TO THE FORMER BOOK:

CONTAINING, The Articles of Religion agreed upon in Convocation Anno 1562. compared with those which had been made and published in the Reign of King Edward the 6th. Anno 1552. A PREFACE TO THE FOLLOWING ARTICLES.

THE Lutherans having published that famous Confession of their Faith which takes name from Ausberge, at which city it was tendered to the consideration of Charles the Fifth, and the Estates of the Empire there assembled, anno 1530, in tract of time all other Protestant and Reformed Churches followed that example; and this they did, partly to have a constant rule amongst themselves, by which all private persons were to frame their judgments, and partly to declare that consent; and harmony which was betwixt them and the rest of those National Churches which had made an open separation from the Popes of Rome. Upon which grounds the Prelates of the Church of England, having concurred with the godly desires of King Edward the Sixth, for framing one uniform order to be used in God’s public worship, and publishing certain pious and profitable sermons in the English tongue for the instruction of the people, found a necessity of holding forth some public rule, to testify as well their orthodoxy in some points of doctrine, as their abhorrency from the corruptions of the Church of Rome, and the extravagancies of the Anabaptists and other sectaries. This gave the first occasion to the Articles of Religion published in the reign of King Edward the Sixth, anno 1552, as also of the review thereof by the Bishops and Clergy assembled in their Convocation under Queen Elizabeth, anno 1562. Which, being compared with one another, will appear most plainly neither to be altogether the same, nor yet much different, — the later being rather an explication of the former, where the former seemed to be obscure, or not expressed in such full and significant terms as they after were, than differing from them in such points wherein they dissented from the Romanists aria some modern heretics. But what these differences were, both for weight and number, the reader may observe by seeing the Articles laid before him in their several columns, (as hereafter followeth); wherein the variations are presented in a different character, or otherwise marked out by their several figures in the line and margin: which was first done with reference to some annotations intended once upon the same, for showing the reason of those additions, subtractions, and other alterations which were thought necessary to be made to and in King Edward’s Book by the Bishops and Clergy in their Convocation, anno 1562. But that design being laid aside, as not so compatible with the nature of our present History, the Articles shall be laid down plainly as they are in themselves, leaving the further consideration of the differences which occur between them to the reader’s care. Articles agreed upon by the Bishops and other learned men (1) In the Convocation held at London, in the year 1552, for the avoiding of Diversities of Opinions, and stablishing consent touching true Religion: PUBLISHED BY THE KING’S AUTHORITY. FB801 1. Of Faith in rite 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 are three Persons, [-of-] one substance, power, and eternity, the Father, the Son, and the Holy Ghost. 2. The Word of God made very Man.

The Son, which is the Word of 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 (2) 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. 3. Of the going down of Christ into Hell.

As Christ died for us, and was buried, so also it is to be believed that he went down into hell: (3) For his body lay in the grave till his resurrection, but his soul, being separate from his body, remained with the spirits which were detained in prison, that is to say, in hell, and there preached unto them, as witnesseth that place of Peter. 4. 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 till he return to judge all men at the last day. 5. The Doctrine of the Holy Scripture is sufficient to Salvation.

Holy Scripture containeth all things necessary to salvation, so that whatsoever is not read therein, nor may be proved thereby, although sometimes it may be admitted (6) by God’s faithful people, as pious and conducing unto order and decency, yet is not to be required of any man that it should be (7) believed as an Article of the Faith, or be thought requisite or necessary to salvation. 6. The Old Testament is not to be rejected.

The Old Testament is not be rejected, as if it were contrary to the New, but to be retained. Forasmuch as in the Old Testament, as in the New, everlasting life is offered to mankind by Christ, who is the only Mediator betwixt God and Man, being both God and Man. Wherefore they are not to be heard who feign that the old Fathers did look only for transitory promises. 7. The Three Creeds.

The three Creeds, Nice Creed, Athanasius’ Creed, and that which is commonly ca11ed the Apostles’ Creed, ought thoroughly to be received; for they may be proved by most certain warrants of the holy Scripture. 8. Original Sin.

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk, and at this day is affirmed by the Anabaptists) (9), but it is the fault and corruption of every man that naturally is engendered of fire 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 fro>nhma sarkoexpound 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. 9. Of Free Will.

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. 10. Of Grace.

