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a'l the Books of the New Testament, as they are commonly received, we do receive and account them Canonical.
VII. Of she Old Tetament, THE HE Old Tettạmeat is not coctrary to the New; for both in the Old and New Tetament everlafting life is
offered to mankind by Christ, wtó is the only M:diator between God and.Man, being both God and Man, Wherefore they are not to be heard, which feige tha the Old Fathers did look only for granti ory Procniles. Al, thougti the Law given from God by Moles, as couching I eremonies and Rires, do no: bind 'Chriftian mens por the Civil Precepts thercof ought of neceility to be received in any Common-yealth : yet not withianding, no Chriflian man whatsoever is free from the obedience of the Commandments which are called Moralo.
VIII. Of the three Creeds. Creed, oughe throughly tp to: received and believed: for they may be proved by inot certain warrant of boly Scriprure.
"IX of Original or Birit Sin. and corruption of the pature of every man, that naturally is ingendred of the off p:ing of Aduna, wherany
die man is very far gone from o'iginal righteousnefs, and is of his own nature inclined tu evil, 15 that the tech lusteth always contrary to the Spirit, and therefore in every person born into this work it deferveth Gods wrach and damnation. And this infection of nature durk semain ; yea, in them that are rezenerated, whereby the luft of the flet, called in Greek, Pbrunema farkos, which fome do expound the wisdon, fome sensuality, fome the affection, fome the desire of the flesh, is not subject to the laws of God. And alenough there is no co.. demnation for them that believe and are baptized, yet the Apaxlę doth confess, that concupiccace and luft mach of itselt the nature of fin.
X. Of free-will, THE
HE condition of man after the fall of Aslam, is such, that he cannot turn and prepare himself by tris ova
natural trength and good works to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable tv God, without the grace of God by Christ p.evenriag.us, ebat we way have a good will, and working with us, when we have that good will.
XI. Of the Yuflification of Man.
faith; and not for qur own works or deservings.' Woerefore, that we are justified by faith only, is a met wholfome Doctrice, and very full of comfort as more largely is exprebea in the Homily of Justification.
XII. of Gaca Works. Α'
LBEIT that good Works, which are the fruits of Faith, and follow after Julification, can not put away
our fins, and codure the severity of God's Judgment; yet are they plealing and acceptable o God in Chrift and do spring out necessarily of 'a true and lively Faith ; insomuch that to them a lively faith
may evidently known, as a tree discerned by the fruit.
XIII. Of Warks bafore Juftificarios. W
ORKS done before the grace of Christ, and the inspiration of his spirit, are not pleasing to God, for
asmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School- Authors say) deferve grace of congruity : yea, rather for that they are not done as God hack willed and commanded them to be done, we doats not bat they have the nature of sin..
: xiv. Of Werks of Supererogation. ZOLUNTARY Works besides, over and above God's Commandments which they call Works of Superera
gation, canner be taught without arrogancy 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 fake, than of beurden der ty is required : whereas Chrill faith plaitly, Whep ye have done all that are commanded to you, say, We are unprofitable servants,
XV. Of Cbril alone without Sin. HRIST in the trath ofour nature, uvas made like unto us in all things, (fin only except ;) front which he was
clearly void, beth in his felh, and in his spirit. He came to be a lamb without spot, who by scribce of bimself once marle, fould take away the fins of the world: and sin (as St. John, faith) was not in him. But all we the reft (although baptized and born again in Chrift) yet offend in many things, and if we fay we have no fin, we deceive ourselves, and the trach is not in us.
