« AnkstesnisTęsti »
Then shall they all kneel upon their knees, and the Priest and Clerks kneeling (in the Place where they are accustomed to jay the Litany) fhall fay the 51. Pfalm.
Lord, have mercy upon us.
Chrift, have mercy upon us.
Lord, have mercy upon us.
OUR Father, &c.
Minifter. O Lord, fave thy fervants;
Anfw. That put their truft in thee.
Minifter. Send unto them help from above;
Anfw. And evermore mightily defend them.
Minifter. Help us O God, our Saviour.
Anfw. And for the glory of thy name deliver us; be merciful to us finners, for thy Names fake.
Anfw. And let our cry come unto thee.
Minister. Let us pray.
LORD, we beseech thee mercifully hear our prayers, and spare all those who confefs their fins unto thee: that they whofe confciences by fin are accufed by thy merciful pardon may be abfolved, through Christ our Lord. Amen.
MOST mighty God, and merciful Father, who haft compaffion upon all men, and hatest nothing that thou haft made, who wouldest not the death of a finner, but that he should rather turn from his fin and be faved; Mercifully forgive us our trefpalles; 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 appertaineth to forgive fins. Spare us therefore, good Lord, fpare thy people whom thou haft redeemed; enter not into judgement with thy fervants, who are vile earth, and miferable finners; but fo turn thine anger from us, who meekly acknowledge our vilenefs, and truly repent us of our faults; and fo make hafte to help us in this world, that we may ever live with thee in the world to come, through Jesus Christ our Lord. Amen.
Then shall the people, ay this that followeth, after the Minifter:
URN thou us, O good Lord, and fo fhall we be turned. Be favourable O Lord, be favourable to thy people, Who turn to thee in weeping, fafting, and praying. For thou art a merciful God, full of compaffon, long-fuffering, and of great pity. Thou fparell when we delerve punishment, and in thy wrath thinkett uron mercy. Spare thy people, good Lord, fpare them. And let not thine heritage be brought to conution. 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 bleffed Son Jefus Christ our Lord. Amen.
Then the Minifier alone shall fay,
THE Lord blefs 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 fuch as are guilty of the Crimes there fpoken of. Because if we attend to each of thofe fentences we shall find that the expreffion is not Curfed be, &c, but Curfed is he
that doeth, &c. and Amen here does not fignify as in the end of the Prayers, So be it, or I pray God it may be fot but as it is in the end of the Creed, all this I firmly believe.
I. Of Faith in the Holy Trinity.
HERE is but One living and true God, everlasting without body, parts, or paffion; of infinite power, wisdom, and goodness; the Maker and Preferver of all things, both visible and invifible. And in unity of this Godhead there be three Perfons, of one fubftance, power, and eternity; the Father, the Son, and the Holy Gholt.
11. Of the Word, or Son of God which was made very Man.
HE Son, which is the Word of the Father, begotten from everlafting of the Father, the very and eternal God, of one fubftance with the Father, took Man's nature in the womb of the blessed Virgin, of her fubftance: fo that two whole and perfect Natures, that is to fay, the Godhead and Manhood, were joined together in one Perfon, never to be divided, whereof is one Chrift, very God, and very Man; who truly fuffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a facrifice, not only for original guilt, but alfo for actual fins of men.
III. Of the going down of Chrift into Hell.
S Chrift died for us, and was buried; fo allo is it to be believed, that he went down into Hell,
HRIST did truly rife again from death, and took again his body, with flesh, botes, and all things apper taining to the perfection of Man's nature, wherewith he afcended into Heaven, and there fitteth, until he return to judge all men at the last day.'
V. Of the Holy Ghost.
HE Holy Ghost, proceeding from the Father and the Son, is of one Substance, Majefty, and Glory,
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 requifite or neceffary to Salvation. In the name of the holy Scripture we do understand thofe Canonical Books of the Old and New Teftament, of whofe Authority was never any doubt in the Church; › Of the Names and Number of the Canonical BOOKS.
