Psalms Box Set : The Shop at St Paul's Cathedral Online
Psalms Box Set
'The intense pleasure and satisfaction to be gleaned from these discs is hard to explain to the uninitiated. John Scott's relaxed direction, lovingly caressing these timeless words and phrases, creates an aura of mystery and sanctity.
Here, surely, is the very apogee of English Psalm singing'
(Gramophone)
The Psalms of David
The Complete St Paul's Cathedral Psalter
St Paul's Cathedral has published an entirely new version of its famous Psalter, with the familiar words of The Book of Common Prayer freshly pointed by John Scott, the Cathedral's Director of Music, and a wide selection of chants brought up to date with additions alongside well-known favourites.
This recording presents the complete Psalter in sonic form on 12 CDs. The enclosed booklet contains the texts of all the Psalms and a biograhical index of all 112 composers.
The discs are also available separately.
THE CHOIR OF ST PAUL'S CATHEDRAL, LONDON
ANDREW LUCAS organ (Psalms 1 to 97; 102, 103)
HUW WILLIAMS organ (Psalms 98 to 101; 104 to 150)
JOHN SCOTT Director of Music
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Track Listings
Disc 1 : Psalms 1 to 17
Psalm 1: Blessed is the man that hath not walked in the counsel of the ungodly [2’36]
Psalm 2: Why do the heathen so furiously rage together? [3’34]
Psalm 3: Lord, how are they increased that trouble me [2’51]
Psalm 4: Hear me when I call, O God of my righteousness [3’19]
Psalm 5: Ponder my words, O Lord; consider my meditation [4’51]
Psalm 6: O Lord, rebuke me not in thine indignation [3’25]
Psalm 7: O Lord my God, in thee have I put my trust [5’45]
Psalm 8: O Lord our Governor, how excellent is thy Name [2’58]
Psalm 9: I will give thanks unto thee, O Lord, with my whole heart [6’02]
Psalm 10: Why standest thou so far off, O Lord? [6’29]
Psalm 11: In the Lord put I my trust [2’57]
Psalm 12: Help me, Lord, for there is not one godly man left [3’23]
Psalm 13: How long wilt thou forget me, O Lord for ever? [2’31]
Psalm 14: The fool hath said in his heart there is no God [3’54]
Psalm 15: Lord, who shall dwell in thy tabernacle? [2’38]
Psalm 16: Preserve me, O God, for in thee have I put my trust [3’36]
Psalm 17: Hear the right, O Lord; consider my complaint [5’22]
Disc 2 : Psalms 18 to 29
Psalm 18: I will love thee, O Lord my strength [14’07]
Psalm 19: The heavens declare the glory of God [4’57]
Psalm 20: The Lord hear thee in the day of trouble [3’03]
Psalm 21: The King shall rejoice in thy strength, O Lord [4’17]
Psalm 22: My God, my God, look upon me [9’58]
Psalm 23: The Lord is my shepherd, therefore can I lack nothing [3’23]
Psalm 24: The earth is the Lord’s, and all that therein is [3’28]
Psalm 25: Unto thee, O Lord, will I lift up my soul [6’37]
Psalm 26: Be thou my Judge, O Lord [3’54]
Psalm 27: The Lord is my light and my salvation [5’43]
Psalm 28: Unto thee will I cry, O Lord my strength [4’10]
Psalm 29: Bring unto the Lord, O ye mighty, bring young rams unto the Lord [3’52]
Disc 3 : Psalms 30 to 40
Psalm 30: I will magnify thee, O Lord, for thou hast set me up [4’20]
Psalm 31: In thee, O Lord, have I put my trust [8’49]
Psalm 32: Blessed is he whose unrighteousness is forgiven [4’41]
Psalm 33: Rejoice in the Lord, O ye righteous [6’23]
Psalm 34: I will alway give thanks unto the Lord [6’31]
Psalm 35: Plead thou my cause, O Lord [9’31]
Psalm 36: My heart sheweth me the wickedness of the ungodly [4’38]
Psalm 37: Fret not thyself because of the ungodly [12’36]
Psalm 38: Put me not to rebuke, O Lord, in thine anger [6’49]
Psalm 39: I said, I will take heed to my ways that I offend not in my tongue [6’08]
Psalm 40: I waited patiently for the Lord [7’23]
Disc 4 : Psalms 41 to 55
Psalm 41: Blessed is he that considereth the poor and needy [4’45]
Psalm 42: Like as the hart desireth the waterbrooks [4’52]
Psalm 43: Give sentence with me, O God, and defend my cause [2’54]
Psalm 44: We have heard with our ears, O God [7’46]
Psalm 45: My heart is inditing of a good matter [5’51]
Psalm 46: God is our hope and strength [3’46]
Psalm 47: O clap your hands together all ye people [2’49]
Psalm 48: Great is the Lord and highly to be praised [4’04]
Psalm 49: O hear ye this, all ye people [7’25]
Psalm 50: The Lord, even the most mighty God, hath spoken [7’13]
Psalm 51: Have mercy upon me, O God [6’33]
Psalm 52: Why boastest thou thyself, thou tyrant [3’32]
Psalm 53: The foolish body hath said in his heart there is no God [3’01]
Psalm 54: Save me, O God, for thy Name’s sake [2’43]
Psalm 55: Hear my prayer, O God [8’00]
Disc 5 : Psalms 56 to 68
Psalm 56: Be merciful unto me, O God [3’01]
Psalm 57: Be merciful unto me, O God [4’09]
Psalm 58: Are your minds set upon righteousness, O ye congregation? [3’56]
Psalm 59: Deliver me from mine enemies, O God [5’34]
Psalm 60: O God, thou hast cast us out and scattered us abroad [4’09]
Psalm 61: Hear my crying, O God; give ear unto my prayer [3’20]
Psalm 62: My soul truly waiteth still upon God, for of him cometh my salvation [4’15]
Psalm 63: My soul thirsteth for thee; my flesh also longeth after thee [3’54]
Psalm 64: Hear my voice, O God, in my prayer [3’49]
Psalm 65: Thou, O God, art praised in Sion [4’53]
Psalm 66: O be joyful in God all ye lands [5’50]
Psalm 67: God be merciful unto us, and bless us [3’02]
Psalm 68: Let God arise, and let his enemies be scattered [11’54]
Disc 6 : Psalms 69 to 78
Psalm 69: Save me, O God, for the waters are come in [11’37]
Psalm 70: Haste thee, O God, to deliver me [2’37]
Psalm 71: In thee, O Lord, have I put my trust [7’39]
Psalm 72: Give the King thy judgements, O God [6’06]
Psalm 73: Truly God is loving unto Israel [7’32]
Psalm 74: O God, wherefore art thou absent from us so long? [8’00]
Psalm 75: Unto thee, O God, do we give thanks [3’40]
Psalm 76: In Jewry is God known; his Name is great in Israel [3’23]
Psalm 77: I will cry unto God with my voice; even unto God will I cry [7’08]
Psalm 78: Hear my law, O my people [20’25]
Disc 7 : Psalms 79 to 92
Psalm 79: O God, the heathen are come into thine inheritance [5’08]
Psalm 80: Hear, O thou Shepherd of Israel [5’48]
Psalm 81: Sing we merrily unto God our strength [5’10]
Psalm 82: God standeth in the congregation of princes [2’51]
Psalm 83: Hold not thy tongue, O God [5’04]
Psalm 84: O how amiable are thy dwellings [4’15]
Psalm 85: Lord, thou art become gracious unto thy land [4’12]
Psalm 86: Bow down thine ear, O Lord, and hear me [5’25]
Psalm 87: Her foundations are upon the holy hills [2’12]
Psalm 88: O Lord God of my salvation [6’14]
Psalm 89: My song shall be alway of the loving-kindness of the Lord [13’58]
Psalm 90: Lord, thou hast been our refuge [5’24]
Psalm 91: Whoso dwelleth under the defence of the most High [4’58]
Psalm 92: It is a good thing to give thanks unto the Lord [4’26]
Disc 8 : Psalms 93 to 104
Psalm 93: The Lord is King and hath put on glorious apparel [2’19]
Psalm 94: O Lord God, to whom vengeance belongeth [6’38]
Psalm 95: O come, let us sing unto the Lord [3’29]
Psalm 96: O sing unto the Lord a new song; sing unto the Lord all the whole earth [4’13]
Psalm 97: The Lord is King; the earth may be glad thereof [4’13]
Psalm 98: O sing unto the Lord a new song, for he hath done marvelous things [3’03]
Psalm 99: The Lord is King, be the people never so unpatient [3’24]
Psalm 100: O be joyful in the Lord, all ye lands [1’53]
Psalm 101: My song shall be of mercy and judgement [3’31]
Psalm 102: Hear my prayer, O Lord [8’27]
Psalm 103: Praise the Lord, O my soul and all that is within me [6’53]
Psalm 104: Praise the Lord, O my soul [9’25]
Disc 9 : Psalms 105 to 113
Psalm 105: O give thanks unto the Lord and call upon his Name [10’28]
Psalm 106: O give thanks unto the Lord for he is gracious [12’39]
Psalm 107: O give thanks unto the Lord for he is gracious [12’28]
Psalm 108: O God my heart is ready; I will sing and give praise [4’10]
Psalm 109: Hold not thy tongue, O God of my praise [9’06]
Psalm 110: The Lord said unto my Lord: Sit thou on my right hand [2’42]
Psalm 111: I will give thanks unto the Lord with my whole heart [3’35]
Psalm 112: Blessed is the man that feareth the Lord [3’47]
Psalm 113: Praise the Lord ye servants; O praise the Name of the Lord [246]
Disc 10 : Psalms 114 to 118; Psalm 119 to verse 144
Psalm 114: When Israel came out of Egypt [2’10]
Psalm 115: Not unto us, O Lord, but unto thy Name give the praise [5’21]
Psalm 116: I am well pleased that the Lord hath heard the voice of my prayer [5’07]
Psalm 117: O praise the Lord, all ye heathen [1’07]
Psalm 118: O give thanks unto the Lord, for he is gracious [7’51]
Psalm 119
vv 1-8 Blessed are those that are undefiled in the way [1’46]
vv 9-16 … Wherewithal shall a young man cleanse his way [1’55]
vv 17-24 … O do well unto thy servant that I may live [1’46]
vv 25-32 … My soul cleaveth to the dust; O quicken thou me [2’58]
vv 33-40 … Teach me, O Lord, the way of thy statutes [2’01]
vv 41-48 … Let thy loving mercy come also unto me, O Lord [1’56]
vv 49-56 … O think upon thy servant as concerning thy word [1’39]
vv 57-64 … Thou art my portion, O Lord, I have promised to keep [1’57]
vv 65-72 … O Lord, thou hast dealt graciously with thy servant [2’51]
vv 73-80 … Thy hands have made me and fashioned me [2’15]
vv 81-88 … My soul hath longed for thy salvation [2’04]
vv 89-96 … O Lord, thy word endureth for ever in heaven [1’58]
vv 97-104 … Lord, what love have I unto thy law [3’07]
vv 105-112 … Thy word is a lantern unto my feet [2’04]
vv 113-120 … I hate them that imagine evil things [2’03]
vv 121-128 … I deal with the thing that is lawful and right [2’05]
vv 129-136 … Thy testimonies are wonderful, therefore doth my soul [1’59]
vv 137-144 … Righteous art thou, O Lord, and true is thy judgement [2’45]
Disc 11 : Psalm 119 from verse 145, Psalms 120 to 138
Psalm 119
vv 145-152 … I call with my whole heart; hear me, O Lord [2’12]
vv 153-160 … O consider mine adversity and deliver me [2’01]
vv 161-168 … Princes have persecuted me without a cause [1’46]
vv 169-176 … Let my complaint come before thee, O Lord [3’02]
Psalm 120: When I was in trouble, I called upon the Lord [2’25]
Psalm 121: I will lift up mine eyes unto the hills from whence cometh my help [3’03]
Psalm 122: I was glad when they said unto me [2’55]
Psalm 123: Unto thee lift I up mine eyes, O thou that dwellest in the heavens [2’15]
Psalm 124: If the Lord himself had not been on our side [2’25]
Psalm 125: They that put their trust in the Lord [2’42]
Psalm 126: When the Lord turned again the captivity of Sion [2’10]
Psalm 127: Except the Lord build the house, their labour is but lost that built it [2’16]
Psalm 128: Blessed are all they that fear the Lord and walk in his ways [2’42]
Psalm 129: Many a time have they fought against me, from my youth up [2’45]
Psalm 130: Out of the deep have I called unto thee, O Lord [3’12]
Psalm 131: Lord I am not high-minded; I have no proud looks [2’11]
Psalm 132: Lord remember David and all his trouble [5’33]
Psalm 133: Behold how good and joyful a thing it is [1’53]
Psalm 134: Behold now, praise the Lord all ye servants of the Lord [1’32]
Psalm 135: O praise the Lord, laud ye the name of the Lord [6’17]
Psalm 136: O give thanks unto the Lord for he is gracious [6’36]
Psalm 137: By the waters of Babylon we sat down and wept [3’49]
Psalm 138: I will give thanks unto thee, O Lord, with my whole heart [3’27]
Disc 12 : Psalms 139 to 150,
alternative settings of Psalms 121 and 150 and an Easter Anthem
Psalm 139: O Lord, thou hast searched me out and known me [7’45]
Psalm 140: Deliver me, O Lord, from the evil man [4’13]
Psalm 141: Lord, I call upon thee, haste thee unto me and consider my voice [4’20]
Psalm 142: I cried unto the Lord with my voice: yea, even unto the Lord [3’49]
Psalm 143: Hear my prayer, O Lord, and consider my desire [5’16]
Psalm 144: Blessed be the Lord my strength, who teacheth my hands to war [5’07]
Psalm 145: I will magnify thee, O God my King, and I will praise thy Name [6’28]
Psalm 146: Praise the Lord, O my soul; while I live will I praise the Lord [3’43]
Psalm 147: O praise the Lord, for it is a good thing to sing praises unto our God [5’57]
Psalm 148: O praise the Lord of heaven; praise him in the height [3’59]
Psalm 149: O sing unto the Lord a new song [2’46]
Psalm 150: O praise God in his holiness; praise him in the firmament [2’29]
Alternative settings
Psalm 150: O praise God in his holiness; praise him in the firmament [2’17]
Psalm 121: I will lift up mine eyes unto the hills from whence cometh my help [3’10]
Morning Canticle
Easter Anthem Christ our passover is sacrificed for us (John Scott) [3’08]
Monday, May 24, 2010
WCF 14.2 « Daily Westminster
WCF 14.2 « Daily Westminster
Westminster Confession of Faith
Chapter 14: Of Saving Faith
2: By this faith, a Christian believes to be true whatsoever is revealed in the Word, for the authority of God Himself speaking therein;[282] and acts differently upon that which each particular passage thereof contains; yielding obedience to the commands,[283]trembling at the threatenings,[284] and embracing the promises of God for this life, and that which is to come.[285] But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.[286]
Come Down O Love Divine (Down Ampney) - performed by the choir of King's College, Cambridge
We pray that Whitsunday Week will be profitable for doctrine, reproof, correction and instruction in righteousness. This is a tremendous and joyous week for Prayer Book Anglicans.
