfully called and wars and tumults have resulted, called, and sent, whiche be chosen, sent, which be chosen and called to while the Pontiffs, emboldened by and called to this woorke by this work by men who have public the power of the Keys, not only menne, who haiie pulique authority given unto them in the have instituted new services and auctoritie geuen vnto them in the congregation to call and send burdened consciences with congregation, to cal, and sende ministers into the Lord‘s vineyard. reservation of cases and ruthless ministres into the Lordes excommunications, but have also vineyarde. undertaken to transfer the kingdoms of this world, and to take the Empire from the Emperor. These wrongs have long since been rebuked in the Church by learned and godly men. Therefore our teachers, for the comforting of men's consciences, were constrained to show the difference between the power of the Church and the power of the sword, and taught that both of them, because of God's commandment, are to be held in reverence and honour, as the chief blessings of God on earth. But this is their opinion, that the power of the Keys, or the power of the bishops, according to the Gospel, is a power or commandment of God, to preach the Gospel, to remit and retain sins,

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and to administer Sacraments. For with this commandment Christ sends forth His Apostles, John 20, 21 sqq.: As My Father hath sent Me, even so send I you. Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. Mark 16, 15: Go preach the Gospel to every creature. This power is exercised only by teaching or preaching the Gospel and administering the Sacraments, according to their calling either to many or to individuals. For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life. These things cannot come but by the ministry of the Word and the Sacraments, as Paul says, Rom. 1, 16: The Gospel is the power of God unto salvation to every one that believeth. Therefore, since the power of the Church grants eternal things, and is exercised only by the ministry of the Word, it does not interfere with civil government; no

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more than the art of singing interferes with civil government. For civil government deals with other things than does the Gospel. The civil rulers defend not minds, but bodies and bodily things against manifest injuries, and restrain men with the sword and bodily punishments in order to preserve civil justice and peace. Therefore the power of the Church and the civil power must not be confounded. The power of the Church has its own commission to teach the Gospel and to administer the Sacraments. Let it not break into the office of another; Let it not transfer the kingdoms of this world; let it not abrogate the laws of civil rulers; let it not abolish lawful obedience; let it not interfere with judgments concerning civil ordinances or contracts; let it not prescribe laws to civil rulers concerning the form of the Commonwealth. As Christ says, John 18, 33: My kingdom is not of this world; also Luke 12, 14: Who

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made Me a judge or a divider over you? Paul also says, Phil. 3, 20: Our citizenship is in heaven; 2 Cor. 10, 4: The weapons of our warfare are not carnal, but mighty through God to the casting down of imaginations. After this manner our teachers discriminate between the duties of both these powers, and command that both be honoured and acknowledged as gifts and blessings of God. If bishops have any power of the sword, that power they have, not as bishops, by the commission of the Gospel, but by human law having received it of kings and emperors for the civil administration of what is theirs. This, however, is another office than the ministry of the Gospel. When, therefore, the question is concerning the jurisdiction of bishops, civil authority must be distinguished from ecclesiastical jurisdiction. Again, according to the Gospel or, as they say, by divine right, there belongs to the bishops as bishops, that is, to those to whom has been committed

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the ministry of the Word and the Sacraments, no jurisdiction except to forgive sins, to judge doctrine, to reject doctrines contrary to the Gospel, and to exclude from the communion of the Church wicked men, whose wickedness is known, and this without human force, simply by the Word. Herein the congregations of necessity and by divine right must obey them, according to Luke 10, 16: He that heareth you heareth Me. But when they teach or ordain anything against the Gospel, then the congregations have a commandment of God prohibiting obedience, Matt. 7, 15: Beware of false prophets; Gal. 1, 8: Though an angel from heaven preach any other gospel, let him be accursed; 2 Cor. 13, 8: We can do nothing against the truth, but for the truth. Also: The power which the Lord hath given me to edification, and not to destruction. So, also, the Canonical Laws command (II. Q. VII. Cap., Sacerdotes, and Cap. Oves). And Augustine (Contra Petiliani Epistolam): Neither must we submit to Catholic bishops if they chance to

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err, or hold anything contrary to the Canonical Scriptures of God. If they have any other power or jurisdiction, in hearing and judging certain cases, as of matrimony or of tithes, etc., they have it by human right, in which matters princes are bound, even against their will, when the ordinaries fail, to dispense justice to their subjects for the maintenance of peace. Moreover, it is disputed whether bishops or pastors have the right to introduce ceremonies in the Church, and to make laws concerning meats, holy-days and grades, that is, orders of ministers, etc. They that give this right to the bishops refer to this testimony John 16, 12. 13: I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth. They also refer to the example of the Apostles, who commanded to abstain from blood and from things strangled, Acts 15, 29. They refer to the Sabbath-day as having been

