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I ben shall they all kneel upon their knees, and the Prieft and Clerks kneeling (in the Place where tbey are accustomed
to lay the Litany) fall say the 5?it. Pfalm.
Lord, have mercy upon us.
Minister. O Lord, fave thy fervants ;
Minifter. Let us pray.
that they whofc consciences by fin are accused by thy merciful pardon may be abfolved, through Chriit our Lord, Amen.
MOST mighty God, and merciful Father, who haft compassion upon all men, and hateft nothing that be faved ; Mercifully forgive us our trespalles ; receive and comfort us, who are grieved and wearied with the burden of ur fins. Thy property is always to have mercy: to thee only it apperaineth-to forgive fins. Spare us therefore, good Lord, spare thy people whom thou hast redeemed ; enter not iuto judgement with thy servants, who are vile earth, and miserable finners; but fo tarn shine anger from us, who meekly acknowledge car vileness, and truly repent us of our faults; and so make hafte co help us in this world, that we may * Ever live with thee is the world to come, through Jelus, Chrift our Lord. Amen..
Then shall the people, ay ihis that followeeth, afier the Minifter : people, who turn to thee in weeping, falting, and praying. For thou art a merciful God, full of com paflion, long-suffering, and of great pity. T'hou fpared when we deserve punilhment, and in thy wrath thinke! uron mercy. Spare thy people, good Lord, spare them. And let not chine heritage be brought to conqulion. Hear us, O Lord, for thy mercy is great, and after the multitude of thy mercies look upon us, through the merits and mediation of thy blessed Son Jesus Caritt our Lord. Amen.
Then the Minifier alone fhall say, THE Lord bless us, and keep us ; the Lord lift up the light of his countenance upon us, and give us peace now and for evermore.
Amen. ing ill to such as are guilty of the Crimes there fpoken
of, that doeth,
&c. and Ainen here does not fignify as in ihe Because if we attend to each of those sentences we mall find end of the Prayers, So be it, or I pray God it inay be lot that the expression is not Cursed be, &c, but Cursed is he but as it is in the end of the Creed, all this I firmly believe.
1. Of Faith in the Holy Trinity. T
HERE is but One living and true God, everlasting without body, parts, or passion; of infinite power,
wisdom, and goodnefs; the Maker and Preseryer of all things, both Visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghoit.
11. Of The Word, or Son of God which was made THE Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal
, , Itance : so that two whole and perfect Natures, that is to say, the Godhead and Manhoud, were joined together in one Perfon, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.. ift. Of the going down of Cbrif into Hell
. S Chrilt died for us, and was buried; Toalla is it to be believed, that he went down into Hell, A
iv. Of the Refurrection of Christ. taining to the perfection of Man's nature, wherewith he ascended into Heaven, and there fitteth, until he return to judge all men at the last day:
V. Of the Holy Gholi. with the Father and the Son, very and eternal God.
VI. Of the fufficiency of* ibe holy Scriptures for Salvation.
Of he Names and Number of the Canonical BOOKS
The I. Book of Chronicles,
The II. Book of Chronicles,
The I. Book of Esdras, Numeri,
I be II. Book of Efdras, Deuteronomium
The Book of Hefter, Hofbua,
The Book of 7oby Judges,
The Psalms, Ruth,
The Proverbs, The I. Book of Samuil,
Ecclefialtes, or Preacher, The II. Book of Samuel,
Cania, or Songs of Solonior, The I. Book of Kings,
IV. Prophets the greater, The II. Book of Kings,
| XII. Propbets the less, And the other Books (as Hierome faith) the Church doth read for example of life and instruation of manners ;
but yet doth it not apply them to establish any Doctrine : Such are these following, The III. Book of Esdras,
Baruch the Prophet, The IV. Book of Esdras,
I be Song of the three Children, The Book of Tobias,
The Story of Sufanna, The Book of Judith,
Of Bel and the Dragon, The rest of the Book of Heftet,
The Prayer of Manafes, The Book of Wisdom,
I be I. Book of Maccabees, Jejus the Son of Syrach,
The II. Book of Maccabeesy * The reasons for compiling these Articles seem to have son to endeavour to secure themselves trom it, and from all its been forft these, in imitation of the German Protestants, to Abettors. These Articles were probably prepared at firft by makc known the true opinions of the Church of England ; Cranmer and RIDLEY, and publ Med by royal Authority, and the real causes of her opposition to the Church of Rome. first in the Reign of King EDWARD the 6th, 1552; and 2dly, To keep all such out of its Pale, as might be disposed again with some alterations in the Reign of Queen Eliza secretly to undermine and betray it. For as the Reformers had BETH, 1563. finarted long under the tyranny of Popery, so they had rea
a'l the Books of the New Testament, as they are commonly received, we do receive and account them Canonical.
