Horton on the truth of the resurrection

"Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have" (1 Pet. 3:15)

It seems my version is slightly different, but the meaning is the same.  Here is an article from Mike Horton that appears in Modern Reformation.  It concerns the topic that we have been discussing and cites many of the same sources.

--Ogre--

Greek New Testament Documents

Last week in Men's Bible Study, I was called out for making a statement without sufficiently delineating the limits of the claim.  If you understand that the format of Bible study does not allow me the ability to drone on for minutes, perhaps I can be forgiven.  Let me review the argument and the claim.  Then, I will try to clarify the ambiguity that arose and provide the background that both supports the original claim and was omitted in the original discussion.

The discussion was concerning the authority of scripture.  The issue that was raised was concerning the believability of scripture, particularly in terms of particular New Testament claims.  I responded that the Greek New Testament documents are one of the most historically strong documents by the standards by which academicians evaluate other historical documents or even literature.  In addition, I asserted that secular sources corroborate parts of the New Testament, validating its historical authenticity.  The particular assertion had begun with a reading of 1 Corinthians 15:1-19.  This is Paul's appeal to the historical truth of the resurrection based upon the eye witness accounts of people who, then, were still alive.  The connection was made by the observer between the Pauline quote and the secular corroboration, a connection that was not made by me specifically, but neither was it specifically denied by me.  This was admittedly sloppy scholarship.  This post is an effort to clean up the mess for those interested parties.  There is much to say on this topic, but primarily, I wanted to provide a sort of bibliography or stepping stones to further inquiry. 

Every Easter, A & E, the History Channel, Discovery Channel, even National Geographic Channel, roll out their specials on the life of Jesus with their “respected scholars” telling us the party line.  Make no mistake, there is a cottage industry built on creating doubt in fragile Christians and reaffirming the atheist certainty of the secular world.  The Jesus Seminar is one of the main offenders, and John Dominic Crossan, its founder, is one of the worst offenders.  He seems to appear on all of the shows and speaks with the sound of authority, and his Irish accent, convincing all that Jesus is not a historical person.

Unfortunately, Paul doesn’t agree with him.  Here is the text to 1 Corinthians 15:1-19.  Please understand that I do not mean to prove that any secular sources would confirm the resurrection.  Why would they do that?  What they do instead is confirm particular events in the New Testament, most often from Acts, and attempt to justify these events in the light in which they would prefer them to be seen.

Who were the interested dissenting parties?  First, there were the Jews, particularly the Jewish Sanhedrin and other Jewish leaders.  Their interest was in ending the assumed apostasy of the Christian sect, to prevent the believed subversion of more of their people.  Plus, they had a vested stake in being right; after all, they were instrumental in the death of Jesus.  Second, there were the Romans.  They just wanted peace and taxes.  The trouble was that the Christians and the Jews were such a volatile mix that peace was becoming more difficult to come by.

And so we have these witnesses.  The one that everyone knows about is Flavius Josephus, a historian who twice mentions Jesus in his writings.  It has been widely believed that his documents have either been altered in later years by Christians, or that they are complete forgeries.  It is interesting that other parties will lend credibility to Josephus in any area other than this one area.  An Arabic translation of Josephus was found by a Jewish scholar, Schlomo Pines, in 1972.  The unaltered text of that discovery is translated in this way.

At this time, there was a wise man called Jesus, and his conduct was good, and he was known to be virtuous.  Many people among the Jews and the other nations became his disciples.  Pilot condemned him to be crucified and to die, but those who would become his disciples did not abandon his discipleship.  They reported that he had appeared to them three days after his crucifixion, and that he was alive.  Accordingly, he was perhaps the messiah, concerning whom the prophets had reported wonders.  And the tribe of the Christians, so named after him, has not disappeared to this day.

