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ing that none be made contrary to the Laws and Customs of the Land. That out of our Princely Care, that the Churchmen may do the work which is proper unto them, the Bishops and Clergy, from time to time, in Convocation, upon their humble Defire, fhall have Licence under our Broad Seal to deliberate of, and to do all fuch things as being made plain by them, and affented unto by Us, fball concern the fettled continuance of the Doctrine and Difcipline of the Church of England now established; from which we will not endure any varying or departing in the leaft Degree.

That for the prefent, though fome differences have been ill raised, yet We take Comfort in this, that all Clergy-men within Our Realm, have always most willingly fubfcribed to the Articles eftablifhed, which is an Argument to Us, that they all agree in the true, ufual, literal meaning of the faid Articles, and that even in thofe curious Points, in which the prefent Differences lie, Men of all forts take the Articles of the Church of England to be for them; which is an Argument again, that none of them intend any Defertion of the Articles established.

That therefore in thefe both curious and unhappy Differences, which have for fo many hundred Years, in different times and places, exercifed the Church of Chrift, We will that all further curious Search be laid afide, and thefe Difputes fhut up in God's Promifes, as they be generally fet forth to us in the holy Scriptures, and the general meaning of the Articles of the Church of England, according to them. And that no man bereafter fhall either print or preach to draw the Article afide any way, but shall submit to it in the plain and full meaning thereof; and shall not put his own Senfe or Comment to be the meaning of the Article, but shall take it in the literal and grammatical Senfe.

That if any publick Reader in either of our Universities, or any Head or Master of a College, or any other Person respectively in either of them, fhall affix any new Senfe to any Article, or fall publickly read, determine, or bold any publick Difputation, or fuffer any fuch to be held either way, in either the Universities or Colleges refpectively; or if any Divine in the Universities fhall preach or print any thing either way, other than is already established in Convocation with our Royal Affent; he or they the offenders shall be liable to Our Difpleasure, and the Churches Cenfure in our Commiffion Ecclefiaftical, as well as any other: And we will fee there hall be due Execution upon them.




I. Of Faith in the Holy Trinity. Here is but One living and true God, everlasting, without body, parts, or paffion; of infinite power, wifdom, and goodness; the maker, and preferver of all things both vifible

all things appertaining to the Perfection of mans Nature, wherewith he afcended into Heaven, and there fitteth until he return to judge all men at the last day.

V. Of the Holy Ghost. Ting from the Father and the

and invifible. in unity of this Godhead there be three Perfons of one fubftance, power, and eternity; the Father, the Son, and the holy Ghost.

Son, is of one Subftance, Majefty, and Glory, with the Father and the Son, very and eternal God. VI. Of the fufficiency of the holy Scriptures for Salvation.

Holy Scripture containeth all

things to Salvation fo that whatfover 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 requifite or neceffary to Salvation. In the name of the holy Scripture we do understand thofe Canonical Books of the Old and New Teftament, of whofe Authority was never any doubt in the Church.

II. Of the Word or Son of God, which was made very man.

HE Son, which is the Word TH of the Father,begotten from everlasting of the Father, the very and eternal God of one fubftance with the Father, took mans nature in the womb of the bleffed Virgin, of her fubftance: fo that two whole and perfect natures, that is to fay, the Godhead and Manhood, were joined together in one Perfon, never to be divided, whereof is one Chrift, very God, and very Man, who truly fuffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a facrifice, not only for original guilt, but alfo for actual fins of men.

III. Of the going down of Chrift

into Hell.

S Chrift died for us, and was buried: fo alfo is it to be believed, that he went down into Hell.


IV. Of the Refurrection of Chrift.

from death, and took again his body, with flesh, bones, and

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IV. Prophets the

of the Commandments which
called Moral.

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Ecclefiaftes, or
Canta, or Songs XII.Prophets the
• of Solomon, lefs.

And the other Books (as Hierame faith) the Church doth read for example of life and inftruction of manners; but yet doth it not apply them to eftablifh any Doctrine: Such are these following,

All the Books of the New Teftament, as they are commonly received, we do receive and account them Canonical.


VII. Of the Old Testament.


HE Old Teftament is not contrary to the New: for both in the Old and New Teftament everlasting life is offered to mankind by Chrift, 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 tranfitory Promifes. Although the Law given from God by Mofes, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil Precepts thereof ought of neceflity to be received in any Common-wealth: yet notwithfranding, no Chriftian man whatfoever is free from the obedience


VIII. Of the three Greeds.
HE three Creeds, Nice
Creed, Athanafius's Creed,
and that which is commonly
called the Apostles Creed, ought
throughly to be received and be-
lieved: for they may be proved
by most certain warrants of holy

X. Of free-will.


HE condition of man after the fall of Adam, is such, that he cannot turn and prepare himfelf by his own natural ftrength and good works to faith, and calling upon God: Wherefore we have no power to do good works pleafant and acceptable to God,





IX. Of Original or Birth-Sin.

The III. Book of Baruch the Pro-
The Book of To-

The Book of The Song of the Original Sin ftandeth not in


three Children, The Story of Sufanna, The Book of Ju-Of Bel and the dith, Dragon, The rest of the The Prayer of Book of Hefter, Manaffes, The Book of Wif-The I. Book of dom, Maccabees, Jefus the Son of The II. Book of Sirach, 1. Maccabees.


