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Gentiles : that whereas, they speak against you as evil. doers, they may by your good works, which they shall behold, glorify God in the day of vification. Submit yourselves to every ordinance of man for the Lord's fake: whether it be to the King, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well. For fo is the will of God, that with well-doing ye may put to Silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the King.
The Gospel. St. Matt. xxii. 16.
Herodians, saying, Mafter, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man : for thou regardest not the person of men." Tell us therefore, What thinkest thou? Is it law. ful to give tribute unto Cæsar, or not? But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites ? Shew me the tribute-money. And they brought unto him a penny. And he faith unto them, Whose is this image and superscription? They say unto him, Cæsar's. Then faith he unto them, Render there. fore unro Cæsar the thing which are Cæfar's, and unto God the things that are God's. When they had had heard these words, they marvelled, and left him, and went their way.
After the Nicene Creed shall follow the Sermor.
I In the Offertory sball this Sentence be read. Let your light so Ihine before men, that they may fee your good works, and glorify your Father which is in heaven. St. Matt. v. 16.
After the Prayer (For the whole State of Christ's Church, &c.] these Colleats following shall be used.
9 A Prayer for Unity. God the Father of our Lord Jesus Christ, our only
Saviour, the Prince of Peace; Give us grace feriously to lay to heart the great dangers we are in by our unhappy divisions. Take away all hatred and prejudice, and whatfoever elfe may hinder us from godly union and concord; that as there is but one body, and one Spirit, and one hope of our calling; one Lord, ore faith, one baptism, one God and Father of us all; fo we may henceforth be all of one heart and of one fonl, onited in one holy bond of truth and peace, of faith and charity; and may with one mind and one mouth glorify thee, through Jesus Christ our Lord. Amen.
RANT, O Lord, we beseech thee, that the course
of this world may be fo peaceably ordered by thy governance, that thy Church may joyfully serve thee in all godly quietnefs, through Jesus Christ our Lord. Amen.
RANT, we befeech thee, Almighty God, that the
words which we have heard with our outward ears, may through thy grace be so grafted inwardly in our hearts, that they may bring forth in us the fruit of good living, to the honour and praise of thy Name, through Jesus Christ our Lord. Amen.,
LMIGHTY God, the Fountain of all wisdom, who
knowest our neceffities before we ask, and our ignorance in asking; We beseech thee to have compaffion upon our infirmities; and those things which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us for the worthiness of thy Son Jesus Christ our Lord. Amen.
"HE peace of God, which pafseth all underftanding,
keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: And the blessing of God Almighty, the Father, the Son, and Holy Ghost, be amongst you, and remain with you always. Amen
UR Will and Pleasure is, That these Four Forms
of Prayer and Service, made for the Fifth of “ November, the Thirtieth of January, the Twenty-ninth "s of May, and the Twenty-fifth of October, be forth“ with printed and published, and annexed to the Book “ of Common Prayer and Liturgy of the Church of « England; to be used yearly on the said Days, in all “ Cathedrals and Collegiate Churches and Chapels, in « all Chapels of Colleges and Halls within both our “ Universities, and of our Colleges of Eaton and Wio“ chester, and in all Parish Churches and Chapels within “ that Part of our Kingdom of Great-Britain called « England, the Dominion of Wales, and Town of Ber“ wick-upon-Tweed.
“Given at our Court at St. James's the seventh Day
6 of O&tober, 1761, in the First Year of our Reign.
“ By His Majesty's Command,
AGREED UPON BY THE
ARCHBISHOPS and BISHOPS of both PROVINCES,
and the whole CLERGY, In the Convocation holden at London in the year 1563 ;
for the avoiding of Diverfities of Opinions, and for the establishing of Consent touching true Religion.
ARTICLES of RELIGION.
1. Of Faith in the Holy Trinity. "HERE is but one living and true God, everlasting,
without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker and Preserver 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 Ghost.
