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 are three persons, of one substance, power and
eternity; the Father, the Son and the Holy Ghost.
THE
Son, which is the Word of the Father, begotten from everlasting of
the Father, the very and eternal God, and 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 joined together in one Person, never
to be divided, whereof is one Christ, very God and very Man; who
truly suffered, was crucified, dead and buried, to reconcile his
Father to us, and to be a sacrifice, not only for original guilt,
but also for all the actual sins of men.
AS
Christ died for us, and was buried, so also it is to be believed,
that he went down into Hell.
CHRIST
did truly rise again from death, 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, until
he return to judge all Men at the last day.
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.
HOLY
Scripture containeth all things necessary to salvation: so that
whatsoever is not read therein, nor may be proved thereby, is not to
be required of any man, that it should be believed as an article of
Faith, or be thought requisite or necessary to salvation. In the
name of the holy Scripture we do understand those Canonical Books of
the Old and New Testament of whose authority was never any doubt in
the Church.
Of
the Names and Number of the Canonical Books
-
Genesis,
-
Exodus,
-
Leviticus,
-
Numbers,
-
Deuteronomy,
-
Joshua,
-
Judges,
-
Ruth,
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The First Book of Samuel,
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The Second Book of Samuel,
-
The First Book of Kings,
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The Second Book of Kings,
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-
The First Book of
Chronicles,
-
The Second Book of
Chronicles,
-
The First Book of Esdras
[Ezra],
-
The Second Book of Esdras
[Nehemiah],
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The Book of Esther,
-
The Book of Job,
-
The Psalms,
-
The Proverbs,
-
Ecclesiastes or Preacher,
-
Cantica, or Songs of
Solomon,
-
Four Prophets the greater,
-
Twelve Prophets the less.
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And
the other Books (as Hierome saith) the Church doth read for
example of life and instruction of manners; but yet doth not apply
them to establish any doctrine; such are these following:
-
The Third Book of Esdras [I
Esdras],
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The Fourth Book of Esdras
[II Esdras],
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The Book of Tobias,
-
The Book of Judith,
-
The rest of the Book of
Esther,
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The Book of Wisdom,
-
Jesus the Son of Sirach [or
Ecclesiasticus
-
Baruch the Prophet
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-
The Song of the Three
Children,
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The Story of Susanna,
-
Of Bel and the Dragon,
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The Prayer of Manasses,
-
The First Book of Maccabees,
-
The Second Book of Maccabees.
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All of
the Books of the New Testament, as they are commonly received, we do
receive, and account them Canonical.
THE
Old Testament is not contrary to the New: for in both 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. Although the Law given from
God by Moses, as touching Ceremonies and Rites, do not bind
Christian men, nor the Civil precepts thereof ought of necessity to
be received in any commonwealth; yet notwithstanding, no Christian
man whatsoever is free from the obedience of the Commandments which
are called Moral.
THE
Three Creeds, the Nicene Creed, Athanasius's
Creed, and that which is commonly called the Apostles'
Creed, ought thoroughly to be received and believed: for they may be
proved by most certain warrants of holy Scripture.
ORIGINAL Sin standeth not in the following of Adam, (as the
Pelagians do vainly talk;) but it is the fault and
corruption of the Nature of every man, that naturally is engendered
of the offspring of Adam; whereby man is very far gone from
original righteousness, and is of his own nature inclined to evil,
so that the flesh lusteth always contrary to the spirit; and
therefore in every person born in this world, it deserveth God's
wrath and damnation. And this infection of nature doth remain, yea
in them that are regenerated; whereby the lust of the flesh, called
in the Greek, [phronema sarkos] which some do expound the
wisdom, some sensuality, some the affection, some the desire, of the
flesh, is not subject to the Law of God. And although there is no
condemnation for them that believe, yet the Apostle doth confess,
that concupiscence and lust hath of itself the nature of sin.
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 pleasant and acceptable to God, without the
grace of God by Christ preventing us, that we may have a good will,
and working with us, when we have that good will.