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changed into the Lord‘s Day, contrary to the Decalogue, as it seems. Neither is there any example whereof they make more than concerning the changing of the Sabbath-day. Great, say they, is the power of the Church, since it has dispensed with one of the Ten Commandments! But concerning this question it is taught on our part (as has been shown above) that bishops have no power to decree anything against the Gospel. The Canonical Laws teach the same thing (Dist. IX) . Now, it is against Scripture to establish or require the observance of any traditions, to the end that by such observance we may make satisfaction for sins, or merit grace and righteousness. For the glory of Christ's merit suffers injury when, by such observances, we undertake to merit justification. But it is manifest that, by such belief, traditions have almost infinitely multiplied in the Church, the doctrine concerning faith and the

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righteousness of faith being meanwhile suppressed. For gradually more holy- days were made, fasts appointed, new ceremonies and services in honour of saints instituted, because the authors of such things thought that by these works they were meriting grace. Thus in times past the Penitential Canons increased, whereof we still see some traces in the satisfactions. Again, the authors of traditions do contrary to the command of God when they find matters of sin in foods, in days, and like things, and burden the Church with bondage of the law, as if there ought to be among Christians, in order to merit justification a service like the Levitical, the arrangement of which God had committed to the Apostles and bishops. For thus some of them write; and the Pontiffs in some measure seem to be misled by the example of the law of Moses. Hence are such burdens, as that they make it mortal sin, even without offence

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to others, to do manual labour on holy-days, a mortal sin to omit the Canonical Hours, that certain foods defile the conscience that fastings are works which appease God that sin in a reserved case cannot be forgiven but by the authority of him who reserved it; whereas the Canons themselves speak only of the reserving of the ecclesiastical penalty, and not of the reserving of the guilt. Whence have the bishops the right to lay these traditions upon the Church for the ensnaring of consciences, when Peter, Acts 15, 10, forbids to put a yoke upon the neck of the disciples, and Paul says, 2 Cor. 13, 10, that the power given him was to edification not to destruction? Why, therefore, do they increase sins by these traditions? But there are clear testimonies which prohibit the making of such traditions, as though they merited grace or were necessary to salvation. Paul says, Col. 2, 16- 23: Let no man judge you in meat, or in drink, or in respect of an holy-day, or of the

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new moon, or of the Sabbath-days. If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not; taste not; handle not, which all are to perish with the using) after the commandments and doctrines of men! which things have indeed a show of wisdom. Also in Titus 1, 14 he openly forbids traditions: Not giving heed to Jewish fables and commandments of men that turn from the truth. And Christ, Matt. 15, 14. 13, says of those who require traditions: Let them alone; they be blind leaders of the blind; and He rejects such services: Every plant which My heavenly Father hath not planted shall be plucked up. If bishops have the right to burden churches with infinite traditions, and to ensnare consciences, why does Scripture so often prohibit to make, and to listen to, traditions? Why does it call them ―doctrines of devils‖? 1 Tim. 4, 1. Did the Holy

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Ghost in vain forewarn of these things? Since, therefore, ordinances instituted as things necessary, or with an opinion of meriting grace, are contrary to the Gospel, it follows that it is not lawful for any bishop to institute or exact such services. For it is necessary that the doctrine of Christian liberty be preserved in the churches, namely, that the bondage of the Law is not necessary to justification, as it is written in the Epistle to the Galatians, 5, 1: Be not entangled again with the yoke of bondage. It is necessary that the chief article of the Gospel be preserved, to wit, that we obtain grace freely by faith in Christ, and not for certain observances or acts of worship devised by men. What, then, are we to think of the Sunday and like rites in the house of God? To this we answer that it is lawful for bishops or pastors to make ordinances that things be done orderly in the Church, not that thereby we should merit grace or

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make satisfaction for sins, or that consciences be bound to judge them necessary services, and to think that it is a sin to break them without offence to others. So Paul ordains, 1 Cor. 11, 5, that women should cover their heads in the congregation, 1 Cor. 14, 30, that interpreters be heard in order in the church, etc. It is proper that the churches should keep such ordinances for the sake of love and tranquillity, so far that one do not offend another, that all things be done in the churches in order, and without confusion, 1 Cor. 14, 40; comp. Phil. 2, 14; but so that consciences be not burdened to think that they are necessary to salvation, or to judge that they sin when they break them without offence to others; as no one will say that a woman sins who goes out in public with her head uncovered provided only that no offence be given. Of this kind is the observance of the Lord's Day, Easter, Pentecost, and like holy- days and rites. For those

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who judge that by the authority of the Church the observance of the Lord's Day instead of the Sabbath- day was ordained as a thing necessary, do greatly err. Scripture has abrogated the Sabbath-day; for it teaches that, since the Gospel has been revealed, all the ceremonies of Moses can be omitted. And yet, because it was necessary to appoint a certain day, that the people might know when they ought to come together, it appears that the Church designated the Lord‘s Day for this purpose; and this day seems to have been chosen all the more for this additional reason, that men might have an example of Christian liberty, and might know that the keeping neither of the Sabbath nor of any other day is necessary. There are monstrous disputations concerning the changing of the law, the ceremonies of the new law, the changing of the Sabbath-day, which all have sprung from the false belief that there must needs be in the Church a service like to the