XVI. Of Sin aftur Baptifm
ablc. Wherefore the grant of repentance is not to be denied to such as fall into fin after Baptilm. Al. ter we have received the Holy Ghoft, we way depart from grace given, and fall into fim, and by the grace of God (we may) arise again, and amend our lives, And therefore they are to be condemned, which saya then Can no more sin as long as they live here, or deny the place of forgiveals to such as truly sepeni. St;135
XVII. Of Prideflinarion and Ele&tion., ?? Redeftination to life is the everlatting purpole of God, whereby' (before the foundations of the world were P.
laid)'he hath conttantly decited, by his Council, secret to us, to veliver from curse and damnation those whom he hath chofen in Chrill out of mankind, and to bring ihem by Christ to evertatting Salvation, as vessels made to honour. Wherefore they which be endued with to excellent a benefit of God, be called according to Gods purpose by his Spirit working in due featon: they through grace obey the calling: they be justified freely: they he mad sons of God by adoption : they be madt like the image of his only beguten Son Jesus Chrilt: They wak religii ully in good work and at length by Gods mercy they attain to everlasting felicity.
As the godly confideration of Predellination, and our Election in Chiritt is full of (weet, pli afant, and unspeakable confort to gouly persons, and fuch as feel in themselves the working of the Spirit of Christ, mortifying the works of the Acth, and their earthly members, and drawing up their mind to high and heavenly things, as weil becaufe it doth greatly establish and confirm their faith" of eternal salvation, to be enjoyed through Chrift, as becaute it doth fervantly kindle their love towards God : So, for curious and carnal per. fons, lacking thespirit of Christ, to have continually before their eyes the sentence of Gods Predestination, is a met dangerous downfall, whereby the Devil aode thrust then either into delperation, or into wretchlesness of me ft unclean livin', no less perilous than desperation.
Purihernicre, we nutt receive Gods-Promises in such wife as they be generally set forth to us in holy Scrip tur:: And in our doings, that will of God is to be followed, which we have exprelly declared unto us in the word of God.
XVIIL Of ob:aining ternal Saluation only by the Name of Chrifl. T
HEY also are to be had accursed, that presume to say, that every man thall be faved by the Law or Sect
which he profefleth, so ibat lie te diligent to frame his life according to that Law and the Light of Na ture. For holy Scripture doth 1st out unto us only the Name of Jesus Christ, whereby men must be saved.
XIX.." of the Church FI E visible Church of Cheit is a Congregation of faithful mnen, in the which the pune Word of God is ct deceflity are requisite to the faine.
As the Church of Hierufalen, Alexandria, and Artisch, have erred; fo also the Church of Rome hath erred, not only in their living and manner of Ceremonie:, but also in mauers of Faith
XX. Of the Aurkority of the Church. HE Church hath power to decree Rites or Ceremonies. and Authority in controversies of Faith: And may it so expound one place of Scrip:are that it be repugnant to another. Wheretore, although the Church be a Witness and a Keeper of Holy Wre, yet as it ought not to decree any thing against the same, so belides. the fame ought it no: to enforce any thing to be believed for necessity of falvation.
xxi. Of the Authority of general Councils. ENERAL Councils may not be gathered together without the commandment and will of Princes. And with the Spirit and Word of God) they may. err, and some times nave erred, even in things pertaining unto God Wherefore things ordained. by them as neceflary co talvacion, have neither trength noc Authority, nyo less it may be declared that they be taken out of Holy Scripture.
XXII. Of Purgatory HE Romih Doctzine concerning Purgatory. lardons, Wonhipping and Adoration, as well of images,
as of reliques, and alfo invocation of Saints, is a fond thing vainly invented, and grounded upon no waru. ranty of Scripture, but rather repugnant to the Word of God.
XXIII. Of Ministering in the congregation. T is not lawful for any Man to raks upon him the oftice of public preaching, ar ministering the Sacraments 1
in the Congregation, before he be lawlully callod, and fent to execute the fane. And those we ought to judge lawfully called and fent, which be chosen and called to this work by men who have publick Authority given unto them in the Congregation, to call and send Mioifters into the Lords Vineyarda
XXIV. Of freaking in the Congregation in fuch a longue as the people underf anderla T is a thing plainly repugnant to the word of God, and the cuttom of the Primitive Church, to have PuGlic Prayer in the Church, or to Minister the Sacraments in a Tongue not, inderdanded of the people.
