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jft established by the Bishops, the Clergy, and Laity of the Protestant Episcopal Church in the United States of America, in Convention, on the twelfth Daywf September, in the Year of our Lord 1801.
Art. I. Of Faith in the Holy Trinity.
THERL is but one living and true God, everlasting, without hody, pvte, or passions; of infinite power, wisdom. and goodness; the Maker and Preserver of ail things hoth 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. Art II. Of the Word, or Son of God, ■which was made wry Man.
The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, 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 iay, 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. Art. IIL 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. Art. IV. Of the Resurrection of Christ.
Christ did truly rise again from death, and took again his hody, with flesh, hones, and all things appertaining to the
Eerfection of Man's nature, wherewith e nscended into Heaven, and there sitteth, until he return to judge all men at the last day.
Art. 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. Art. VI. Of the Suficisnry of the Holy
S rlfitltrr.S for SnivelIoi..
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may b* proved therehy, is not to oe required of any man, that it should be believed as an Article of the Faith, or be though: requite or necessary to Salvation. In the name of the Holy Scripture we do
understand those Canonical Books of the Old and New Testament, of Wiiis* authority was never any douht in the Church.
IT Of the Nantes and Number of the canonical Books.
Genesis, Exodus, Leviticus, Numeri, Deuteronominm, Joshue, 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 Hester, The Book of Job, The Psalms, The Proverbs, Eccfesiaste* or Preacher, Cantica or Songs of Solomon, Four Prophets the greater, Twelve Prophet s the less.
And the other Books (as Hierome s,iiih) 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 Boob of Esdras, The Fourth Book of Esdras, The Book of Toblas, The Book of Judith, The rest of the Book of Hester, The Book of Wisdom, Jesus the Son of Sirach, Barucb the Prophet, The Song of the three Children. The Story of Susanna, Of Bel and the 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. Art. VII. Of the Old Testament.
The Old Testament is not contrary to the New - , for hoth in the Old and New■ Testament everlasting life is offered to mankind hy Christ, who is the only Mediator between God and Man, being hoth 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 hy Moses, as touching Ceremonies and Rites, do not blnd Christian men, nor the Civil Precepts thereof ought of necessity to be received in any Commonwealth i yet notwithstanding, no Christian man whatsoever is free from the obedience of the Command^ ments which ore called moral.
Art. VIII. Of the Creeds. ,
The rfirem Creed, and that which Is commonly called the ApottWt Creed, ought thoroughly to be received and believed: for they may be proved hy most certain warrants of holy Scripture.
Art. IX. Of Original or Birth-Sin.
Original Sin standeth not in the following of Adam (as the Pelagians do vainly talk;i but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adatn\ 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 horn into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; wherehy the lust of the flesh, called in Greek, itpovnflttL ffapKOZ, which sc.ue do expound the Wisdom, some Sensuality, some the Affection, some the Desire of the Flesh, Is not subject to the I.aw of God. And although there is no condemnation for them that believe and are haptized; yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
Art. X. Of Frit-Will.
The condition of man, after the fall of Adam, is such, that he cannot turn and prepare himself, hy his own natural strength and good works, to faith, and colling upon God: wherefore we have no power to do good works pleasant and acceptable to G od, without the grace of God hy Christ preventing us, that we may have a good will, and working with us, when we have that good will. Art XI. Of the Justification of Man.
We are accounted righteous before God, only for the Merit of our Lord and Saviour Jesus Christ hy Faith; and sot for our own Works or Descrvings. Wherefore, that we are justified hy Faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.
Art. XII. Of Good Works.
Albeit that good Works, which are the Fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's Judgment; yet are they pleasing and acceptable to God In Christ, and do spring oat necessarily of a true and lively Faith; insomuch that hy them a lively Faith may be as evidently known, as a tree
Art. XIII. Of Works bejhrt 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 cougruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we douht not but they have the nature of sin. Art XIV. Of Works of Supererogation,
Voluntary Works, besides over and ahove God's Commandments, which
discerned, by the fruit.
they call Works of Supererogation, cannot be taught without arrogancy and impiety. For hy them men do declare, That they do not only render unto God at much as they are hound to do, but that they do more for his sake than of hounden duty is required: Whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are uuprofitable servants. Art. 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, hoth in his flesh, and in his spirit He came to be a Lamb without spot, who hy sacrifice of himself once made, should take away the sins of *he world i and sin (as St. John saith) was not in him. But all we the rest (although haptized and horn 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.