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Levitical, and that Christ had given commission to the Apostles and bishops to devise new ceremonies as necessary to salvation. These errors crept into the Church when the righteousness of faith was not taught clearly enough. Some dispute that the keeping of the Lord‘s Day is not indeed of divine right, but in a manner so. They prescribe concerning holy-days, how far it is lawful to work. What else are such disputations than snares of consciences? For although they endeavour to modify the traditions, yet the mitigation can never be perceived as long as the opinion remains that they are necessary, which must needs remain where the righteousness of faith and Christian liberty are not known. The Apostles commanded Acts 15, 20 to abstain from blood. Who does now observe it? And yet they that do it not sin not; for not even the Apostles themselves wanted to burden consciences with such bondage; but they forbade it for a

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time, to avoid offence. For in this decree we must perpetually consider what the aim of the Gospel is. Scarcely any Canons are kept with exactness, and from day to day many go out of use even among those who are the most zealous advocates of traditions. Neither can due regard be paid to consciences unless this mitigation be observed, that we know that the Canons are kept without holding them to be necessary, and that no harm is done consciences, even though traditions go out of use. But the bishops might easily retain the lawful obedience of the people if they would not insist upon the observance of such traditions as cannot be kept with a good conscience. Now they command celibacy; they admit none unless they swear that they will not teach the pure doctrine of the Gospel. The churches do not ask that the bishops should restore concord at the expense of their honour; which, nevertheless, it would be proper for

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good pastors to do. They ask only that they would release unjust burdens which are new and have been received contrary to the custom of the Church Catholic. It may be that in the beginning there were plausible reasons for some of these ordinances; and yet they are not adapted to later times. It is also evident that some were adopted through erroneous conceptions. Therefore it would be befitting the clemency of the Pontiffs to mitigate them now, because such a modification does not shake the unity of the Church. For many human traditions have been changed in process of time, as the Canons themselves show. But if it be impossible to obtain a mitigation of such observances as cannot be kept without sin, we are bound to follow the apostolic rule, Acts 5, 29, which commands us to obey God rather than men. Peter, 1 Pet. 5, 3, forbids bishops to be lords, and to rule over the churches. It is not our design now

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to wrest the government from the bishops, but this one thing is asked, namely, that they allow the Gospel to be purely taught, and that they relax some few observances which cannot be kept without sin. But if they make no concession, it is for them to see how they shall give account to God for furnishing, by their obstinacy, a cause for schism.

XXVI. Of the Sacramentes. XXV. Of the Sacraments. XIII: Of the Use of the Sacraments.

Our Lorde Jesus Christe hathe Sacraments ordained of Christ be not Of the Use of the Sacraments they knit toguether a companie of only badges or tokens of Christian teach that the Sacraments were newe people with Sacramentes, men‘s profession, but rather they be ordained, not only to be marks of moste fewe in numbre, most certain sure witnesses, and effectual profession among men, but rather easie to bee kepte, moste signs of grace, and God‘s good will to be signs and testimonies of the excellent in significatione, as towards us, by the which he doth will of God toward us, instituted to Baptisme, and the Lordes work invisibly in us, and doth not only awaken and confirm faith in those Supper. quicken, but also strengthen and who use them. Wherefore we must confirm our Faith in him. so use the Sacraments that faith be The Sacramentes were not There are two Sacraments ordained of added to believe the promises which ordained of Christe to be gased Christ our Lord in the Gospel, that is are offered and set forth through vpon, or to be carried about, but to say, Baptism, and the Supper of the the Sacraments. that we shoulde rightlie use them. Lord. They therefore condemn those who Those five commonly called And in soche onely, as Those five commonly called teach that the Sacraments justify by

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Sacraments... worthily recieue the same, they Sacraments, that is to say, the outward act, and who do not haue an wholesome effecte, and Confirmation, Penance, Orders, teach that, in the use of the operacione, and yet not that of Matrimony, and Extreme Unction, are Sacraments, faith which believes the woorke wrought, as some not to be counted for Sacraments of that sins are forgiven, is required. men spake, which worde, as it is the Gospel, being such as have grown straunge, and vnknowen to partly of the corrupt following of the holie Scripture: so it engendreth Apostles, partly are states of life no Godlie, but a very allowed in the Scriptures, but yet have supersticious sense. not like nature of Sacraments with Baptism, and the Lord's Supper, for But thei that receiue the that they have not any visible sign or Sacramentes vnwoorthelie, ceremony ordained of God. purchace to theimselues The Sacraments were not ordained of damnatione, as Saincte Paule Christ to be gazed upon, or to be saieth. carried about, but that we should duly use them. And in such only as Sacramentes ordained by the worthily receive the same, they have a worde of God be not only badges, wholesome effect or operation: but and tokens of Christien Mennes they that receive them unworthily, professione, but rather they bee purchase to themselves damnation, as certeine sure witnesses, and Saint Paul saith. effectuall signes of grace, and Goddes good will towards vs, by the whiche he dothe worke invisiblie in vs, and dothe not onie quicken, but also strengthen, and confirme our faith in him.

