holy Writ but it is repugnant to the plain words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions The body of Christ is given taken and eaten in the supper onely after an heavenly and spirituall manner And the mean whereby the body of Christ is received and eaten in the Supper is Faith The Sacrament of the Lords Supper was not by Christs ordinance reserved carried about lifted up or worshipped 29. Of the wicked which eat not the body of Christ in the use of the Lords Supper The wicked and such as be void of lively faith although they doe carnally and visibly presse with their teeth as S. 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 signe or Sacrament of so great a thing 30. Of both kindes The Cup of the Lord is not to bee denied to the Lay-people For both the parts of the Lord Sacrament by Christs ordinance and commandment ought to be ministred to all Christian men a like 31. Of Christs one Oblation The Offering of Christ once made is that perfect redemption propitiation and sarisfaction for all the sins of the whole world both originall and actuall and there is none other satisfaction for sin but that alone Wherfore the sacrifices of Masses in the which it was commonly said that the Priest did offer Christ for the quick the dead to have remission of pain or guilt were blasphemous fables and dangerous deceits 32. Of the Traditions of the Church Bishops Priests and Deacons are not commanded by God law either to vow the estate of single life or to abstain from marriage therefore it is lawfull also for them as for all other Christian men to marry at their own discretion as they shall judge the same to serve better to godlinesse 33 Of excommunicate persons and how they are to be avoided 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 faithfull as an Heathen and Publican untill he be openly reconciled by Penance and received into the Church by a Iudge that hath authoritie thereto 34. Of Traditions of the Church It is not necessarie 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 so the diversity of countreys times and mens manners so that nothing be ordained against Gods 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 authoritie ought to be rebuked openly that other may fear to do the like as he that offendeth against the common order of the Church and burteth the authority of the Magistrate and woundeth the consciences of the weak brethren Every particular or nationall Church hath authority to ordain change and abolish Ceremonies or Rites of the Church ordained only by mans authority so that all things be done to edifying 35. Of Homilies The second Book of Homilies doth contain a godly and wholsome doctrine and necessarie for these times as doth the former Book of Homilies which were set forth by the time of Edward the sixth and therefore we judge them to be read in Churches ni â—he Ministers diligently and distinctly that they may be understanded of the people Of the names of the Homilies â— Of the right use of the Church â— Against perill of Idolatry â— Of the repairing and keeping cleane of Churches 4 Of good works first of fasting 5 Against gluttony and drunkennesse 6 Against excesse of apparell 7 Of praier 8 Of the place and time of Praier 9 That common Praiers Sacraments ought to bee ministred in a known tongue â—0 Of the reverent estimation of Gods Word 11 Of almes-doing 12 Of the Nativity of Christ 13 Of the Passion of Christ 14 Of the Resurrection of Christ 15 Of the worthy receiving of the Sacrament of the Body and Blood of Christ 16 Of the gifts of the Holy Ghost 17 For the Rogation daies 18 Of the state of Matrimonie 19 Of Repentance 20 Against Idlenesse 21 Against Rebellion 36. Of Consecration of Ministers The book of Consecrations 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 â—ime by authoritie of Parliament doth contain all things necessarie to such Consecraâ—ion and ordering neither hath it any thing that of it selfe is superstitious and ungodâ—â— And therâ—fore whosoever are consecrated or ordered according to the Rites of that â—ooke since the second yeer of the afore-named King Edward unto this time or hereâ—fter shall be consecrated or ordered according to the same Rites we decree all such to â—e rightly orderly and lawfully consecrated and ordered 37 Of the civill Magistrates The Queens Majesty hath the chiefe power in this Realm of England and other â—â—r Dominions unto whom the chiefe government of all estates of this Realm wheâ—her they be Ecclesiasticall or Civill in all causes doth appertain and is not nor ought 〈◊〉 be subject to any forraign Iurisdiction Where we attribute to the Queens Majestie the chiefe government by which Tiâ—es we understand the minds of some slanderous folks to be offended we give not to our â—rinces the ministring either of Gods Word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queene doe moâ—â— plainly testifie but that only prerogative which we see to have been given always to all godly Princes in holy Scriptures by God himselfe that is that they should rule all estates and degrees committed to theiâ— charge by God whether they be Ecclesiasticall or Temporall and restrain with the civill sword the stubborn and evill doers The Bishop of Rome hath no Jurisdiction in this Realm of England The Lawes of the Realm may punish Christian men with death foâ— heinous and grievous offences It is lawfull for Christian men at the commandment of the Magistrate to wear weapons and serve in the wars 38. Of Christian mens goods which are not common The riches and goods of Christians are not common as touching the right title and possession of the same as certaine Anabaptists doâ— falsly boast Notwithstanding every man ought of such things as hâ— possesseth liberally to give alms to the poor according to his ability 39. Of a Christian mans oath As we confesse that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James his Apostle so we judge thaâ— Christian Religion doth not prohibit but that a man may swear wherâ— the Magistrate requireth in a cause of faith and charity so it be donâ— according to the Prophets teaching in justice judgment and truth 40. The Ratification THis Book of Articles before rehearsed is again approved and allowed to be holden and executed within the Realm by the assent and consenâ— of our Soveraigne Lady Elizabeth by the grace of God of England France and Ireland Queen Defender of the Faith c. Which Article were deliberately read and confirmed again by the subscription of the hanâ— of the Archbishop and Bishop of the upper House and by the subscription oâ— the whole Clergie in the nether House in their Convocation in the yeer of ouâ— Lord God 1571. FINIS
