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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	article_n	church_n	homily_n	2,467	5	11.7893	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72013	Articles, whereupon it was agreed by the archbishoppes and bishoppes of both prouinces, and the whole cleargie, in the Conuocation holden at London in the yere of our Lorde God. 1562. according to the computation of the Churche of Englande for the auoiding of the diuersities of opinions, and for the stablishyng of consent touching true religion. Put foorth by the Queenes aucthoritie.; Thirty-nine Articles. English	Church of England.	1571 (1571)	STC 10038.9; ESTC S124523	8,937	29

Confirmation Penaunce Orders Matrimonie and extreme Vnction are not to be compted for Sacramentes of the gospel being such as haue growen partly of the corrupt folowing of the Apostles partly are states of life alowed in the scriptures but yet haue not lyke nature of Sacramentes with Baptisme and the Lordes Supper for that they haue not any visible signe or ceremonie ordayned of God. The Sacramentes were not ordayned of Christ to be gased vpon or to be caryed about but that we should duely vse them And in such only as worthyly receaue the same they haue a wholesome effect or operation But they that receaue them vnworthyly purchase to them selues damnation as S. Paul sayth Of the vnworthynesse of the ministers which hinder not the effect of the Sacramentes ALthough in the visible Churche the euyl be euer myngled with the good sometime the euyll haue cheefe aucthoritie in the ministration of the worde Sacramentes yet forasmuch as they do not the same in their owne name but in Christes and do minister by his commission and aucthoritie we may vse their ministerie both in hearing the word of God in the receauing of the Sacramentes Neither is the effecte of Christes ordinaunce taken away by their wickednesse nor the grace of Gods gyftes diminished from such as by fayth ryghtly do receaue the Sacramentes ministred vnto them which be effectuall because of Christes institution and promise although they be ministred by euyll men Neuerthelesse it apparteyneth to the discipline of the Churche that enquirie be made of euyl ministers and that they be accused by those that haue knowledge of their offences and finally beyng founde gyltie by iust iudgement be deposed Of Baptisme BAptisme is not only a signe of profession and marke of difference whereby Christian men are discerned from other that be not christened but is also a signe of regeneration or newe byrth whereby as by an instrument they that receaue baptisme rightly are grafted into the Church the promises of the forgeuenesse of sinne of our adoption to be the sonnes of God by the holy ghost are visibly signed and sealed fayth is confyrmed and grace increased by vertue of prayer vnto god The baptisme of young children is in any wyse to be retayned in the Churche as most agreable with the institution of Christe Of the Lordes supper THE Supper of the Lord is not only a signe of the loue that Christians ought to haue among them selues one to another but rather it is a Sacrament of our redemption by Christes death Insomuch that to suche as ryghtlie worthyly and with fayth receaue the same the bread whiche we breake is a partrakyng of the body of Christe and likewyse the cuppe of blessing is a parttakyng of the blood of Christe Transubstantiation or the chaunge of the substaunce of bread and wine in the Supper of the Lorde can not be proued by holye writ but is repugnaunt to the playne wordes of scripture ouerthroweth the nature of a Sacrament and hath geuen occasion to many superstitions The body of Christe is geuen taken and eaten in the Supper only after an heauenly and spirituall maner And the meane whereby the body of Christe is receaued and eaten in the Supper is fayth The Sacrament of the Lordes Supper was not by Christes ordinaunce reserued caryed about lyfted vp or worshipped Of the wicked which do not eate the body of Christe in the vse of the Lordes Supper THE wicked and suche as be voyde of a liuelye fayth although they do carnally and visibly presse with their teeth as Saint Augustine sayth the Sacrament of the bodye and blood of Christ yet in no wyse are they partakers of Christe but rather to their condemnation do eate and drinke the signe or Sacrament of so great a thing Of both kindes THE cuppe of the Lorde is not to be denyed to the laye people For both the partes of the Lordes Sacrament by Christes ordinance and commaundement ought to be ministred to all Christian men alike Of the one oblation of Christe finished vppon the Crosse THE offering of Christ once made is the perfect redemption propiciation and satisfaction for all the