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XXIX. Of the Lordes Supper. XXVIII. Of The Lord’s Supper. X: Of the Lord's Supper.

The Supper of the Lorde is not The Supper of the Lord is not only a Of the Supper of the Lord they onely a signe of the loue that sign of the love that Christians ought teach that the Body and Blood of Christiens ought to haue among to have among themselves, one to Christ are truly present, and are theim selues one to another, but another, but rather it is a sacrament of distributed to those who eat the rather it is a sacrament of our our redemption by Christ‘s death: Supper of the Lord; and they reject redemption by Christes death, insomuch that to such as rightly, those that teach otherwise. insomoche that to socheas rightlie, worthily, and with faith receive the woorthilie, and with faieth receiue same, the bread which we break is a the same, the breade whiche we partaking of the body of Christ, and breake is a communion of the likewise the cup of blessing is a bodie of Christe. Likewise the partaking of the blood of Christ. Cuppe of blessing, is a communion of the bloude of Christe. Transubstantiation (or the change of the substance of bread and wine) in Transubstaciation, or the change of the Supper of the Lord, cannot be the substaunce of breade, and wine proved by Holy Writ, but is repugnant into the substuance of Christes to the plain words of Scripture, bodie, and bloude cannot be overthroweth the nature of a proued by holie writte, but is Sacrament, and hath given occasion to repugnaunt to the plaine woordes many superstitions. of Scripture, and hathe geuen occasione to many supersticions. The body of Christ is given, taken, and eaten in the Supper, only after Forasmoche as the trueth of an heavenly and spiritual manner. mannes nature requireth, that And the mean whereby the body of the bodie of one, and theself Christ is received and eaten in the

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same manne cannot be at one Supper is faith. time in diuerse places, but nedes be in some certeine place: The Sacrament of the Lord‘s Supper Therefore th ebodie of Christe was not by Christ's ordinance cannot bee presente at one time reserved, carried about, lifted up, or in many, and diuerse places. worshipped. And because (as holie Scripture doeth teache) Christe was taken vp into heauen, and there shall continue vnto thende of the worlde, a faithfull man ought not either to beleue or openlie to confesse the reall, and bodilie presence (as thei terme it) of Christes fleshee and bloude, in the Sacramente of the Lordes Supper.

The fifth error is this, that one The Sacramente of the Lordes part of the Eucharist is used Supper was not commaunded by in a singular worship of God Christes ordinaunce to be kepte, to be carried about and to be carried about, lifted vp, nor laid up. worshipped.

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Article XXIX. Of the wicked which do not eat the body of Christ, in the use of the Lord's Supper.

The wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as S. Augustine saith) the sacrament of the See: Article XVIII: Ecclesiastical body and blood of Christ, yet in no Power. wise are they partakers of Christ, but rather to their condemnation do eat and drink the sign or sacrament of so great a thing.

XXX. Of the perfeiete oblation XXXI. Of the one oblation of XXIV: Of the Mass of Christe made vpon the Christ finished upon the Cross. crosse.

The offring of Christe made ones The offering of Christ once made is Falsely are our churches accused of for euer, is the perfecte the perfect redemption, propitiation, abolishing the Mass; for the Mass is redemption, the pacifiyng of and satisfaction for all the sins of the retained among us, and celebrated goddes displeasure, and satisfaction whole world, both original and actual, with the highest reverence. Nearly for al the sinnes of the whole and there is none other satisfaction all the usual ceremonies are also world, bothe original and actuall: for sin but that alone. Wherefore the preserved, save that the parts sung and there is none other satisfaction sacrifices of Masses, in the which it in Latin are interspersed here and for sinne, but that alone. was commonly said that the priests there with German hymns, which Wherefore the sacrifices of masses, did offer Christ for the quick and the have been added to teach the in the whiche, it was commonlie dead to have remission of pain or people. For ceremonies are needed

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saied, that the Prieste did offre guilt, were blasphemous fables and to this end alone that the unlearned Christe for the quicke and the dangerous deceits. be taught [what they need to know dead, to haue remission of peine or of Christ]. And not only has Paul sinne, were forged fables, and commanded to use in the church a daungerouse deceiptes. language understood by the people 1 Cor. 14,2. 9, but it has also been so ordained by man's law. The people are accustomed to partake of the Sacrament together, if any be fit for it, and this also increases the reverence and devotion of public worship. For none are admitted except they be first examined. The people are also advised concerning the dignity and use of the Sacrament, how great consolation it brings anxious consciences, that they may learn to believe God, and to expect and ask of Him all that is good. [In this connection they are also instructed regarding other and false teachings on the Sacrament.] This worship pleases God; such use of the Sacrament nourishes true devotion toward God. It does not, therefore, appear that the Mass is more devoutly celebrated among our adversaries than among us.

