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Of Ciuile magistrates.
of the Churche of Englande, and
Jrelande. Romanus Pontifex nullam habet The Bisloppe of Rome hath no jurisdictionem in hoc Regno Angliæ. iurisdiction in this Realme of Magistratus civilis est à Deo or. Englande. dinatus atque probatus, quamo- The ciuile Magistrate is ordeined, brem illi, non solum propter iram,
and allowed of God: wherefore we sed etiam, propter conscientiam, must obeie him, not onely for feare obediendum est.
of punishment, but also for con
science sake. Leges civiles possunt Christianos The ciuile lawes maie punishe propter capitalia & gravia crimina Christien men with death, for morte punire.
heinous, and grieuous offences. Christianis licet ex mandato It is lawefull for Christians, at Magistratus arma portare & justa the commaundement of the Magisbella administrare.
trate, to weare weapons, and to serue in laweful wares.
XXXVII. Christianorum bona non sunt
Christien mennes gooddes are not communia. Facultates et bona Christian. The richesse and gooddes of ornm non sunt communia, quoad christians are not commune, as jus et possessionem, ut quidam touching the right title and posAnabaptistæ falso jactant; debet session of the same (as certain anatamen quisque de his quæ possidet baptistes dooe falslie boaste); notpro facultatum ratione, pauperibus withstanding euery man ought of eleemosynas benigne distribuere. such thinges as he possesseth, liber
allie to geue almes to the pore, according to his habilitie.
Christien menne maie take an Othe.
As we confesse that vaine, and rashe swearing is forbed Christien
nostro Jesu Christo & ab Apostolo ejus Jacobo, Christianis hominibus interdictum esse fatemur, ita Christianum religionem minime prohibere censemus, quin jubente Magistratu, in causa fidei & charitatis jurare liceat, modo id fiat juxta Prophetæ doctrinam, in Justitia, in Judicio et veritate.
Ressurrectio mortuorum nondum est
men by our Lorde Jesu Christ, and his Apostle James : so we iudge that christien religion doeth not prohibite, but that a man maie sweare, when the magistrato requireth in a cause of faith, and charitie, so it bes doen (according to the Prophetes teaching) in iustice, iudgemente, and trueth.
facta, Resurrectio mortuorum non ad. huc facta est, quasi tantum ad animum pertineat qui per Christi gratiam a morte peccatorum excitetur, sed extremo die quoad omnes qui obierunt, expectanda est ; tunc enim vita defunctis (ut Scripturae manifestissime testantur) propria corpora, carnes & ossa restitu. entur, ut homo integer, prout vel recte vel perdite vixerit, juxta sua opera, sive præmia sive poenas reportet.
The Resurrection of the dead is not
yeat brought to passe. The Resurrection of the dead is not as yet brought to passe, as though it only belonged to the soulle, whiche by the grace of Christe is raised from the death of sinne, but it is to be loked for at the last daie : for then (as Scripture doeth moste manifestlie testifie) to all that bee dead their awne bodies, fleshe, and bone shalbe restored, that the whole man maie (accord. ing to his workes) have other rewarde, or punishment, as he hath lived vertuouslie, or wickedlie.
Defunctorum animæ neque cum
corporibus intereunt, neque otiose dormiunt.
Qui animas defunctorum prædi. cant usque ad diem judicii absque omni sensu dormire, aut illas asserunt una cum corporibus mori, & extrema die cum illis excitandas, ab orthodoxa fide, quæ nobis in sacris literis traditur, prorsus dissentiunt.
The soulles of them that departe this
life doe neither die with the bodies, nor sleep idlie.
Thei whiche saie, that the soulles of suche as depart hens doe sleepe, being without al sence, fealing or perceiuing vntil the daie of iudgement, or affirme that the soulles die with the bodies, and at the laste daie shalbe raised vp with the same, doe ytterlie dissent from the right beliefe declared to vs in holie Scripture.
De Fide in Sacrosanctam
Trinitatem. Unus est vivus et verus Deus, æternus, incorporeus, impartibilis, impassibilis, immensæ potentiæ, sapientiæ, ac bonitatis : Creator et conservator omnium tum visi. bilium tum invisibilium. Et in unitate hujus divinæ naturæ tres sunt Personæ, ejusdem essentiæ, potentiæ, ac æternitatis, Pater, Filius, et Spiritus Sanctus.
Of Faith in the Holy
Trinity. There is but one living and truo 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 per. sons, of one substance, power, and eternity, the Father, the Son, and the Holy Ghost.
This first Article has remained without any alteration since the publication of the Forty-Two Articles of Edward VI. in 1553, in which series it occupied the same position as it does in our own set. Its language may be traced ultimately to the Confession of Augsburg,' the terms of which on this subject were adopted almost verbatim in the Thirteen Articles of 1538, agreed upon by a jointcommittee of Anglican and Lutheran Divines. The same language re-appears also in the Reformatio Legum Ecclesiasticarum, De Summa Trinitate et Fide Catholica,
* Art. 1. “De Deo. - Ecclesiæ magno consensu apud nos docent decretum Nicenæ Synodi, de unitate essentiæ, et de tribus personis, verum et sino ulla dubitatione credendum esse. Videlicet, quod sit una essentia divina, quæ appellatur et est Deus æternus, incorporeus, impartibilis, immensa potentia, sapientia, bonitate, Creator et Conservator omnium rerum visibilium et inrisibilium, et tamen tres sint persona ejusdern essentiæ et potentiæ, et coæternce, Pater, Filius, et Spiritus Sanctus: et nomine personæ utuntur ea significatione qui usi sunt in hac causa scriptores ecclesiastici, ut signi. ficet non partem aut qualitatem in alio, sed quod proprie subsistit." The words in italics are repeated almost verbatim in our own article.
The need of such an Article as this is shown by the formidable spread of Anabaptism in this country as well as on the Continent. Contemporary documents show how very many of the Anabaptists had lost all faith in the doctrine of the Holy Trinity. Some were reviving the Sabellian heresy, and denying that there was more than one Person in the Godhead; others were teaching a form of Arianism, denying the Divinity of the Second Person, while others again maintained that Christ was “a mere man.” 1
The Article falls into two main divisions. The first part treats of the existence of God, and the “necessary doctrine of the divine unity. The second speaks of the mode of God's existence, and the distinctions within the divine nature.
The statement in the first part, that there 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, expresses a belief which is not peculiar to Christianity, but is common to both natural and revealed religion, and is held by every serious Theist, as well as every believer in the Christian revelation. It is not therefore a doctrine
1 The reality of the danger and the character of the heresies prevalent is shown by the closing words of the article in the Confession of Augsburg: "Damnant omnes hæreses, contra hunc Articulum exortas, ut Manichæos, qui duo principia ponebant, bonum et malum. Item Valentinianos, Arianos, Eunomianos, Mahometistas, et omnes horum similes. Damnant et Samosatenos, veteres et neotericos, qui, cum tantum unam personam esse contendant, de verbo et de Spiritu Sancto astute et impie rhetoricantur, quod non sint personæ distinctæ, sed quod Verbum significet verbum vocale, et Spiritus motum in rebus creatum.”
? By saying that the unity of God is “necessary” it is meant that the contrary is inconceivable. “Two prime causes are unimaginable, and for all things to depend of one, and to be more independent beings than one is a clear contradiction.”—Pearson On the Creed, Article 1, ch. ii. $ 13.