WE are
accounted righteous before God, only for the merit of our Lord and
Saviour Jesus Christ by Faith, and not for our own works or
deservings: Wherefore, that we are justified by Faith only is a most
wholesome Doctrine, and very full of comfort, as more largely is
expressed in the Homily of Justification.
ALBEIT
that Good Works, which are the fruits of Faith, and follow after
Justification, cannot put away our sins, and endure the severity of
God's Judgement; yet are they pleasing and acceptable to God in
Christ, and do spring out necessarily of a true and lively Faith;
insomuch that by them a lively Faith may be as evidently known as a
tree discerned by the fruit.
WORKS
done before the grace of Christ, and the Inspiration of his Spirit,
are not pleasant to God, forasmuch 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 as God hath willed and commanded them to be
done, we doubt not but they have the nature of sin.
VOLUNTARY Works besides, over and above, God's Commandments, which
they call Works of Supererogation, cannot 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 sake, than of bounden duty is required: whereas
Christ saith plainly, When ye have done all that are commanded to
you, say, We are unprofitable servants.
CHRIST
in the truth of our nature was made like unto us in all things, sin
only except, from which he was clearly void, both in his flesh, and
in his spirit. He came to be the Lamb without spot, who, by
sacrifice of himself once made, should take away the sins of the
world, and sin, as Saint John saith, was not in him. But
all we the rest, although baptized, and born again in Christ, yet
offend in many things; and if we say we have no sin, we deceive
ourselves, and the truth is not in us.
NOT
every deadly sin willingly committed after Baptism is sin against
the Holy Ghost, and unpardonable. Wherefore the grant of repentance
is not to be denied to such as fall into sin after Baptism. After we
have received the Holy Ghost, we may depart from grace given, and
fall into sin, and by the grace of God we may arise again and amend
our lives. And therefore they are to be condemned, which say, they
can no more sin as long as they live here, or deny the place of
forgiveness to such as truly repent.
PREDESTINATION to Life is the everlasting purpose of God, whereby
(before the foundations of the world were laid) he hath constantly
decreed by his counsel secret to us, to deliver from curse and
damnation those whom he hath chosen in Christ out of mankind, and to
bring them by Christ to everlasting salvation, as vessels made to
honour. Wherefore, they which be endued with so excellent a benefit
of God be called according to God's purpose by his Spirit working in
due season: they through Grace 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 religously in
good works, and at length, by God's mercy, they attain to
everlasting felicity.
As the
godly 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 mind to high and heavenly things, as
well because it doth greatly establish and confirm their faith of
eternal Salvation to be enjoyed through Christ, as because it doth
fervently kindle their love towards God: So, for curious and carnal
persons, lacking the Spirit of Christ, to have continually before
their eyes the sentence of God's Predestination, is a most dangerous
downfall, whereby the Devil doth thrust them either into
desperation, or into wretchlessness of most unclean living, no less
perilous than desperation.
Furthermore, we must receive God's promises in such wise, as they be
generally set forth to 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.
THEY
also are to be had accursed 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.
THE
visible Church of Christ is a congregation of faithful men, in the
which the pure Word of God is preached, and the Sacraments be duly
ministered according to Christ's ordinance in all those things that
of necessity are requisite to the same.
As the
Church of Jerusalem, Alexandria, and Antioch, have
erred; so also the Church of Rome hath erred, not only in
their living and manner of Ceremonies, but also in matters of Faith.
THE
Church hath power to decree Rites or Ceremonies, and authority in
Controversies of Faith: And yet it is not lawful for the Church to
ordain any thing that is contrary to God's Word written, neither may
it so expound one place of Scripture, that it be repugnant to
another. Wherefore, although the Church be a witness and keeper of
holy Writ, yet, as it ought not to decree any thing against the
same, so besides the same ought it not to enforce any thing to be
believed for the necessity of Salvation.