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But it is evident that for a long time this also has been the public and most grievous complaint of all good men that Masses have been basely profaned and applied to purposes of lucre. For it is not unknown how far this abuse obtains in all the churches by what manner of men Masses are said only for fees or stipends, and how many celebrate them contrary to the Canons. But Paul severely threatens those who deal unworthily with the Eucharist when he says, 1 Cor.11,27: Whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. When, therefore our priests were admonished concerning this sin, Private Masses were discontinued among us, as scarcely any Private Masses were celebrated except for lucre's sake. Neither were the bishops ignorant of these abuses, and if they had corrected them in time, there would now be less dissension. Heretofore, by their own connivance, they

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suffered many corruptions to creep into the Church. Now, when it is too late, they begin to complain of the troubles of the Church, while this disturbance has been occasioned simply by those abuses which were so manifest that they could be borne no longer. There have been great dissensions concerning the Mass, concerning the Sacrament. Perhaps the world is being punished for such long- continued profanations of the Mass as have been tolerated in the churches for so many centuries by the very men who were both able and in duty bound to correct them. For in the Ten Commandments it is written, Ex. 20, 7: The Lord will not hold him guiltless that taketh His name in vain. But since the world began, nothing that God ever ordained seems to have been so abused for filthy lucre as the Mass. There was also added the opinion which infinitely increased Private Masses, namely that Christ, by His passion, had made satisfaction for

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original sin, and instituted the Mass wherein an offering should be made for daily sins, venial and mortal. From this has arisen the common opinion that the Mass takes away the sins of the living and the dead by the outward act. Then they began to dispute whether one Mass said for many were worth as much as special Masses for individuals, and this brought forth that infinite multitude of Masses. [With this work men wished to obtain from God all that they needed, and in the mean time faith in Christ and the true worship were forgotten.] Concerning these opinions our teachers have given warning that they depart from the Holy Scriptures and diminish the glory of the passion of Christ. For Christ's passion was an oblation and satisfaction, not for original guilt only, but also for all other sins, as it is written to the Hebrews, 10, 10: We are sanctified through the offering of Jesus Christ once for all. Also, 10, 14: By one offering He hath perfected forever them that are sanctified. [It is an

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unheard-of innovation in the Church to teach that Christ by His death made satisfaction only for original sin and not likewise for all other sin. Accordingly it is hoped that everybody will understand that this error has not been reproved without due reason.] Scripture also teaches that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ's sake. Now if the Mass take away the sins of the living and the dead by the outward act justification comes of the work of Masses, and not of faith, which Scripture does not allow. But Christ commands us, Luke 22, 19: This do in remembrance of Me; therefore the Mass was instituted that the faith of those who use the Sacrament should remember what benefits it receives through Christ, and cheer and comfort the anxious conscience. For to remember Christ is to remember His benefits, and to realize that they are truly offered unto us. Nor is it enough only to

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remember the history; for this also the Jews and the ungodly can remember. Wherefore the Mass is to be used to this end, that there the Sacrament [Communion] may be administered to them that have need of consolation; as Ambrose says: Because I always sin, I am always bound to take the medicine. [Therefore this Sacrament requires faith, and is used in vain without faith.] Now, forasmuch as the Mass is such a giving of the Sacrament, we hold one communion every holy-day, and, if any desire the Sacrament, also on other days, when it is given to such as ask for it. And this custom is not new in the Church; for the Fathers before Gregory make no mention of any private Mass, but of the common Mass [the Communion] they speak very much. Chrysostom says that the priest stands daily at he altar, inviting some to the Communion and keeping back others. And it appears from the ancient Canons that some one

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celebrated the Mass from whom all the other presbyters and deacons received the body of he Lord; for thus the words of the Nicene Canon say: Let the deacons, according to their order, receive the Holy Communion after the presbyters, from the bishop or from a presbyter. And Paul, 1 Cor. 11, 33, commands concerning the Communion: Tarry one for another, so that there may be a common participation. Forasmuch, therefore, as the Mass with us has the example of the Church, taken from the Scripture and the Fathers, we are confident that it cannot be disapproved, especially since public ceremonies, for the most part like those hitherto in use, are retained; only the number of Masses differs, which, because of very great and manifest abuses doubtless might be profitably reduced. For in olden times, even in churches most frequented, the Mass was not celebrated every day, as the Tripartite History (Book 9, chap. 33)

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testifies: Again in Alexandria, every Wednesday and Friday the Scriptures are read, and the doctors expound them, and all things are done, except the solemn rite of Communion.

XXXI. The state of single life is XXXII. Of the Marriage of Priests. Article XXIII: Of the Marriage of commaunded to no man by the Priests. worde of God.

