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AGREED UPON BY THE ARCHBISHOPS AND BISHOPS OF BOTH
PROVINCES (OF THE
1. Of
Faith in the Holy Trinity
3. Of
His Going Down into Hell
6. Of
the Sufficiency of the Scripture
10. Of
Free-Will
11. Of
Justification
12. Of
Good Works
13. Of Works before
justification
14. Of
Works of Supererogation
15. Of
Christ Alone Without Sin
17. Of
Predestination and Election
18. Of
Obtaining Salvation by Christ
19. Of
the Church
20 Of the Authority of the
Church
21. Of
the Authority of General Councils
22. Of
Purgatory
23. Of
Ministering in the Congregation
24. Of
Speaking in the Congregation
26. Of
the Unworthiness of Ministers
27. Of
Baptism
29. Of
the Wicked, Which Eat not the Body of Christ
34. Of
the Traditions of the Church
35. Of
the Homilies
36. Of
Consecrating of Ministers
ARTCILES OF RELIGION
I: Of
Faith in the Holy Trinity.
THERE is but one living and true God, everlasting without body, parts,
or passions: of infinite power, wisdom, and goodness; the maker, and preserve
of all things both visible and invisible. And in unity of this Godhead there be
three Persons, of one substance, power, and eternity; the Father, the Son, and
the Holy Ghost.
II: 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 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 actual sins of men.
III: Of the going
down of Christ into Hell.
As Christi died for us, and was buried, so also is it to be believed,
that He went down into Hell.
IV: 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 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 Son, very and eternal God.
VI: Of the Sufficiency 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 believed as
an article of the Faith, or be thought
requisite or necessary to salvation. In
the name of 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.
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 Chronicles.
The First Book of Esdras.
The Second Book of Esdras.
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.
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
Judith.
The rest
of the Book of Esther.
The Book
of Wisdom.
Jesus the
Son of Sirach.
Baruch
the prophet.
The Song
of the Three Children.
The Story
of Susanna.
Of Bel and Dragon.
The
Prayer of Manasses.
The First
Book of Maccabees.
The
Second Book of Maccabees.
All 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 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 Commandment which are called
Moral.
THE three creeds, 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 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 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 and are baptized, yet the Apostles 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 work, 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
WE are accounted righteous before God only for the merit of our Lord
and Saviour Jesus Christ by Faith, and not. for our own work or deservings: Wherefore, that we are justified by Faith only
is a most wholesome Doctrine, and full of comfort, as more largely is expressed
in the Homily of Justification.
ALBEIT that Good works, which are the fruit 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 true and lively Faith; insomuch that by them a lively faith
may be as evidently know as a tree discerned by the fruit.
XIII: Of Works
before Justification.
WORKS done before 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.
XIV: Of Works of
Supererogation.
VOLUNTARY Works besides, over and above God’s Commandments, which they
call work of supererogation, cannot be taught without arogancy
and impiety: for by them men do declare, that they do not only render unto God
as much 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.
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 S. 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 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 hare, 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 God’s 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 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.
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.
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 dully ministered
according to Christ’s ordinance in all those things that of necessity are
requisite to the same.
As the
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 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 a keeper or 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 necessity of salvation.
XXI: Of the
Authority of General Councils.
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 Saint, is a fond thing vainly invented, and grounded upon no warrantly 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
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, Order, 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 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 dully use them. And in such only as worthily
receive the same they have a wholesome effect or operation: but they that
received them unworthily, purchase to themselves damnation, as
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 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 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 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 received 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
us 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 Super 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 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 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 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 Priests 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 laws, 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 authority thereunto.
IT is not necessary that traditions and
ceremonies be in all places one, and utterly like; for at all times they have
been divers, and may be changed according to the diversities of countries, time
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 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 the 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
19. Of Repentance.
20. Against Idleness.
21. Against Rebellion.
XXXVI: Of
Consecration of Bishops and Ministers.
THE Book of Consecration of Archbishops and Bishops,
and Orderings 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 – Edward 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 Civil Magistrates.
THE King’s Majesty hath the chief power in the Realm
of England, and other his Dominions, unto whom the Chief Government of all
Estates of this realms, 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 degree committed to
their charge by God, whether they be Ecclesiastical or Temporal, and restrain
with the civil sword the stubborn and
evildoers.
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.
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 Anabptists 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,
judgement, and truth
THIS 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
Last Updated April 14, 2009
By The
Venerable Dr. Ifechukwu.
U. Ibeme
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