Frederick G. Kenyon was a respected Biblical scholar with the British National Museum at the early part of the twentieth century.  Here is an online copy of one of his pertinent manuscripts.  His conclusion is that the New Testament documents, as we move forward in archeology and research, become increasingly more validated, and the gap between the death of Christ and the earliest records has become so small that there is insufficient time to insert the creation of legend into the record.  By the way, the mechanical sound of the audio version of the book in the above citation is difficult to follow, but it does make for an interesting listen if you rather.  I have not read even a fraction of this text as of now, but it was referenced in the bibliography of my source material and I have tracked it down for you.

The Babylonian Talmud gives a great description of the events of Holy Week. 

He shall be stoned because he has practiced sorcery and enticed Israel to apostasy.  On the eve of the Passover, this Jeshua was hanged.  For 40 days before the execution took place, a herald went forth and cried “He shall be stoned because he practiced sorcery and enticed Israel to apostasy.” Anyone who can say anything in his favor come forth and plead on his behalf.  But because nothing was brought forth in his behalf, he was hanged on the eve of the Passover.

Ulla retorted, “Do you suppose he was one for whom a defense could have been made?  Was he not a mesith?” [enticer or heretic]

Notice that the appeal is not to deny the miracles attributed to Jesus, but rather to account for them as sorcery.

Gary Habermas is another author who has written on the subject of Knowledge of Jesus outside the Gospels.  Here are some excerpts from his book.  This is an incredible source and worth wading through if you have interest in this topic.  A Lutheran source of good scholarship on the subject comes from Paul L. Maier of the Department of Ancient History, University of Western Michigan, Kalamazoo.  Here is an article he wrote for Issues, etc. 

The intent of this post was not to prove the validity of the New Testament documents.  It was, instead, an attempt to show that scholarship is moving closer to confirming larger portions of the Biblical record, not disproving it.  The resurrection remains the key historical point.  That is not ever going to be upheld by hostile witnesses.  The point is to prove the veracity of the rest of the New Testament so that we can intellectually settle on the authority of Scripture, faith based on public historical events, not blind faith in a warm feeling or events that happened in a closet.

--Ogre--

The ThirtyNine Articles: Summary

After doing all of this work, where are we in this discussion?  The first generality that we can make is that the Church of England was founded in the sixteenth century on reformed doctrines.  There are some ideas intermixed that are clearly the result of the relationship between church and state that doesn’t exist in this country to the same degree.  There are only a few issues that remain unanswered.

The Church of England began as a reformed faith with reformed doctrine.  The 39 Articles affirm several ideas that are central to the reformed understanding of Christianity.  The Trinity is supported both by the uplifting of the Trinitarian creeds and by the specific doctrinal statements concerning the Trinity.  The Arian heresy is specifically renounced by affirming that Jesus is wholly God and wholly man.  The only question for me is the issue of Christ’s entering into hell.  It is what we should call a second order issue, not a first order issue.  The actual bodily resurrection is affirmed and the Holy Spirit is affirmed as a part of the Trinity.

The Creeds and the Canon are affirmed.  Of note, my interrogatives concerning the Athanasian Creed revealed a less than practical affirmation of this particular creed.  The other two are also Trinitarian creeds, though not as detailed.  They have the benefit of lacking the works righteousness comments.  When perusing the Books of Common Prayer over the last several hundred years, one finds that the other two creeds are preferentially used.  Therefore, it can be inferred that the specific articles dealing with righteousness are thought to supersede those two lines of that creed.

The Church of England affirms the reformed definition of justification.  Pelagius is denounced by affirming the doctrine of original sin.  Free will is tainted by original sin, so that only by the action of God in the person of the Holy Spirit is faith given as a gift to the elect.  We see specifically, again, the Roman practice of indulgences and supererogation to be contrary to scripture.  This section is a full break with Rome and places the Church of England clearly in the crosshairs of Trent.