For Monday's services of divine worship, the Monday in the Whitsunday Week.
For Monday's services of divine worship, the Monday in the Whitsunday Week.
D Philip Veitch Today’s Readings
Monday In Whitsun-Week
(Monday 24th May, 2010)
At Morning Prayer
Genesis 11:1-9
1 Corinthians 12:1-14
Psalms: Day 24 Morning
At Evening Prayer
Numbers 11:16-31
1 Corinthians 12:27-13:end
Psalms: Day 24 Evening
At Holy Communion
Epistle: Acts 10:34-48
Gospel: John 3:16-21
Psalms 116 through 119.32 shall be said or sung. A Psalm-singing or reading Church.
1662 BCP Churches will be following this theo-biblical-spiritual work-out. It's demanding, but that's Confessional Anglicanism. There is a reason is appeals to Marine and Naval officers. It's not for the faint or weak.
Give us grace, O Lord, to "think and act" aright.
D Philip Veitch Today’s Readings
Monday In Whitsun-Week
(Monday 24th May, 2010)
At Morning Prayer
Genesis 11:1-9
1 Corinthians 12:1-14
Psalms: Day 24 Morning
At Evening Prayer
Numbers 11:16-31
1 Corinthians 12:27-13:end
Psalms: Day 24 Evening
At Holy Communion
Epistle: Acts 10:34-48
Gospel: John 3:16-21
Psalms 116 through 119.32 shall be said or sung. A Psalm-singing or reading Church.
1662 BCP Churches will be following this theo-biblical-spiritual work-out. It's demanding, but that's Confessional Anglicanism. There is a reason is appeals to Marine and Naval officers. It's not for the faint or weak.
Give us grace, O Lord, to "think and act" aright.
Church Society - Issues : Doctrine : Heads : Bromiley Baptism - Election of the Father
Church Society - Issues : Doctrine : Heads : Bromiley Baptism - Election of the Father
Baptism, election and covenant by the late Rev. Dr. Geoffrey Bromiley, Evangelical Anglican scholar.
Baptism, election and covenant by the late Rev. Dr. Geoffrey Bromiley, Evangelical Anglican scholar.
Covenant Theology: Controversial Quote For May 24, 2010
Covenant Theology: Controversial Quote For May 24, 2010
“There can be no justification in a legal or forensic sense, but upon the ground of universal, perfect, and uninterrupted obedience to law. This is of course denied by those who hold that gospel justification, or the justification of penitent sinners, is of the nature of a forensic or judicial justification. They hold to the legal maxim, that what a man does by another he does by himself, and therefore the law regards Christ's obedience as ours, on the ground that He obeyed for us “ [Charles Finney - Systematic Theology, p. 362].
“There can be no justification in a legal or forensic sense, but upon the ground of universal, perfect, and uninterrupted obedience to law. This is of course denied by those who hold that gospel justification, or the justification of penitent sinners, is of the nature of a forensic or judicial justification. They hold to the legal maxim, that what a man does by another he does by himself, and therefore the law regards Christ's obedience as ours, on the ground that He obeyed for us “ [Charles Finney - Systematic Theology, p. 362].
Sunday, May 23, 2010
Evangelicals do not undervalue unity « The Barnabas Project
Evangelicals do not undervalue unity « The Barnabas Project
What Evangelical Religion is not
According to J. C. Ryle, Bishop of Liverpool 1880–1900
‘I go on to say that Evangelical religion does not undervalue unity. It is not true to say that we do. We love harmony and peace as much as any Christians in the world. We long for that day when there shall be no more controversy, strife, and division; when Ephraim shall no longer vex Judah, nor Judah Ephraim.But we firmly maintain that there can be no real unity without oneness in the faith. We protest against the idea of unity based on a common Episcopacy, and not on a common belief of Christ’s Gospel. As for the theories of those who make advances to Rome, and hold out the hand to the Church of Bonner and Gardiner, while they turn their backs on the Church of Knox and Rutherford, Chalmers and M’Cheyne, we repudiate them with indignation as unworthy of English Churchmen. We abhor the very idea of reunion with Rome, unless Rome first purges herself from her many false doctrines and superstitions.
Westminster Shorter Catechism Audio « Gairney Bridge
Westminster Shorter Catechism Audio « Gairney Bridge
If you have NOT memorized the WSC, here's a tool.
If you have NOT memorized the WSC, here's a tool.
LC 72, SC 86 « Daily Westminster
LC 72, SC 86 « Daily Westminster
ARE THESE NOT GRAND?
Westminster Larger Catechism
Q. 72. What is justifying faith?
A. Justifying faith is a saving grace,[297] wrought in the heart of a sinner by the Spirit[298] and Word of God,[299] whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition,[300] not only assenteth to the truth of the promise of the gospel,[301] but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin,[302] and for the accepting and accounting of his person righteous in the sight of God for salvation.[303]
Westminster Shorter Catechism
Q. 86. What is faith in Jesus Christ?
A. Faith in Jesus Christ is a saving grace,[178] whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.[179]
ARE THESE NOT GRAND?
Westminster Larger Catechism
Q. 72. What is justifying faith?
A. Justifying faith is a saving grace,[297] wrought in the heart of a sinner by the Spirit[298] and Word of God,[299] whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition,[300] not only assenteth to the truth of the promise of the gospel,[301] but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin,[302] and for the accepting and accounting of his person righteous in the sight of God for salvation.[303]
Westminster Shorter Catechism
Q. 86. What is faith in Jesus Christ?
A. Faith in Jesus Christ is a saving grace,[178] whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.[179]
Bishop Thomas Ken (1637-1711): Prayer for the Church of England
O CHRIST, Head of thy Body the Church, let not this poor Member of it amongst us, Perish!
What it is, Thou seest, Lord; with Pity behold us: What it was, Thou knowest, O Lord, in Mercy restore us: Thy Primitive Order in Christan Truth and Worship, for the saving of Souls, which is cast down, set up:
The present Confusions, Distractions, Innovations, Errors which are got up, cast down: Set up thy Glory, O Lord, amongst us;
And what is set apart to support it, do Thou maintain, and continue to us, and our Posterities after us, for Jesus Christ his sake. Amen.
Bishop Thomas Ken (1637-1711)
Former Chaplain to King Charles II
What it is, Thou seest, Lord; with Pity behold us: What it was, Thou knowest, O Lord, in Mercy restore us: Thy Primitive Order in Christan Truth and Worship, for the saving of Souls, which is cast down, set up:
The present Confusions, Distractions, Innovations, Errors which are got up, cast down: Set up thy Glory, O Lord, amongst us;
And what is set apart to support it, do Thou maintain, and continue to us, and our Posterities after us, for Jesus Christ his sake. Amen.
Bishop Thomas Ken (1637-1711)
Former Chaplain to King Charles II
Against Heresies: Richard Baxter's Confession of Sin
Against Heresies
The following helpful prayer of confession was penned by the seventeenth century Puritan Richard Baxter:
O most great, most just and gracious God; you are of purer eyes than to behold iniquity; but you have promised mercy through Jesus Christ to all who repent and believe in him.
Therefore we confess that we are sinful by nature and that we have all sinned and come short of the glory of God.
We have neglected and abused your holy worship and your holy name. We have dealt unjustly and uncharitably with our neighbours. We have not sought first your kingdom and righteousness.
We have not been content with our daily bread.
You have revealed your wonderful love to us in Christ and offered us pardon and salvation in him; but we have turned away.
We have run into temptation; and the sin that we should have hated, we have committed.
Have mercy upon us, most merciful Father! We confess you alone are our hope. Make us your children and give us the Spirit of your Son, our only Saviour. Amen
The following helpful prayer of confession was penned by the seventeenth century Puritan Richard Baxter:
O most great, most just and gracious God; you are of purer eyes than to behold iniquity; but you have promised mercy through Jesus Christ to all who repent and believe in him.
Therefore we confess that we are sinful by nature and that we have all sinned and come short of the glory of God.
We have neglected and abused your holy worship and your holy name. We have dealt unjustly and uncharitably with our neighbours. We have not sought first your kingdom and righteousness.
We have not been content with our daily bread.
You have revealed your wonderful love to us in Christ and offered us pardon and salvation in him; but we have turned away.
We have run into temptation; and the sin that we should have hated, we have committed.
Have mercy upon us, most merciful Father! We confess you alone are our hope. Make us your children and give us the Spirit of your Son, our only Saviour. Amen
Heidelberg Catechism, Lord’s Day 21 « Daily Confession
Heidelberg Catechism, Lord’s Day 21 « Daily Confession
21. Lord’s Day
Q. 54. What believest thou concerning the “holy catholic church” of Christ?
A. That the Son of God [a] from the beginning to the end of the world, [b] gathers, defends, and preserves [c] to himself by his Spirit and word, [d] out of the whole human race, [e] a church chosen to everlasting life, [f] agreeing in true faith; [g] and that I am and forever shall remain, [h] a living member thereof. [i]
Q. 55. What do you understand by “the communion of saints”?
A. First, that all and every one, who believes, being members of Christ, are in common, partakers of him, and of all his riches and gifts; [a] secondly, that every one must know it to be his duty, readily and cheerfully to employ his gifts, for the advantage and salvation of other members. [b]
Q. 56. What believest thou concerning “the forgiveness of sins”?
A. That God, for the sake of Christ’s satisfaction, will no more remember my sins, neither my corrupt nature, against which I have to struggle all my life long; [a] but will graciously impute to me the righteousness of Christ, [b] that I may never be condemned before the tribunal of God. [c]
21. Lord’s Day
Q. 54. What believest thou concerning the “holy catholic church” of Christ?
A. That the Son of God [a] from the beginning to the end of the world, [b] gathers, defends, and preserves [c] to himself by his Spirit and word, [d] out of the whole human race, [e] a church chosen to everlasting life, [f] agreeing in true faith; [g] and that I am and forever shall remain, [h] a living member thereof. [i]
Q. 55. What do you understand by “the communion of saints”?
A. First, that all and every one, who believes, being members of Christ, are in common, partakers of him, and of all his riches and gifts; [a] secondly, that every one must know it to be his duty, readily and cheerfully to employ his gifts, for the advantage and salvation of other members. [b]
Q. 56. What believest thou concerning “the forgiveness of sins”?
A. That God, for the sake of Christ’s satisfaction, will no more remember my sins, neither my corrupt nature, against which I have to struggle all my life long; [a] but will graciously impute to me the righteousness of Christ, [b] that I may never be condemned before the tribunal of God. [c]
The Silence of the Archbishop of Canterbury
VirtueOnline - News - Exclusives - The Silence of the Archbishop of Canterbury
The Funeral and Burial of Canterbury, in terms of genuine leadership, has occurred. It will retain its symbolic power and will remain a subject of historic inquiry. Theologically, however, her silence corresponds to that of a dead man.