XXV. Of the Sacraments. ACRAMENTS ordair.ed of Chrit be not only badges or tokens of Christian mens profesion : but rather he doth work invisibly in us, and doth not only quicken but also strengthen and confirm our faith in him.
There are two Sacraments ordained.of Chrilt our Lord in the Gospel that is to say, Baptism and the Sup. per of the Lotda
Those five commonly called Sacraments, that is to say, Confirmation. Perance, Orders, Matrimogy and ex. treme Unction, are not be counted for Sacraments of the Gospel, being such as have grown, partly of the corrupt following of the Apofles, partly are fta:es of life allowed by the Scriptures : but yet have not like nature of Sacraments with Baptism and the Lords Supper, for that they have not any visiblc Sign or Ceremony ordained of God.
The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we hould duly use the.n. And in such only as worthily receive the same, they have a wholesome effect or operation : but they that receive them unworthily, purchase to themselves damnation, as St. Paul faith.
XXVI. Of the Unworthiness of ibe Ministers, which binders not the effia of ibe Sacraments.
chief authority in the ministration of the Word and Sacrements: yet forasmuch as they do notthe fania in their own name, but in Christs, and do minister by his Commission and Authority, we may use their Mini Ary, both in hearing the Word of God, and in the receiving of the Sacramen:. Neither is the effe&t of Chriss ordinance taken away by their wickedness, nor the grace of Gods gifts diminished from such, as by faith, and rightly do receive the Sacraments minittered unto them, which be effectual, because of Chrits inftitu. tion and promise, although they be ministered by evil men.
Nevertheless, it appertaineth to the Discipline of the Church, that enquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences : and finally being found guilty, by jalt Judgmert be depoíed.
XXVII. or Baprift. APTISM is not only a sign of Profeflion, and mark of Difference, whereby Christian men are discerned
from others that be not christened: but it is also a sign of Regeneration, or new Birth, whereby, as by an inftrument, they that receive Baptism rightly are grafted into the Church : the promises of the forgiveness of fin, and of our adoption to be the Sons of God by the Holy Gholt, are visiby signed and sealed : faith is confirmed, and grace increased by virtue of prayer unto God. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.
XXVIII. Of the Lords Supper. HE Supper of the Lord is not only a sign of the Love that Chrifians ought to have among themselves one rightly, worthily, and with faith receive the same, the Bread which we break, is a partaking of the body of Chrilt; and likewise the Cup of Blessing is a partaking of the Blood of Christ.
Transubstantiation (or the change of the subhance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ ; but it is repugnant to the plain words of Scripture, overthrowech the nature of a $acrament,, and hath given occasion to many Superstitions,
The Body of Chrift is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Budy of Christ is received and eaten in the Supper, is Faith. The Sacrament ofthe Lords Supper was not by Christs ordinance reserved, carried about, lifted up, or worshipped.
XXIX. Of the wicked, which cat not the Body of Christ in i be use of the Lords Supper. THE wicked and such as be void of a lively faith, although they do carnaly and visibly press with their partakers of Chrift; but rather to their condemnation do eat and drink the Sign or Sacrament of so great a thing.
XXX Of both Kinds. HE Çup of the Lord is not to be denied to the lay-people ; for both the parts of the Lords Sacrament, by Chrilts ordinance and commandment, ought to be ministered to all Christian men alike.
XXXI. Of tbe one oblation of Chrift finished upon the Cross. HE Offering of Christ once made, is that perfect redemptioni propitiation, and satisfaction for all the
fins of the whole world both original and actual ; and there is none other satisfaction for fin, but that alone. Wherefore the sacrifice of Maffes, in the which it was commonly said, that the Priest did offer Chrift for the quick and the dead, to bave semiffion of pain or guilt, were blafphemous fables, and dangerous deceits.