The role of Baptism and Election is discussed.  The reformed positions of both doctrines are affirmed.  PaedoBaptism is accepted for the children of Baptized believers as admission into the Covenant of Grace.  Justification occurs at Baptism when it is the mark of true faith.  We are simultaneously justified and sinners as per the older, reformed view of Romans 6-8, because we are simultaneously members of this Age and the Age to Come.  Finally, salvation is by faith alone in Christ alone to the Glory of God alone through Grace alone as revealed in Scripture alone, the five solas of the reformation.

There are bits about church government and authority where the sacerdotal model is shown not to be completely abandoned.  The Church of England did, after all, keep an Episcopate that is remarkably similar to the Roman College of Cardinals.  The specific authority of the church gets cluttered with references to the royalty.  But these second order issues do not deflect from all that has come before.

The section on the Sacraments has some vital pieces of information.  First, the doctrine of Transubstantiation is specifically rejected.  The formal definition of sacrament is introduced and the two are named.  Withholding of the cup from believers is forbidden.  The sacraments are valid in terms of the office of the church that administers them, not in terms of the individual who administers them.  Therefore, the imperfections and sin of the minister have no reflection on the validity of the sacraments.  This is no small issue, and likely answers the concerns of many laymen throughout the centuries.

The two books of Homilies are discussed, and I will be starting the Homily series in the near future.

The last group are a collection of odds and ends that only is remarkable in the doctrine of separation expressed as excommunication.  This sounds like an exceedingly works based remnant of the Roman Church, but again, this is of second order importance.

Therefore, in summary, it can be confidently asserted that the Church of England, at least at its inception, could be counted among the reformed family of churches.  That is of some relief to me personally, as it gives insight to me as to why these doctrines might be intellectually appealing to me, independent of the arguments that are very compelling.  I am never one to defer the historical knowledge and record to warm feelings; that was not my meaning.  I instead mean that it is nice that my warm feelings align with the intellectual appraisal of the church.  There are clearly issues to discuss, but they are all of second order importance.  Despite the numerous second order issues, I am confident that the Word and Sacraments of this denomination of the reformed church can be believed to uphold faithfully the Gospel, at least historically.  There are also the grounds for members of the Episcopal church to take back the doctrines of the church in a new reformation based on the historical documents of the church.  In these 39 Articles, we can continue forward as Episcopalians with some hope for the denomination.

--Troll and Ogre--

The ThirtyNine Articles: Document (1572)

As the Reformation swept across Europe in the sixteenth century, England was not spared.  The 39 Articles are the confession of faith of the Church of England .  They have some peculiarities that are due to the political realities of the time.  Interestingly, the Episcopal Church USA still holds to the 39 articles, at least on paper.  The old English is hard to read, so I have tried to faithfully update the language.  In this post, I’ve listed the articles.  In the next few posts, I will go over the highlights and important doctrines.

--Troll--

I. Of faith in the holy Trinity.

There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the maker and preserver of all things both visible and invisible. And in unity of this Godhead there are three persons, of one substance, power, and eternity, the father, the son, and the Holy Ghost.

II. Of the word or son of God which was made very man.

The Son, which is the word of the Father, begotten from everlasting of the Father, the very and eternal GOD, of one substance with the father, took man’s nature in the womb of the blessed Virgin, of her substance; so that two whole and perfect natures, that is to say the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very GOD and very man, who truly suffered, was crucified, died, and was buried, to reconcile his father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.

III. Of the going down of Christ into hell.

As Christ died for us, and was buried: so also it is to be believed that he went down into hell.

IV. Of the Resurrection of Christ.

Christ did truly arise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of man’s nature, wherewith he ascended into heaven, and there sits, until he returns to judge all men at the last day.

V. Of the Holy Ghost.

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

VI. Of the sufficiency of the Holy Scriptures for salvation.

Holy Scripture  contains  all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite as necessary to salvation.