The Funeral and Burial of Canterbury, in terms of genuine leadership, has occurred. It will retain its symbolic power and will remain a subject of historic inquiry. Theologically, however, her silence corresponds to that of a dead man.
Saturday, May 22, 2010
Comfortable Words» Blog Archive » Edward Reynolds: Ascension and Whitsunday
Comfortable Words» Blog Archive » Edward Reynolds: Ascension and Whitsunday
Edward Reynolds: Ascension and Whitsunday
Edward Reynolds (1599-1676), Bishop of Norwich
EDWARD Reynolds (1599-1676), Bishop of Norwich, understood Christ’s glorious Ascension as counterpart to the completion of the Day of Atonement ritual, when the High Priest took the blood of the sacrifice into the Most Holy Place (see my earlier post).
Here, in the Most Holy Place, the Ark of The Covenant was to be found; and accordingly, Reynolds now pursues an allegory of Christ as the Ark of the Covenant, of which the high-point is the giving of the gift of the Holy Ghost, as the right of the supreme Victor.
CHRIST was notably typified in the Ark of the Testament. In it, were the tables of the law,— to show that the whole law was in Christ fulfilled, and that he was the end of the law for righteousness to those that believe in him. …
But two things principally did it signify Christ unto our present purpose: First, It was overlaid within and without with gold, and had a crown of gold round about it (Exod 25:11, 37:2); denoting the plentiful and glorious kingdom of Christ, who was crowned with glory and honour (Heb 2:7). Secondly, it had rings by which it was carried up and down, till at last it rested in Solomon’s temple, with glorious and triumphal solemnity (Ps 132:8-9; 2 Chron 5:13).
So Christ, while he was here upon earth, “being anointed with the Holy Ghost, and with power, went about doing good” (Acts 10:38). And having ceased from his works, did at last “enter into his rest” (Heb 5:10), which is “the heavenly temple” (Rev 11:19)
Now this carrying of the ark into his resting-place denotes two things:
First, a final conquest, over the enemies of God. For as the moving of the ark signified the acting and procuring of victory, so the resting of the ark noted the consummation of victory (Josh 6:11, 20). …
Secondly, it notes the conferring of gifts, as we see in that triumphal song at the removal of the ark; being also a prediction both of that which literally happened in the reign of Solomon, and was mystically verified in Christ (Ps 68:18).
Thus Christ, our “prince of peace,” being now in the temple of God in Heaven, hath bound Hell, sin, and death, captive,—and hath demolished the walls of Jericho, or the kingdom of Satan, thrown him down “from Heaven like lightning,” and passed a sentence of judgment upon him; and hath received of the Father, “the promise of the Holy Ghost, and given gifts unto men” (Acts 2:32, 35).
Before his entering into his rest, it was but a promise, and they were to wait at Jerusalem for it (Acts 1:4); but, after his departure and intercession at his Father’s right hand, it was poured forth “in abundance upon them” (Jn 14:16, 16:7).
An Exposition On The Hundred And Tenth Psalm.
More by Edward Reynolds; more on Ascension Day and Whitsunday.
Edward Reynolds: Ascension and Whitsunday
Edward Reynolds (1599-1676), Bishop of Norwich
EDWARD Reynolds (1599-1676), Bishop of Norwich, understood Christ’s glorious Ascension as counterpart to the completion of the Day of Atonement ritual, when the High Priest took the blood of the sacrifice into the Most Holy Place (see my earlier post).
Here, in the Most Holy Place, the Ark of The Covenant was to be found; and accordingly, Reynolds now pursues an allegory of Christ as the Ark of the Covenant, of which the high-point is the giving of the gift of the Holy Ghost, as the right of the supreme Victor.
CHRIST was notably typified in the Ark of the Testament. In it, were the tables of the law,— to show that the whole law was in Christ fulfilled, and that he was the end of the law for righteousness to those that believe in him. …
But two things principally did it signify Christ unto our present purpose: First, It was overlaid within and without with gold, and had a crown of gold round about it (Exod 25:11, 37:2); denoting the plentiful and glorious kingdom of Christ, who was crowned with glory and honour (Heb 2:7). Secondly, it had rings by which it was carried up and down, till at last it rested in Solomon’s temple, with glorious and triumphal solemnity (Ps 132:8-9; 2 Chron 5:13).
So Christ, while he was here upon earth, “being anointed with the Holy Ghost, and with power, went about doing good” (Acts 10:38). And having ceased from his works, did at last “enter into his rest” (Heb 5:10), which is “the heavenly temple” (Rev 11:19)
Now this carrying of the ark into his resting-place denotes two things:
First, a final conquest, over the enemies of God. For as the moving of the ark signified the acting and procuring of victory, so the resting of the ark noted the consummation of victory (Josh 6:11, 20). …
Secondly, it notes the conferring of gifts, as we see in that triumphal song at the removal of the ark; being also a prediction both of that which literally happened in the reign of Solomon, and was mystically verified in Christ (Ps 68:18).
Thus Christ, our “prince of peace,” being now in the temple of God in Heaven, hath bound Hell, sin, and death, captive,—and hath demolished the walls of Jericho, or the kingdom of Satan, thrown him down “from Heaven like lightning,” and passed a sentence of judgment upon him; and hath received of the Father, “the promise of the Holy Ghost, and given gifts unto men” (Acts 2:32, 35).
Before his entering into his rest, it was but a promise, and they were to wait at Jerusalem for it (Acts 1:4); but, after his departure and intercession at his Father’s right hand, it was poured forth “in abundance upon them” (Jn 14:16, 16:7).
An Exposition On The Hundred And Tenth Psalm.
More by Edward Reynolds; more on Ascension Day and Whitsunday.
Pentecostal Loons
An helpful and reasonable article by Charlie Ray on the Loons. This scribe has absolutely no use for them. Won't lend an ounce of time to them.
http://reasonablechristian.blogspot.com/2010/05/top-ten-reasons-why-i-am-no-longer.html
Top Ten Reasons Why I Am No Longer Pentecostal
10. Much of the Pentecostal/Charismatic movement has adopted a form of Christian Science and New Thought cultic doctrines into their teachings on healing and prosperity via the Word of Faith teachers like Kenneth Hagin, Kenneth Copeland, Fred Price, Creflo Dollar and others. (See Issues, Etc., A Different Gospel, by D.R. McConnell. See also, A Different Gospel).
9. Pentecostals are essentially Anabaptists and de-emphasize the doctrine of Scripture alone or "sola Scriptura". Because of this they emphasize mysticism and ecstatic experience above Scripture as their source of doctrine. (2 Timothy 2:15; 2 Timothy 3:15-17; 2 Peter 1:19-21).
8. Pentecostals emphasize the gifts of the Spirit above doctrine as the source of unity with other denominations. Because of this modern Pentecostals fellowship with Charismatic Catholics and others who deny the final and absolute authority of Scripture. (Jude 1:1-4).
7. Trinitarian Pentecostals now accept fellowship with Oneness Pentecostals who deny the Tri-Unity of God as three Persons, Father, Son, and Holy Spirit. (Matthew 28:18-20; 2 Corinthians 13:14; 1 John 5:7-8; 2 Peter 1:1; Titus 2:13; Colossians 1:1; Colossians 2:9).
6. Pentecostals and Charismatics accept the false prophets and television evangelists who have been exposed over and over again as teaching false doctrines that contradict justification by faith alone, the sovereignty of God, and the priesthood of believers. (See Benny Hinn and other false prophets who do not know much about doctrine and produce all sorts of false miracles).
5. Pentecostals and Charismatics think they are spiritually superior to other Christians who do not agree with them. (1 Corinthians 4:6-16).
4. The theological roots of the Pentecostal/Charismatic movement are in the Wesleyan holiness movement and the Keswick higher life movement, which emphasize sanctification and personal piety above justification by faith alone and are therefore semi-pelagian. (See Donald Dayton, The Theological Roots of Pentecostalism.)
3. Scripture always points to the sovereignty of God in everything that happens, including election, effectual calling, and perseverance of the saints (Romans 9:6-1; Ephesians 1:4-12, 18). (See Sovereignty of God).
2. Miracles, signs, and wonders are not ends in and of themselves (Exodus 7:3; Nehemiah 9:10, 16). The false prophets and false religions also have miracle claims (Matthew 24:24; Mark 13:22; 2 Thessalonians 2:9). What sets Christianity apart from other religions is not subjective, ecstatic and mystical experiences but the Holy Scriptures and sound Christian doctrine (Jude 1:3-4; 1 Timothy 1:10; 1 Timothy 6:3; Titus 1:9; Titus 2:1).
1. God grants us the grace to understand the Bible and to read the Reformed confessions of faith from the Protestant Reformation and God grants us the faith to trust in God and God alone through our Lord and Savior Jesus Christ.
May the peace of God be with you,
Charlie
Glory be to the Father, and to the Son : and to the Holy Ghost;
Answer. As it was in the beginning, is now, and ever shall be : world without end. Amen.
http://www.eskimo.com/~lhowell/bcp1662/
www.reasonablechristian.blogspot.com
http://reasonablechristian.blogspot.com/2010/05/top-ten-reasons-why-i-am-no-longer.html
Top Ten Reasons Why I Am No Longer Pentecostal
10. Much of the Pentecostal/Charismatic movement has adopted a form of Christian Science and New Thought cultic doctrines into their teachings on healing and prosperity via the Word of Faith teachers like Kenneth Hagin, Kenneth Copeland, Fred Price, Creflo Dollar and others. (See Issues, Etc., A Different Gospel, by D.R. McConnell. See also, A Different Gospel).
9. Pentecostals are essentially Anabaptists and de-emphasize the doctrine of Scripture alone or "sola Scriptura". Because of this they emphasize mysticism and ecstatic experience above Scripture as their source of doctrine. (2 Timothy 2:15; 2 Timothy 3:15-17; 2 Peter 1:19-21).
8. Pentecostals emphasize the gifts of the Spirit above doctrine as the source of unity with other denominations. Because of this modern Pentecostals fellowship with Charismatic Catholics and others who deny the final and absolute authority of Scripture. (Jude 1:1-4).
7. Trinitarian Pentecostals now accept fellowship with Oneness Pentecostals who deny the Tri-Unity of God as three Persons, Father, Son, and Holy Spirit. (Matthew 28:18-20; 2 Corinthians 13:14; 1 John 5:7-8; 2 Peter 1:1; Titus 2:13; Colossians 1:1; Colossians 2:9).
6. Pentecostals and Charismatics accept the false prophets and television evangelists who have been exposed over and over again as teaching false doctrines that contradict justification by faith alone, the sovereignty of God, and the priesthood of believers. (See Benny Hinn and other false prophets who do not know much about doctrine and produce all sorts of false miracles).
5. Pentecostals and Charismatics think they are spiritually superior to other Christians who do not agree with them. (1 Corinthians 4:6-16).
4. The theological roots of the Pentecostal/Charismatic movement are in the Wesleyan holiness movement and the Keswick higher life movement, which emphasize sanctification and personal piety above justification by faith alone and are therefore semi-pelagian. (See Donald Dayton, The Theological Roots of Pentecostalism.)
3. Scripture always points to the sovereignty of God in everything that happens, including election, effectual calling, and perseverance of the saints (Romans 9:6-1; Ephesians 1:4-12, 18). (See Sovereignty of God).
2. Miracles, signs, and wonders are not ends in and of themselves (Exodus 7:3; Nehemiah 9:10, 16). The false prophets and false religions also have miracle claims (Matthew 24:24; Mark 13:22; 2 Thessalonians 2:9). What sets Christianity apart from other religions is not subjective, ecstatic and mystical experiences but the Holy Scriptures and sound Christian doctrine (Jude 1:3-4; 1 Timothy 1:10; 1 Timothy 6:3; Titus 1:9; Titus 2:1).
1. God grants us the grace to understand the Bible and to read the Reformed confessions of faith from the Protestant Reformation and God grants us the faith to trust in God and God alone through our Lord and Savior Jesus Christ.