Bishoppes.Priestes, and Deacons Bishops, Priests, and Deacons, are not There has been common complaint are not commaunded to vowe state commanded by God's Law, either to concerning the examples of priests of single life without mariage, vow the estate of single life, or to who were not chaste. For that neither by Goddes lawe are thei abstain from marriage: therefore it is reason also Pope Pius is reported to compelled to absteine from rnatri- lawful for them, as for all other have said that there were certain monie. Christian men, to marry at their causes why marriage was taken away own discretion, as they shall judge from priests, but that there were far the same to serve better to weightier ones why it ought to be godliness. given back; for so Platina writes. Since, therefore, our priests were desirous to avoid these open scandals, they married wives, and taught that it was lawful for them to contract matrimony. First, because Paul says, 1 Cor. 7, 2. 9: To avoid fornication, let every man have his own wife. Also: It is better to marry

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than to burn. Secondly Christ says, Matt. 19,11: All men cannot receive this saying, where He teaches that not all men are fit to lead a single life; for God created man for procreation, Gen. 1, 28. Nor is it in man's power, without a singular gift and work of God, to alter this creation. [For it is manifest, and many have confessed that no good, honest, chaste life, no Christian, sincere, upright conduct has resulted (from the attempt), but a horrible, fearful unrest and torment of conscience has been felt by many until the end.] Therefore, those who are not fit to lead a single life ought to contract matrimony. For no man's law, no vow, can annul the commandment and ordinance of God. For these reasons the priests teach that it is lawful for them to marry wives. It is also evident that in the ancient Church priests were married men. For Paul says, 1 Tim. 3, 2, that a bishop should be chosen who is the husband of one wife. And in

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Germany, four hundred years ago for the first time, the priests were violently compelled to lead a single life, who indeed offered such resistance that the Archbishop of Mayence, when about to publish the Pope's decree concerning this matter, was almost killed in the tumult raised by the enraged priests. And so harsh was the dealing in the matter that not only were marriages forbidden for the future, but also existing marriages were torn asunder, contrary to all laws, divine and human, contrary even to the Canons themselves, made not only by the Popes, but by most celebrated Synods. [Moreover, many God-fearing and intelligent people in high station are known frequently to have expressed misgivings that such enforced celibacy and depriving men of marriage (which God Himself has instituted and left free to men) has never produced any good results, but has brought on many great and evil vices and much iniquity.] Seeing also that, as the

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world is aging, man's nature is gradually growing weaker, it is well to guard that no more vices steal into Germany. Furthermore, God ordained marriage to be a help against human infirmity. The Canons themselves say that the old rigor ought now and then, in the latter times, to be relaxed because of the weakness of men; which it is to be wished were done also in this matter. And it is to be expected that the churches shall at some time lack pastors if marriage is any longer forbidden. But while the commandment of God is in force, while the custom of the Church is well known, while impure celibacy causes many scandals, adulteries, and other crimes deserving the punishments of just magistrates, yet it is a marvelous thing that in nothing is more cruelty exercised than against the marriage of priests. God has given commandment to honor marriage. By the laws of all well- ordered commonwealths, even among the heathen, marriage is

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most highly honored. But now men, and that, priests, are cruelly put to death, contrary to the intent of the Canons, for no other cause than marriage. Paul, in 1 Tim. 4,3, calls that a doctrine of devils which forbids marriage. This may now be readily understood when the law against marriage is maintained by such penalties. But as no law of man can annul the commandment of God, so neither can it be done by any vow. Accordingly, Cyprian also advises that women who do not keep the chastity they have promised should marry. His words are these (Book I, Epistle XI ): But if they be unwilling or unable to persevere, it is better for them to marry than to fall into the fire by their lusts; they should certainly give no offense to their brethren and sisters. And even the Canons show some leniency toward those who have taken vows before the proper age, as heretofore has generally been the ease.

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1 The contribution of the Confession of Würtemberg to Parker‘s Thirty-eight Articles is cited in his column. Not all wording as it appeared in the Confession of Würtemberg is presented here, in some instances an excerpt is presented from Parker‘s Articles which approximates to the original. 1 The text which appears in bold italics denotes that which was removed from the Thirty-nine Articles. 1 The text which appears in bold italics denotes statements which were either directly taken from, or strongly influenced by the Confession of Würtemberg. The additions were originally made to Parker‘s Thirty-eight Articles and carried over to the Thirty-nine Articles. These excerpts have no equivalent in the Forty-two Articles. That which appears in shaded bold italics is text which differs from that found in the Forty-two Articles. 1 The text which appears in italics is, in certain instances, that which best approximates to that found in the Anglican Articles. 1 The Article concerning Predestination is based on Luther‘s work, Preface to the Epistle to the Romans. The last paragraph is attributed to Melanchthon. The relevant section reads:

Ch. 9-11 — Predestination or Election

The apostle's teaching in the ninth, tenth, and eleventh chapters is concerning the eternal predestination of God, whence it originally flows, whether a person is to believe it or not, become rid of his sins or not, in order that our becoming godly may be taken entirely out of our own hands and placed in the hands of God. And this is of the very highest importance. For we are so feeble and full of uncertainty that, if it depended on us, not a single person would be saved; the devil would surely overpower all. But God being reliable so that His predestination does not fail, and no one can defeat His purpose, we have still reason for hope over against sin.

However, at this point a limit has to be staked off against presumptuous and arrogant spirits, who lead their reason to this point first, start from the top, undertake to explore before everything else the abyss of divine predestination, and worry to no purpose over the question whether they are predestinated. These people become the cause of their own downfall; they either despair of their salvation or abandon themselves to recklessness.

