The Lambeth Articles of 1595

February 01, 2017 / H. Barton

Although not a creed or a confession per se, "The Lambeth Articles of 1595", also known as "The Nine Articles" may be considered an explanatory addendum to the law of England and of Anglicans generally, namely articles 9 through 18 of "The 39 Articles of Religion."

The Lambeth addendum was drafted by the ardent Calvinist William Whitaker, Regius Professor of Divinity at Cambridge in order to counter England's growing affection for Roman doctrine set forth at Rome's Council of Trent and later embraced by Wesleyans and Arminians in the form of "prevenient grace"... and the growing antipathy in England for beloved Reformation doctrines severally known as "Election, "Justification by faith alone" and "The imputation of Christ's righteousness."

Having already been approved by Archbishop Whitgift, the addendum was sent to Cambridge in November 1595 in anticipation of being formally appended to the Articles of Religion, and it would have been if only for the Queen's opinion that the Lambeth Articles had not received her prior sanction. In the end, Whitgift instructed that they should be used "privately and with discretion."

Being Reformed, we are not constrained by the state’s presumption of supremacy over the Church nor by an archbishop’s halfway submission to it, and so we may consider these Articles as having been approved, which they were.

The Lambeth Articles of 1595

God from eternity hath predestinated certain men unto life; certain men he hath reprobated.
The moving or efficient cause of predestination unto life is not the foresight of faith, or of perseverance, or of good works, or of any thing that is in the person predestinated, but only the good will and pleasure of God.
There is predetermined a certain number of the predestinate, which can neither be augmented nor diminished.
Those who are not predestinated to salvation shall be necessarily damned for their sins.
A true, living, and justifying faith, and the Spirit of God justifying [sanctifying], is not extinguished, falleth not away; it vanisheth not away in the elect, either finally or totally.
A man truly faithful, that is, such a one who is endued with a justifying faith, is certain, with the full assurance of faith, of the remission of his sins and of his everlasting salvation by Christ.
Saving grace is not given, is not granted, is not communicated to all men, by which they may be saved if they will.
No man can come unto Christ unless it shall be given unto him, and unless the Father shall draw him; and all men are not drawn by the Father, that they may come to the Son.
It is not in the will or power of every one to be saved.

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Gleaning - 2nd Century Worship

May 23, 2016 / H. Barton

Justin Martyr (2nd century) on Christian Sabbath Worship

"On the day that is called Sunday all who live in the cities or in rural areas gather together in one place, and the memoirs of the apostles and the writings of the prophets are read for as long as time allows. Then after the lector concludes, the president verbally instructs and exhorts us to imitate all these excellent things. Then all stand up together and offer prayers….

When we have concluded our prayer, bread is brought forward together with the wine and water. And the presider in like manner offers prayers and thanksgivings according to his ability. The people give their consent, saying “Amen”; there is a distribution, and all share in the Eucharist. To those who are absent a portion is brought by the deacons. And those who are well-to-do and willing give as they choose, as each one so desires. The collection is then deposited with the presider who uses it on behalf of orphans, widows, those who are needy due to sickness or any other cause, prisoners, strangers who are traveling; in short, he assists all who are in need."

Notes:

Martyr is describing the Sunday version of Christian worship, and one assumes it is an extension of the pattern established by daily worship in places other than where they are now gathered. In reading Martyr's description, it is hard to imagine that Thomas Cranmer was not very familiar with it.

The service is bifurcated, and the second part can NOT happen without the first.

The first part is roughly equivalent to our regular Morning or Evening Prayer which also has a definite ending ("Here endeth the Order of Morning Prayer throughout the year").
- A "lector" under authority of a "president" is leading worship, but content of the service is provided by readings and remembrances of the congregation's members (even as it would be in daily prayer at home). The lector's principal job is to orchestrate "according to his ability". Meanwhile the "president" provides "instruction and exhortation" which may or may not be so elaborate as to be called a "sermon." Following this part of the service, all members of the gathering participate in general prayers which we would call "common prayer." Consistent with the pattern of Morning and Evening Prayer, there is no collection in this part of the service.
The second part is similar to our Order of Holy Communion, including the collection of alms but otherwise beginning with the "Comfortable Words."
- Once the readings, instruction, exhortation and prayers are done, there is a specific Eucharistic sharing of both Bread and Wine and of the "collection." The leader of this second part is the "president". Lectors cannot preside over the Eucharist. Again "according to his ability" (authority) the president assumes personal responsibility over specific prayers and thanksgivings. One may assume that a "president" is carefully chosen, and if there is no such qualified person then this second part of the service does not take place.