May the peace of God be with you,
Charlie
Glory be to the Father, and to the Son : and to the Holy Ghost;
Answer. As it was in the beginning, is now, and ever shall be : world without end. Amen.
http://www.eskimo.com/~lhowell/bcp1662/
www.reasonablechristian.blogspot.com
Thursday, May 20, 2010
The catholic doctrine of the Church ... - Google Books
The catholic doctrine of the Church ... - Google Books
Thomas Rogers's exposition of the XXXIX Articles.
Thomas Rogers's exposition of the XXXIX Articles.
Latimer Trust: News: Review of Gerald Bray's XXXIX Articles
Latimer Trust: News
"A brilliant resource for the study of authentic, biblical and evangelical Anglicanism" - That is The Faith We Confess - An Exposition of the 39 Articles by Gerald Bray according to Mark Thompson in his blogspot of 26th January 2010
He continues; His recently published study of the Thirty-nine Articles of Religion, The Faith we Confess: An Exposition of the Thirty-nine Articles (London: Latimer Trust, 2009) should be included on the reading lists of every Anglican theological college.
Gerald's book is delightfully accessible and yet displays both theological depth and historical sensitivity. Following introductory chapters on the nature of the Articles as statements of doctrine, the origin , revision and structure of the Articles, and a very helpful bibliography on the subject, the book turns to the exposition of each article in three to five pages, exposing the theological intent and biblical basis for what was said and commenting on relevant historical considerations (e.g. dependence upon and development of classic credal statements, etc.). There are also valuable appendices on official declarations about the Articles and the practice of subscription.
(For more, go to Latimer Trust's URL.)
"A brilliant resource for the study of authentic, biblical and evangelical Anglicanism" - That is The Faith We Confess - An Exposition of the 39 Articles by Gerald Bray according to Mark Thompson in his blogspot of 26th January 2010
He continues; His recently published study of the Thirty-nine Articles of Religion, The Faith we Confess: An Exposition of the Thirty-nine Articles (London: Latimer Trust, 2009) should be included on the reading lists of every Anglican theological college.
Gerald's book is delightfully accessible and yet displays both theological depth and historical sensitivity. Following introductory chapters on the nature of the Articles as statements of doctrine, the origin , revision and structure of the Articles, and a very helpful bibliography on the subject, the book turns to the exposition of each article in three to five pages, exposing the theological intent and biblical basis for what was said and commenting on relevant historical considerations (e.g. dependence upon and development of classic credal statements, etc.). There are also valuable appendices on official declarations about the Articles and the practice of subscription.
(For more, go to Latimer Trust's URL.)
Wednesday, May 19, 2010
Calvin and Calvinism: Martin Bucer (1491-1551) on Election
Calvin and Calvinism » Blog Archive » Martin Bucer (1491-1551) on Election
The man who helped Archbishop Thomas Cranmer with the 1552 BCP, an improvement over the 1549 and 1559 Books.
The man who helped Archbishop Thomas Cranmer with the 1552 BCP, an improvement over the 1549 and 1559 Books.
Deformation or Reformation? « Heidelblog
Several people have forwarded various news stories from the UK regarding the possibility that the Free Church of Scotland may decide at GA this summer to permit the playing of musical instruments and the singing of uninspired, non-canonical songs in worship. It hasn’t happened yet. It may not happen.
For more, see:
Deformation or Reformation? « Heidelblog
For more, see:
Deformation or Reformation? « Heidelblog
The Irish Articles of Religion Articles of the Church in Ireland
The Irish Articles of Religion Articles of the Church in Ireland
The Irish Articles of Religion
Articles of the Church in Ireland written and influenced by James Ussher.
Of the Holy Scripture and the three Creeds.
Of faith in the holy Trinity.
Of God's eternal decree, and Predestination.
Of the creation and government of all things.
Of Christ, the mediator of the second Covenant.
Of the communicating of the grace of Christ.
Of Justification and Faith.
Of sanctification and good works.
Of the service of God.
Of the Civil Magistrate.
Of our duty towards our Neighbors.
Of the Church, and outward ministry of the Gospel.
Of the authority of the Church, general Councils, and Bishop of Rome.
Of the State of the Old and New Testament.
Of the Sacraments of the New Testament.
Of Baptism.
Of the Lord's Supper.
Of the state of the souls of men, Resurrection, and Judgment.
The Decree of the Synod.
ARTICLES OF RELIGION agreed upon by the Archbishops and Bishops and the rest of the clergy of Ireland
In the Convocation held at Dublin in the year of our Lord God 1615, for the avoiding of Diversities of Opinions, and the establishing of consent touching true Religion.
IRISH ARTICLES OF RELIGION
Of the Holy Scripture and the three Creeds.
1. The ground of our Religion, and rule of faith and all saving truth is the word of God contained in the Holy Scripture.
2. By the name of Holy Scripture we understand all the Canonical Books of the Old and New Testament, namely:
Of the Old Testament Of the New Testament
The 5 Books of Moses
Joshua
Judges
Ruth
The first and second of Samuel
The first and second of Kings
The first and second of Chronicles
Ezra
Nehemiah
Esther
Job
Psalms
Proverbs
Ecclesiastes
The Song of Solomon
Isaiah
Jeremiah, his Prophecy and Lamentation
Ezekiel
Daniel
The 12 Minor Prophets
The Gospels according to Matthew, Mark, Luke, John
The Acts of the Apostles
The Epistle of S. Paul to the Romans
Corinthians, 2
Galatians
Ephesians
Philippians
Colossians
Thessalonians, 2
Timothy 2
Titus
Philemon
Hebrews
The Epistle of S. James
Saint Peter, 2
Saint John, 3.
Saint Jude
The Revelation of S. John
All which we acknowledge to be given by the inspiration of God, and in that regard to be of most certain credit and highest authority.
3. The other Books commonly called Apocryphal did not proceed from such inspiration and therefore are not of sufficient authority to establish any point of doctrine; but the Church doth read them as Books containing many worthy things for example of life and instruction of manners.
Such are these following:
· The third book of Esdras.
· The fourth book of Esdras.
· The book of Tobias.
· The book of Judith.
· Additions to the book of Esther.
· The book of Wisdom.
· The book of Jesus, the Son of Sirach, called Ecclesiasticus.
· Baruch, with the Epistle of Jeremiah.
· The song of the three Children.
· Susanna.
· Bel and the Dragon.
· The prayer of Manasses.
· The First book of Maccabees.
· The Second book of Maccabees.
4. The Scriptures ought to be translated out of the original tongues into all languages for the common use of all men: neither is any person to be discouraged from reading the Bible in such a language as he doth understand, but seriously exhorted to read the same with great humility and reverence, as a special means to bring him to the true knowledge of God and of his own duty.
5. Although there be some hard things in the Scripture (especially such as have proper relation to the times in which they were first uttered, and prophesies of things which were afterwards to be fulfilled), yet all things necessary to be known unto everlasting salvation are clearly delivered therein: and nothing of that kind is spoken under dark mysteries in one place, which is not in other places spoken more familiarly and plainly to the capacity of learned and unlearned.
6. The holy Scriptures contain all things necessary to salvation, and are able to instruct sufficiently in all points of faith that we are bound to believe, and all good duties that we are bound to practice.
7. All and every the Articles contained in the Nicene Creed, the Creed of Athanasius, and that which is commonly called the "Apostles" Creed ought firmly to be received and believed, for they may be proved by most certain warrant of holy Scripture.
Of faith in the holy Trinity.
8. 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. And in unity of this Godhead there be three persons of one and the same substance, power, and eternity: the Father, the Son, and the Holy Ghost.
9. The essence of the Father doth not beget the essence of the Son; but the person of the Father begetteth the person of the Son by communicating his whole essence to the person begotten from eternity.
10. The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.
Of God's eternal decree, and Predestination.
11. God from all eternity did by his unchangeable counsel ordain whatsoever in time should come to pass: yet so, as thereby no violence is offered to the wills of the reasonable creatures, and neither the liberty nor the contingency of the second causes is taken away, but established rather.
12. By the same eternal counsel God hath predestinated some unto life, and reprobated some unto death: of both which there is a certain number, known only to God, which can neither be increased nor diminished.
13. Predestination to life, is the everlasting purpose of God, whereby, before the foundations of the world were laid, he hath constantly decreed in his secret counsel to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ unto everlasting salvation, as vessels made to honor.
14. The cause moving God to predestinate unto life, is not the foreseeing of faith, or perseverance, or good works, or of any thing which is in the person predestinated, but only the good pleasure of God himself. For all things being ordained for the manifestation of his glory, and his glory being to appear both in the works of his Mercy and of his Justice; it seemed good to his heavenly wisdom to choose out a certain number towards whom he would extend his undeserved mercy, leaving the rest to be spectacles of his justice.
15. Such as are predestinated unto life be called according unto God's purpose (his Spirit working in due season) and through grace they obey the calling, they be justified freely, they be made sons of God by adoption, they be made like the image of his only begotten Son Jesus Christ, they walk religiously in good works, and at length, by Gods mercy they attain to everlasting felicity. But such as are not predestinated to salvation shall finally be condemned for their sins.
16. The godlike consideration of Predestination and our election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their minds to high and heavenly things: as well because it doth greatly confirm and establish their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: and on the contrary side, for curious and carnal persons, lacking the spirit of Christ, to have continually before their eyes the sentence of God's predestination is very dangerous.
17. We must receive God's promises in such wise as they be generally set forth unto us in holy Scripture; and in our doings, that will of God is to be followed, which we have expressly declared unto us in the word of God.
Of the creation and government of all things.
18. In the beginning of time when no creature had any being, God by his word alone, in the space of six days, created all things, and afterwards by his providence doth continue, propagate, and order them according to his own will.
19. The principal creatures are Angels and men.
20. Of Angels, some continued in that holy state wherein they were created, and are by Gods grace for ever established therein: others fell from the same, and are reserved in chains of darkness unto the judgment of the great day.
21. Man being at the beginning created according to the image of God (which consisted especially in the Wisdom of his mind and the true Holiness of his free will) had the covenant of the law ingrafted in his heart: whereby God did promise unto him everlasting life, upon condition that he performed entire and perfect obedience unto his Commandments, according to that measure of strength wherewith he was endued in his creation, and threatened death unto him if he did not perform the same.
Of the fall of man, original sin, and the state of man before justification.
22. By one man sin entered into the world, and death by sin: and so death went over all men, for as much as all have sinned.
23. Original sin standeth not in the imitation of Adam (as the Pelagians dream) but is the fault and corruption of the nature of every person that naturally is engendered and propagated from Adam: whereby it cometh to pass that man is deprived of original righteousness, and by nature is bent unto sin. And therefore, in every person born into the world, it deserveth God's wrath and damnation.
24. This corruption of nature doth remain even in those that are regenerated, whereby the flesh always lusteth against the spirit, and cannot be made subject to the law of God. And howsoever, for Christ's sake there be no condemnation to such as are regenerate and do believe: yet doth the Apostle acknowledge that in itself this concupiscence hath the nature of sin.
25. The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works, to faith and calling upon God. Wherefore we have no power to do good works pleasing and acceptable unto God without the grace of God preventing us, that we may have a good will, and working with us when we have that good will.
26. Works done before the grace of Christ and the inspiration of his Spirit are not pleasing unto God, for as much as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School Authors say) deserve grace of congruity: yea rather, for that they are not done in such sort as God hath willed and commanded them to be done, we doubt not but they are sinful.
27. All sins are not equal, but some far more heinous than others; yet the very least is of its own nature mortal, and without God's mercy maketh the offender liable unto everlasting damnation.
28. God is not the Author of sin: howbeit he doth not only permit, but also by his providence govern and order the same, guiding it in such sort by his infinite wisdom, as he turneth to the manifestation of his own glory and to the good of his elect.
Of Christ, the mediator of the second Covenant.
29. The Son, which is the Word of the Father, begotten from everlasting of the Father, the true 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 Godhead and Manhood were inseparably joined in one person, making one Christ very God and very man.
30. Christ in the truth of our nature was made like unto us in all things, sin only excepted, from which he was clearly void, both in his life and in his nature. He came as a Lamb without spot to take away the sins of the world by the sacrifice of himself once made, and sin (as Saint John saith) was not in him. He fulfilled the law for us perfectly: For our sakes he endured most grievous torments immediately in his soul, and most painful sufferings in his body. He was crucified, and died to reconcile his Father unto us, and to be a sacrifice not only for original guilt, but also for all our actual transgressions. He was buried and descended into hell, and the third day rose from the dead, and took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature: wherewith he ascended into Heaven, and there sitteth at the right hand of his Father, until he return to judge all men at the last day.
Of the communicating of the grace of Christ.
31. They are to be condemned that presume to say that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law and the light of nature. For holy scripture doth set out unto us only the name of Jesus Christ whereby men must be saved.