sinnes of the whole worlde both originall and actuall and there is none other satisfaction for sinne but that alone Wherefore the sacrifices of Masses in the which it was commonly said that the Priestes did offer Christe for the quicke and the dead to haue remission of payne or gylt were blasphemous fables and daungerous deceites Of the mariage of Priestes BYshops Priestes and Deacons are not commaunded by Gods lawe eyther to vowe the estate of single lyfe or to abstayne from mariage Therefore it is lawfull also for them as for all other Christian men to mary at their owne discretion as they shall iudge the same to serue better to godlynesse Of excommunicate persons howe they are to be auoyded THat person whiche by open denuntiation of the Churche is ryghtly cut of from the vnitie of the Churche and excommunicated ought to be taken of the whole multitude of the faythfull as an Heathen and Publicane vntill he be openly reconciled by penaunce and receaued into the Churche by a iudge that hath aucthoritie thereto Of the traditions of the Churche IT is not necessarie that traditions and ceremonies be in al places one or vtterly like for at all times they haue ben diuerse and may be chaunged accordyng to the diuersitie of Countreys times and mens maners so that nothing be ordeyned against Gods worde Whosoeuer through his priuate iudgement wyllyngly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnaunt to the worde of God and be ordayned and approued by common aucthoritie ought to be rebuked openly that other may feare to do the lyke as he that offendeth agaynst the Common order of the Churche and hurteth the aucthoritie of the Magistrate and woundeth the consciences of the weake brethren Euery particuler or nationall Churche hath aucthoritie to ordaine chaunge and abolishe ceremonies or rites of the Churche ordeyned onlye by mans aucthoritie so that all thinges be done to edifiyng Of Homilies THE seconde booke of Homilies the seuerall titles wherof we haue ioyned vnder this article doth conteyne a godly and wholesome doctrine and necessarie for these tymes as doth the former booke of Homilies whiche were set foorth in the time of Edwarde the sixt and therefore we iudge them to be read in Churches by the Ministers diligently and distinctly that they may be vnderstanded of the people Of the names of the Homilies 1 Of the right vse of the Churche 2 Agaynst perill of Idolatrie 3 Of repayring and keping cleane of Churches 4 Of good workes first of fastyng 5 Agaynst gluttony and drunkennesse 6 Against excesse of apparell 7 Of prayer 8 Of the place and time of prayer 9 That common prayers and Sacramentes ought to be ministred in a knowen tongue 10 Of the reuerente estimation of Gods worde 11 Of almes doing 12

Articles whereupon it was agreed by the Archbishoppes and Bishoppes of both prouinces and the whole cleargie in the Conuocation holden at London in the yere of our Lorde GOD. 1562. according to the computation of the Churche of Englande for the auoiding of the diuersities of opinions and for the stablishyng of consent touching true religion Put foorth by the Queenes aucthoritie Articles Of fayth in the holy Trinitie THERE is but one lyuyng and true God euerlastyng without body partes or passions of infinite power wysdome goodnesse the maker and preseruer of al things both visible and inuisible And in vnitie of this Godhead there be three persons of one substaunce power and eternitie the father the sonne and the holy ghost Of the worde or sonne of God which was made very man. THE Sonne which is the worde of the Father begotten from euerlastyng of the Father the very and eternall GOD of one substaunce with the father toke mans nature in the wombe of the blessed Virgin of her substaunce so that two whole and perfect natures that is to say the Godhead and manhood were ioyned together in one person neuer to be diuided whereof is one Christe very GOD and very man who truely suffered was crucified dead and buried to reconcile his father to vs and to be a sacrifice not only for originall gylt but also for all actuall sinnes of men Of the goyng downe of Christe into hell AS Christe dyed for vs and was buryed so also it is to be beleued that he went downe into hell Of the Resurrection of Christe CHriste dyd truely aryse agayne from death and toke agayne his body with flesh bones and all thinges apparteyning to the perfection of mans nature wherewith he ascended into heauen and there sitteth vntyll he returne to iudge all men at the last day Of the holy ghost THE holy ghost proceedyng from the father and the sonne is of one substaunce maiestie and glorie with the father and the sonne very and eternall God. Of the sufficiencie of the holy Scriptures for saluation HOlye Scripture