Songs of Solomon Foure Prophets the greater Twelve Prophets the lesse And the other Books as Hierome saith the Church doth read for example of life and instruction of manners but yet doth it not apply them to establish any doctrine Such are these following The third Book of Esdras The fourth Book of Esdras The Book of Tobias The Book of Judeth The rest of the Book of Hester The Book of Wisdom Jesus the son of Sirach Baruch the Prophet The song of the three childreÌ„ The Story of Susanna Of Bell and the Dragon The prayer of Manasses The first Book of Maccabees The second Book of Maccab. All the books of the new Testament as they are commonly received we do receive and account them Canonicall 7. Of the old Testament The old Testament is not contrary to the new for both in the old and new Testament everlasting life is offered to mankinde by Christ who is the only Mediator between God and man being both God and man Wherfore 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 binde Christian men nor the civill 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 Morall 8. Of the three Creeds The three Creeds Nice Creed Athanasius Creed and that which â—s commonly called the Apostles Creed ought thorowly to be received and beleeved for they may be proved by most certain warrants of holy Scripture 9. Of originall birth or sin Originall sin standeth not in the following of Adam as the Pelaâ—ians do vainly talk but it is the fault and corruption of the nature of every man that naturally is ingendred of the off-spring of Adam wherby man is very far gone from originall righteousnesse and is of â—is own nature enclined to evil so that the flesh lusteth alwayes conâ—rary to the spirit and therfore in every person born into this world 〈◊〉 deserveth Gods wrath and damnation And this infection of nature doth remain yea in them that are regenerated whereby the lust of the flesh called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 beleeve and are baptized yet the Apostle doth confesse that concupiscence and lust hath of it selfe the nature of sin 10. Of free will The condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own naturall 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 11. Of the Iustification of man We are accounted righteous before God only for the merit of our Lord and Saviour Iesus Christ by faith and not for our own works or deservings Wherefore that we are justified by faith onely is a most wholesome doctrine and very full of comfort as more largely is expressed in the Homily of Iustification 12. Of good works Albeit that good works which are the fruits of faith and follow after Justification cannot put away our sins and endure the severity of Gods judgement yet are they pleasing and acceptable to God in Christ and do spring out necessarily of a true and lively faith in so much that by them a lively faith may be as evidently known as a tree discerned by the fruit 13. Of works before justification 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 Iesu 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 14. Of works of supererogation Voluntary works besides over and above Gods commandments which they call works of supererogation cannot be taught without arrogancy and impietie For by them men do declare that they do not onely render unto God as much as they are bound to do but that they do more for his sake then of bounden duty is required Whereas Christ saith plainly When ye have done all that are commanded to you say We are unprofitable servants 15. Of Christ alone without sin Christ in the truth of our nature was made like 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 a Lamb without spot who by sacrifice of himself once made should take away the sins of the world and sin as S. John saith was not in him But all we the rest altough baptized and born again in Christ yet offend in many things and if we say we have no sin we deceive our selves and the truth is not in us 16. Of sin after Baptisme Not every deadly sin willingly committed after Baptisme 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 Baptisme 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 to deny the place of forgivenesse to such as truely repent 17. Of Predestination and Election Predestination to life is the everlasting purpose of God whereby before the foundations of the world were laid he hath constantly decreed by his counsell secret to us to deliver from curse and damnation those whom he hath chosen in Christ out of mankinde and to bring them by Christ to everlasting salvation as vessels made to honour Wherefore they which be indued with so excellent a benefit of God be called according to Gods 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 onely begotten Son Iesus Christ they walk religiously in good works and at length by Gods 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 minde to high and heavenly things as well because it doth greatly establish and confirm their faith