32. None can come unto Christ unless it be given unto him, and unless the Father draw him. And all men are not so drawn by the Father that they may come unto the Son. Neither is there such a sufficient measure of grace vouchsafed unto every man whereby he is enabled to come unto everlasting life.
33. All God's elect are in their time inseparably united unto Christ by the effectual and vital influence of the Holy Ghost, derived from him as from the head unto every true member of his mystical body. And being thus made one with Christ, they are truly regenerated and made partakers of him and all his benefits.
Of Justification and Faith.
34. We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ, applied by faith; and not for our own works or merits. And this righteousness, which we so receive of God's mercy and Christ's merits, embraced by faith, is taken, accepted, and allowed of God for our perfect and full justification.
35. Although this justification be free unto us, yet it cometh not so freely unto us that there is no ransom paid therefore at all. God showed his great mercy in delivering us from our former captivity, without requiring of any ransom to be paid, or amends to be made on our parts; which thing by us had been impossible to be done. And whereas all the world was not able of themselves to pay any part towards their ransom, it pleased our heavenly Father of his infinite mercy without any desert of ours, to provide for us the most precious merits of his own Son, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied. So that Christ is now the righteousness of all them that truly believe in him. He for them paid their ransom by his death. He for them fulfilled the law in his life. That now in him, and by him every true Christian man may be called a fulfiller of the law: forasmuch as that which our infirmity was not able to effect, Christ's justice hath performed. And thus the justice and mercy of God do embrace each other: the grace of God not shutting out the justice of God in the matter of our justification; but only shutting out the justice of man (that is to say, the justice of our own works) from being any cause of deserving our justification.
36. When we say that we are justified by faith only, we do not mean that the said justifying faith is alone in man, without true Repentance, Hope, Charity, and the fear of God (for such a faith is dead, and cannot justify), neither do we mean that this our act to believe in Christ, nor this our faith in Christ, which is within us, doth of itself justifie us, nor deserve our justification unto us (for that were to account ourselves to be justified by the virtue or dignity of some thing that is within ourselves): but the true understanding and meaning thereof is that although we have Faith, Hope, Charitie, Repentance, and the fear of God within us and add never so many good works thereunto: yet we must renounce the merit of all our said virtues, of Faith, Hope, Charitie, and all our other virtues, and good deeds, which we either have done, shall do, or can do, as things that be far too weak and imperfect, and insufficient to deserve remission of our sins, and our justification: and therefore we must trust only in God's mercy, and the merits of his most dearly beloved Son, our only Redeemer, Saviour, and Justifier, Jesus Christ. Nevertheless, because Faith doth directly send us to Christ for our justification, and that by faith given us of God we embrace the promise of God's mercy, and the remission of our sin (which thing none other of our virtues or works properly doth): therefore the Scripture saith, that Faith without works; and the ancient fathers of the Church to the same purpose, that only Faith doth justify us.
37. By justifying Faith we understand not only the common belief of the Articles of Christian Religion, and a persuasion of the truth of God's word in general: but also a particular application of the gratuitous promises of the Gospel, to the comfort of our own souls: whereby we lay hold on Christ with all his benefits, having an earnest trust and confidence in God that he will be merciful unto us for his only Son's sake. So that a true believer may be certain, by the assurance of faith, of the forgiveness of his sins, and of his everlasting salvation by Christ.
38. A true, lively, justifying faith, and the sanctifying Spirit of God is not extinguished nor vanisheth away in the regenerate, either finally or totally.
Of sanctification and good workes.
39. All that are justified are likewise sanctified: their faith being always accompanied with true Repentance and good Works.
40. Repentance is a gift of God, whereby a godly sorrow is wrought in the heart of the faithful for offending God their merciful Father by their former transgressions, together with a constant resolution for the time to come to cleave unto God and to lead a new life.
41. Albeit that good works, which are the fruits of faith and follow after justification, cannot make satisfaction for our sins, and endure the severity of God's judgment: yet are they pleasing to God, and accepted of him in Christ, and do spring from a true and lively faith, which by them is to be discerned as a tree by the fruit.
42. The works which God would have his people to walk in are such as he hath commanded in his holy Scripture, and not such works as men have devised out of their own brain, of a blind zeal and devotion, without the warrant of the word of God.
43. The regenerate cannot fulfill the law of God perfectly in this life. For in many things we offend all: and if we say we have no sin, we deceive ourselves, and the truth is not in us.
44. Not every heinous sin willingly committed after baptism is sin against the holy Ghost and unpardonable. And therefore to such as fall into sin after baptism, place for repentance is not to be denied.
45. Voluntary works besides, over, and above Gods commandments, which they call works of Supererogation, cannot be taught without arrogance and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required.
Of the service of God.
46. Our duty towards God is to believe in him, to fear him, and to love him with all our heart, with all our mind, and with all our soul, and with all our strength, to worship him, and to give him thanks, to put our whole trust in him, to call upon him, to honor his holy Name and his word, and to serve him truly all the days of our life.
47. In all our necessities we ought to have recourse unto God by prayer: assuring ourselves that whatsoever we ask of the Father in the name of his Son (our only mediator and intercessor) Christ Jesus, and according to his will, he will undoubtedly grant it.
48. We ought to prepare our hearts before we pray, and understand the things that we ask when we pray: that both our hearts and voices may together sound in the ears of God's Majesty.
49. When almighty God smiteth us with affliction, of some great calamity hangeth over us, or any other weighty cause so requireth; it is our duty to humble ourselves in fasting, to bewail our sins with a sorrowful heart, and to addict ourselves to earnest prayer, that it might please God to turn his wrath from us, or supply us with such graces as we greatly stand in need of.
50. Fasting is a with-holding of meat, drink, and all natural food, with other outward delights, from the body for the determined time of fasting. As for those abstinences which are appointed by public order of our state, for eating of fish and forbearing of flesh at certain times and days appointed, they are no way meant to be religious fasts, nor intended for the maintenance of any superstition in the choice of meats, but are grounded merely upon politic considerations for provision of things tending to the better preservation of the Commonwealth.
51. We must not fast with this persuasion of mind, that our fasting can bring us to heaven, or ascribe holiness to the outward work wrought. For God alloweth not our fast for the work's sake (which of itself is a thing merely indifferent), but chiefly respecteth the heart, how it is affected therein. It is therefore requisite that first before all things we cleanse our hearts from sin, and then direct our fast to such ends as God will allow to be good: that the flesh may thereby be chastised, the spirit may be more fervent in prayer, and that our fasting may be a testimony of our humble submission to God's majesty, when we acknowledge our sins unto him, and are inwardly touched with sorrowfulness of heart, bewailing the same in the affliction of our bodies.
52. All worship devised by man's fantasy, besides or contrary to the Scripture (as wandering on Pilgrimages, setting up of Candles, Stations, and Jubilees, Pharisaical sects and feigned religions, praying upon Beads, and such like superstition) hath not only no promise of reward in Scripture, but contrariwise threatenings and maledictions.
53. All manner of expressing God the Father, the Son, and the Holy Ghost in an outward form is utterly unlawful. As also all other images devised or made by man to the use of Religion.
54. All religious worship ought to be given to God alone; from whom all goodness, health, and grace ought to be both asked and looked for, as from the very author and giver of the same, and from none other.
55. The name of God is to be used with all reverence and holy respect: and therefore all vain and rash swearing is utterly to be condemned. Yet notwithstanding upon lawful occasions, an oath may be given and taken according to the word of God, justice, judgment, and truth.
56. The first day of the week, which is the Lord's day, is wholly to be dedicated unto the service of God: and therefore we are bound therein to rest from our common and daily business, and to bestow that leisure upon holy exercises, both public and private.
Of the Civil Magistrate.
57. The King's Majesty under God hath the Sovereign and chief power within his Realms and Dominions over all manner of persons of what estate, either Ecclesiastical or Civil, soever they be; so as no other foreign power hath or ought to have any superiority over them.
58. We do profess that the supreme government of all estates within the said Realms and Dominions in all causes, as well Ecclesiastical as Temporal, doth of right appertain to the King's highness. Neither do we give unto him hereby the administration of the Word and Sacraments, or the power of the Keys: but that prerogative only which we see to have been always given unto all godly Princes in holy Scripture by God himself; that is, that he should contain all estates and degrees committed to his charge by God, whether they be Ecclesiastical of Civil, within their duty, and restrain the stubborn and evildoers with the power of the Civil sword.
59. The Pope neither of himself, nor by any authority of the Church or See of Rome, or by any other means with any other, hath any power or authority to depose the King, or dispose any of his Kingdoms or Dominions, or to authorize any other Prince to invade or annoy him or his Countries, or to discharge any of his subjects of their allegiance and obedience to his Majesty or to give license or leave to any of them to bear arms, raise tumult, or to offer any violence of hurt to his Royal person, state, or government, or to any of his subjects within his Majesty's Dominions.
60. That Princes which be excommunicated or deprived by the Pope may be deposed or murdered by their subjects or any other whatsoever is impious doctrine.
61. The laws of the Realm may punish Christian men with death for heinous and grievous offences.
62. It is lawful for Christian men, at the commandment of the Magistrate, to bear arms, and to serve in just wars.
Of our duty towards our Neighbors.
63. Our duty towards our neighbors is to love them as ourselves, and to do to all men as we would they should do to us; to honor and obey our Superiors, to preserve the safety to men's persons, as also their chastity, goods, and good names; to bear no malice nor hatred in our hearts; to keep our bodies in temperance, soberness, and chastity; to be true and just in all our doings; not to covet other men's goods, but labor truly to get our own living, and to do our duty in that estate of life unto which it pleaseth God to call us.
64. For the preservation of the chastity of men's persons, wedlock is commanded unto all men that stand in need thereof. Neither is there any prohibition by the word of God, but that the ministers of the Church may enter into the state of Matrimony: they being nowhere commanded by God's Law either to vow the estate of single life, or to abstain from marriage. Therefore it is lawful also for them, as well as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.
65. The riches and goods of Christians are not common, as touching the right, title, and possession of the same: as certain Anabaptists falsely affirm. Notwithstanding every man ought of such things as he possesseth liberally to give alms to the poor according to his ability.
66. Faith given is to be kept, even with Heretics and Infidels.
67. The Popish doctrine of Equivocation & mental Reservation is most ungodly, and tendeth plainly to the subversion of all humane society.
Of the Church, and outward ministry of the Gospel.
68. There is but one Catholic Church (out of which there is no salvation) containing the universal company of all the Saints that ever were, are, or shall be gathered together in one body, under one head Christ Jesus: part whereof is already in heaven triumphant, part as yet militant here upon earth. And because this Church consisteth of all those, and those alone, which are elected by God unto salvation, & regenerated by the power of his Spirit, the number of whom is known only unto God himself; therefore it is called Catholic or universal, and the Invisible Church.
69. But particular and visible Churches (consisting of those who make profession of the faith of Christ, and live under the outward means of salvation) be many in number: wherein the more or less sincerely according to Christ's institution, the word of God is taught, the Sacraments are administered, and the authority of the Keys is used, the more or less pure are such Churches to be accounted.
70. Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the ministration of the word & Sacraments: yet, for as much as they do not the same in their own name but in Christ's, and minister by his commission and authority, we may use their ministry both in hearing the word 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 are 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.
71. It is not lawful for any man to take upon him the office of public preaching or ministering the Sacraments in the Church unless he be first lawfully called and sent to execute the same. And those we ought to judge lawfully called and sent which be chosen and called to this work by men who have public authority given them in the Church, to call and send ministers into the Lord's vineyard.
72. To have public prayer in the Church, or to administer the Sacraments in a tongue not understood of the people, is a thing plainly repugnant to the word of God and the custom of the Primitive Church.
73. That person which by public denunciation of the Church is rightly cut off from the unity of the Church, and excommunicate, ought to be taken of the whole multitude of the faithful as a Heathen and Publican until by Repentance he be openly reconciled and received into the Church by the judgment of such as have authority in that behalf.
74. God hath given power to his ministers not simply to forgive sins (which prerogative he hath reserved only to himself), but in his name to declare and pronounce unto such as truly repent and unfeignedly believe his holy Gospel, the absolution and forgiveness of sins. Neither is it God's pleasure that his people should be tied to make a particular confession of all their known sins unto any mortal man: howsoever any person grieved in his conscience, upon any special cause may well resort unto any godly and learned Minister to receive advise and comfort at his hands.
Of the authority of the Church, general Councils, and Bishop of Rome.
75. It is not lawful for the Church to ordain any thing that is contrary to God's word: neither may it so expound one place of Scripture that it be repugnant to another. Wherefore although the Church be a witness and a keeper of holy writ: yet as it ought not to decree any thing against the same, so besides the same ought it not enforce any thing to be believed upon necessity of salvation.