And the other Books (as Hierome faith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any Doctrine: Such are these following,
The III. Book of Efdras,
The IV. Book of Efdras,
The Book of Judith,
The rest of the Book of Hefter,
Fejus the Son of Syrach,
* The reafons for compiling thefe Articles feem to have been firft thefe, in imitation of the German Proteftants, to make known the true opinions of the Church of England; and the real caufes of her oppofition to the Church of Rome. adly, To keep all fuch out of its Pale, as might be difpofed fecretly to undermine and betray it. For as the Reformers had fimarted long under the tyranny of Popery, so they had rea
Baruch the Prophet,
The Song of the three Children,
fon to endeavour to fecure themselves from it, and from all its Abettors. Thefe Articles were probably prepared at first by CRANMER and RIDLEY, and publ fhed by royal Authority, first in the Reign of King EDWARD the 6th, 1552; and again with fome alterations in the Reign of Queen ELIZA BETH, 1563.
all the Books of the New Teftament, as they are commonly received, we do receive and account them Canonical. VIL. Of the Old Teftament,
THE HE Old Teftament is not contrary to the New: for both in the Old and New Teftament everlasting life is offered to mankind by Chrift, who is the only Mediator 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 tranfiory Promiles. Alt though the Law given from God by Mofes, as touching Ceremonies and Rites, do not bind "Chriftian men, nor the Civil Precepts thereof ought of neceflity to be received in any Commonwealth: yet notwithflanding, no Christian man whatfoever is free from the obedience of the Commandments which are called Moral VIII. Of the three Creeds.
HE Three Creeds, Nice Creed, Athanafius's Creed, and that which is commonly called the Apostles Creed, ought throughly to be received and believed: for they may be proved by molt certain warrants of holy Scripture. "X Of Original" or Birth Sin.
O man is very far gone nature of every man, that naturally is ingendred of the offspring of Adam, wherary
RIGINAL Sin ftandeth not in the following of Adam, (as the Pelagians do vainly talk) but it is the fault and of the original righteoufnefs, and is of his own nature inclined to evil, fo that the flesh luffeth always contrary to the Spirit, and therefore in every perfon born into this world, it deferveth Gods wrath and damnation. And this infection of nature doth remain; yea, in them that are regenerated, whereby the luft of the flesh, called in Greek, Phronema farkos, which fome do xpound the wisdom, fome fenfuality, fome the affection, fome the defire of the flesh, is not fubject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confefs, that concupi ccnce and luft hath of itself the nature of fin.
X. Of free-will,
HE condition of man after the fall of Adam, is fuch, that he cannot turn and prepare himfelf by his own natural frength and good works to faith, and calling upon God: Wherefore we have no power to do good works pleafant and acceptable to God, without the grace of God by Chrift p eventing us, that we may have a good will, and working with us, when we have that good will.
Xt. Of the Juftification of Man.
WE are, own works or defervings. Wherefore, that we are juftified by faith only, is a
E are accounted righteous before God, only for the merit of our Lord and Saviour Jefus Chrift, by mcft wholfome Doctrine, and very full of comfort as more largely is expreffea in the Homily of Justification. XII. Of Goca Works.
LBEIT that good Works, which are the fruits of Faith, and follow after Juftification, cannot put away our fins, and endure the feverity of God's Judgment; yet are they pleafing and acceptable o God in Chrit and do fpring out neceffarily of a true and lively Faith; infomuch that by them a lively faith may be as evidently known, as a tree difcerned by the fruit.
XIII. Of Works before Juftification.
WORKS done before the grace of Chill, and the inspiration of his fpirit, are not pleafing to God, fore)
afmuch as they fpring not of faith in Jefus Chrift, neither do they make men meet to receive grace, or (as the School Authors fay) deferve grace of congruity: yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of fin.
XIV. Of Works of Supererogation.
7OLUNTARY Works befides, over and above God's Commandments which they call Works of Superera. gation, cannot be taught without arrogancy 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 fake, than of bounden dur ty is required: whereas Christ faith plainly, Whep ye have done all that are commanded to you, fay, We are unprofitable fervants.
XV. Of Chrift alone without Sin.
HRIST in the truth ofour nature, was made like unto us in all things, (fin only except 3) from which he 1925 C clearly void, beth in his Beft, and in his spirts. He came to a lamb willoux pes) who by I crtice of
himfelf once made, fhould take away the fins of the world: and fin (as St. John faith), was not in him. But all we the reft (although baptized and born again in Christ) yet offend in many things; and if we fay we have no fin, we deceive ourselves, and the truth is not in us.
