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19. The principal creatures are angels and men.

20. Of angels, some continued in that holy state wherein they were created, and are by God's grace forever established therein; others fell from the same, and are reserved in chains of darkness unto the judgment of the great day.

21. Man being at the beginning created according to the image of God (which consisted especially in the wisdom of his mind and the true holiness of his free will), had the covenant of the law ingrafted in his heart, whereby God did promise unto him everlasting life upon condition that he performed entire and perfect obedience unto his Commandments, according to that measure of strength wherewith he was endued in his creation, and threatened death unto him if he did not perform the same.


JUSTIFICATION, 22. By one man sin entered into the world, and death by sin; and so death went over all men, forasmuch as all have sinned.

23. Original sin standeth not in the imitation of Adam (as the Pelagians dream), but is the fault and corruption of the nature of every person that naturally is engendered and propagated from Adam: whereby it cometh to pass that man is deprived of original righteousness, and by nature is bent unto sin. And therefore, in every person born into the world, it deserveth God's wrath and damnation.

24. This corruption of nature doth remain even in those that are regenerated, whereby the flesh always lusteth against the spirit, and can not be made subject to the law of God. And howsoever, for Christ's sake, there be no condemnation to such as are regenerate and do believe, yet doth the Apostle acknowledge that in itself this concupiscence hath the nature of sin.

25. The condition of man after the fall of Adam is such that he can not 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, pleasing and acceptable unto God, without the grace of God preventing us, that we may have a good will, and working with uis when we have that good will.

26. Works done before the grace of Christ and the inspiration of love him with all our heart, with all our mind, and with all our soul, and with all our strength; to worship him, and to give him thanks; to put our whole trust in him, to call upon him, to honor his holy name and his Word, and to serve him truly all the days of our life.

47. In all our necessities we ought to have recourse unto God by prayer: assuring ourselves that whatsoever we ask of the Father, in the name of his Son (our only Mediator and Intercessor) Christ Jesus, and according to his will, he will undoubtedly grant it.

48. We ought to prepare our hearts before we pray, and understand the things that we ask when we pray: that both our hearts and voices may together sound in the ears of God's majesty.

49. When almighty God smiteth us with affliction, or some great calamity hangeth over us, or any other weighty cause so requireth, it is our duty to humble ourselves in fasting, to bewail our sins with a sorrowful heart, and to addict ourselves to earnest prayer, that it might please God to turn his wrath from us, or supply us with such graces as we greatly stand in need of.

50.2 Fasting is a withholding of meat, drink, and all natural food, with other outward delights, from the body, for the determined time of fasting. As for those abstinences which are appointed by public order of our State, for eating of fish and forbearing of flesh at certain times and days appointed, they are noways meant to be religious fasts, nor intended for the maintenance of any superstition in the choice of meats, but are grounded merely upon politic considerations, for provision of things tending to the better preservation of the commonwealth.

51. We must not fast with this persuasion of mind, that our fasting can bring us to heaven, or ascribe holiness to the outward work wrought; for God alloweth not our fast for the work sake (which of itself is a thing merely indifferent), but simply respecteth the heart, how it is affected therein. It is, therefore, requisite that first, before all things, we cleanse our hearts from sin, and then direct onr fast to such ends as God will allow to be good : that the flesh may thereby be chastised, the spirit may be more fervent in prayer, and that our fasting may be a testimony of our humble submission to God's majesty, when we ac

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knowledge our sins unto him, and are inwardly touched with sorrowfulness of heart, bewailing the same in the affliction of our bodies.

52. All worship devised by man's phantasy besides or contrary to the Scriptures (as wandering on pilgrimages, setting up of candles, stations, and jubilees, Pharisaical sects and feigned religions, praying upon beads, and such like superstition) hath not only no promise of reward in Scripture, but contrariwise threatenings and maledictions.

53. All manner of expressing God the Father, the Son, and the Holy Ghost in an outward form is utterly unlawful; as also all other images devised or made by man to the use of religion.

54. All religious worship ought to be given to God alone: from whom all goodness, health, and grace ought to be both asked and looked for, as from the very author and giver of the same, and froin none other.