GENERAL Councils may not be gathered together without the
commandment and will of Princes. And when they be gathered together,
(forasmuch as they be an assembly of men, whereof all be not
governed with the Spirit and Word of God,) they may err, and
sometimes have erred, even in things pertaining unto God. Wherefore
things ordained by them as necessary to salvation have neither
strength nor authority, unless it may be declared that they be taken
out of holy Scripture.
THE
Romish Doctrine concerning Purgatory, Pardons, Worshipping and
Adoration, as well of Images as of Reliques, and also invocation of
Saints, is a fond thing vainly invented, and grounded upon no
warranty of Scripture, but rather repugnant to the Word of God.
IT is
not lawful for any man to take upon him the office of public
preaching, or ministering the Sacraments in the Congregation, before
he be 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 unto them in the
Congregation, to call and send Ministers into the Lord's Vineyard.
IT is
a thing plainly repugnant to the Word of God, and the custom of the
Primitive Church, to have public Prayer in the Church, or to
minister the Sacraments in a tongue not understanded by the people.
SACRAMENTS ordained by Christ be not only badges or tokens of
Christian men's profession, but rather they be certain sure
witnesses, and effectual signs of grace, and God's good will towards
us, by the which 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 Christ our Lord in the Gospel, that
is to say, Baptism, and the Supper of the Lord.
Those
five commonly called Sacraments, that is to say, Confirmation,
Penance, Orders, Matrimony, and extreme Unction, are not to be
counted for Sacraments of the Gospel, being such as have grown
partly of the corrupt following 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.
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 or operation:
but they that receive them unworthily purchase to themselves
damnation, as Saint Paul saith.
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 and Sacraments, yet forasmuch as they do
not the same in their own name, but in Christ's, and do minister by
his commission and authority, we may use their Ministry, both in
hearing the Word of God, and in receiving of 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 be
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 judgement be deposed.
BAPTISM is not only a sign of profession, 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 instrument, they that receive Baptism rightly are
grafted into the Church: the promises of forgiveness of sin, and of
our adoption to be the sons of God by the Holy Ghost, are visibly
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.
THE
Supper of the Lord is not only a sign of the love that Christians
ought to have among themselves one to another; but rather is a
Sacrament of our Redemption by Christ's death: insomuch that to such
as rightly, worthily, and with faith receive the same, the Bread
which we break is a partaking of the Body of Christ; and likewise
the Cup of Blessing is a partaking of the Blood of Christ.
Transubstantiation (or the change of the substance of Bread and
Wine) in the Supper of the Lord, cannot be proved by holy Writ; but
is repugnant to the plain words of Scripture, and hath given
occasion to many superstitions.
The
Body of Christ is given, taken, and eaten, in the Supper only after
an heavenly and spiritual manner. And the mean whereby the Body of
Christ is received and eaten in the Supper of the Lord is Faith.
The
Sacrament of the Lord's Supper was not by Christ's ordinance
reserved, carried about, lifted up, or worshipped.
THE
Wicked, and such as be void of a lively faith, although they do
carnally and visibly press with their teeth (as Saint Augustine
saith) the Sacrament of the Body and Blood of Christ, yet in no wise
are they partakers of Christ: but rather to their condemnation, do
eat and drink the sign or Sacrament of so great a thing.
THE
Cup of the Lord is not to be denied to the Lay-people: for both the
parts of the Lord's Sacrament, by Christ's ordinance and
commandment, ought to be ministered to all Christian men alike.
THE
Offering of Christ once made is that perfect redemption,
propitiation and satisfaction, for the sins of the whole world, both
original and actual; and there is none other satisfaction for sin,
but that alone. Wherefore the sacrifices of Masses, in the which is
commonly said, that the Priest did offer Christ for the quick and
the dead, to have remission of pain or guilt, were blasphemous
fables, and dangerous deceits.
BISHOPS, Priests, and Deacons, are not commanded by God's Law,
either to vow the estate of single life, or to abstain from
marriage: therefore it is lawful for them, as for all other
Christian men, to marry at their own discretion, as they shall judge
the same to serve better to godliness.