ARTICLES OF RELIGION AGREED UPON By both Houses and the principall Divines thorough all England and Wales for the avoiding of diversities of Opinions Whereunto is added His MAJESTIES Declaration in confirming the same Published by His Majesties speciall Command C R HONI SOIT QVI MAL Y PENSE DIEV ET MON DROIT London Printed for Theophilus Brown 1642. By the King BEing by Gods Ordinance according to Our just Title Defender of the Faith supreme Governour of the Church within these Our Dominions We hold it most agreeable to this Our Kingly Office and Our own Religious Zeale to conserve and maintain the Church committed to Our charge in the unity of true Religion and in the bond of peace and not to suffer unnecessary disputations altercations or questions to be raised which may nourish faction both in Church and Common-wealth We have therefore upon mature deliberation and with the advice of so many of Our Bishops as might conveniently be called together thought fit to make this Declaration following That the Articles of the Church of England which have beene allowed and authorized heretofore and which Our Clergie generally have subscribed unto do contain the true doctrine of the Church of England agreeable to Gods Word which We doe therefore ratifie and confirm requiring all Our loving Subjects to continue in the uniforme profession thereof and prohibiting the least difference from the said Articles which to that end We command to be new printed and this Our Declaration to be published therewith That We are supreme Governour of the Church of England and that if any difference arise about the externall policy concerning Injunctions Canons or other Constitutions thereto belonging the Clergie in their Convocation is to order and settle them having first obtained leave under Our broad Seal so to do and We approving their said Ordinances and Constitutions providing that none be made contrary to the Lawes and Customes of the Land That out of Our Princely care that the Church-men may doe the work which is proper unto them the Bishops and Clergie from time to time in Convocation upon their humble desire shall have licence under Our broad Seal to deliberate of and to do all such things as being made plaine by them and assented unto by Us shall concern the setled continuance of the doctrine and discipline of the Church of England now established from which We will not indure any varying or departing in the least degree That for the present though some differences have been ill raised yet We take comfort in this that all Clergie-men within Our Realm have alwayes most willingly subscribed to the Articles established which is an argument to Us that they all agree in the true usuall literall meaning of the said Articles and that even in those curious points in which the present differences lie men of all sorts take the Articles of the Church of England to be for them which is an argument again that none of them intend any desertion of the Articles established That therefore in these both curious and unhappy differences which have for so many hundred yeers in different times and places exercised the Church of Christ We will that all further curious search be laid aside and those disputes shut up in Gods promises as they be generally set forth to us in the holy Scriptures and the generall meaning of the Articles of the Church of England according to them And that no man hereafter shall either print or preach to draw the Article aside any way but shall submit to it in the plain and full meaning thereof and shall not put his own sense or Comment to be the meaning of the Article but shall take it in the literall and Grammaticall sense That if any publike Reader in either Our Universities or any Head or Master of a Colledge or any other person respectively in either of them shall affix any new sense to any Article or publikely read determine or hold any publike disputation or suffer any such to be held either way in either the Universities or Colledges respectively or if any Divine shall preach or print any thing either way other then is already established in Convocation with Our Royall assent they the offenders shal be liable to Our displeasure the Churches censure in Our Commission Ecclesiasticall as wel as any other and We will see there shal be due execution upon them ARTICLES OF RELIGION 1. Of faith in the holy Trinity THere is but one living and true God everlasting without body parts or passions of infinite power wisdom goodnesse the maker and preserver of all things both visiible and invisible And in unity of this Godhead there be three persons of one substance power and eternity the Father the Son the holy Ghost 2. Of the Word or Son of God which was made very man The Son which is the Word of the Father begotten from everlasting of the Father the very eternall God of one substance with the Father took mans 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 joyned 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 onely for originall guilt but also for actuall sins of men 3. Of the going down of Christ into hell As Christ died for us and was buried so also is it to be beleeved that he went down into hell 4. Of the Resurrection of Christ Christ did truly rise again from death and took again his body with flesh bones and all things appertaining to the perfection of mans nature wherewith he ascended into heaven and there sitteth untill he return to judge all men at the last day 5. Of the holy Ghost 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 eternall God 6. Of the sufficiencie of the holy Scriptures for salvation 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 beleeved as an Article of the faith or be thought requisite or necessary to salvation In the name of the holy Scripture we do understand those Canonicall Books of the Old and New Testament of whose authority was never any doubt in the Church Of the names and numbers of the Canonicall Books Genesis Exodus Leviticus Numeri Deuteronomium Josue Judges Ruth The first Book of Samuel The second Book of Samuel The first Book of Kings The second Book of Kings The first Book of Chronicles The second Book of Chronic. The first Book of Esdras The second Book of Esdras The Book of Hester The Book of Job The Psalms The Proverbs Ecclesiastes or Preacher Cantica or