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 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.

entias vulnerat, publice, ut cæteri timeant, arguendus est.

Quælibet Ecclesia particularis sive nationalis auctoritatem habet instituendi, mutandi, aut abrogandi cæremonias aut ritus Ecclesiasticos, humana tantum auctoritate institutos, modo omnia ad ædificationem fiant.

1. How many kinds of Traditions are there; and what is the nature of the traditions mentioned in this Article?

Traditions are of two kinds, doctrinal and ceremonial: of which the former are unwritten Articles of faith, said to have been orally transmitted from Christ and his Apostles; and the latter, mere ritual observances of human appointment, adapted to the more decent and orderly celebration of the public worship of God. It is these last which form the subject of the present Article.

2. Whence is it necessary that external ceremonies should differ in different Churches?

As the Church, on the one hand, is bound to reject all doctrinal traditions which are not in strict accordance with Holy Writ, so, on the other, she has power, as maintained in the twentieth Article, 'to decree rites and ceremonies,' provided that nothing be ordained 'contrary to God's word written.' Now the manners and customs of one nation being not only different from those of another, but those of the same nation being continually liable to change, it was not to be expected that these external forms should be every where alike; nor does the Gospel, which was designed to become the universal religion of mankind, require that they should be either alike in all Churches, or unchangeable at all times.

3. Shew that the ritual observances of a Church

cannot be set aside at the private caprice of individual members.

Provided the discipline of a Church is not repugnant to the word of God, every Member of that Church is bound to submit to it on the principle of obedience to the higher powers; and because, if every individual were at liberty to use his own private judgment in disregarding the traditions and ceremonies ordained by common authority, uniformity of worship would be at once destroyed, and the bonds of Christian fellowship dissolved.

4. But since rites and ceremonies are mere human appointments, and so far indifferent as to admit of variation and change, may not the observance of them be comparatively unimportant?

Although outward observances are so far matters of indifference, that they may differ in different Churches, and vary from time to time with a change of circumstances even in the same Church; nevertheless, when sanctioned by constituted authority, they are no longer matters of indifference to individuals. Churches, with different external rites, so long as they agree in the essentials of faith, may be in communion with each other; but individual members of a particular Church cannot violate an established form without introducing confusion among their fellow-worshippers. As matters of indifference, indeed, it must be worse than folly to dispute and wrangle about them, and St. Paul's conduct (Acts xxi. 26. xxviii. 17.) is worthy of imitation; but as essential to the promotion of peace and order in religious worship, their violation indicates a 'presumptuous and self-willed' disposition (2 Pet. ii. 10.), and is especially offensive to God, who is the author, not of confusion, but 'of peace, in all Churches of the saints' (1 Cor. xiv. 33.). He therefore that so offends, 'should be rebuked before all, 'that others also may fear' (1 Tim. v. 20.).

5. In admitting the right of private judgment in the interpretation of Scripture, does not the Church of England concede also the right of rejecting both her doctrine and discipline?

The Church of England does not, and cannot, admit a man's right of private judgment to extend to his 'breaking, willingly, purposely, and openly, the traditions and ceremonies enjoined in her acknowledged formularies. If his interpretation of Scripture leads him to believe her Liturgy and her ordinances repugnant to the word of God, he is bound to retire from her communion: for the very nature of social religion requires, that the same means must be used to promote the same end; and this can only be secured by submission to authority.

6. Does not, however, an enforced conformity militate against St. Paul's instructions respecting Scandals?

St. Paul undoubtedly says, 'Let not him that eateth des'pise him that eateth not; and let not him which eateth not 'judge him that eateth:' for that 'every one must be fully 'persuaded in his own mind;' since 'whatsoever is not of 'faith is sin.' He teaches also that it is good not to do anything whereby thy brother stumbleth, or is offended, or is 'made weak' (Rom. xiv. 3. 5. 21. 23.). The Apostle, however, is here speaking of things really indifferent, which related entirely to Christians as individuals, and were controlled by no public authority. If offence is taken at the observance of authorized appointments, the fault lies with him who takes the offence, not with him who gives it by setting an example of legal obedience (Matt. xi. 6. 1 Pet. ii. 8.); and indeed the real offender is he, who, by unreasonable non-conformity, offendeth against the common order of the Church, hurteth the authority of the magis'trate, and woundeth the consciences of the weak brethren.'