THAT
person which by open denunciation of the Church is rightly cut off
from the unity of the Church, and excommunicated, ought to be taken
of the whole multitude of the faithful, as an Heathen and Publican,
until he be openly reconciled by penance, and received into the
Church by a Judge that hath authority thereunto.
IT is
not necessary that Traditions and Ceremonies be in all places one
and utterly alike; for at all times they have been divers, and may
be changed according to the diversities of countries, times, and
men's manners, so that nothing be ordained against God's Word.
Whosoever through his private judgement, willingly and purposely,
doth openly break the traditions and ceremonies of the Church, which
be not repugnant to the Word of God, and be ordained and approved by
common authority, ought to be rebuked openly, (that others may fear
to do the like,) as he that offendeth against the common order of
the Church, and hurteth the authority of the Magistrate, and
woundeth the consciences of the weak brethren.
Every
particular or national Church hath authority to ordain, change, and
abolish, ceremonies or rites of the Church ordained only by man's
authority, so that all things be done to edifying.
THE
second Book of Homilies, the several titles whereof we have enjoined
under this Article, doth contain 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 them to be read in Churches by the Ministers,
diligently and distinctly, that they may be understanded by the
people.
Of the Names of the Homilies.
-
Of the right Use of the Church.
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Against peril of Idolatry.
-
Of repairing and keeping clean of
Churches.
-
Of good Works: first of Fasting.
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Against Gluttony and Drunkenness.
-
Against Excess of Apparel.
-
Of Prayer.
-
Of the Place and Time of Prayer.
-
That Common Prayers and Sacraments
ought to be ministered in a known tongue.
-
Of the reverend estimation of God's
Word.
-
Of Alms-doing.
-
Of the Nativity of Christ.
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Of the Passion of Christ.
-
Of the Resurrection of Christ.
-
Of the worthy receiving of the
Sacrament of the Body and Blood of Christ.
-
Of the Gifts of the Holy Spirit.
-
For the Rogation-days.
-
Of the State of Matrimony.
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Of Repentance.
-
Against Idleness.
-
Against Rebellion.
THE
Book of Consecration of Archbishops and Bishops, and Ordering of
Priests and Deacons, lately set forth in the time of Edward
the Sixth, and confirmed at the same time by the authority of
Parliament, doth contain all things necessary to such Consecration
and Ordering: neither hath it any thing, that of itself is
superstitious 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 same
Rites; we decree all to be rightly, orderly, and lawfully
consecrated and ordered.
THE
King's Majesty hath the chief power in this Realm of England,
and his other Dominions, unto whom the chief Government of all
Estates of the Realm, whether they be Ecclesiastical or Civil, in
all causes doth appertain, and is not, nor ought to be, subject to
any foreign Jurisdiction.
Where
we attribute to the King's Majesty the chief government, by which
Titles we understand the minds of some slanderous folks to be
offended; we give not to our Princes the ministering either of God's
Word, or of the Sacraments, the which thing the Injunctions also
lately set forth by Elizabeth our Queen do most plainly
testify; but that only prerogative, which we see to have been given
always to godly Princes in holy Scriptures by God himself; that is,
that they should rule all estates and degrees committed to their
charge by God, whether they be Ecclesiastical or Temporal, and
restrain with the civil sword the stubborn and evil doers.
The
Bishop of Rome hath no jurisdiction in this Realm of
England.
The
Laws of the Realm may punish Christian men with death, for heinous
and grievous offences.
It is
lawful for Christian men, at the commandment of the Magistrate, to
wear weapons, and serve in the wars.
THE
Riches and Goods of Christians are not common, as touching the
right, title, and possession of the same, as certain Anabaptists do
falsely boast. Notwithstanding, every man ought, of such things as
he possesseth, liberally to give alms to the poor, according to his
ability.
AS we
confess that vain and rash Swearing is forbidden Christian men by
our Lord Jesus Christ, and James his Apostle, so we judge, that
Christian Religion doth not prohibit, but that a man may swear when
the Magistrate requireth, in a cause of faith and charity, so it be
done according to the Prophet's teaching, in justice, judgement and
truth.