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 ingendred of the offspring of Adam, whereby man is very far gone from original righteousne's, and is of his own nature inclined to evil, fo that the flesh lufteth 30 always contrary to the Spirit ; and therefore in every perfon born into this world, it deferveth Gods wrath and damnation. And this infection of nature doth remain; yea, in them that are regenerated, whereby the luft of the fieth, called in Greek, Opvang ons, which fome do expound the wifdom, fome fenfuality, fome the affection, fome the defire 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 Apoftle doth confefs, that concupifcence and luft hath of itself the

nature of fin.

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without the grace of God by | not be taught without arrogancy Chrift preventing us, that we may and impiety. For by them men have a good will, and working do declare, That they do not only with us, when we have that good render unto God as much as they will. are bound to do, but that they do more for his fake, than of bounden duty is required: Whereas Chrift faith plainly, When ye have done all that are commanded to you, fay, We are unprofitable fervants.


XI. Of the juftification of Man. E are accounted righteous before God, only for the Merit of our Lord and Saviour Jefus Chrift by Faith, and not for our own Works, or Defervings. Wherefore, that we are juftified by Faith only, is a moft wholfome Doctrine, and very full of comfort, as more largely is expreffed in the Homily of Juftification.


unto us

XV.Of Chrift alone without fin. Hrift in the truth of our nature, was made like in all things (fin only except ). from which he was clearly void, both in his flesh, and in his fpirit. He came to be a Lamb without fpot, who by facrifice of himfelf once made, fhould take away the fins of the world: and fin (as St. John faith) was not in him. But all we the reft (although baptized and born again in Chrift) yet offend in many things, and if we fay we have no fin, we deceive ourfelves, and the truth is not

in us.

XII. Of good works.
Lbeit that good Works,
A which are the fruits of Forks,
which are the fruits of Faith,
and follow after Juftification, can-
not put away our fins, and en-
dure the severity of Gods Judg-
ment; yet are they pleafing and
acceptable to God in Chrift, and
do fpring out neceffarily of a true
and lively Faith, Infomuch that
by them a lively Faith may be as
evidently known, as a tree dif
cerned by the fruit.

XVI. Of fin after baptifm.

cert. Of works before juftification. Ningly very deadly fin, will

committed after Bap


Orks done before the grace Ork of Chrift, and the infpiration of his Spirit, are not pleafant to God, forafmuch as they fpring not of faith in Jefu Chrift, neither do they make men meet to receive grace, or (as the School-Authors fay) deferve grace of congruity: yea, rather for that they are not done as God

tifm, is fin against the Holy Ghoft, and unpardonable. Wherfore the grant of repentance is not to be denied to fuch as fall into fin after Baptifm. After we have received the Holy Ghoft we may depart from grace given, and fall into fin, and by the grace of God (we may) arife again, and amend our lives. And therefore they are to be condemned, which fay, they can no more fin as long as they live here, or deny the place of for

hath willed and commanded them to be done, we doubt not but they have the nature of fin.

XIV. Of works of Supererogation.giveness to fuch as truly repent. XVII. Of Predeflination and Elec

V ver


Oluntary Works, befides oand above Gods Commandments, which they call

Works of Supereroagation, can-Redeftination to life is the everlasting purpofe of God


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whereby (before the foundati-
ons of the world were laid) he
hath conftantly decreed, by his
Counsel, fecret to us, to deliver
from curfe and damnation, thofe
whom he hath chofen in Christ
out of mankind, and to bring
them by Chrift to everlasting fal-
vation, as veffels made to honour.
Wherefore they, which be endu-

ed with fo excellent a benefit of

God, be called according to Gods
purpofe by his Spirit working in
due feafon: they through grace
obey the calling: they be juftified
freely: they be made fons of God
by Adeption: they be made like
the image of his only begotten
Son Jefus Chrift: they walk reli-
gioufly in good works, and at
length by Gods mercy they attain

As the godly confideration of

Predeftination, and our Election in Chrift is full of fweet, pleafant, and unípeakable comfort to godly perfons, and fuch as feel in themfelves the working of the Spirit of Chrift. mortifying the works of the fleth, 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 falvation, to be enjoyed through Chrift, as because it doth fervently kindle their love towards God: So, for curious and carnal perfons, lacking the Spirit of Chrift, to have continually be fore their eyes the Sentence of Gods Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into defperation, or into wretchlefnefs of moft unclean living, no lefs perilous than defperation.

Furthermore, we must receive Gods Promises in fuch wife as they be generally fet forth to us in

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XIX. Of the Church.

HE Church of Chritt

is a Congregation of faithful. men, in the which the pure Wo of God is preached, and the Sacraments be duly miniftered according to Chrifts Ordinance, in t all thofe things that of neceflity are requifite to the fame.

As the Church of Hierufalem, Alexandria, and Antioch, have erred; fo allo the Church of Rom hath erred, not only in their living to and manner of Ceremonies, but alfo in matters of Faith.




and af TO

XX.Of the Authority of the Church.
Church hath power

decree Rites or
nies, and Authority in Controv
fies of Faith: And yet it is not to
lawful for the Church to ordain
any thing that is contrary to Gods
Word written, neither may it fo
expound one place of Scripture,
that it be repugnant to another.
Wherefore although the Church
be a Witness and a Keeper of Ho-
ly Writ, yet as it ought not to th




an the Cal


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