VII. Of the Old Testaments HE Old Teltament is not contrary to the New: for both in the Old and New Tefament everlafting life is
cffered to mankind by Christ, wo is the only Mdiator between God and Man, being both God and Man, Wherefore they are not to be heard, which feign that the Old Fathers did look only for tranti:ory Pro niles. A!, though the Law given from G 'God by Mofes, as touthing I eremonies and Rires, do no: hind Chriftiax men nor the Civil Precepts thercof ought of neceility to be received in any Common-wealth : yet notwithlanding, no Chrisian man whaifoever is free from the obedience of the Command inents which are called Moralert
yill. Of the three Creeds. HE Three Creeds, Nice Creed, Athanafiis's Creed, and that which is commonly called the Apoftlens
Creed, ought throughly to to received and believed: for they may be proved by mod certain warrant of boly Scripture.
"IX of Original or Birib Sini. RIGINAL Sin ftanleih not in the following of Adam, (as the Pelagians do vainiy taik) hut it is the fault and
corruption of the nature of every man, that naturally is ingenared of the off pain of Adam, waerary man is very far gone from original righteousnefs, and is of his own nature inclined to evil, 15 that the fech lufteth always contrary to the Spirit ; and therefore in every person born into this work. it deferveth Gods wracb apd damnation, And this infection of nature doch remain; jea, in ches that are regenerated, whereby the luft of the feth, called in Greek, Pbronema farkos, which fome do t xpound the wisdom, fome fenfuality, fome the affe&ion, fome the desire of the felh, is not fubject to the law of God. And although there is no cora demnation for them that believe and are baptized, yet the Apofle doth confefs, that concupi ccace and luttomach the nature of fin.
X. Of free-will, THE
HE condition of man after the fall of Adam, is fuch, that he cannot tum and prepare himself by his oiva
natural strength and good works to faith, and calling upon Gni: Wherefore we have no puder to do good works pleasant and acceptable tu God, without the grace of God by Chrilt p.evenciag us, that we may have a good will, and working with us, when we have that good will.
XI. Of the Juftification of Man.
faith ; not our own defervings. : Wherefore, that we are justified by faith only, is meli wholsome Doctrice, and very full of comfort as more largely is exprefca in the Homily of Justification
Xll. Of Gaca Workt, AL
LBEIT that good Works, which are the fruits of Faith, and follow after Juriscation, cannot put away
our fins, and endure the severiex of God's Judgment; yet are they plealing and acceptable o Godia Ca ridi and do spring out necessarily of a true and lively Faith ; insomuch that by them a lively faith nay,
be 23 evidently known, as a tree discerned by the fruit.
XIII. Of Warks bafore Yufificarios. W
ORKS done before the grace of Christ, and the ipspiration of his spirit, are not pleasing to God, for)
asmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-Authors say), deferve grace of congruity: yea, sather for that they are not done as God hash willed and commanded them to be donc, we doubt not bat they have the nature of fin.
· XlV. Of Wcrks of Supererogation. ZOLUNTARY Works bellides, over and above God's Commandments which they call Works of Supererte
besides only rendei unto God as much as they are bound to do, but that they do more for his fake, thax of beurden die ty is required : whereas Chrit faith plaidly, When ye have done all that are commanded to you, say, We are unprofitable servants,
XV. of Christ alone without Sir. HRIST in the trath of our nature, was made like unto us in all things, (fin only except ;) from which he was
clearly void, beth in his felh, and in his spirit. He came to be a lumb without spot, who bý fcrifice of himself once made, fould take away the fins of the world: and fin (as St. John faith), was not in him. Bire all we the reft (although baptized and born again in Christ) yet offend in many things, and if we say we have no fin, we deceive ourselves, and the trach is not in us.