76. General Councils may not be gathered together without the commandment and will of Princes; and when they be gathered together (for as much as they be an assembly of men and not always governed with the Spirit and word of God) they may err, and sometimes have erred, even in things pertaining to the rule of piety. Wherefore things ordained by them as necessary to salvation, have neither strength nor authority unless it may be shown that they be taken out of holy Scriptures.
77. Every particular Church hath authority to institute, to change, and clean to put away ceremonies and other Ecclesiastical rites as they be superfluous or be abused; and to constitute other, making more to seemliness, to order, or edification.
78. As the Churches of Jerusalem, Alexandria, and Antioch have erred: so also the Church of Rome hath erred, not only in those things which concern matter of practice and point of ceremonies, but also in matters of faith.
79. The power which the Bishop of Rome now challengeth, to be Supreme head of the universal Church of Christ, and to be above all Emperors, Kings and Princes, is an usurped power, contrary to the Scriptures and word of God, and contrary to the example of the Primitive Church: and therefore is for most just causes taken away and abolished within the King's Majesty's Realms and Dominions.
80. The Bishop of Rome is so far from being the supreme head of the universal Church of Christ, that his works and doctrine do plainly discover him to be that man of sin, foretold in the holy Scriptures whom the Lord shall consume with the Spirit of his mouth, and abolish with the brightness of his coming.
Of the State of the Old and New Testament.
81. In the Old Testament the Commandments of the Law were more largely, and the promises of Christ more sparingly and darkly propounded, shadowed with a multitude of types and figures, and so much the more generally and obscurely delivered, as the manifesting of them was further off.
82. The Old Testament is not contrary to the New. For both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only mediator between God and man, being both God and man. Wherefore they are not to be heard which feign that the old Fathers did look only for transitory promises. For they looked for all benefits of God the Father through the merits of his Son Jesus Christ, as we now do: only they believed in Christ which should come, we in Christ already come.
83. The New Testament is full of grace and truth, bringing joyful tidings unto mankind, that whatsoever formerly was promised of Christ is now accomplished: and so instead of the ancient types and ceremonies, exhibiteth the things themselves, with a large and clear declaration of all the benefits of the Gospel. Neither is the ministry thereof restrained any longer to one circumcised nation, but is indifferently propounded unto all people, whether they be Jews or Gentiles. So that there is now no Nation which can truly complain that they be shut forth from the communion of Saints and the liberties of the people of God.
84. Although the Law given from God by Moses as touching ceremonies and rites be abolished, and the Civil precepts thereof be not of necessity to be received in any Commonwealth: yet notwithstanding no Christian man whatsoever is freed from the obedience of the Commandments which are called Moral.
Of the Sacraments of the New Testament.
85. The Sacraments ordained by Christ be not only badges or tokens of Christian men's profession: but rather certain sure witnesses, and effectual or powerful signs of grace and God's good will towards us, by which he doth work invisibly in us, and not only quicken but also strengthen and confirm our faith in him.
86. There be two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism and the Lord's Supper.
87. Those five which by the Church of Rome are called Sacraments, to wit, Confirmation, Penance, Orders, Matrimony, and Extreme unction, are not to be accounted Sacraments of the Gospel: being such as have partly grown from corrupt imitation of the Apostles, partly are states of life allowed in 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, together with a promise of saving grace annexed thereunto.
88. 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 and operation; but they that receive them unworthily, thereby draw judgment upon themselves.
Of Baptism.
89. Baptism is not only an outward sign of our profession, and a note of difference whereby Christians are discerned from such as are no Christians; but much more a Sacrament of our admission into the Church, sealing unto us our new birth (and consequently our Justification, Adoption, and Sanctification) by the communion which we have with Jesus Christ.
90. The Baptism of Infants is to be retained in the Church as agreeable to the word of God.
91. In the administration of Baptism, Exorcism, Oil, Salt, Spittle, and superstitious hallowing of the water are for just causes abolished: and without them the Sacrament is fully and perfectly administered to all intents and purposes agreeable to the institution of our Savior Christ.
Of the Lord's Supper.
92. The Lord's Supper is not only a sign of the mutual love which Christians ought to bear one towards another, but much more a Sacrament of our preservation in the Church, sealing unto us our spiritual nourishment and continual growth in Christ.
93. The change of the substance of bread and wine into the substance of the Body and Blood of Christ, commonly called Transubstantiation, cannot be proved by Holy Writ; but is repugnant to plain testimonies of the Scripture, overthroweth the nature of a Sacrament, and hath given occasion to most gross Idolatry and manifold superstitions.
94. In the outward part of the Holy Communion, the Body and Blood of Christ is in a most lively manner represented: being no otherwise present with the visible elements than things signified and sealed are present with the signs and seals, that is to say, symbolically and relatively. But in the inward and spiritual part the same Body and Blood is really and substantially presented unto all those who have grace to receive the Son of God, even to all those that believe in his name. And unto such as in this manner do worthily and with faith repair unto the Lord's table, the Body and Blood of Christ is not only signified and offered, but also truly exhibited and communicated.
95. The Body of Christ is given, taken, and eaten in the Lord's Supper, only after an heavenly and spiritual manner; and the means whereby the Body of Christ is thus received and eaten is Faith.
96. The wicked and such as want a lively faith, although they do carnally and visibly (as Saint Augustine speaketh) press with their teeth the Sacrament of the body and blood of Christ, yet in no wise are they made partakers of Christ; but rather to their condemnation do eat and drink the sign or Sacrament of so great a thing.
97. Both the parts of the Lord's Sacrament, according to Christ's institution and the practice of the ancient Church, ought to be ministered unto God's people; and it is plain sacrilege to rob them of the mystical cup, for whom Christ hath shed his most precious blood.
98. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.
99. The sacrifice of the Mass, wherein the Priest is said to offer up Christ for obtaining the remission of pain or guilt for the quick and the dead, is neither agreeable to Christ's ordinance nor grounded upon doctrine Apostolic; but contrariwise most ungodly and most injurious to that all-sufficient sacrifice of our Savior Christ, offered once for ever upon the Cross, which is the only propitiation and satisfaction for all our sins.
100. Private Mass, that is, the receiving of the Eucharist by the Priest alone, without a competent number of communicants, is contrary to the institution of Christ.
Of the state of the souls of men, after they be departed out of this life; together with the general Resurrection, and the last Judgment.
101. After this life is ended, the souls of God's children be presently received into Heaven, there to enjoy unspeakable comforts; the souls of the wicked are cast into Hell, there to endure endless torments.
102. The doctrine of the Church of Rome, concerning Limbus Patrum, Limbus Puerorum, Purgatory, Prayer for the dead, Pardons, Adoration of Images and Relics, and also Invocation of Saints is vainly invented without all warrant of holy Scripture, yea and is contrary unto the same.
103. At the end of this world the Lord Jesus shall come in the clouds with the glory of his Father; at which time, by the almighty power of God, the living shall be changed and the dead shall be raised; and all shall appear both in body and soul before his judgment seat, to receive according to that which they have done in their bodies, whether good or evil.
104. When the last judgment is finished, Christ shall deliver up the Kingdom to his Father, and God shall be all in all.
The Decree of the Synod.
If any Minister, of what degree of quality soever he be, shall publicly teach any doctrine contrary to these Articles agreed upon, if, after due admonition he does not conform himself, and cease to disturb the peace of the Church, let him be silenced and deprived of all spiritual promotions he doth enjoy.
FINIS.
REC--Eastern Diocese of Canada Secedes from REC and ACNA
REC--Eastern Diocese of Canada Secedes from REC and the ACNA
We have no further information on this development.
We have no further information on this development.
Anglican Mission In The Americas | New Around the Mission: AMiA and ACNA
Anglican Mission In The Americas | New Around the Mission
This is pretty bizarre for mush, mangle, mix, manage, messy Manglicans (without Confessional or Prayer Book roots). Signs of pre-existing tensions and dynamics no mattter how it's spun. AMiA was a sizeable portion of the ACNA.
This is pretty bizarre for mush, mangle, mix, manage, messy Manglicans (without Confessional or Prayer Book roots). Signs of pre-existing tensions and dynamics no mattter how it's spun. AMiA was a sizeable portion of the ACNA.
Glorify God In Your Death | J.C. Ryle Quotes
Glorify God In Your Death | J.C. Ryle Quotes
Glorify God In Your Death
Let us pray, while we live in health, that we may glorify God in our end. Let us leave it to God to choose the where, and when, and how, and all the manner of our departing. Let us only ask that it may “glorify God.” He is a wise man who takes John Bunyan‘s advice, and keeps his last hour continually in mind, and makes it his company-keeper. It was a weighty saying of John Wesley, when one found fault with the doctrines and practices of the Methodists – “At any rate, our people die well.”
Glorify God In Your Death
Let us pray, while we live in health, that we may glorify God in our end. Let us leave it to God to choose the where, and when, and how, and all the manner of our departing. Let us only ask that it may “glorify God.” He is a wise man who takes John Bunyan‘s advice, and keeps his last hour continually in mind, and makes it his company-keeper. It was a weighty saying of John Wesley, when one found fault with the doctrines and practices of the Methodists – “At any rate, our people die well.”
Daily Westminster
Daily Westminster
LC 77
May 19, 2010 Westminster Larger Catechism
Q. 77. Wherein do justification and sanctification differ?
A. Although sanctification be inseparably joined with justification,[330] yet they differ, in that God in justification imputeth the righteousness of Christ;[331] in sanctification of his Spirit infuseth grace, and enableth to the exercise thereof;[332] in the former, sin is pardoned;[333] in the other, it is subdued:[334] the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation[335] the other is neither equal in all,[336] nor in this life perfect in any,[337] but growing up to perfection.[338]
LC 77
May 19, 2010 Westminster Larger Catechism
Q. 77. Wherein do justification and sanctification differ?
A. Although sanctification be inseparably joined with justification,[330] yet they differ, in that God in justification imputeth the righteousness of Christ;[331] in sanctification of his Spirit infuseth grace, and enableth to the exercise thereof;[332] in the former, sin is pardoned;[333] in the other, it is subdued:[334] the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation[335] the other is neither equal in all,[336] nor in this life perfect in any,[337] but growing up to perfection.[338]
Belgic Confession, week 20 « Daily Confession
Belgic Confession, week 20 « Daily Confession
Article 29: The Marks of the True Church
We believe that we ought to discern diligently and very carefully, by the Word of God, what is the true church– for all sects in the world today claim for themselves the name of “the church.” We are not speaking here of the company of hypocrites who are mixed among the good in the church and who nonetheless are not part of it, even though they are physically there. But we are speaking of distinguishing the body and fellowship of the true church from all sects that call themselves “the church.” The true church can be recognized if it has the following marks: The church engages in the pure preaching of the gospel; it makes use of the pure administration of the sacraments as Christ instituted them; it practices church discipline for correcting faults. In short, it governs itself according to the pure Word of God, rejecting all things contrary to it and holding Jesus Christ as the only Head. By these marks one can be assured of recognizing the true church– and no one ought to be separated from it. As for those who can belong to the church, we can recognize them by the distinguishing marks of Christians: namely by faith, and by their fleeing from sin and pursuing righteousness, once they have received the one and only Savior, Jesus Christ. They love the true God and their neighbors, without turning to the right or left, and they crucify the flesh and its works. Though great weakness remains in them, they fight against it by the Spirit all the days of their lives, appealing constantly to the blood, suffering, death, and obedience of the Lord Jesus, in whom they have forgiveness of their sins, through faith in him. As for the false church, it assigns more authority to itself and its ordinances than to the Word of God; it does not want to subject itself to the yoke of Christ; it does not administer the sacraments as Christ commanded in his Word; it rather adds to them or subtracts from them as it pleases; it bases itself on men, more than on Jesus Christ; it persecutes those who live holy lives according to the Word of God and who rebuke it for its faults, greed, and idolatry. These two churches are easy to recognize and thus to distinguish from each other.
Article 29: The Marks of the True Church
We believe that we ought to discern diligently and very carefully, by the Word of God, what is the true church– for all sects in the world today claim for themselves the name of “the church.” We are not speaking here of the company of hypocrites who are mixed among the good in the church and who nonetheless are not part of it, even though they are physically there. But we are speaking of distinguishing the body and fellowship of the true church from all sects that call themselves “the church.” The true church can be recognized if it has the following marks: The church engages in the pure preaching of the gospel; it makes use of the pure administration of the sacraments as Christ instituted them; it practices church discipline for correcting faults. In short, it governs itself according to the pure Word of God, rejecting all things contrary to it and holding Jesus Christ as the only Head. By these marks one can be assured of recognizing the true church– and no one ought to be separated from it. As for those who can belong to the church, we can recognize them by the distinguishing marks of Christians: namely by faith, and by their fleeing from sin and pursuing righteousness, once they have received the one and only Savior, Jesus Christ. They love the true God and their neighbors, without turning to the right or left, and they crucify the flesh and its works. Though great weakness remains in them, they fight against it by the Spirit all the days of their lives, appealing constantly to the blood, suffering, death, and obedience of the Lord Jesus, in whom they have forgiveness of their sins, through faith in him. As for the false church, it assigns more authority to itself and its ordinances than to the Word of God; it does not want to subject itself to the yoke of Christ; it does not administer the sacraments as Christ commanded in his Word; it rather adds to them or subtracts from them as it pleases; it bases itself on men, more than on Jesus Christ; it persecutes those who live holy lives according to the Word of God and who rebuke it for its faults, greed, and idolatry. These two churches are easy to recognize and thus to distinguish from each other.