Art. XVI. Of Sin after Baptism.
Not every deadly sin, willingly committed after Baptism, is sin against the Holy Ghost, and uupardonable. 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 hy 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.
Art XVII. Of Predestination and
Predestination to life is the everlasting purpose of God, wherehy (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 bath chosen in Christ out of mankind, and to brimc them hy Christ to everlasting salvation, as vessels made to honour. Wherefore they, which he endued with so excellent a "benefit of God, he called according to G od's purpose hy his Spirit working in dur season: they through
f^race obeythe calling, they be justified rceiy they be made Sons of God hy adoption: they be made like the image of hi? rnly begotten Son Jesus Christ: the walk reigii usly in good wor s; and a; Ung'h hy God's mercy they attar Jo everlastii-c "clicity.
As the i.od!y c i*■;i'.leration of Predestwau■.n, art! our Klection in Christ, is full of sweet, plva'■ant. and unspeakable comfort to godly persons, and such as feel in themselv-.^the working of the Spirit of Christ. mortifying the works of the flesh and thfir earthly members, and drawing up their nind tnhieh and heavenly things, as well because it doth greatlv establish and n firm their faith of eternal saivi' ;on, fti be enjoyed through Christ, as otcause it doth ferventiy 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, wherehy the Devil doth thrust them either into desperation, or into wretchlessness of most unclean liv■ log, no less perilous than desperation.
Furthermore, we must receive God's promises in such wise as they be gene rally 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. Art. XVIII■ Of ohtaining Eumal Salvation onlyby the name of Christ.
They also are to be had accursed, that presume to say, that every man shall he saved hy the Law or Sect which he pro■esseth, so that he be diligent to frame his life according to that Law, and the light of Mature. For holy Scripture doth set out unto us only the Name of Jesus Christ, wherehy men must be saved. Art. 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 he duly ministered according to Christ's Ordinance, in all those things that of necessity are requisite to the same.
As the Church of Htervtolem, Alexandria, and Antioch, have erred; so also the Church 01 Rom* hath erred, noi only in their living and manner of Ceremonies, but alio in matters of Faith. Art XX. Oftht Authority of tht 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 ordein 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 ths Church be a Witness and a Keeper of Holy Writ,yet as it ought not to decree any thing against the same, so besides the same ought not to enforce anything to be believed for necessity of salvation. Art. XXI. Oftht Authority of General Councils.* Art XXII. Of Purgatory.
The Romish doctrine concerning Purgatory* Pardons, Worshipping, and Adoration, as well of Images, as of Reliques, and also invocation of Saints. is a fond tiling vainly invented, and groundedupon no warranty of Scripture, but rather repugnant to the Word o'God. Art. XXIII. Of Ministering in (A* 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 hy men who have public Authority given unto them in the Congregation, to call and send Ministers into the Lord's Vineyard. Art. XXIV. Of speaking in the Congre
gationin such a Tongue as the people vndtrstandeth.
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.
Art. XXV. Of the Sacraments.
Sacraments ord*ained of Christ be not only hadgesor tokens of Christian men's profession; but ralher they be certain sure witnesses, and effectual signs of grace, and God's good will towards m, hy the which he doth work invisibly in I us, and doth not only quichen, but also fUengthen and confirm our faith in him.
* The 2lst of the former articles is omitted, because it is partly of a local and erril nature, and is provided for, u to the 1 em&ining parts of it, ha other article*
There are two Sacraments ordained of Christ our Lord in the Gospel, that is ml tay, Baptism, and the Supperof the Lord.
Those five commonly called Sacraments, that is to sav, Confirmation, Penance, Orders, Matnmor y, and Extreme Unction, are not to he 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 hy 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 gated upon, or to be carried ahout, but that we should duly use them. Andinsuch.only as worthily receive the same, they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as St. Paul saith. Art. XXVI. Of the unworthineu of the
Minuter*,which hinder!not the ejffUtof
Although in the visible Church the evil be ever mingled with the good, and aometinie the evil have chief authority to the ministration of the Word and Sacraments: yet, forasmuch as they do itotthe same in their own name, but in Christ's, and do minister hy his Commission and Authority, we may use their Minisii.y, hoth In hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's Ordinance taken awav hy their wickedness, nor the grace of God's gifts diminished from such, as hy faith, and rightly, do receive the Sacraments ministered unto them, which be effectual, because of Christ's institution and promise, although they be ministered hy evil men.
