Article VI. deals with "the sufficiency of the Holy Scriptures for Salvation," and lays down the Canon that anything not capable of proof from the Bible must not be "required of any man that it should be believed as an article of the faith, or be thought requisite or necessary to salvation." The converse of this proposition, that dogmas that can be proved therefrom _are_ necessary to salvation, is said not to be binding on the Church, and some notable "depravers" of the Scriptures have successfully slipped through this Article. The list of books given as those "of whose authority was never any doubt in the Church" seems open to grave objections, as the authority of many of the books now accounted canonical has been distinctly challenged. "The history of Jonah is so monstrous that it is absolutely incredible." "Job spake not therefore as it stands written in his book." "Isaiah hath borrowed his whole art and knowledge from David." Thus, among many other staid criticisms, wrote Luther. To go further back, is to find much sharp challenging. The Epistle to the Hebrews is of most doubtful authenticity. The 2nd Epistle of Peter and that of Jude are debatable. The Revelation of St. John the Divine was very slowly received, and the two shorter Epistles which bear his name are dubiously recognised. If only the books are to be received of which there "was never any doubt in the Church," the canonical list must be shorn of most of its ornaments. When Article VII. tells us that the ceremonial and civil precepts of the Old Testament are not binding upon us, it seems a pity that some test is not given whereby unlearned people may be able to distinguish between the "Commandments which are called moral" and the others. Is the command to persecute non-believers in Jehovah (Deut. xiii., xvii. 2--7) binding to-day? Is the command to put Witches to death (Lev. xx. 27) binding to-day? John Wesley said that belief in witchcraft was incumbent on all those who believed the Bible, and if witchcraft was possible then, why not now? or has God changed his mind as to the proper method of dealing with such persons? Are the commands enjoining and regulating Slavery (Ex. xxi. 2--6, and 20, 21; Lev. xxv. 44--46; Deut. xv. 12--18) intended for the guidance of slave-holders to-day? What is there to make the "Commandments which are called moral"--by which we may presume are meant the Ten Commandments--more binding on "Christian men" than the other parts of the law? The Fourth Commandment is essentially a Jewish one, and is not obeyed among Christians. The Second Commandment is invariably ignored, and the Fifth promises a reward which is not given. The Commandments touching murder, adultery, stealing, lying are not peculiar to the Mosaic code. They are found in all moral legislation, and are binding--not because taught by Moses or by Buddha, but--because their observance is necessary to the existence of society. Of the three Creeds of the Church we have already spoken, so pass to Article IX., "of Original or Birth-sin." It seems that a fault and corruption of Nature are naturally "engendered of the offspring of Adam," and that this fault "in every person born into the world deserveth God's wrath and damnation." That seems scarcely fair, since the infant's consent is not asked before he is born into the world, and the fault of being born is, therefore, none of his. How, then, can the babe _deserve_ God's wrath and damnation? And seeing that the very next Article (X.) informs us that our condition is such that a man "cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God," it appears terribly unjust that either child or man should be held accursed because they do not do what God has made them incapable of doing. It would be as reasonable to torture a man for not flying without wings, as for God to punish man for being born of the race of Adam, and for not turning to God when the power so to do is withheld; for "we have _no power to do good works_.... without the grace of God by Christ," and when that grace is not given we lie helpless and strength-less, unable to do right. Nor can any deed of ours make us fit recipients of the grace of God, for (Article XIII.) "works done before the grace of Christ and the Inspiration of his Spirit _are not pleasant_ to God.... neither do they make men meet to receive grace....