conteyneth all thinges necessarie to saluation so that whatsoeuer is not read therein nor may be proued therby is not to be required of anye man that it shoulde be beleued as an article of the fayth or be thought requisite necessarie to saluation In the name of holy Scripture we do vnderstande those Canonicall bookes of the olde and newe Testament of whose aucthoritie was neuer any doubt in the Churche Of the names and number of the Canonicall Bookes Genesis Exodus Leuiticus Numerie Deuteronomium Iosue Iudges Ruth The .1 boke of Samuel The .2 boke of Samuel The .1 booke of Kinges The .1 booke of Chroni The .2 booke of Chroni The .1 booke of Esdras The .2 booke of Esdras The booke of Hester The booke of Iob. The Psalmes The Prouerbes Ecclesia or preacher Cantica or songes of Sa. 4. Prophetes the greater The .2 booke of Kinges 12. Prophetes the lesse And the other bookes as Hierome sayth the Churche doth reade for example of lyfe and instruction of maners but yet doth it not applie them to establishe any doctrine Such are these folowyng The third boke of Esdras The fourth boke of Esdras The booke of Tobias The booke of Iudith The rest of the booke of Hester The booke of VVisdome Iesus the sonne of Sirach Baruch the prophet Song of the .3 children The storie of Susanna Of Bel and the Dragon The prayer of Manasses The .1 boke of Machab. The .2 booke of Macha All the bookes of the newe Testament as they are commonly receaued we do receaue and accompt them for Canonicall Of the olde Testament THE olde Testament is not contrary to the newe for both in the olde and newe Testament euerlastyng lyfe is offered to mankynde by Christe who is the onlye mediatour betweene God and man being both God and man Wherefore they are not to be hearde whiche faigne that the olde fathers dyd looke onlye for transitorie promises Although the lawe geuen from God by Moyses as touchyng ceremonies and rites do not bynde Christian men nor the ciuile preceptes therof ought of necessitie to be receaued in any common wealth yet notwithstandyng no Christian man whatsoeuer is free from the obedience of the commaundementes whiche are called morall Of the three Credes THE three Credes Nicene Crede Athanasius Crede and that whiche is commonlye called the Apostles Crede ought throughlye to be receaued and beleued for they may be proued by moste certayne warrauntes of holye scripture Of originall or birth sinne ORiginall sinne standeth not in the folowing of Adam as the Pelagians do vaynely talke but it is the fault and corruption of the nature of euery man that naturally is engendred of the ofspring of Adam whereby man is very farre gone from originall ryghteousnes and is of his owne nature enclined to euyll so that the fleshe lusteth alwayes contrary to the spirite and therefore in euery person borne into this worlde it deserueth Gods wrath and damnation And this infection of nature doth remayne yea in them that are regenerated whereby the luste of the fleshe called in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some do expounde the wisdome some sensualitie some the affection some the desyre of the fleshe is not subiect to the lawe of god And although there is no condemnation for them that beleue and are baptized yet the Apostle doth confesse that concupiscence and luste hath of it selfe the nature of synne Of free wyll THE condition of man after the fall of Adam is suche that he can not turne and prepare hym selfe by his owne naturall strength and good workes to fayth and calling vpon God Wherefore we haue no power to do good workes pleasaunt and acceptable to God without the grace of God by Christe preuentyng vs that we may haue a good wyll workyng with vs when we haue that good wyll Of the iustification of man. WE are accompted righteous before God only for the merite of our Lord sauiour Iesus Christ by faith not for our owne workes or deseruynges Wherefore that we are iustified by fayth onely is a most wholesome doctrine and very full of comfort as more largely is expressed in the Homilie of iustification Of good workes ALbeit that good workes whiche are the fruites of fayth and folowe after iustification can not put away our sinnes and endure the seueritie of Gods iudgement yet are they pleasing and acceptable to God in Christe and do spring out necessarily of a true and liuely fayth in so muche that by them a lyuely fayth may be as euidently knowen as a tree discerned by the fruit Of workes before iustification WOrkes done before the grace of Christe and the inspiration of his spirite are not pleasaunt to God forasmuche as they spring not of fayth in Iesu Christ neither do they make men meete to receaue grace or as the schole aucthours saye deserue grace of congruitie yea rather for that they