XVI. Of Sin after Baptifm
OT every deadly in willingly committed after Baptifm, is fin against the Holy Ghot, and ungardens able. Wherefore the grant of repentance is not to be denied to fuch, as fall into fin after Baptifm. Af ter we have received the Holy Ghoft, we may depart from grace given, and fall inte fin, and by the grace of God (we may) arife again, and amend our lives, And therefore they are to be condemned, which fay, they can no more fin as long as they live here, or deny the place of forgiveness to fuch as truly repente se tore
XVII. Of Prideftination and Election, y
Redestination to life is the everlasting purpose of God, whereby (before the foundations of the world were jaid) he hath constantly decreed, by his Council, fecret to us, to deliver from curfe and damnation those whom he hath chofen in Chrif out of mankind, and to bring them by Chrift to everlasting falvation, as veffels 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 feafon: they through grace obey the calling: they be justified freely: they be mad tons of God by adoption: they be made like the image of his only begotten Son Jefus Chrift: They wak religieufly in good works, and at length by Gods mercy they attain to everlasting felicity.
As the godly connderation of Predeflination, and our Election in Chrift is full of weet, plafant, and unfpeakable confort to godly perfons, and fuch 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 becaufe it doth greatly establish and confirm their faith of eternal falvation, to be enjoyed through Chrift, as because it doth fervantly kindle their love towards God: So, for curious and carnal per fons, Tacking thefpinit of Chrift, to have continually before their eyes the fentence of Gods Predeftination, is a mcft dangerous downfall, whereby the Devil aoth thrust them either into defperation, or into wretchlefness of meft unclean living, no lefs perilous than defperation.
Furthermore, we must receive Gods Promifes in fuch wife as they be generally fet forth to us in holy Scrip ture: And in our doings, that will of God is to be followed, which we have exprefly declared unto us in the word of God.
XVIII. Of obtaining eternal Saluation only by the Name of Chrift.
HEY alfo are to be had accurfed, that prefume to fay, that every man thall be faved by the Law or Sect which he profeffeth,. fo that he te diligent to frame his life according to that Law and the Light of Nature. For holy Scripture doth it out unto us only the Name of Jefus Christ, whereby men muit be faved. XIX. Of the Church.
FI Davisible Church of Chrift is a Congregation of faithful men, in the which the pure. Word of God is
and the Sacraments be
e neceffity are requifite to the faine.
according to Chrifts Ordinance, in all those things that
As the Church of Hierufalem, Alexandria, and Antisch, have erred; fo alfo the Church of Rome hath erred, not only in their living and manner of Ceremonie, but alfo in matters of Faith.
XX. Of the Authority of the Church.
HE Church hath power to decree Rites or Ceremonies. and Authority in controverfies of Faith: And yet it is not law ul for the Church to ordain any thing that is contrary to Gods Word written, neither may it fo expound one place of Scripture that it be repugnant to another. Wherefore, although the Church be a Withefs and a Keeper of Holy Writ, yet as it ought not to decree any thing against the fame, so befides. the fame ought it no: to enforce any thing to be believed for neceffity of falvation..
XXI. Of the Authority of general Councils.
ENERAL Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together (forafmuch as they be an Affembly of Men, whereof all be not governed with the Spirit and Word of God) they may err, and fome times have erred, even in things pertaining unto God. Wherefore things ordained by them as neceffary to falvation, have neither frength nor Authority, unlefs it may be declared that they be taken out of Holy Scripture.
XXII. Of Purgatory
HE Romish Doctrine concerning Purgatory, Pardons, Worhipping and Adoration, as well of images, as of reliques, and alfo invocation of Saints, is a fond thing vainly invented, and grounded upon no war ranty of Scripture, but rather repugnant to the Word of God.
XXIII. Of Miniftering in the congregation.
Tis 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 fent to execute the fame. And those we ought to judge lawfully called and fent, which be chofen and called to this Work by men who have publick Authority given unto them in the Congregation, to call and fend Minifters into the Lords Vineyard.
XXIV. Of Speaking in the Congregation in fuch a tongue as the people understandeth.
T is a thing plainly repugnant to the word of God, and the cultom of the Primitive Church, to have Pub
Ilic Prayer in the Church, or to Minifter the Sacraments in a Tongue not, underbanded of the people.
XXV. Of the Sacraments.
ACRAMENTS ordained of Christ be not only badges or tokens of Chriftian mens profeflion: but rather they be certain fare witneffes, and effectual signs of grace, and Gods good will towards us, by the which he doth work invifibly in us, and doth not only quicken but also ftrengthen and confirm our faith in him. There are two Sacraments ordained of Chrifl our Lord in the Gospel, that is to fay, Baptifm and the Sup per of the Lord..