Wannabe Anglican:
Curious development.
Wannabe Anglican
The intro reads:
Wednesday, May 19, 2010
About AMiA Choosing Ministry Partner Status
The AMiA has issued a communiqué in which it announces it will seek Ministry Partner status instead of remaining a full jurisdiction of the Anglican Church in North America (ACNA). The communiqué with Matt+ Kennedy’s astute comments may be found here.
Wannabe Anglican
The intro reads:
Wednesday, May 19, 2010
About AMiA Choosing Ministry Partner Status
The AMiA has issued a communiqué in which it announces it will seek Ministry Partner status instead of remaining a full jurisdiction of the Anglican Church in North America (ACNA). The communiqué with Matt+ Kennedy’s astute comments may be found here.
Changing Gears « Green Baggins
Changing Gears « Green Baggins
Changing Gears
May 19, 2010 at 9:26 am (Bible)
This blog has sought, over the last 5 years, to clarify the material principle of the Reformation, namely, the doctrine of justification. The debates with the Federal Vision have been geared towards this great doctrine. I am now officially giving notice that this blog will now shift gears to treat of the formal principle of the Reformation, namely, the doctrine of Scripture. We will not be putting aside the doctrine of justification. Indeed, one cannot, even the midst of such a shift, since the doctrine of justification and the doctrine of Scripture are inter-related. However, there is evidence that a massive buildup of scholarship is about to be unleashed on this doctrine. In Reformed circles, especially, over the next few years, we are going to see a lot of books and articles treating of this doctrine. In large part, this is in response to some of the challenges of the traditional doctrine that have been coming from various quarters (Peter Enns, A.T.B. McGowan, Carlos Bovell, Kenton Sparks, and Craig Allert). I’m sure there are others as well not on this list. I plan on attempting to read all the books I own on Scripture in the next 3-4 years. I’ll be blogging about what I read, and I hope and pray that the Christian church will once again confess its faith with regard to this vitally important and undergirding doctrine of Scripture. If God has not spoken, then we cannot live. For man lives by the Word of God. If Scripture falls, then so does every other doctrine.
Changing Gears
May 19, 2010 at 9:26 am (Bible)
This blog has sought, over the last 5 years, to clarify the material principle of the Reformation, namely, the doctrine of justification. The debates with the Federal Vision have been geared towards this great doctrine. I am now officially giving notice that this blog will now shift gears to treat of the formal principle of the Reformation, namely, the doctrine of Scripture. We will not be putting aside the doctrine of justification. Indeed, one cannot, even the midst of such a shift, since the doctrine of justification and the doctrine of Scripture are inter-related. However, there is evidence that a massive buildup of scholarship is about to be unleashed on this doctrine. In Reformed circles, especially, over the next few years, we are going to see a lot of books and articles treating of this doctrine. In large part, this is in response to some of the challenges of the traditional doctrine that have been coming from various quarters (Peter Enns, A.T.B. McGowan, Carlos Bovell, Kenton Sparks, and Craig Allert). I’m sure there are others as well not on this list. I plan on attempting to read all the books I own on Scripture in the next 3-4 years. I’ll be blogging about what I read, and I hope and pray that the Christian church will once again confess its faith with regard to this vitally important and undergirding doctrine of Scripture. If God has not spoken, then we cannot live. For man lives by the Word of God. If Scripture falls, then so does every other doctrine.
The Good News We Almost Forgot : Anglican Church League, Sydney, Australia
The Good News We Almost Forgot : Anglican Church League, Sydney, Australia
The Heidelberg Catechism, a necessary companion book (for memorization, catechetization, and doctrinal instruction) alongside the old 1662 Book of Commn Prayer.
The Heidelberg Catechism, a necessary companion book (for memorization, catechetization, and doctrinal instruction) alongside the old 1662 Book of Commn Prayer.
The Choir of St John's College, Cambridge
The Choir of St John's College, Cambridge
A commendable service with the old Prayer Book. This is an Anglican service to this scribe.
A commendable service with the old Prayer Book. This is an Anglican service to this scribe.
Tuesday, May 18, 2010
William Wilberforce on the leading doctrines of the Church of England
Comfortable Words» Blog Archive » William Wilberforce on the leading doctrines of the Church of England
William Wilberforce on the leading doctrines of the Church of England
William Wilberforce MP (1759-1833)
WHAT was wrong with the “moribund” 18th century Church of England was not her liturgy or her doctrine.
It was the lack of passion with which her liturgy was celebrated, and her gospel brought to the outcasts of men.
THAT God so loved the world, as of his tender mercy to give his only Son Jesus Christ for our redemption:
That our blessed Lord willingly left the glory of the Father, and was made man:
That “he was despised and rejected of men; a man of sorrows, and acquainted with grief:”
That “he was wounded for our transgressions;” and “was bruised for our iniquities:”
That “the Lord laid on him the iniquity of us all:”
That at length he humbled himself even to the death of the cross, for us, miserable sinners; to the end that all who, with hearty repentance and true faith should come to him, might not perish, but have everlasting life:
That he is now at the right hand of God, making intercession for his people:
That, “being reconciled to God by the death of his Son, we may come boldly unto the throne of grace, to obtain mercy and find grace to help in time of need:”
That our heavenly Father “will surely give his Holy Spirit to them that ask him:” That “the Spirit of God must dwell in us:” and that “if any man hath not the Spirit of Christ, he is none of his:”
That by this Divine influence “we are to be renewed in knowledge after the image of Him who created us,” and “to be filled with the fruits of righteousness, to the praise of the glory of his grace;” that, “being thus made meet for the inheritance of the saints in light,” we shall sleep in the Lord; and that, when the last trumpet shall sound, this corruption shall put on incorruption; and that, being at length perfected after his likeness, we shall be admitted into his heavenly kingdom: —
These are the leading doctrines concerning our Savior, and the Holy Spirit, which are taught in the holy Scriptures, and held by the church of England.
The truth of them, agreeably to our general plan, will be taken for granted. Few of those who have been used to join in the established form of worship, can have been, it is hoped, so inattentive as to be ignorant of these grand truths, which are to be found every where dispersed throughout our excellent liturgy.
Would to God it could be presumed, with equal confidence, that all who assent to them in terms, discern their force and excellency in the understanding, and feel their power in the affections, and their transforming influence in the heart! What lively emotions are they calculated to excite in us, of deep self-abasement, and abhorrence of our sins; and of humble hope, and firm faith, and heavenly joy, and ardent love, and active unceasing gratitude!
William Wilberforce (1759-1833). A Practical View &c..
Sunday, May 16, 2010
Anglican Mainstream on the Glasspool consecration : Anglican Church League, Sydney, Australia
Turds are "floaters" or "sinkers." This stinker is a "sinker," the ordination of another gay bishop in TEC.
Anglican Mainstream on the Glasspool consecration : Anglican Church League, Sydney, Australia
Anglican Mainstream on the Glasspool consecration : Anglican Church League, Sydney, Australia
Traditional Anglican Sermons: Holy Communion by Bishop John Jewel
Traditional Anglican Sermons
The Basic Doctrine Of Holy Communion
The Second Book Of Homilies (1571) by John Jewel
THUS much we must be sure to hold, that in the supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent: But, as the scripture saith, the table of the Lord, the bread and cup of the Lord, the memory of Christ, the annunciation of his death, yea, the communion of the body and blood of the Lord, in a marvellous incorporation, which by the operation of the Holy Ghost (the very bond of our conjunction with Christ) is through faith wrought in the soul of the faithful, whereby not only their souls live to eternal life, but they surely trust to win their bodies a resurrection to immortality. The true understanding of this fruition and union, which is betwixt the body and the head, betwixt the true believers and Christ, the ancient catholic fathers both perceiving themselves, and commending to their people, were not afraid to call this supper, some of them, the salve of immortality and sovereign preservative against death; other, the deifical communion; other, the sweet dainties of our saviour, the pledge of eternal health, the defence of faith, the hope of the resurrection; other, the food of immortality, the healthful grace, and the conservatory to everlasting life. All which sayings both of the holy scripture and godly men, truly attributed to this celestial banquet and feast, if we would often call to mind, O how would they inflame our hearts to desire the participation of these mysteries, and oftentimes to covet after this bread, continually to thirst for this food! Not as specially regarding the terrene and earthly creatures which remain; but always holding fast and cleaving by faith to the rock, whence we may suck the sweetness of everlasting salvation. And to be brief, thus much more the faithful see, hear, and know the favourable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sin established. Here they may feel wrought the tranquillity of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God.
The Basic Doctrine Of Holy Communion
The Second Book Of Homilies (1571) by John Jewel
THUS much we must be sure to hold, that in the supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent: But, as the scripture saith, the table of the Lord, the bread and cup of the Lord, the memory of Christ, the annunciation of his death, yea, the communion of the body and blood of the Lord, in a marvellous incorporation, which by the operation of the Holy Ghost (the very bond of our conjunction with Christ) is through faith wrought in the soul of the faithful, whereby not only their souls live to eternal life, but they surely trust to win their bodies a resurrection to immortality. The true understanding of this fruition and union, which is betwixt the body and the head, betwixt the true believers and Christ, the ancient catholic fathers both perceiving themselves, and commending to their people, were not afraid to call this supper, some of them, the salve of immortality and sovereign preservative against death; other, the deifical communion; other, the sweet dainties of our saviour, the pledge of eternal health, the defence of faith, the hope of the resurrection; other, the food of immortality, the healthful grace, and the conservatory to everlasting life. All which sayings both of the holy scripture and godly men, truly attributed to this celestial banquet and feast, if we would often call to mind, O how would they inflame our hearts to desire the participation of these mysteries, and oftentimes to covet after this bread, continually to thirst for this food! Not as specially regarding the terrene and earthly creatures which remain; but always holding fast and cleaving by faith to the rock, whence we may suck the sweetness of everlasting salvation. And to be brief, thus much more the faithful see, hear, and know the favourable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sin established. Here they may feel wrought the tranquillity of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God.
Traditional Anglican Sermons: Holy Communion by Bishop John Jewel
Traditional Anglican Sermons
The Basic Doctrine Of Holy Communion
The Second Book Of Homilies (1571) by John Jewel
THUS much we must be sure to hold, that in the supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent: But, as the scripture saith, the table of the Lord, the bread and cup of the Lord, the memory of Christ, the annunciation of his death, yea, the communion of the body and blood of the Lord, in a marvellous incorporation, which by the operation of the Holy Ghost (the very bond of our conjunction with Christ) is through faith wrought in the soul of the faithful, whereby not only their souls live to eternal life, but they surely trust to win their bodies a resurrection to immortality. The true understanding of this fruition and union, which is betwixt the body and the head, betwixt the true believers and Christ, the ancient catholic fathers both perceiving themselves, and commending to their people, were not afraid to call this supper, some of them, the salve of immortality and sovereign preservative against death; other, the deifical communion; other, the sweet dainties of our saviour, the pledge of eternal health, the defence of faith, the hope of the resurrection; other, the food of immortality, the healthful grace, and the conservatory to everlasting life. All which sayings both of the holy scripture and godly men, truly attributed to this celestial banquet and feast, if we would often call to mind, O how would they inflame our hearts to desire the participation of these mysteries, and oftentimes to covet after this bread, continually to thirst for this food! Not as specially regarding the terrene and earthly creatures which remain; but always holding fast and cleaving by faith to the rock, whence we may suck the sweetness of everlasting salvation. And to be brief, thus much more the faithful see, hear, and know the favourable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sin established. Here they may feel wrought the tranquillity of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God.
