39 Articles
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 Preserver 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 and 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 actual sins of men.
III. Of the going down of Christ into Hell.
AS Christ 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
610 perfection of Man’s nature; wherewith he ascended into
Heaven, and there sitteth, until he return to judge all Men
at the last day.
V. 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 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 the 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 The First Book of Chronicles
Exodus The Second Book of Chronicles
Leviticus The First Book of Esdras
Numbers The Second Book of Esdras
Deuteronomy The Book of Esther
Joshua The Book of Job
Judges The Psalms
Ruth The Proverbs
The First Book of Samuel Ecclesiastes, or Preacher
The Second Book of Samuel Cantica, or Songs of Solomon
The First Book of Kings Four Prophets the greater
The Second Book of Kings 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 Baruch the Prophet
The Fourth Book of Esdras The Song of the Three Children
The Book of Tobias The Story of Susanna
The Book of Judith Of Bel and the Dragon
The rest of the Book of Esther The Prayer of Manasses
The Book of Wisdom The First Book of Maccabees
Jesus the Son of Sirach The Second Book of Maccabees
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, [the Athanasian 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.
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, 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 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 Saviour 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 is 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 judgement; 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 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 Works of Supererogation,
cannot be taught without arrogancy and impiety: for by
them men do declare, that they do not only render unto
God as much as 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 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 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 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 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.
XIX. Of the Church.
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 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 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 of 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.
[The Twenty-first of the former Articles is normally 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. However, we provide it here
in the interest of offering the reader the entire document.]
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, Worshiping
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 were 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 judgement
be deposed.
XXVII. 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.
XXVIII. 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
worshiped.
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 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 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 Presbyters.
BISHOPS, Presbyters, 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 authority thereunto.
XXXIV. Of the Traditions of the Church.
IT is not necessary 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 to the diversity of
countries, times, 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.
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 understood 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.
XXXVI. Of Consecration of Bishops and Ministers.
THE Book of Consecration of Bishops, and Ordering
of Presbyters 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.
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.
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, judgement, and truth.
THERE is but one living and true God, everlasting, without
body, parts, or passions; of infinite power, wisdom, and
goodness; the Maker, and Preserver 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 and 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 actual sins of men.
III. Of the going down of Christ into Hell.
AS Christ 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
610 perfection of Man’s nature; wherewith he ascended into
Heaven, and there sitteth, until he return to judge all Men
at the last day.
V. 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 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 the 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 The First Book of Chronicles
Exodus The Second Book of Chronicles
Leviticus The First Book of Esdras
Numbers The Second Book of Esdras
Deuteronomy The Book of Esther
Joshua The Book of Job
Judges The Psalms
Ruth The Proverbs
The First Book of Samuel Ecclesiastes, or Preacher
The Second Book of Samuel Cantica, or Songs of Solomon
The First Book of Kings Four Prophets the greater
The Second Book of Kings 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 Baruch the Prophet
The Fourth Book of Esdras The Song of the Three Children
The Book of Tobias The Story of Susanna
The Book of Judith Of Bel and the Dragon
The rest of the Book of Esther The Prayer of Manasses
The Book of Wisdom The First Book of Maccabees
Jesus the Son of Sirach The Second Book of Maccabees
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, [the Athanasian 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.
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, 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 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 Saviour 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 is 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 judgement; 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 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 Works of Supererogation,
cannot be taught without arrogancy and impiety: for by
them men do declare, that they do not only render unto
God as much as 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 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 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 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 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.
XIX. Of the Church.
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 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 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 of 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.
[The Twenty-first of the former Articles is normally 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. However, we provide it here
in the interest of offering the reader the entire document.]
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, Worshiping
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 were 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 judgement
be deposed.
XXVII. 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.
XXVIII. 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
worshiped.
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 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 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 Presbyters.
BISHOPS, Presbyters, 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 authority thereunto.
XXXIV. Of the Traditions of the Church.
IT is not necessary 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 to the diversity of
countries, times, 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.
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 understood 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.
XXXVI. Of Consecration of Bishops and Ministers.
THE Book of Consecration of Bishops, and Ordering
of Presbyters 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.
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.
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, judgement, and truth.