XVI. Of Sin aftur Baptifm. POT every deadly fin willingly committed after Baptism, is fin again the Holy Chaite and upgardens
abic. Wherefore the grant of repentance is not to be denied to such as fall into fix after Baptisn. A la ter we have received the Holy Ghoft, we way depart from grace given, and fall inta sinand by the grace of God (we may) arise again, and amend our lives, and therefore they are to be condemnada whoista. Saya thay Can no more lin as long as they live here, or deny the place of forgiveaels to such as truly nepentito in site
XVII. Of Prideflination and Ele&ion.ro Redeftination to life is the everlasting purpole of God, whereby' (before the foandations of the world were whom he hath chosen in Chriftotc of mankind, and to bring ihem by Christ to evertatting falvation, as vessels made to honour. Wherefore they which be endued with to excellent a benefit of God, be called according to Gods parpofe by his Spirit working in due seafon : they through grace obey the calling: they be justified freely: they he mid-1ons of God by adoption : they be madt like the image of his only begut!en Son Jesus Chrilt: They wa k religiously in good works and at dength by Gods mercy they attain to everlafting felicity.
As the godly contideration of Predellination, and our Electioó in Christ is full of (weet, pli afant, and unspeakable confort to godly persons, aud fuch as feel in therafelves the working of the Spirit of Christ, mortifying the works of tlie Acth, and their earthly members, and drawing up their mind to high and heavenly things, as weil becaufe it doth greatly establith and confirm their faith of eternal salvation, to be enjoyed through Chrift, as because it doch fervantly kindle their love towards God : So, for curious and carnal per, fons, lacking thelpirit of Christ, to have continually before their eyes the fentence of Gods Predettination, is a mot dangerous downfall, whereby the Devil coche thruft them either into delperation, or into wretchlesness of me it unclean livin', no less perilous than desperation.
Parthernycre, we nuit receive Gods Promises in fuch wise as they be generally set forth to us in holy Scrip: tur:: And in our doings, that will of God is to be followed, which we have exprelly declared unto us in the word of God.
XVIII. Of ob:aining eternal Saluation only by the Name of Chrif. HEY also are to be had accurfed, that presume to say, that every man thall be faved by the Law or Şect
which he profeffeth, so that lie te diligent to frame his life according to that Law and the Light of Nature. For holy Scripture doth let out unto us.only the Name of Jesus Chrilt, whoreby men must be saved.
XIX. Of the Church. FI E visible. Church of Cheil is a Congregation of faithful men, in the which the pune Word of God is T be in ct peceflity are requinte to the faine.
As the Church of Hierufalem, Alexandria, and Articch, have erred; fo also the Church of Rome hath erred, Kot only in their living and manner of Ceremonie:, but also in matters of Faith.
XX. Of the Auttority of the Church. HÈ Church hath power to decree Rites.or Ceremonies. and Authority in controversies of Faith: And may it so expound one place of Scrip:are that it be repugnant to another. Wheretore, although the Church be a Witness and a Keeper of Holy Writ, yet as it ought not to decree any thing against the same, so belides. the same ought it no: 10 enforce any thing to be believed for necessity of falvation.
XXI. Of the Authority of general Councils. GE
(ENERAL Councils may not be gathered together without the commandment and will of Princes. And
when they be gathered together (forasmuch as they be an Affembly of Men, whereof all be not governed with the Spirit and Word of God), they may err, and some times nave erred, even in things pertaining unto God Wherefore things ordained by them as neceffary to talvacion, have geicher isength nor Authority, uy. less it may be declared that they be taken out of Holy Scripture.
XXII. Of Purgatory HE Romiin Doctrine concerning Purgatory. lardons, Wonhipping and Adoration, as well of images, 'T
as of reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no war.. Fanty of Scripture, but rather repugnant to the Word of God.
XXIII. Of Ministering in the congregation. T is not lawful for any Man to take upon him she oftice of public preaching, or ministering the Sacraments:
, , . lawfully called and ' fent, which be chofert and called to this Work by men who have publick Authority given unito them in the Congregation, to call and lend Ministers into the Lords Vineyard.