   In the name of Holy Scripture, we do understand those Canonical books of 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 .1. book of Samuel.  The .2. book of Samuel.
The .1. book of Kings.  The .2. book of Kings.
The .1. book of Chronicles.  The .2. book of Chronicles.
The .1. book of Esdras.  The .2. book of Esdras.
The book of Hester.  The book of  Job.  The Psalms.  The Proverbs.
Ecclesiastes. or preacher.  Cantica, or songs of Solomon.
4. Prophets the greater.  12. Prophets the lesser. 

   And the other books, (as Jerome said) the Church does read for example of life and instruction of manners: but yet does 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 book of Judith. The rest of the book of Hester. The book of Wisdom. Jesus the son of Sarah. Baruch, the prophet. Song of the .3. Children. The stone of Susanna. Of Bel and the Dragon. The prayer of Manasses. The .1. book of Machab. The .2. book of Macha. 

   All the books of the New Testament, as they are commonly received, we do receive and accept them for Canonical. 

VII. Of the Old Testament.

The Old Testament is not contrary to the New, for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only mediator between God and man, being both God and man. Wherefore they are not to be heard in a manner that the old fathers did look only for transitory promises. Although the law given from God by Moses, as touching ceremonies and rites, do not bind Christian men, nor the civil precepts thereof, ought of necessity to be received in any commonwealth:  yet notwithstanding, no Christian man whatsoever, is free from the obedience of the commandments, which are called moral.

VIII. Of the three Creeds.

The three Creeds: Nicene Creed, Athanasius Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Holy Scripture.

IX. Of original or birth sin. 

Original sin stands not in the following of Adam (as the Pelagians do vainly talk) but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusts always contrary to the spirit, and therefore in every person born into this world, it deserves God’s wrath and damnation. And this infection of nature does remain, yea in them that are re­generated; whereby the lust of the flesh called in Greek fronema sarkos (which some do expound, the wisdom, some sensuality, some the desire of the flesh) is not subject to the law of God. And although there is no condemnation for them that believe and are baptized; yet the Apostle does confess that con­cupiscence and lust has of itself the nature of sin.

X.  Of free Will.

The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works, to faith and calling upon God: 

Wherefore we have no power to do good works pleasant and accept­able to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.

XI. Of the justification of man.

We are accepted righteous before God, only for the merits of our Lord and savior Jesus Christ, by faith, and not for our own works or deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is 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 Gods judgment:  yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and holy faith, in so much that by them, a lively faith may be as evidently known, as a tree discerned by the fruit.

XIII. Of works before justification.

Works done before the grace of Christ, and the inspiration of his spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the scholar authors say) deserve grace of congruity: yea rather for that they are not done as GOD has willed and commanded them to be done, we doubt not but they have the nature of sin.

XIV. Of works of supererogation.

Voluntary works besides, over and above Gods commandments, which they call works of supererogation, cannot be taught without arrogance and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake then of bounden duty is required: Whereas Christ says plainly, When ye have done all that are commanded to you, say, We be unprofitable servants.

XV. Of Christ alone without sin. 

Christ in the truth of our nature was made like unto us in all things (sin only except) from which he was clearly void, both in his flesh, and in his spirit. He came to be the lamb without spot, who by the sacrifice of himself once made, should take away the sins of the world; and sin, (as S. John said) was not in him. But all we the rest, (although baptized, and born again in Christ) yet offend in many things, and if we say we have no sin, we deceive ourselves, and the truth is not is us.

XVI. Of sin after Baptism.

Not every deadly sin willingly committed after baptism, is sin against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God (we may) arise again and amend our lives. And therefore, they are to be condemned, which say they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.

XVII. Of predestination and election.

Predestination to life, is the everlasting purpose of God, whereby {before the foundations of the world were laid) he has constantly decreed by his council secrete to us, to demure from curse and damnation, those whom he has chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honor. Wherefore they which be endued with so excellent a benefit of God, be called according to God’s purpose by his spirit working in due season; they through grace obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of his only begotten son Jesus Christ; they walk religiously in good works, and at length by god’s mercy, they attain to everlasting felicity. 