Thofe five commonly called Sacraments, that is to fay, Confirmation. Perance, Orders, Matrimony and ex. treme Unction, are not be counted for Sacraments of the Gofpel. being fuch as have grown, partly of the corrupt following of the Apoftles, partly are fta:es of life allowed by the Scriptures: but yet have not like nature of Sacraments with Baptifmn and the Lords Supper, for that they have not any visible Sign or Ceremony ordained of God.
The Sacraments were not ordained of Chrift to be gazed upon, or to be carried about, but that we fhould duly ufe then. And in fuch only as worthily receive the fame, they have a wholefome effect or operation: but they that receive them unworthily, purchase to themfelves damnation, as St. Paul faith.
XXVI. Of the Unworthiness of the Minifters, which binders not the effect of the Sacraments. LTHOUGH in the visible Church the evil be ever mingled with the good, and fometimes the evil have chief authority in the miniftration of the Word and Sacraments: yet forafmuch as they do notthe fanie in their own name, but in Chrifts, and do minifter by his Commiffion and Authority, we may use their Mini fry, both in hearing the Word of God, and in the receiving of the Sacraments. Neither is the effect of Chrifts ordinance taken away by their wickedness, nor the grace of Gods gifts diminished from fuch, as by faith, and rightly do receive the Sacraments miniltered unto them, which be effectual, because of Christs inftitu. tion and promife, although they be ministered by evil men.
Nevertheless, it appertaineth to the Difcipline of the Church, that enquiry be made of evil Ministers, and that they be accufed by thofe that have knowledge of their offences: and finally being found guilty, by just Judgment be depoíed.
XXVII. Of Baptifm.
BA from others to be not chriftened but it is also a fign of Regeneration, or new Birth, whereby, as by
APTISM is not only a fign of Profeflion, and mark of Difference, whereby Chriftian men are difcerned
an inftrument, they that receive Baptifm rightly are grafted into the Church: the promifes of the forgiveness of fin, and of our adoption to be the Sons of God by the Holy Gholt, are vifiby figned and fealed: faith is confirmed, and grace increased by virtue of prayer unto God. The Baptifm of 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.
HE Supper of the Lord is not only a fign of the Love that Chriftians ought to have among themfelves one to another: but rather it is a Sacrament of our redemption by Christs death: Infomuch that to fuch as rightly, worthily, and with faith receive the fame, the Bread which we break, is a partaking of the body of Chrift; and likewife the Cup of Bleffing is a partaking of the Blood of Chrift.
Tranfubftantiation (or the change of the fubflance 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 Sacrament,, and hath given occafion to many Superftitions.
The Body of Chrift 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 referved, carried about, lifted up, or worshipped.
XXIX. Of the wicked, which cat not the Body of Chrift in the use of the Lords Supper.
HE wicked and fuch as be void of a lively faith, although they do carnaly and visibly prefs with their Teeth (he St. Auguftine faith) the Sacrament of the Body and Blood of Chrift: yet in no wife are they partakers of Chrift; but rather to their condemnation do cat and drink the Sign or Sacrament of so great a thing. XXX Of both Kinds.
HE Cup of the Lord is not to be denied to the lay-people; for both the parts of the Lords Sacrament, HF of thdiance and commandment, ought to be miniffered to all Chriftian men alike.
XXXI. Of the one oblation of Chrift finished upon the Cross.
Tins whole world both original and actual, and there is none other fatisfaction for fin, but that HE Offering of Chrift once made, is that perfect redemption, propitiation, and fatisfaction for all the alone. Wherefore the facrifice of Maffes, in the which it was commonly faid, that the Priest did offer Chrift for the quick and the dead, to have emiffion of pain or guilt, were blafphemous fables, and dangerous deceits. XXXII. Of the Marriage of Pricfts.
BISHOPS, Pinets, and Dragons, are for commanded by Gods Law, either to vow the estate of fingle life,
or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own difcretion, as they fhall judge the fame to ferve better to godliness.
XXXIII. Of excommunicate persons, how they are to be avoided.
HAT perfon, 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 Pub. lican, until he be openly reconciled by penance, and received into the Church by a Judge that hath authority
XXXIV. Of the Traditions of the Church.
Tis not neceffary that Traditions and Ceremonies be in all places one, or utterly like; for at all times they I have been divery, and may be changed according to the diverfity of Countrice, Times; find Mens manner,