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be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed by the Scriptures; but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible Sign or Ceremony ordained of God. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. 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.
Art. XXVI. of the Unworthiness of the Ministers, which hinders 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 Christ's, and do minister b his Commission and Authority, we may use their Ministry, bot in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's Ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such, as by faith, and rightly, do receive the Sacraments ministered unto them, which be effectual, because of Christ's institution and Promise, although they be ministered by evil men.
Nevertheless, it appertaineth to the Discipline of the Church, that inquiry 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.
Art. XXVII. of Baptism.
Baptism is not only a sign of Profession, and mark of Difference, 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 instrument, they that receive Baptism rightly are grafted into the Church : the promises of the forgiveness of sin, and 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 virtue 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.
Art. XXVIII. of the Lord's 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 Christ’s 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.
Transubstantiation (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 Sacrament, and hath given occasion to many SuMerstitions.
The Body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper, is Faith.
The Sacrament of the Lord's Supper was not by Christ's Ordinance reserved, carried about, lifted up, or worshipped.
Art. XXIX. Of the Wicked, which eat not of 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 "...so of Christ; but rather to their Condemnation do eat and drink the Sign or Sacrament of so great a thing.
Art. XXX. of both Kinds.
The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord's Sacrament by Christ's Ordinance and Commandment, ought to be ministered to all Christian men alike.
Art. XXXI. 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 Sacrifice of Masses, in which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.
Art. XXXII. Of the Marriage of Priests.
Bishops, Priests, and Deacons, are not commanded by God's Law, either to vow the estate of single life, or to abstain from Marriage : therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.
Art. XXXIII. 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 excommunicated, 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.
Art. XXXIV. Of the Traditions of the Church.
It is not necessary that Traditions and Cerremonies 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 men's manners, so that nothing be ordained against God's word. Whosoever through his private judgment, willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to 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 he that offendeth against the common order of the Church, and hurteth the Authority of the Magistrate, and woundeth the Consciences of the weak Brethren. Every Particular or National Church hath Authority to ordain, change, and abolish Ceremonies or Rites of the Church, ordained only by man's Authority, so that all things be done to edifying.
Art. XXXV. Qf Homilies.
The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these Times, as doth the former book of Homilies, which were set forth in the time of Edward the Sixth, and therefore we judge them to be read in Churches by the Ministers diligently and distinctly, that they may be understanded of the People.
Of the Names of the Homilies.
1. Of the right Use of the Church.
2. Against Peril of Idolatry.
3. Of repairing and keeping clean of Churches.
4. Of good Works : first of Fasting.
5. Against Gluttony and Drunkenness.
6. Against Excess of Apparel.
7. Of Prayer.
8. Of the Place and Time of Prayer.
9. That Common Prayers and Sacraments ought to be ministered in a known Tongue.
10. Of the reverent Estimation of God's Word.
11. Of Alms-doing.
12. Of the Nativity of Christ.
13. Of the Passion of Christ.
14. Of the Resurrection of Christ.
15. Of the worthy Receiving of the Sacrament of the Body and Blood of Christ
16. %5. Gifts of the Holy Ghost.
17. For the Rogation-days.
18. Of the State of Matrimony.
19. Of Repentance.
20. Against Idleness.
21. Against Rebellion.
[This Article is received in this Church, so far as it declares the books of Homilies to be an explication of Christian doctrine, and instructive in piety and morals. But all references to the constitution and laws of Fngland are considered as inapplicable to the circumstances of this Church, which also suspends the order for the reading of said Homilies in Churches until a revision of them may be conveniently made, for the clearing of them, as well from obsolete words and phrases as from the local references.
Art. XXXVI. Of Consecration of Bishops and Ministers. The book of Consecration of Bishops, and ordering of Priests
and Deacons, as set forth by the General Convention of this Church in 1792, doth contain all things necessary to such consecration and ordering ; neither hath it any thing that, of itself, is superstitious and ungodly : and, therefore, whosoever are consecrated or ordered according to said form, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.
Art. XXXVII. Of the Power of the Civil Mogistrates.
The power of the Civil Magistrate extendeth to all men, as well Clergy as Laity, in all things temporal : but hatn no authority in things purely spiritual. And we hold it to be the duty of all men who are professors of the Gospel, to pay respectful obedience to the civil authority, regularly and legitimately constituted.
Art. XXXVIII. Of Christian Men's Goods, which are not common.
The Riches and Goods of Christians are not common, as touching the Right, Title, and Possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought of such things as he possessetli, liberally to give Alms to the Poor, according to his ability.
Art. XXXIX. Of a Christian Man’s Oath.
As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, and james his Apostle: se we judge that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of Faith and Charity, so it be done according to the Prophet's teaching in Justice, Judgment, and Truth.