55. The name of God is to be used with all reverence and holy respect, and therefore all vain and rash swearing is utterly to be condemned. Yet, notwithstanding, upon lawful occasions, an oath may be given and taken, according to the Word of God: justice, judgment, and truth.

56. The first day of the week, which is the Lord's day, is wholly to be dedicated unto the service of God; and therefore we are bound therein to rest from our common and daily business, and to bestow that leisure upon holy exercises, both public and private.


57. The King's majesty under God hath the sovereign and chief power within his realms and dominions, over all manner of persons, of what estate, either ecclesiastical or civil, soever they be; so as no other foreign power hath, or ought to have, any superiority over them.

58. We do profess that the supreme government of all estates within the said realms and dominions, in all cases, as well ecclesiastical as temporal, doth of right appertain to the King's highness. Neither do we give unto him hereby the administration of the Word and Sacraments, or the power of the Keys, but that prerogative only which we see to have been always given unto all godly princes in holy Scripture by God himself; that is, that he should contain all estates and degree committed to his charge by God, whether they be ecclesiastical or civil, within their duty, and restrain the stubborn and evil-doers with the power of the civil sword.

59. The Pope, neither of himself, nor by any authority of the Church or See of Rome, or by any other means with any other, hath any power or authority to depose the King, or dispose any of his kingdoms or dominions; or to authorize any other prince to invade or annoy him or his countries; or to discharge any of his subjects of their allegiance and obedience to his Majesty; or to give license or leave to any of them to bear arms, raise tumult, or to offer any violence or hurt to his royal person, state, or government, or to any of his subjects within his Majesty's dominions.

60. That princes which be excommunicated or deprived by the Pope may be deposed or murdered by their subjects, or any other whatsoever, is impious doctrine.

61. The laws of the realm may punish Christian men with death for heinous and grievous offenses.

62. It is lawful for Christian men, at the commandment of the magistrate, to bear arms and to serve in just wars.


63. 'Our duty towards our neighbors is, to love them as ourselves, and to do to all men as we would they should do to us; to honor and obey our superiors; to preserve the safety of men's persons, as also their chastity, goods, and good names; to bear no malice nor hatred in our hearts; to keep our bodies in temperance, soberness, and chastity; to be true and just in all our doings; not to covet other men's goods, but labor truly to get our own living, and to do our duty in that estate of life unto which it pleaseth God to call us.

64. For the preservation of the chastity of men's persons, wedlock is commanded unto all men that stand in need thereof. Neither is there any prohibition by the Word of God but that the ministers of the Church may enter into the state of matrimony: they being nowhere commanded by God's law either to vow the estate of single life or to abstain from marriage. Therefore it is lawful also for them, as well

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as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

65. The riches and goods of Christians are not common, as touching the right, title, and possession of the same: as certain Anabaptists falsely affirm. Notwithstanding every man ought of such things as he possesseth liberally to give alms to the poor, according to his ability.

66. Faith given, is to be kept, even with heretics and infidels.

67. The Popish doctrine of Equivocation and Mental Reservation is ungodly, and tendeth plainly to the subversion of all human society.


68. There is but one Catholic Church (out of which there is no salvation), containing the universal company of all the saints that ever were, are, or shall be, gathered together in one body, under one head, Christ Jesus : part whereof is already in heaven triumphant, part as yet militant here upon earth. And because this Church consisteth of all those, and those alone, which are elected by God unto salvation, and regenerated by the power of his Spirit, the number of whom is known only unto God himself: therefore it is called the Catholic or universal, and the Invisible Church,

69. But particular and visible Churches (consisting of those who make profession of the faith of Christ, and live under the outward means of salvation) be many in number: wherein the more or less sincerely, according to Christ's institution, the Word of God is taught, the Sacraments are administered, and the anthority of the Keys is used, the more or less pure are such Churches to be accounted.

70. 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 minister by his commission and authority, we may use their ministry both in hearing the Word 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 are effectual, because of Christ's institution and promise, although they be ministered by evil men. Nerertheless it appertaineth to the discipline of the Church that inquiry be

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