« AnteriorContinuar »
and grounded upon no warrant of Scripture, but rather repugnant to the Word of God.
Of ministring in the Congregation. It is not lawful for any man to take upon him the office of publick preaching or ministring 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 publick Authority given unto them in the Congregation, to call and send Ministers into the Lords vineyard.
24. Of speaking in the Congregation in such a Tongue as the
people understandeth. Hæc It is a thing plainly repugnant to the Word of God, [and clausul. the custom of the Primitive Church) to have publick prayer in Edvard in the Church, or to minister the Sacraments in a tongue not 9. Artic. understanded of the people,
Of the Sacraments. Dominus Sacraments ordained of Christ, be not only badges or Jesus
tokens of Christian mens profession : but rather they be cerChristus, tain sure witnesses, and effectual signs of grace and Gods Sacramen- will towards us, by the which he doth work invisibly in us, tis numero paucissi
and doth not only quicken, but also strengthen and confirm mis, obser- our faith in him. vatu facillimis, significatione præstantissimis, societatem novi populi colligavit, sicut est Baptismus & Cona Domini.
“ There are two Sacraments ordained of Christ our Lord, “ in the Gospel, that is to say, Baptism, the Supper of the
“Those five commonly called Sacraments, that is to say, “ Confirmation, Penance, Orders, Matrimony, and extream
Unction, are not to be counted for Sacraments of the Gos“pel, being such as have grown, partly of the corrupt fol“lowing of the Apostles, partly are states of life allowed in “the Scriptures, but yet have not like nature of Sacraments Hæc no“ with Baptism and the Lords Supper, for that they have not tata non any visible sign or ceremony ordained of God.
in Edv. 6. The Sacraments were not ordained of Christ to be gazed Artic. upon, or to be carried about, but that we should duely use them. And in such only as worthily receive the same, they + Idque have a wholsom effect or operation; but they that receive apprex them unworthily, purchase io themselves damnation, as S. opremut Paul saith.
operato : que vox ut peregrina est, Sacris literis ignota, sic parti sensum minimè pium sed admodum superstitiosum. Artic. Edvard. 6.
26. 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 authority in the ministration of the Word and Sacraments ; yet forasmuch as they do not the same in their own name, but in Christs, and do minister by his commission and authority, we may use their ministery, both in hearing the Word of God, and in the receiving the Sacraments. Neither is the effect of Christs Ordinance taken away by their wickedness, nor the grace of Gods gifts diminished from such, as by faith and rightly do receive the Sacraments ministred unto them, which be effectual, because of Christs institution and promise, although they be ministred by evil men.
Nevertheless, it appertaineth to the discipline of the Church, that enquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences : and finally, being found guilty, by just judgment, be deposed.
Of Baptism. Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not Christned: 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, 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 vertue 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.
of the Lords Supper. The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another ; but rather it is a Sacrament of our redemption by Christs 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. Quum Transubstantiation (or the change of the substance of bread humanæ
and wine) in the Supper of the Lord, cannot be proved by
holy Writ: but it is repugnant to the plain words of Scriprequirat,
tyre, overthroweth the nature of a Sacrament, and hath given ut unius ejusdem
occasion to many superstitions. nis Corpus in multis locis simul esse non possit, sed in uno aliquo & definito loco esse oporteat, idcirco Christi corpus in multis & diversis locis eodem tempore præsens, esse
potest. Et quoniam ut tradunt sacræ literæ, Christus in cælum fuit sublatus, & ibi usque ad finem seculi est permanşurus, non debet quisquam fidelium carnis ejus & san, guinis Realem & corporalem (ut loquuntur) præsentiam in Eucharistia vel credere vel profiteri. R. Edv. 6. Artic.
“ The body of Christ is given, taken, and eaten, inth e Hæc nota Supper only after an heavenly and spiritual manner; And the
mean whereby the body of Christ is received and eaten in the bentur in Reg. Ed. Supper, is Faith,” vard.6. The Sacrament of the Lords Supper was not by Christs Artic.
Ordinance reserved, carried about, lifted up, and worshipped.
Non habetur hic Artic. in R. Edv. sexti.
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 St. 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 eat and drink the sign of Sacrament of so great a thing.
Of both kinds.
Of the one Oblation of Christ finished upon the Cross.
The offering of Christ once made, is that perfect redemption, propitiation and satisfaction, for all the sins of the whole world, both original and actual, and there is none other satisfaction for sin but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain and guilt, were blasphemous fables, and dangerous deceits.
of the marriage of Priests. Bishops, Priests and Deacons, are not commanded by Non haGods Law, either to vow the estate of single life, or to abstain bentur from marriage : “Therefore it is lawful also for them, as for hæc notata all other Christian men, to marry at their own discretion, as Artic. they shall judge the same to serve better to godliness.
33. 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 Excommunicate, 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 authority thereunto.
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 divers, and may be changed according to the diversity of Countries, and mens manners, so that nothing be ordained against Gods Word. Whosoever through his private judgment willingly and purposely doth openly break the Iraditions and Ceremonies of the Church, which be not repugnant 10 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 one that offendeth against the common order of the Church, and lurteth the Authority of the Ma
gistrate, and woundeth the consciences of weak brethren. Non ha
Every particular or national Church, hath authority to bentur
“ ordain, change and abolish Ceremonies or Rites of the
“ Church, ordained only by mens authority so that all things ta in Edv. 6. Artic. “ be done to edifying.
* Of Homilies. + Homi. The second Book of Homilies, the several titles whereof
we have joyned under this Article, doth contain a godly and Ecclesiæ Anglica
wholsome Doctrine necessary for these times, as doth the næ per in- former Book of Homilies, which were set forth in the time of junctiones Edward the sixth : and therefore we judge them to be read Regias editæ at
in Churches by the Ministers diligently and distinctly, that que com- they may be understanded of the people. mendatæ piæ sunt atque salutares, doctrinamque ab omnibus amplectendam continent.
of the Names of the Homilies.