7. How does he, who opposes his private judgment to established ordinances, offend against the common order of the Church?

Inasmuch as every irregularity impedes devotion, and frustrates instruction, every one who intentionally interrupts that which ensures regularity, offends against that 'decency and order' without which nothing can tend to edification.

8. How does such an one hurt the authority of the magistrate?

Every violation of lawful authority has a tendency to weaken the power of the magistrate; and, as the rites and ceremonies of the English Church are also sanctioned by the State, their observance is enforced both by the laws of God and man. 'Now that spiritual laws are backed by civil sanctions,' says Barrow, 'the knot of our obligations is tied faster; and by disobedience to them we incur a double guilt, and offend God two ways, both as supreme governor 'of the world, and as king of the Church.'

9. In what respects does he wound the consciences of weak brethren; and how is this conduct described by St. Paul?

Considerable harm may be done, even in trifles, by shocking the prejudices of weak brethren, who are less able to judge for themselves, as to the real importance of the matter in hand. Thus the violation of rules which they have been brought up to observe, may lead them by the force of example to do what in their consciences they condemn; or, by raising doubts and scruples in their minds, may make them dissatisfied with the establishment of which they have been hitherto happy members. Hence their religious principles become unsettled; and when ye sin so against the brethren,' says the Apostle, and wound their 'weak consciences, ye sin against Christ' (1 Cor. viii. 12.). See also 1 Cor. ix. 19. sqq. Gal. v. 13.

10. Shew that in all times rites and ceremonies have been different in different Churches, and varied according to circumstances.

In primitive times, each particular Church ordained, and varied at its pleasure, its rites and ceremonies; and there were considerable differences even in the earliest rituals. From the want of uniformity in the time of celebrating Easter arose the famous Quartodeciman controversy; while some congregations stood, others knelt during prayer; the Eastern and Western Churches have differed in many observances; and even the Church of Rome, which lays claim to infallibility and universal sovereignty, has changed its canons repeatedly.

11. Does not the same power of change still exist; and by what principle should it be regulated?

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Whatever power a Church may possess at one period, it possesses at another; nor are the rites ordained in one age, necessarily binding upon succeeding generations. At the same time changes are not to be introduced without sufficient grounds, or received without due deliberation; so that, according to the Apostle's precept (Rom. xiv. 19.), all things be done to edifying. It was upon this principle that our Reformers cleared away the corruptions of the Romish ritual.

12. Shew that in early times particular Churches differed from each other in discipline without breach of communion; and that they were placed under no restraint in respect to external observances.

The following account of a meeting between Polycarp and Anicetus, bishop of Rome, is contained in the fragment of a letter preserved by Irenæus (Ed. Ox. p. 466.):-When Polycarp was at Rome, he had some little controversy with Anicetus, about other things; but they presently settled the dispute, and proved themselves also to be no lovers of strife even on that particular head. Neither indeed could Anicetus persuade Polycarp to desist from observing Easter, as he had always observed it with St. John, the disciple of our Lord, and with the rest of the Apostles with whom he had been conversant; nor could Polycarp persuade Anicetus to observe it otherwise than, as he said it was his duty to do, according to the custom of the elders before him: but though the case stood thus between them, they notwithstanding communicated with each other. Augustine writes thus to Januarius (Ep. 1. c. 2.):-Other things indeed are changed according to the different places and countries of the earth. Thus some fast on the Sabbath; others do not: some partake daily of the body and blood of our Lord, others receive it only on certain days: but the observance of all such matters is subject to no restraint; nor can a grave and venerable Christian lay down a better rule for himself, than to act with regard to them as he sees the Church act, to which he may happen to come. For whatsoever is proved to be repugnant neither to faith or good manners, is to be regarded as indifferent, and to be observed for the sake of the society among whom we live. See also Iren. ap. Euseb. v. 24. Jerome Epist. 28. Augustin. Epist. 54. 82. 86. de vera Relig. c. 26. Greg. M. Epist. 41.