Gleaning - Trinitarian Prayer

May 23, 2016 / H. Barton

In today's Morning Prayer we read from Acts 13, taking particular note of verses 2-4; what they teach us about prayer and how we are to understand the Holy Ghost in the context of the Trinity. The New Testament is full of examples of how we are to think of the Trinity. This is but one.

"Now as they ministered to the Lord, and fasted, the holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them. [skip] And they after they were sent forth of the holy Ghost, came down unto Seleucia, and from thence they sailed to Cyprus."

In other words, we are to think of the Holy Ghost as the one who answers our prayers in both word and action. This is consistent with other Biblical texts. The Biblical pattern of Christian prayer is very precise concerning how we are to form our prayers.

Pray to the one eternal God like this, "Our Father which art in heaven..." He is the king in whose court our prayer is heard. He is the only one to whom we may address our prayer.
Pray in the name of the Jesus Christ, the Son of God who pleads our case before the Father. We approach the Father in Jesus' name because by no other name do we have standing before the throne of God.
Pray by the power of the Holy Ghost and by His power alone, expecting in faith that God's answer will be delivered by the same Holy Ghost who proceeds from both the Father and the Son.

To be Christian is to be precisely Trinitarian

There is a singular pattern of prayer in the New Testament and we do not do well to follow that pattern loosely and carelessly. For example we don't pray "to" Jesus but rather we pray in His name and because of what He has done to give us standing in God's kingly court. Neither do we pray "to" the Holy Spirit but rather we pray by His help that God will answer according to the comfort which He affords us.

While we grant the title "Lord" and "Almighty" and "Eternal" to every member of the Trinity, we propose to understand the distinctions and to pray to our heavenly Father in the name of our savior Jesus Christ, by the power of the Holy Ghost our Comforter. Our three creeds are clear on the matter of unity and diversity. Here is how the Athanasian Creed puts it, "neither confounding the Persons nor dividing the Substance."

And the Catholick Faith is this: That we worship one God in Trinity, and Trinity in Unity;
Neither confounding the Persons : nor dividing the Substance.
For there is one Person of the Father, another of the Son : and another of the Holy Ghost.
But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one : the Glory equal, the Majesty co-eternal.
Such as the Father is, such is the Son : and such is the Holy Ghost.
The Father uncreate, the Son uncreate : and the Holy Ghost uncreate.
The Father incomprehensible, the Son incomprehensible : and the Holy Ghost incomprehensible.
The Father eternal, the Son eternal : and the Holy Ghost eternal.
And yet they are not three eternals : but one eternal.
As also there are not three incomprehensibles, nor three uncreated : but one uncreated, and one incomprehensible.
So likewise the Father is Almighty, the Son Almighty : and the Holy Ghost Almighty.
And yet they are not three Almighties : but one Almighty.
So the Father is God, the Son is God : and the Holy Ghost is God.
And yet they are not three Gods : but one God.
So likewise the Father is Lord, the Son Lord : and the Holy Ghost Lord.
And yet not three Lords : but one Lord.
For like as we are compelled by the Christian verity to acknowledge every Person by himself to be both God and Lord;
So are we forbidden by the Catholick Religion : to say, There be three Gods, or three Lords.
The Father is made of none : neither created, nor begotten.
The Son is of the Father alone : not made, nor created, but begotten.
The Holy Ghost is of the Father and of the Son : neither made, nor created, nor begotten, but proceeding.
So there is one Father, not three Fathers; one Son, not three Sons : one Holy Ghost, not three Holy Ghosts.
And in this Trinity none is afore, or after other : none is greater, or less than another;
But the whole three Persons are co-eternal together : and co-equal.
So that in all things, as is aforesaid : the Unity in Trinity and the Trinity in Unity is to be worshipped.
He therefore that will be saved : must think thus of the Trinity.