All the Books of the New
Testament, as they are commonly received, we do receive, and account them
Canonical.
VII. 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 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.
VIII. Of the Creeds.
The Nicene 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.
The original Article given
Royal assent in 1571 and reaffirmed in 1662, was entitled, "Of the Three
Creeds; and began as follows, "The Three Creeds, Nicene Creed,
Athanasius's Creed, and that which is commonly called the Apostles'
Creed..."
IX. Of Original or Birth
Sin.
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 into 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 Greek, *fro/nhma sarko/s*, (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 and are baptized; yet the
Apostle doth confess, that concupiscence and lust hath of itself the
nature of sin.
X. Of Free Will.
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.
XI. Of the Justification
of Man.
We are accounted righteous
before God, only for the merit of our Lord and Savior 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 expressed in the Homily of Justification.
XII. 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 God's judgment; 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.
XIII. Of Works before
Justification.
Works done before the grace
of Christ, and the Inspiration of the 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.
XIV. Of Works of
Supererogation.
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 not only render unto God as much as they are bound to,
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.
XV. Of Christ alone
without Sin.
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.
XVI. Of Sin after Baptism.
Not every deadly sin
willingly committed after Baptism is sin against the Holy Ghost, and
unpardonable. Wherefore the grant of repentance is not 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.
XVII. 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 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 religiously 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
wrethchlessness 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.
XVIII. Of obtaining
eternal Salvation only by the Name of Christ
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.
XIX. Of the Church.
The visible Church of Christ
is a congregation of faithful men, in 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.
XX. Of the Authority of
the Church.
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 anything 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 a keeper of Holy Writ, yet, as it ought not to decree any thing
against the same, so besides the same ought not to enforce any thing to be
believed for necessity of Salvation.
XXI. Of the Authority of
General Councils.
[The Twenty-first of the
former Articles is omitted; because it is partly of a local and civil
nature, and is provided for, as to the remaining parts of it, in other
Articles.]
The original 1571, 1662
text of this Article, omitted in the version of 1801, reads as follows:
"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."
XXII. Of Purgatory.
The Romish Doctrine
concerning Purgatory, Pardons, Worshipping and Adoration, as well of
Images as of Relics, 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.
XXIII. Of
Ministering in the Congregation
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.
XXIV. Of Speaking in the
Congregation in such a Tongue as the people understandeth.
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 of the people.
XXV. Of the Sacraments.
Sacraments ordained of 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 are 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.
XXVI. Of the Unworthiness of
the Ministers, which hinders not the effect of the Sacraments.
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 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 judgment be deposed.
XVII. Of Baptism
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 the 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.
XVIII. Of the Lord's Supper.
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 it 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, 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, only after an heavenly and spiritual
manner. And the mean whereby the Body of Christ is received and eaten in
the Supper, is Faith.
The Sacrament of the Lord's
Supper was not by Christ's ordinance reserved, carried about, lifted up,
or worshipped.
XXIX. Of the Wicked, which
eat not the Body of Christ in the use of the Lord's Supper.
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.
XXX. Of both Kinds.
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.
XXXI. Of the one Oblation of
Christ finished upon the Cross.
The Offering of Christ once
made in that perfect redemption, propitiation, and satisfaction, for all
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 it was 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.
XXXII. Of the Marriage of
Priests.
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.
XXXIII. Of excommunicate
Persons, 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 faithful, as an Heathen and Publican, until he be openly reconciled by
penance, and received into the Church by a Judge that hath the authority
thereunto.
XXXIV. Of the Traditions of
the Church.
It is not necessary that the
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 men's manners, so that nothing be
ordained against God's Word. Whosoever, through his private judgment,
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.
XXXV. Of the Homilies.
The Second Book of Homilies,
the several titles whereof we have joined 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 of the
people.
Of the Names of the
Homilies
1. Of the right Use of
the Church.
2. Against Peril of
Idolatry.
3. Of repairing and
keeping clean of Churches.
4. Of good Works: first
of Fasting.
5. Against Gluttony and
Drunkenness.
6. Against Excess of
Apparel.
7. Of Prayer.
8. Of the Place and Time
of Prayer.
9. That Common Prayers
and Sacraments ought to be ministered in a known tongue.
10. Of the reverend
Estimation of God's Word.
11. Of Alms-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-days
18. Of the State of
Matrimony.
19. Of Repentance.
20. Against Idleness.
21. Against Rebellion.
[This Article is received in
this Church, so far as it declares the Book of Homilies to be an
explication of Christian doctrine, and instructive in piety and morals.
But all references to the constitution and laws of England are considered
as inapplicable to the circumstances of this Church; which also suspends
the order for the reading of said Homilies in churches, until a revision
of them may be conveniently made, for the clearing of them, as well from
obsolete words and phrases, as from the local references.]
XXXVI. Of Consecration of
Bishops and Ministers.
The Book of Consecration of
Bishops, and Ordering of Priests and Deacons, as set forth by the General
Convention of this Church in 1792, 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 said Form, we decree all such to be rightly, orderly,
and lawfully consecrated and ordered.
The original 1571, 1662
text of this Article reads as follows: "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
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 Edwand unto this time, or hereafter shall be consecrated or
ordered according to the same Rites; we decree all such to be rightly,
orderly, and lawfully consecrated and ordered."
XXXVII. Of the Power of the
Civil Magistrates.
The Power of the Civil
Magistrate extendeth to all men, as well Clergy as Laity, in all things
temporal; but hath no authority in things purely spiritual. And we hold it
to be the duty of all men who are professors of the Gospel, to pay
respectful obedience to the Civil Authority, regularly and legitimately
constituted.
The original 1571, 1662 text
of this Article reads as follows: "The King's Majesty hath the chief power
in this Realm of England, and other his Dominions, unto whom the chief
Government of all Estates of this 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 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 all 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 offenses.
"It is lawful for
Christian men, at the commandment of the Magistrate, to wear weapons, and
serve in the wars."
XXXVIII. Of Christian Men's
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 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.
XXXIX. Of a Christian
Man's Oath.
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, judgment, and truth.