XXXII. Of the Marriage of Pruefls. ISHOPS, Priests, and Deacons, are not commanded by Gods Law, either to vow the estate of single life,
or to abstain from marriage: therefore it is lawful for them, as for all other Ch:istian men, to marry at their own discretion, as they shall judge the fame to serve better to godliness.
XXXIII. Of excommunicate persons, how they are to be avoided. and excommunicated, ought to be taken of the whole multitude of the faithtul, as an Heathen and Pablican, until he be openly reconciled by penance, and received into the Church by a Judge that hath auchority thereunto.
XXXIV. Of the Traditions of the Churcb. T is not neceffary that Traditions and Ceremonies be in all places one, or utterly like; for, at all times they have been divers, and may be changed according to the diversity of Countries, Times, and Mens manners,
so that nothing be ordained againit Gods Word. Whofocver through his private judgment, willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be noc repugnant to the word of God. and he ordained and approved by common Authority, ought to be rehuked openly (that other may fear to do the like) as he that offendeth against the common crder of :he Church, and hurreth the authority of the Magistrate, and woundeth the consciences of the weak Brethren.
Every particular or National Church hath Authority to ordain, change and abolista Ceremonies or Rites of the Church, ordained only by mans Authority, so that all things be done to edying.
XXXV. Of Homilies, T
HE second Bok of Homifics, the several titles whereof we have joined under this Article, doth con
tain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge then to be read in Churches 'by. the Ministers, diligently and distinctly, that they may be'understanded of the people.
Of the Names of the Homilies.
. Again? Excess of Apparrel. of Prayer. Of the Place and Time of Prayer. That Common Privers and Sacraments ought to be Ministered in a known fogue. Of the Reverent Efiimation of Gods Word. Of Alms-doing. Of the Nativity of Chrif. Of the Pallion of Christ. Of the Resurrection of Chrif. Of the worthy receiving of ile Sacrament of the Body and Biood of Cnrift. Of the gifts of the Halv-Gholf. For the Rogation-days. Of the State of Matrimony. Of Repentance. Agains Idlenessé Againf Rebellion.
XXXVI. Of confecration of Bihors and Ministers.
in the time of Edward the sixth, and confirmed at the saine time by Authority of Parliament, doth con. tain all things necessary to fuch Consecration and Ordering : neither hath it any thing that of itself is supersticious and ungodly. And therefore whosoever are consecrated or ordered, according to the Rites of that Book, Since the second year of the forenamed King Edward, unto this time, or hereafter shall be consecrated or ordered according to the fame Rites, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.
XXXVII. Of the Civil Magistrates.
the chief Government of all estates of this realm, whether they be Ecclesiastical or Civil, in alt caufes doth appertain, and is not nor ought to be subject to any foreign jurisdiction.
Where we attribute to the Queens Majely the chief Government, by which Titles we undertand the minds of lome sanderous folks to be offended :"wegive not to our Princes the Minillering either of Gods Word, or of the Sacraments, the which thing the injunctions alfo lately set forth by Elizabeth our Queen do mest plainly testify: but that only prerogative which we fee to have been given always to all godly Princes in holy Scriptures by God himself; that is, that they should role all estates and degrees committed to their charge by God, whe. ther they be Ecclesiastical or temporal, and restrain with the civil sword the stubborn and evil doers.
The Bishop of Rome hath no jurisdi&ion in this Realm of England.
XXXVIII. Of Chriftian mans Goods which are not common.
XXXIX. of a Christian mans Oath.
T His Book of Articles before rehearsed, is again approved, and allowed to be holden and executed within the
Realm, by the assent and consent of our Sovereign Lady ELIZABETH, by the Grace of God, of England, France and Ireland, Queen Defender of the Faith, &c. Which Articles were deliberately read, and confirmed again by the subscription of the Hands of the Archbishops and Bishops of the upperhouse, and by the subscription of the whole Clergy of the nether house in their convocation, in obe Year of our Lorit, 1571.