   As the Godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of  the spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing Up their mind to high and heavenly things, as well because it does greatly establish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it does fervently kindle their life towards God; So, for curious and carnal persons, lacking the spirit of Christ, to have continually before their eyes the sentence of Gods predestination, is a most dangerous downfall, whereby the devil does thrust them either into desperation, or into recklessness of most unclean living, no less perilous then desperation. 

   Furthermore, we must receive God’s promises in such wise, as they are generally set forth to us in Holy Scripture; and in our doings, that will of God is to be followed, which we have expressly declared unto us in the word of God.

XVIII. Of obtaining eternal salvation, only by the name of Christ.

They also are to be had accursed, that presume to say, that every man shall be saved by the law or sect which he professes, so that he be diligent to frame his life according to that law, and the light of nature. For Holy Scripture does set out unto us only the name of Jesus Christ, whereby men must be saved.

XIX. Of the Church.

The visible Church of Christ is a congregation of faithful men, in the which the pure word of God is preached, and the Sacraments be duly ministered, according  to Christ’s ordinance in all those things that of necessity are requisite to the same. 

   As the Church of Jerusalem, Alexandria, and Antioch have erred, so also the Church of Rome has erred, not only in their living and manner of ceremonies, but also in matters of faith.

XX. Of the authority of the Church.

The Church has power to decree Rites or Ceremonies, and authority in controversies of faith; And yet it is not lawful for the Church to ordain anything that is contrary to God’s word written, neither may it so expound one place of scripture, that it be repugnant to another. Wherefore, although the Church is a witness and a keeper of holy writ; yet, as it ought not to decree anything against the same, so besides the same, ought it not to enforce any thing to be believed for the necessity of salvation.

XXI. Of the authority of general Counsels.

General Counsels may not be gathered together without the commandment and will of princes. And when they be gathered together (forasmuch as they be an assembly of men, whereof all be not governed with the spirit and word of God) they may err, and sometimes have erred, even in things pertaining unto God.  Wherefore, things ordained by them as necessary to salvation, have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture.

XXII. Of Purgatory.

The Romish doctrine concerning purgatory, pardons, worshiping and adoration as well of images, as of relics, and also invocation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God.

XXIII. Of ministering in the congregation.

It is not lawful for any man to take upon him the office of public preaching, or ministering the Sacraments in the congregation, before he be lawfully called and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord’s vineyard.

XXIV. Of speaking in the congregation, in such a tongue as the people understand.

It is a thing plainly repugnant to the word of God, and the custom of the primitive Church, to have public prayer in the Church, or to minister the Sacraments in a tongue not understood by the people.

XXV. Of the Sacraments.

Sacraments ordained of Christ, be not only badges or tokens of Christian men’s profession; but rather they are certain sure witnesses and effectual signs of grace and God’s good will towards us, by which he does work invisibly in us, and does not only quicken, but also strengthens and confirms our faith in him. 

There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord. 

   Those five, commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be computed for Sacraments of the gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the scriptures; but yet have not like nature of Sacraments with Baptism and the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God. 

   The Sacraments were not ordained of Christ to be guessed upon, or to be carried about; but that we should duly use them. And in such only, as worthily receive the same, they have a wholesome effect or operation; But they that receive them unworthily, purchase to themselves damnation, as S. Paul says.

XXVI. Of the unworthiness of the ministers, which hinder not the effect of the Sacraments.

Although in the visible Church the evil be ever mingled with the good, and sometime the evil have chief action in the ministration of the word and Sacraments; yet forasmuch as they do not do the same in their own name but in Christ’s, and do minister by his commission and authority, we may use their ministry, both in hearing the word of God, and in the receiving of the Sacraments. Neither is the effect of Christ’s ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them, which be effectual, because of Christ’s institution and promise, although they be ministered by evil men. 

   Nevertheless, it appertains to the discipline of the Church, that enquiry is made of evil ministers, and that they are accused by those that have knowledge of their offences: and finally being found guilty by just judgment, are deposed.