As to yourself, I say: Follow the order of this epistle. Occupy your mind with Christ and His Gospel in order that you may know your sin and His grace, and then wrestle with your sin, as chaps. 1,2,3,4, 5, 6, 7, and 8 have taught you to do. After you have arrived at the eighth chapter and are subjected to crosses and sufferings, you will be rightly taught how comforting predestination is, as explained in chaps. 9, 10, and 11. For outside of a condition of suffering, cross-bearing, and mortal anguish, a person cannot contemplate predestination without injury to himself and without harbouring a secret grudge against God. Therefore Adam must be quite dead before a person can bear to listen to this teaching and drink of this strong wine. Beware, then, of drinking wine while you are still a suckling infant. There is a proper limit, time, and age for every doctrine.

See: Edgar C. S. Gibson, The Thirty-nine Articles of the Church of England, 462-3.

413

APPENDIX XXII The Different Editions of Tract 90 (Section 4) (INDICATING ALTERATIONS TO THE TEXT)

§ Edition Text 1. 1 Estius, Chancellor of Douay : ―There is a controversy between Catholics and heretics as to what the word Church means. John Huss, and the heretics of our day who follow him, define the Church to be the university of the predestinate; Catholics define it to be the society of those who are joined to each other by a right faith and the sacraments.‖

T.T. Churton, Philip Wynter, E. B Pusey, H. B. Wilson, William Sewell, Nicholas Patrick Wiseman, Walter Farquar Hook, John Henry Newman, Ambrose Lisle Phillipps. Oxford Tracts, 1841. (This book contained a series of pamphlets printed in 1841. No provenance, publisher or date is given in the volume. The absence of brackets indicating alterations would indicate that the text was as it appeared in the first edition. Each Tract had its own publishing details appended, the details for Tract 90 appeared as:) John Henry Newman, Tract No. 90. Tracts for the Times. Remarks on Certain Passages in the Thirty-Nine Articles (London: J. G. F. & J. Rivington, 1841). 2. 1 Estius, Chancellor of Douay: ―There is a controversy between Catholics and heretics as to what the word ‗Church‘ means. John Huss and the heretics of our day who follow him, define the Church to be the university of the predestinate; Catholics define it to be the Society of those who are joined to each other by a right faith and the Sacraments.‖

(This is the 1877 edition of Tract 90, but its wording reflects the first edition of the Tract rather than the alterations made to the

413 second edition.)

John Henry Cardinal Newman, The Via Media of the Anglican Church Illustrated in Lecture, Letters and Tracts Written Between 1830 and 1841, Two Volumes (New York, Bombay, Calcutta & London: Longmans, Green & Co., 1908). 3. 2 [The corrections in the Second Edition are put in brackets.] [And so the Reformers, in their own way; for instance, the Confession of Augsburgh. ―The one Holy Church will remain for ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. And the Saxon: ―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.]

N°- 90. Remarks on Certain Passages in the Thirty-Nine Articles. By Members of the University of Oxford [Reprinted from the Second English Edition.] (New York: J. A. Sparks, 1841).

§ Edition Text 4. 2 [The corrections in the Second Edition are put in brackets.] [And so the Reformers, in their own way ; for instance, the Confession of Augsburgh. ―The one Holy Church will remain for ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. - And the Saxon : ― We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.] The Feast of the Conversion of St. Paul. 1841. (25 January).

John Henry Newman, Tract No. 90. Tracts for the Times. Remarks on Certain Passages in the Thirty-Nine Articles, Second Edition (London: J. G. F. & J. Rivington, 1841). 5. 2 [The corrections in the Second Edition are put in brackets.] [And so the Reformers, in their own way; for instance, the Confession of Augsburgh. ―The one Holy Church will remain for ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. And the Saxon: ―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.] The Feast of the Conversion of St. Paul. 1841.

John Henry Newman, Tract No. 90. Tracts for the Times. Remarks on Certain Passages in the Thirty-Nine Articles, Second Edition (London: J. G. F. & J. Rivington, 1841). 6. 2 [And so the Reformers, in their own way, for instance, the

Confession of Augsburgh. ―The one Holy Church will remain for 414

ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii.—And the Saxon: ―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.] OXFORD, The Feast of the Conversion of St. Paul, 1841.

John Henry Newman, Tracts for the Times. Remarks on Certain Passages in the Thirty-Nine Articles. [Number 90]. At: http://anglicanhistory.org/tracts/tract90/: retrieved 19 Sep. 2008 7. 2 [The corrections in the Second Edition are put in brackets.] [And so the Reformers, in their own way; for instance, the Confession of Augsburgh. ―the one Holy Church will remain for ever. Now the Church of Christ properly is the congregation of

§ Edition Text the members of Christ, that is, of saints who truly believe and obey Christ ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. — And the Saxon: ―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.]