XXIV. Of speaking in :be Congregation in fue a congue as the people under andetba IT
T is a thing plainly repugnant to the word of God, and the cultom of the Primitive Church, to have Pulr lic Prayer in the Church, or to Minister the Sacraments in a Tengue not underlanded of the people.
XXV. Of the Sacraments. ACRAMENTS ordair.ed of Christ be not oniy badges or tokens of Christian mens profeţion : but rather he doth work invisibly in us, and doth not only quicken but also strengthen and confirm our faith in him.
There are two Sacraments ordained of Chrilt our Lord in the Gospel, that is to say, Baptism and the Supe
per of the Lorde
Those five commonly called Sacraments, that is to say, Confirmation. Perance, Orders, Matrimocy and es. treme Unction, are not be counted for Sacraments of the Gospel, being such as have grown, partly of the corrupt following of the Apostles, partly are ftacs of life allowed by the Scriptures : but yet have not like nature of Sacraments wiib Baptism and the Lords Supper, for that they have not any viable Sign or Ceremony ordained of God.
The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, bue that we should duly use the.n. 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 St. Paul saith.
XXVI. Of the Unrrorthiness of the Ministers, which binders not the effect of 1b. Sacraments.
chief authority in the ministration of the Word and Sacrements : yet forasmuch as they do notthe fanie in ibeir own name, but in Chrifts, and do minister by his Commission and Authority, we may use their Mini dry, both in hearing the Word of God, and in the receiving of the Sacramen:s. Neither is the effe&t of Chrift: ordinance taken away by their wickedness, nor the grace of Gods gifts diminished from such, as by faith, and rightly do receive the Sacraments ministered unto them, which be effectual, because of Christs institu. tion and promise, although they be miuiltered by evil men.
Nevertheless, it appertaineth to the Discipline of the Church, that enguiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences : and linally being found guilty, by jullt Judgmert be depcíed.
XXVII. Or Baprifm. APTISM is not only a sign of Profeflion, and mark of Differenee, whereby Christian men are discerned
from others that be not christened: but it is also a sign of Regeneration, or new Birth, whereby, as by an inftrument, they that receive Baptism rightly are grafted into the Church : the promises of the forgiveness of fin, and of our adoption to be the Sons of God by the Holy Ghost, are visiby signed and sealed : faith is confirmed, and grace increased by virtue of prayer unto God. The Baptism ot young children is in any wife to be retained in the Church, as most agreeable with the institution of Christ.
XXVIII. Of the Lords Supper. T!
HE Supper of the Lord is not only a sign of the Love that Chriftians ought to have among themselves one
to another : but rather it is a Sacrament of our redemption by Christs death : Infomuch 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.
Tranfubftantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ ; but it is repugnant to the plain words of Scripture, overthroweth the nature of a Sa crament, and hath given occasion to many Superstitions.
'The Body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Bcdy of Christ is received and eaten in the Supper, is Faith. The Sacrament of the Lords Supper was not by Chrifts ordinance reserved, carried about, lifted up, or worshipped.
XXIX. Of the wicked, which cat net tbe Body of Christ in the use of the Lords Supper. HE wicked and such as be void of a lively faith, although they do carnaly and visibly press with their partakers of Chrift; but rather to their condemnation do eat and drink the Sign or Sacrament of so great a thing.
XXX Of both Kinds. TH
HE Cup of the Lord is not to be denied to the lay-people ; for both the parts of the Lords Sacrament, by Chriits ordinance and commandment, ought to be ministered to all Christian men alike.
XXXI. Of tbe one oblation of Chrift finished upon the Cross. HE Offering of Christ once made, is that perfect redemption; propitiation, and satisfaction for all the
fins of the whole world both original and actual ; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifice of Maffes, in the which it was commonly faid, that the Priest did offer Chrift for the quick and the dead, to bave semiffion of pain or guilt, were blafphemous fables, and dangerous deceits.
XXXII. Of the Marriage of Prufts. B" ISHOPS, Priests, and Deacons, are not commanded by Gods Law, either to vow the estate of single life
, or to abhain from marriage: therefore it is lawful for them, as for all other Ch:istian 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. HAT 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 faithtul, as an Heathen and Pub. lican, until he be openly reconciled by penance, and received into the Church by a Judge that hach auchority thereunto.
XXXIV. Of the Traditions of the Chureb. T is not necessary that 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 Mens manners,