The Basic Doctrine Of Holy Communion
The Second Book Of Homilies (1571) by John Jewel
THUS much we must be sure to hold, that in the supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent: But, as the scripture saith, the table of the Lord, the bread and cup of the Lord, the memory of Christ, the annunciation of his death, yea, the communion of the body and blood of the Lord, in a marvellous incorporation, which by the operation of the Holy Ghost (the very bond of our conjunction with Christ) is through faith wrought in the soul of the faithful, whereby not only their souls live to eternal life, but they surely trust to win their bodies a resurrection to immortality. The true understanding of this fruition and union, which is betwixt the body and the head, betwixt the true believers and Christ, the ancient catholic fathers both perceiving themselves, and commending to their people, were not afraid to call this supper, some of them, the salve of immortality and sovereign preservative against death; other, the deifical communion; other, the sweet dainties of our saviour, the pledge of eternal health, the defence of faith, the hope of the resurrection; other, the food of immortality, the healthful grace, and the conservatory to everlasting life. All which sayings both of the holy scripture and godly men, truly attributed to this celestial banquet and feast, if we would often call to mind, O how would they inflame our hearts to desire the participation of these mysteries, and oftentimes to covet after this bread, continually to thirst for this food! Not as specially regarding the terrene and earthly creatures which remain; but always holding fast and cleaving by faith to the rock, whence we may suck the sweetness of everlasting salvation. And to be brief, thus much more the faithful see, hear, and know the favourable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sin established. Here they may feel wrought the tranquillity of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God.
Traditional Anglican Sermons: Ridley on the Eucharist
Traditional Anglican Sermons
The Sacrifice And Presence Of Christ In The Holy Communion
Nicholas Ridley (1500-1555)
Nicholas Ridley (1500-1555) was successively Bishop of Rochester and London, and a leading Reformer
In debate with Roman theologians
PIE:— "What say you to that council, where it is said, that the priest doth offer an unbloody sacrifice of the body of Christ?"
Ridley:— "I say, it is well said, if it be rightly understood."
Pie:— "But he offereth an unbloody sacrifice."
Ridley:— "It is called unbloody, and is offered after a certain manner, and in a mystery, and as a representation of that bloody sacrifice; and he doth not lie, who saith Christ to be offered."
Weston:— "I, with one argument, will throw down to the ground your opinion, out of Chysostome, and I will teach, not only a figure, and a sign or Weston grace only, but the very same body, which was here conversant on the earth, to be in the eucharist. We worship the selfsame body in the eucharist which the wise men did worship in the manger. But that was his natural and real body, not spiritual: Ergo, The real body of Christ is in the eucharist. Again, the same Chrysostome saith, 'We have not here the Lord in the manger, but on the altar. Here a woman holdeth him not in her hands, but a priest.'"
Ridley:— "We worship, I confess, the same true Lord and Saviour of the world, which the wise men worshipped in the manger; howbeit we do it in a mystery; and in the sacrament of the Lord's supper, and that in spiritual liberty, as saith St. Augustine, not in carnal servitude; that is, we do not worship servilely the signs for the things: for that should be, as he also saith, a part of a servile infirmity.
"But we behold with the eyes of faith him present after grace, and spiritually set upon the table; and we worship him which sitteth above, and is worshipped of the angels. For Christ is always assistant to his mysteries, as the said Augustine saith.
"And the Divine Majesty, as saith Cyprian, doth never absent itself from the divine mysteries; but this assistance and presence of Christ, as in baptism it is wholly spiritual, and by grace, and not by any corporal substance of the flesh: even so it is here in the Lord's supper, being rightly and according to the word of God duly ministered."
Weston:— "That which the woman did hold in her womb, the same thing holdeth the priest."
Ridley:— "I grant the priest holdeth the same thing, but after another manner. She did hold the natural body; the priest holdeth the mystery of the body."
Acts And Monuments Of John Foxe. Vol. VI. The Disputation At Oxford Between Dr Smith, With His Other Colleagues And Doctors, And Dr Ridley.
The Sacrifice And Presence Of Christ In The Holy Communion
Nicholas Ridley (1500-1555)
Nicholas Ridley (1500-1555) was successively Bishop of Rochester and London, and a leading Reformer
In debate with Roman theologians
PIE:— "What say you to that council, where it is said, that the priest doth offer an unbloody sacrifice of the body of Christ?"
Ridley:— "I say, it is well said, if it be rightly understood."
Pie:— "But he offereth an unbloody sacrifice."
Ridley:— "It is called unbloody, and is offered after a certain manner, and in a mystery, and as a representation of that bloody sacrifice; and he doth not lie, who saith Christ to be offered."
Weston:— "I, with one argument, will throw down to the ground your opinion, out of Chysostome, and I will teach, not only a figure, and a sign or Weston grace only, but the very same body, which was here conversant on the earth, to be in the eucharist. We worship the selfsame body in the eucharist which the wise men did worship in the manger. But that was his natural and real body, not spiritual: Ergo, The real body of Christ is in the eucharist. Again, the same Chrysostome saith, 'We have not here the Lord in the manger, but on the altar. Here a woman holdeth him not in her hands, but a priest.'"
Ridley:— "We worship, I confess, the same true Lord and Saviour of the world, which the wise men worshipped in the manger; howbeit we do it in a mystery; and in the sacrament of the Lord's supper, and that in spiritual liberty, as saith St. Augustine, not in carnal servitude; that is, we do not worship servilely the signs for the things: for that should be, as he also saith, a part of a servile infirmity.
"But we behold with the eyes of faith him present after grace, and spiritually set upon the table; and we worship him which sitteth above, and is worshipped of the angels. For Christ is always assistant to his mysteries, as the said Augustine saith.
"And the Divine Majesty, as saith Cyprian, doth never absent itself from the divine mysteries; but this assistance and presence of Christ, as in baptism it is wholly spiritual, and by grace, and not by any corporal substance of the flesh: even so it is here in the Lord's supper, being rightly and according to the word of God duly ministered."
Weston:— "That which the woman did hold in her womb, the same thing holdeth the priest."
Ridley:— "I grant the priest holdeth the same thing, but after another manner. She did hold the natural body; the priest holdeth the mystery of the body."
Acts And Monuments Of John Foxe. Vol. VI. The Disputation At Oxford Between Dr Smith, With His Other Colleagues And Doctors, And Dr Ridley.
Traditional Anglican Sermons
The Benefits Of Private Confession Before Communion (What you won't hear in the Warren-gate and Hinn-gate Baptistic and Pentecostalistic worlds)
Anonymous (17th century)
I SHALL add but one thing more concerning the things which are to be done before the Sacrament [i.e. Holy Communion], and that is an advice, that if any person upon a serious view of himself cannot satisfy his own soul of his sincerity, and so doubts whether he may come to the Sacrament, he do not rest wholly on his own judgement in the case. For if he be a truly humbled soul, it is likely he may judge too hardly of himself; if he be not, it is odds, but if he be left to the satisfying his own doubts, he will quickly bring himself to pass too favourable a sentence. Or whether he be the one or the other, if he come to the Sacrament in that doubt, he certainly plunges himself into further doubts and scruples, if not into sin; on the other side if he forbear because of it, if that fear be a causeless one, then he groundlessly absents himself from that holy ordinance, and so deprives his soul of the benefits of it. Therefore in the midst of so many dangers which attend the mistake of himself, I would, as I said before, exhort him not to trust to his own judgement, but to make known his case to some discreet and godly Minister, and rather be guided by his, who will probably (if the case be duly and without any disguise discovered to him) be better able to judge of him than he of himself. This is the counsel the Church gives in the Exhortation before the Communion, where it is advised that if any by other means there fore-mentioned “cannot quiet his own conscience, but require further counsel and comfort, then let him go to some discreet and learned Minister of God’s Word and open his grief, that he may receive such ghostly counsel, advice, and comfort that his conscience may be relieved, etc.”This is surely such advice as should not be neglected, neither at the time of coming to the Sacrament nor any other when we are under any fear or reasons of doubt concerning the state of our souls. And for want of this many have run into very great mischief, having let the doubt fester so long, that it hath either plunged them into deep distresses of conscience, or which is worse they have, to still that disquiet within them, betaken themselves to all sinful pleasures, and so quite cast off all care of their souls.
From "The Whole Duty Of Man", Sunday III, §§ 21–23. Edit. London, 1684, pp. 87–90. The work was probably written by Richard Allestree (1619-1691).
Traditional Anglican Sermons
Anonymous (17th century)
I SHALL add but one thing more concerning the things which are to be done before the Sacrament [i.e. Holy Communion], and that is an advice, that if any person upon a serious view of himself cannot satisfy his own soul of his sincerity, and so doubts whether he may come to the Sacrament, he do not rest wholly on his own judgement in the case. For if he be a truly humbled soul, it is likely he may judge too hardly of himself; if he be not, it is odds, but if he be left to the satisfying his own doubts, he will quickly bring himself to pass too favourable a sentence. Or whether he be the one or the other, if he come to the Sacrament in that doubt, he certainly plunges himself into further doubts and scruples, if not into sin; on the other side if he forbear because of it, if that fear be a causeless one, then he groundlessly absents himself from that holy ordinance, and so deprives his soul of the benefits of it. Therefore in the midst of so many dangers which attend the mistake of himself, I would, as I said before, exhort him not to trust to his own judgement, but to make known his case to some discreet and godly Minister, and rather be guided by his, who will probably (if the case be duly and without any disguise discovered to him) be better able to judge of him than he of himself. This is the counsel the Church gives in the Exhortation before the Communion, where it is advised that if any by other means there fore-mentioned “cannot quiet his own conscience, but require further counsel and comfort, then let him go to some discreet and learned Minister of God’s Word and open his grief, that he may receive such ghostly counsel, advice, and comfort that his conscience may be relieved, etc.”This is surely such advice as should not be neglected, neither at the time of coming to the Sacrament nor any other when we are under any fear or reasons of doubt concerning the state of our souls. And for want of this many have run into very great mischief, having let the doubt fester so long, that it hath either plunged them into deep distresses of conscience, or which is worse they have, to still that disquiet within them, betaken themselves to all sinful pleasures, and so quite cast off all care of their souls.
From "The Whole Duty Of Man", Sunday III, §§ 21–23. Edit. London, 1684, pp. 87–90. The work was probably written by Richard Allestree (1619-1691).
Traditional Anglican Sermons
Traditional Anglican Sermons: Confession of Sin by Hugh Latimer
Priestly Confession Properly Understood Brings Comfort And Quietness
Hugh Latimer (1485-1555)
Hugh Latimer (1485-1555) was Bishop of Worcester and a leading ReformerBUT to speak of right and true confession, I would to God it were kept in England, for it is a good thing. And those which find themselves grieved in conscience might go to a learned man, and there fetch of him comfort of the word of God, and so come to a quiet conscience; which is better and more to be regarded than all the riches of the world. And sure it grieveth me much that such confessions are not kept in England.
Sermons Of Hugh Latimer, Vol. II (1824). Sermon For The Third Sunday After The Epiphany (1553).
Traditional Anglican Sermons
Hugh Latimer (1485-1555)
Hugh Latimer (1485-1555) was Bishop of Worcester and a leading ReformerBUT to speak of right and true confession, I would to God it were kept in England, for it is a good thing. And those which find themselves grieved in conscience might go to a learned man, and there fetch of him comfort of the word of God, and so come to a quiet conscience; which is better and more to be regarded than all the riches of the world. And sure it grieveth me much that such confessions are not kept in England.
Sermons Of Hugh Latimer, Vol. II (1824). Sermon For The Third Sunday After The Epiphany (1553).
Traditional Anglican Sermons
Friday, May 14, 2010
Reformed and Pentecostal? « Heidelblog
"James K. A. Smith has an interesting post at CT: Teaching a Calvinist to Dance. In this post he says he longs for a “a kind of ‘Pentecostalized’ Reformed spirituality.” He goes on to link his quest with that of Edwards. This might surprise some readers, but Smith is at least partly right. He’s exactly right to link his desire for an immediate experience of the risen Christ and for extraordinary phenomena to Edwards. This is the dirty little secret in the modern history of Reformed theology, piety, and practice. We cannot embrace Edwards and D. Martyn Lloyd-Jones unequivocally as “one of us” and tell Jamie Smith that he can’t have the same piety that they had or sought."
For more, see:
Reformed and Pentecostal? « Heidelblog
For more, see:
Reformed and Pentecostal? « Heidelblog
Rome, Pentecostals, and Credulity « Heidelblog
One of the creepier aspects of both Romanist and Pentecostalist piety is their virtually indistinguishable credulity about alleged “miracles.” I use the pejorative adjective intentionally because, at bottom, despite the formal differences between them, both are peddling magic and superstition and that’s creepy. John Henry Cardinal Newman (1801–90) is about to be “beatified.” (HT: Beggars All) but some questions have arisen about the truthfulness of the claims made by a Romanist deacon that he prayed to JHCN and that the latter heard his prayer and healed him miraculously. The late Roman high priest (pontifex maximus) is on the fast track for beatification and canonization but he too has hit a speed bump.
For more, see:
Rome, Pentecostals, and Credulity « Heidelblog
For more, see:
Rome, Pentecostals, and Credulity « Heidelblog
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