An introduction to the theology of the Church of England, in an exposition of the Thirty-nine Articles of the Church of England by Thomas Pownall Boultbee (London: Longmans, Green & Co., n.d.)
For part one, i-xix, see:
http://reformationanglicanism.blogspot.com/2010/11/boultbee-i-xix-protestand-reformed.html
Part two follows.
Pg .1, no wonder the Orthodox, Romanists and Anglo-Romewardizers would not not read Boultbee.
Part IV. (Arts. XIX.-XXXIV.) We now come to the Church which holds these doctrines. It is defined as consisting of an assembly of faithful men, possessing the pure word of God and the sacraments complete in all essentials. But the most famous individual churches have not been exempt from serious error. The Church may appoint rites, and can judge in controversy, subject to the supreme authority of Scripture. But even General Councils, being composed of fallible men, have no collective infallibility, and are subject to the authority of Scripture. In particular, purgatory, indulgences, saint and image worship, are errors which have prevailed, contrary to the Word of God.
The ministers of the Church ought to be lawfully appointed, and the services performed in the vulgar tongue.
The nature and number of the sacraments of Christ are next set forth; the five Romish sacraments are repudiated; and the exhibition, as distinguished from the use, of the sacraments is rejected. Evil ministers cannot annul that grace which Christ bestows on the faithful in the use of His ordinances. Yet such ministers should receive due ecclesiastical discipline.
The efficacy of Baptism follows, and the privilege of infants to receive it. The nature of the communion of Christ's body and blood in the Lord's Supper is described; and all participation of Christ by those who have not! living faith is denied. To partake of the Cup as well as the Bread is the right of the laity. Christ cannot be offered again in the Eucharist, for His sacrifice is complete and, sufficient. The clergy have full liberty to marry. Excommunicated persons ought to be avoided. Rites and ceremonies may vary according to the convenience of national Churches. But private persons ought not to disobey them.
Pg. 2, standard material, but not very enlightening, not very deep, not very challenging and quite substandard the Westminster Confession of Faith.
NOTES ON THE TEXT OF ARTICLE I.
Comparing the Latin with the English text, we may notice the following expressions:—
Without body : Latin, incorporeus. Without parts : Latin impartibilis, i.e. insusceptible of division into parts. Without passions : Latin, impassibilis, i.e. incapable of suffering. Infinite : Latin, immense, immeasurable.
This Article remains as it was in the original formula of 1552.
It has been chiefly derived from Art. I. of the Augsburg -Confession, as may be seen from the following quotation from that document:—
Pg. 12, amidst the other rather banal and un-developed observations by Boultbee, an historical note on Trinitarianism:
The Trinitarian controversy in the Church of England belonged chiefly to the commencement of the eighteenth century. In 1685 the celebrated work of Bishop Bull appeared, the Defensio Fidei Niceni. It is a learned investigation of the opinions of the fathers of the first three centuries on the doctrine of the Trinity. It remains the standard work on that part of the subject. Bishop Bull died in 1709, and the controversy took another form, mainly in consequence of the publications of Dr. Samuel Clarke, which were considered to be a revival of Arian opinions. This led to the valuable treatises of Waterland on the Trinity; they appeared in succession for some years, and remain as a copious storehouse of theology on the various points of the doctrine of the Holy Trinity.
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