Articles, &c.). Articles of Religion, as directions for the preaching of the clergy, and rules of faith for
the people, were first drawn up and circulated in the reign of Henry VIIIth, who sent a letter (dated the Inth of July, 1536) to all the bishops, forbidding“ all preaching till Michaelmas ensuing, by which time certain articles of religion, moft Catholic, should be set forth." The king himself framed these articles, of which the followe ing is an abstract:
1, " All preachers were to inftruct the people to beliere the whole Bible, and the three Creeds, viz. the Apostles', the Nicene, and Athanahan, and to interpret all things according to them.
II. “ That baptism was a facrament ipstituted by Chrift; that it was ne. ceffary to falvation; that infants were to be baptised for the pardon of original lin; and that the opinions of the Anabaptifts and Pelagians were deteftable heresies: (And that those of ripe age, who defired baptism, must join with it repentance and contrition for their fins, with a firm belief of the articles of the faith.]
m. “That penance, that is, contrition, confofion, and amendment of life, with works of charity, was neceffary to falvation; to which must be added faith in the inercy of God, that He will justify and pardon as, not for the worthiness of any merit or work done by us, but for the only merits of the blood and passion of Jesus Chrift: nevertheless, that confefkon to a priest was necessary if it might be had; and that the absolution of a prieft was the same as if it were ipoken by God himself, according to our SaviQur's words. That auricular confeflion was of use for the comfort of men's conscienees. And though we are justified only by the fatisfaction of Chrift, get the people were to be instructed in the necellity of good works.
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 God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance: So that two whole and perfect natures, that is to say, the
IV. “That in the facrament of the altar, under the form of bread and wine, there was, truly and substantially, the fame body of Christ that was born of the Virgin.
v. That juftification fignified the remission of lips, and a perfect renovation of nature in Chrift,
VI. “ Concerning images--that the use of them was warranted in Scripture; that they served to itir up devotion ; and that it was meet they should stand in churches: but the people were to be caught, that in kneeling or worshipping before then they were not to do it to the image but to God.
VII. “ Concerning honouring of Saints, they were to be instructed not to expe&t those favours from them which are to be obtained only from God, but they were to honour them, to praise God for them, and to imitate their virtues.
VUI.“ — For praying to faints—That it was good to pray to them to pray for us and with us.
IX. “ Of Ceremonies. The people were to be taught that they were good and lawful, having myftical significations in them; such were the vestments in the worship of God; Sprinkling holy water, to put us in mind of our baptism and the blood of Chrift; giving holy bread, in lign of our anion in Chrift; bearing candles on Candlemas-dar, in remembrance of Christ the spiritual light; giving abes on Alb-Wednesday, to put us is mind of penance and our mortality; bearing palms on Palm Sunday, to shew our desire to receive Christ into our hearts, as he entered into Jesusalem; creeping to the cross on Good
Friday, and kising it, in memory of his death; with the setting up of the sepulchre on that day, the halo lowing of the font, and other exorcisms and benedictions.
Laitly, “ As to purgatory, they were to declare it good and charitable to pray for fouls departed; but since the place they were in, and the pains they suffered, were uncertain by lcripture, they ought to remit them to God's mercy. Therefore all abuses of this doctrine were to be put away, and the people disengaged from believing that the Pope's pardons or malles said in certain places, or before certain images, could deliver fouls out of purgatory.”
In the fucceeding reign these articles were superseded by a fresh series, consifting of forty-two, drawn up by Cranmer and Ridley, which were published with the following title : “ Articles agreed upon by the Bishops and other learned Men, in the Convocation held at London, in the year 1552, for the avoiding diversity of opinions, and ettablishing content touch. ing true Religion. Published by the King's authority." These articles are, for the most part, the fame as our present articles; and were reduced to the number of thirty-nipe in the reign of Elizabeth, who, in the beginning of the year 1962, directed letters of liceoce to review the doctrine and discipline of the church. On this occalion the articles underwent a revifal,