XXVII. Of Baptism.

Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from other that be not christened:  but 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.

XXVIII. Of the Lord’s Supper.

The Supper of the Lord is not only a sign of the life that Christians ought to have among themselves one to another: but rather it is a Sacrament of our redemption by Christ’s death. Insomuch that to such as rightly, worthily, and with faith receive the same the bread which we break is a partaking of the body of Christ, and likewise the cup of blessing, is a partaking of the blood of Christ. 

   Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by holy writ, but is repugnant to the plain words of scripture, overthrows the nature of a Sacrament, and has given occasion to many superstitions. 

   The body of Christ is given, taken, and eaten in the Supper only after a heavenly and spiritual manner: And the mean whereby the body of Christ is received and eaten in the Supper, is faith. 

The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.

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 Saint Augustine says) the Sacrament of the body and blood of Christ: yet in no wise are the partakers of Christ, but rather to their condemnation do 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.

XXXI. Of the one oblation of Christ finished upon the Cross.

The offering of Christ once made, is the perfect redemption, propitiation, satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in which it was commonly said that the Priests did offer Christ for the quick and the dead; to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.

XXXII. Of the marriage of Priests.

Bishops, Priests, and Deacons, are not commanded by God’s law either to vow the estate of single life, or to abstain from marriage. Therefore it is lawful also for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

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 has authority thereto.

XXXIV. Of the traditions of the Church.

It is not necessary that traditions and ceremonies be in all places one, or utterly like, for at all times they have been diverse, 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 does 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 other may fear to do the like) as he that offends against the Common order of the Church, and hurts the authority of the Magistrate, and wounds the consciences of the weak brethren. 

   Every particular or national Church has authority to ordain, change, and abolish ceremonies or rites of the Church ordained only by mans authority, so that all things be done to edifying.

XXXV. Of Homilies.

The second book of Homilies, the several titles whereof we have joined under this article, does contain a godly and wholesome doctrine, and necessary for these times, as does the former book of Homilies, which 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 understood of the people. 

Of the names of the Homilies. 

1 Of the right use of the Church.
2 Against peril of Idolatry.
3 Of repairing and keeping clean of Churches.
4 Of good works, first of fasting.
5 Against gluttony and drunkenness.
6 Against excess of apparel.
7 Of prayer.
8 Of the place and time of prayer.
9 That common prayers and Sacraments ought to be ministered in a known tongue.
10 of the reverent estimation of God’s word,
11 of alms doing.
12 of the Nativity of Christ.
13 of the passion of Christ.
14 of the resurrection of Christ.
15 of the worthy receiving of the Sacrament of the body and blood of Christ.
16 of the gifts of the holy ghost.
17 For the Rogation days.
18 of the state of Matrimony.
19 of repentance.
20 Against Idleness.
21 Against rebellion. 

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, does contain all things necessary to such consecration and ordering:  neither has it anything that of itself is superstitious or ungodly. And therefore, whosoever are consecrate or ordered according to the rites of that book, since the second year of the afore named 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.

XXXVII. Of the Civil Magistrates.

The Queen’s Majesty has the chief power in this Realm of England, and other her dominions, unto whom the chief government of all estates of this Realm, whether they be Ecclesiastical or Civil, in all causes does appertain, and is not, nor ought to be subject to any foreign jurisdiction. 

Where we attribute to the Queen’s Majesty the chief government, by which titles we understand the minds of some slanderous folks to be offended: we give not to our princes the ministering either of God's word, or of Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen, does most plainly testify: But that only prerogative which we see to have been given always to all godly Princes in holy Scriptures by God 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 has no jurisdiction in this Realm of England. 

   The laws of the Realm may punish Christian men with death, for heinous and grievous offences. 

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

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 possesses, 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 does not prohibit, but that a man may swear when the Magistrate requires, in a cause of faith and charity, so it be done according to the prophets teaching, in justice, judgment, and truth.