Nevertheless, it appertained to the Discipline of the Church, that inqui
Stu■ made of evil ministers, and at they be accused by • hose that have knowledge of their offences: and finally being found guilty, hy just judgment, be deposed.
Art. XXVIL Of Baptism. Baptism is not only a sign of professii.il. and mark of difference, wherehy Christian men are discerned from others that be not christened: but it is also ;\ sign of Regeneration, or new Birth, wherehy, as Dv an ir.'i -.uent. they that receive Baptism rightly are grafted inn ihe Church: the promises of t he fory i i e■ ass* of ttin,, and of our adoption to In" ibe «>nsofGod hy the Holy Ghost, are visi
bly signed and sealed: faith is confirmed, and grace increased hy virtue of prayer unto God. The Baptism of young children is in any wise ro be retained in the Church as most agreeable with the institutionof Christ.
Art. XXVIIL Ofth . Lord's Supper.
The Supper of the Lord is not only a ign of the Love that Christians ought to have among themselves one to another : but rather it is a Sacrament of our Redemption hy Christ's death: insomuch that to such as rightly, worthily, JMid with faith receive^ the same, the Bread which we break is a partaking of the Body of Christ; ami likewise the Cup of Blessing is a partaking of the Blood of Christ.
Transubsiantiation (or the change of the Substance of Bread and Wine) in the Supper of ihe Lord, cannot Ik proved hy Holy Writ; hut it is repugnant to the plain words of Scripture, overt hroweth 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 wherehy the Body of Christ is received and eaten in the Supper, is Faith.
The Sacrament of the Lord's Supper
was not hy Christ's Ordinance reserved,
carried ahout, lifted up, or worshipped.
Art. XXIX. Of the Wiched, which eat wt
of the body rif Christ in the Use of the
The wicked, and such as be void of a lively faith, although they dp carnally and visibly press with their teeth (as St. Augustine saith) Ihe 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.
Art. XXX. Of hoth Kinds.
The Cup of the Lord is not to be denied to the Lay-People : for hoth the parts of the Lord's Sacrament hy Christ's Ordinance and Commandment, ought to be ministered to all Christian men alike.
An. XXXI. Of the one Oblation of Christ finished upon ihe i rots.
The offering of Christ once made, if that perfect redemption, propitiation, and satisfaction for all the sins of the whole u arid, hoth original and actual , and there is none other satisfaction for sin, but that alone. Wherefore the Sacrifice of Masses, in whirh it was rommonly said, that the Priest tI>d offer Christ for the quick and the dtnd, \o
have remission of pain iir guilt, were blasphemous fables, and dangerous deceits.
Art. XXXII. Of the Marriage ofPriests, Bishops, priests, and deacons, are not commanded hy God's Law, either to Tow 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.
Art. XXXIII. Of excommunicate Per-
Art. XXXIV. Of the Tradition* of the
It is not necessary that Traditions and Ceremonies be ha all places one, or utterly like; for at all times they have bsen divers, and may be changed according to the diversity of countries^ times, "and men's manners, so that nothing be ordained against God's word. Whosoever, through his private judgment, willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the word of God, and be ordained and approved hy common authority, ought to be rebuked openly (thai other 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 faath Authority to ordain, change, and aholish Ceremonies or Rites of ttu: Church, ordained only hy man's authoBty,soth.it all things be donetoedifyine. Art. XXXV. Of Homilus./ 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 Booh of Homilies, which were set forth In the time of Edward the Sixth; and therefore we judge them to be read in Church■ ss hy the Ministers diligently and distinctly, that they may be understanded Ofthepeople.
Of the Names of the Homilies. 1 Of thtrighxUseofthf Church,
2. Against peril of Idolatry.
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 reverent Estimation of God's Word.
11. Of Alms-doing.
12. Of the Nativity 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 S'ate of Matrimony.
19. Of Hepentance.
20. Against Idleness.
21. Against Rebellion.
Church, so far asit declares the hooks
Art. XXXVII. Of the Power of the Civil