2 A adds de precatione pro defunctis. In like manner, we have in Hooper's ninth Article, the doctrine of the schoolmen of purgatory, pardons, prayers for them that are departed out of this world, &c. 3 res est futilis...contradicit] nullis innititur scripturarum testimoniis, sed est res futilis et inaniter conficta J. 4 No maner of person of his own private authority to take upon him to preach the Word of God or to minister his sacramentes openly, Hooper's 17th Article. He adds that a lawful calling is to be known either by manifest signes and tokens out of heaven, or els by such men unto whome appertaineth by office to appoint. 5 contradicit] pernitiose contradicit C, (but the adverb is run through). 6 inuented] fayned LB, cf. col. 2. 8 De Vocatione ministrorum E. 7 warrantie] warrant D. 9 No man may minister in the congregation, except he be called LB, D. 10 De Precibus publicis dicendis in Lingua Vulgari E. 11 Men must speake in the congregation in such tongue as the people understandeth LB, D: cf. col. 2. 1 Hooper adds to vernacular language due and distinct pronunciation. 2A adds quæ duo tantum in ecclesia pro sacramentis a Christo Domino sunt instituta et quæ sola sacramentorum propriam rationem habent.-Albeit that the imposition of hands be tokens of the approbation of the ministers of the Church, according to the example of the Apostles, yet it may not therefore be called a sacrament by like reason as the other two sacraments are, Hooper's 39th Article. 3 The Article in J ends here. 4 Qui indigne ad baptismum et ad cœnum Domini accedunt quamquam percipiunt sacramenta, non tamen rem et salutarem effectum sacramentorum sumunt, imo, quemadmodum Paulus dicit, damnationem sibi ipsis accersunt J. 5 not of any force by vertue or strength of any outward worke of the same (which of superstition is called opus operatum) but only by the vertue and meanes of the Holy Ghost, Hooper's 24th Article. 1562. Dei et primitiuæ Ecclesiæ consuetudini planè repugnat. 1571. tome of the primitiue Churche, to haue publique prayer in the Churche, or to minister the Sacramentes in a tongue not vnderstanded of the people. XXV. De Sacramentis. Sacramenta à Christo instituta, non tantum sunt nota professionis Christianorum, sed certa quædam potius testimonia, et efficatia signa gratiæ, atque bonæ in nos uoluntatis Dei, per quæ inuisibiliter ipse in nobis operatur, nostrámque fidem in se, non solum excitat, uerumetiam confirmat. Duo à Christo Domino nostro in Euangelio instituta sunt Sacramenta, scilicet Baptismus et Coena Domini. Quinque illa uulgo nominata Sacramenta, scilicet, Confirmatio, Pœnitentia, Ordo, Matrimonium, et Extrema unctio, pro sacramentis euangelicis habenda non sunt, ut quæ partim à praua Apostolorum imitatione profluxerunt7, partim uitæ status sunt in scripturis quidem probati, sed sacramentorum eandem cùm baptismo et cœna Domini rationem non habentes: quomodo nec Pœnitentia, ut quæ signum aliquod uisibile seu cæremoniam a Deo institutam non habeat9. Sacramenta non in hoc instituta sunt à Christo, ut spectarentur, aut circumferrentur, sed ut ritè illis uteremur: et in hijs duntaxat qui dignè percipiunt, salutarem habent effec 6 nobis] nos E. 8 institutam] institum E. 10 Vnction] annoyling LB, D: cf. col. 2. XXV. Of the Sacramentes. Sacramentes ordayned of Christe, be not onely badges or tokens of Christian mens profession: but rather they be certaine sure witnesses and effectuall signes of grace and Gods good wyll towardes vs, by the which he doth worke inuisiblie in vs, and doth not only quicken, but also strengthen and confirme our fayth in hym. There are two Sacramentes ordayned of Christe our Lorde in the Gospell, that is to say, Baptisme, and the Supper of the Lorde. Those fyue, commonly called Sacramentes, that is to say, Confirmation, Penaunce, Orders, Matrimonie, and extreme Vnction 10, are not to be compted11 for Sacramentes of the gospel, being such as haue growen partly of the corrupt folowing of the Apostles, partly are states of life alowed in the scriptures: but yet haue not lyke nature of Sacramentes with Baptisme and the Lordes Supper, for that they haue not any visible signe or ceremonie ordayned of God. The Sacramentes were not or dayned of Christ to be gased vpon, or to be caryed about: but that we should duely use them. And in 7 profluxerunt] profluxerint C. 11 compted] accompted LB. 1552. stituta, non tantum sunt notæ professionis Christianorum, sed certa quædam potius testimonia et efficacia signa gratiæ atque bonæ in nos voluntatis Dei, per quæ invisibiliter ipse in nobis operatur, nostramque fidem in se non solum excitat, verum etiam confirmat1. 1552. thei that receiue the Sacramentes vnwoorthelie2, purchace to theimselues Damnatione, as Saincte Paule saieth. Sacramentes ordeined by the worde of God be not onely Badges, and tokens of Christien Mennes professione, but rather thei bee certeine sure witnesses, and effectuall signes of grace, and Goddes good will towarde vs, by the whiche he dothe worke inuisible in vs, and dothe not onlie quicken, but also strengthen, and confirme our faith in him3. XXVII. Ministrorum malitia, non tollit efficaciam institutionum divinarum. Quamvis in Ecclesia visibili, bonis mali sint semper admixti, atque interdum ministerio verbi et Sacramentorum administrationi præsint, tamen cum non suo sed Christi nomine agant, ejusque mandato et authoritate ministrent, illorum ministerio uti licet, cum in Verbo Dei audiendo, tum in Sacramentis percipiendis: neque per illorum malitiam effectus institutorum Christi tollitur, aut gratia donorum Dei minuitur quoad eos, qui fide et rite sibi oblata percipiunt, quæ propter institutionem Christi et promissionem efficacia sunt, licet per malos administrentur. Ad Ecclesiæ ta XXVII. The wickednesse of the Ministres dooeth not take awaie the effectuall operation of Goddes ordinances. Although in the visible Churche the euill be euer mingled with the good, and sometime the euil haue chief aucthoritie in the ministration of the worde and Sacramentes: Yet forasmoche as thei doe not thesame in their owne name, but dooe minister by Christes commission, and auctoritie: we maie use their ministerie bothe in hearing the worde of God, and in the receiuing the sacramentes, neither is the effecte of Goddes Ordinaunces taken awaie by their Wickednesse, or the grace of Goddes giftes diminished from soche, as by faieth and 1 The whole of this clause, both Latin and English, is transposed in 1562. 2 do not receive the virtue and true effect of the same sacraments, although they receive the externall signes and elementes of the sacraments, Hooper's 11th Article. not only signes and notes of the profession of Christian men, but also certaine impressions or prints of the grace and good-will of God towards us, which thing is made perfect in us, when inwardly the Holy Ghost worketh that our faith may apprehend the thing that is signified by the Word and the sacraments, Hooper's 23rd Article. 4 The malice of the minister cannot derogate nor hurt the doctrine, verity and majesty of God's word and his sacraments, Hooper's 25th Article. |