John Henry Newman, Tract No. 90. Tracts for the Times. Remarks on Certain Passages in the Thirty-Nine Articles,. Second Edition (London: J. G. F. & J. Rivington, 1841). 8. 2 [And so the Reformers, in their own way ; for instance, the Confession of Augsburgh. ―The one Holy Church will remain for ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. - And the Saxon :―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.l

John Henry Newman & William George Ward, A Collection of Tracts Regarding Tract no. 90 of Newman’s Tracts for the Times: Including the Text of Tract 90 (1841) (This book contained a series of pamphlets printed in 1841. No provenance, publisher or date is given in the volume. Each Tract had its own publishing details appended. Ward‘s pamphlet was dated as 21 June, 1841. The details for Tract 90 appeared as:) John Henry Newman, Tract No. 90. Tracts for the Times. Remarks on Certain Passages in the Thirty-Nine Articles, Second Edition (London: J. G. F. & J. Rivington, 1841). 9. 2 [And so the Reformers, in their own way; for instance, the

Confession of Augsburgh. ―The one Holy Church will remain for 415

ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. And the Saxon: ―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.]

John Henry Newman, John Keble, E. B. Pusey, Tract XC. On Certain Passages in the XXXIX Articles with Historical Preface: by the Rev. E. B. Pusey, D.D. and Catholic Subscription to the XXIX Articles Considered in Reference To Tract XC. by the Rev. John Keble, M.A. (Oxford, Cambridge & London: John Henry and James Parker, and Rivingtons, 1865). 10. 2 [And so the Reformers, in their own way; for instance, the Confession of Augsburgh. ―The one Holy Church will remain for ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and

§ Edition Text obey Christ ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. And the Saxon: ―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.]

John Henry Newman, John Keble, E. B. Pusey, Tract XC. On Certain Passages in the XXXIX Articles with Historical Preface: by the Rev. E. B. Pusey, D.D. and Catholic Subscription to the XXIX Articles Considered in Reference To Tract XC. by the Rev. John Keble, M.A. (Oxford, Cambridge & London: John Henry and James Parker, and Rivingtons, 1865). 11. 2 [And so the Reformers, in their own way; for instance, the Confession of Augsburgh. ―The one Holy Church will remain for ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. And the Saxon: ―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.] . John Henry Newman, John Keble, E. B. Pusey, Tract XC. On Certain Passages in the XXXIX Articles with Historical Preface: by the Rev. E. B. Pusey, D.D. and Catholic Subscription to the XXIX Articles Considered in Reference To Tract XC. by the Rev. John Keble, M.A. (London: Gilbert and Rivington, 1865). 12. 2 [The corrections in the Second Edition are put in brackets.] AMERICAN REPRINT: FROM THB SECOND ENGLISH EDITION. [And so the Reformers, in their own way; for instance, the

Confession of Augsburgh. ―The one Holy Church will remain for 416

ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii.—And the Saxon: ―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.]

John Henry Newman D.D., Tract Number Ninety. Remarks on Certain Passages in the Thirty-Nine Articles (New York: H. B. Durand, 1865). 13. 2 [And so the Reformers, in their own way; for instance, the Confession of Augsburgh. ―The one Holy Church will remain for ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. And the Saxon: ―We say then that the visible Church in this life is an

§ Edition Text assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.]

John Henry Newman, John Keble, E. B. Pusey, Tract XC. On Certain Passages in the XXXIX Articles with Historical Preface: by the Rev. E. B. Pusey, D.D. and Catholic Subscription to the XXIX Articles Considered in Reference To Tract XC. by the Rev. John Keble, M.A. (London: Gilbert and Rivington, 1866). 14. 2 [And so the Reformers, in their own way; for instance, the Confession of Augsburgh. ―The one Holy Church will remain for ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. And the Saxon: ―We say then that the visible Church in this life is an assembly of those who embrace the Gospel of Christ and rightly use the Sacraments,‖ &c. xii.]

John Henry Newman, John Keble, E. B. Pusey, Tract XC. On Certain Passages in the XXXIX Articles with Historical Preface: by the Rev. E. B. Pusey, D.D. (Revised) and Catholic Subscription to the XXIX Articles Considered in Reference To Tract XC. by the Rev. John Keble, M.A. 1841 (London: Walter Smith and Innes, 1890). 15. 3 [The alterations in Editions subsequent to the first are put in brackets.] [And so the Reformers, in their own way; for instance, the Confession of Augsburgh. ―The one Holy Church will remain for ever. Now the Church of Christ properly is the congregation of the members of Christ, that is, of saints who truly believe and obey Christ ; though with this congregation many bad and hypocrites are mixed in this life, till the last judgment.‖ vii. — And the Saxon : ―We say then that the visible Church in this life is

an assembly of those who embrace the Gospel of Christ and 417

rightly use the Sacraments,‖ &c. xii.] The Feast of St. John the Evangelist, 1841. (27 December).

John Henry Newman, Tract No. 90. Tracts for the Times. Remarks on Certain Passages in the Thirty-Nine Articles, Third Edition (London: J. G. F. & J. Rivington, 1841).

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