The Grace of Christ, or the Holy Ghost which is given by him, (11) doth take from man the heart of stone, and giveth him a heart of flesh. And though it rendereth us willing to do those good works which before we were unwilling to do, and unwilling to do those evil works which before we did, yet is no violence offered by it to the will of man; so that no man when he hath sinned can excuse himself, as if he had sinned against his will, or upon constraint, and therefore that he ought not to be accused or condemned upon that account. 11. Of the Justification of Man. (12) Justification by faith only in Jesus Christ, in that sense wherein it is set forth in the Homily of Justification, is the most certain and most wholesome doctrine for a Christian man. 12. 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. 13. 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 you have done all that is commanded to you, say, We are unprofitable servants.” 14. None but Christ without Sin.

Christ in the truth of our nature was made like unto us in all firings, sin only except, from which he was clearly void both in his flesh and in his spirit: He came to be a 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 [we all] offend in many things; and if we say we have no sin we deceive ourselves, and the truth is not in us. 15. Of the Sin against the Holy Ghost.

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 penance (14) to such as truly repent. 16. The Blasphemy against the Holy Ghost. The blasphemy against the Holy Ghost is then committed (15) when any man out of malice and hardness of heart doth willfully reproach, and persecute in an hostile manner, the truth of God’s Word, manifestly made known unto him. Which sort of men, being made obnoxious to the curse, subject themselves to the most grievous of all wickednesses; from whence this kind of sin is called unpardonable, and so affirmed to be by our Lord and Savior. 17. Of Predestination and Election.

Predestination unto life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel, secret unto us, to deliver from curse and damnation those (16) whom he hath chosen out of mankind, and to bring them. by Christ to everlasting salvation, as vessels made to honor. 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 are made sons by adoption, they are made like the image of the only begotten 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 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, though the decrees of Predestination be unknown, to us, (17) yet must we 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. 18. Everlasting Salvation to be obtained only in 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, where by men must be saved. 19. All men are bound to keep the Precepts of the Moral Law, (18). 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. Wherefore they are not to be heard (19) which teach that the Holy Scriptures were given to none but to the weak, and brag continually of the Spirit, by which they do pretend that all whatsoever they preach is suggested to them, though manifestly contrary to the Holy Scripture. 20. Of the Church.

The visible Church of Christ is a congregation of faithful men., in 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 hath erred, so also the Church of Rome hath erred, not only in their living, and manner of ceremonies, but also in matters of faith. 21. Of the Authority of the Church.

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 he a witness and keeper of Holy Writ, yet, as it ought not to decree anything against the same, so besides the same ought it not to enforce anything to be believed for necessity of salvation. 22. 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. 23. Of Purgatory.

The doctrine of the schoolmen concerning purgatory, pardons, worshipping 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 perniciously repugnant to the word of God. 24. No Man to minister in the Church except he be called.

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. 25. All things to be done in the Congregation in such a tongue as is understood by the People.

It is most fit, and most agreeable to the word of God, (21) that nothing be read or rehearsed in the congregation, in a tongue not known unto the people; which Paul hath forbidden to be done, unless some be present to interpret. 26. Of the Sacraments. Our Lord Jesus Christ gathered his people into a society, (22) by sacraments very few in number, most easy to be kept, and of most; excellent signification, that is to say, Baptism and the Supper of the Lord.

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, not, as some say, “Ex opere operato.” (24) Which terms, as they are strange and utterly unknown to the Holy Scripture, so do they yield a sense which savoreth of little piety, but of much superstition: but they that receive them unworthily receive to themselves damnation, [as St Paul saith.] The Sacraments ordained by the word of God be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, effectual signs of grace and God’s good-will toward us, by the which he doth work invisibly in us, and doth not only quicken but also strengthen and confirm our faith in him. 27. The wickedness of the Ministers takes not away the efficacy of divine institutions.

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 inquiry be made after them, and that they be accused by those that have knowledge of their offenses; and finally, being found guilty by just judgment, be deposed. 28. 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 tightly 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 custom of the Church, (26) for baptizing young children, is Both to be commended, and by all means to Be retained in the Church. 29. Of the Lord’s Supper.

The Supper of the Lord is not only a sign of the love that Christians ought to have amongst themselves one to another; but rather it is a sacrament of our redemption by Christ’s death. Insomuch that to such as lightly, 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) [into the substance of Christ’s body and blood] in the Supper of the Lord cannot be proved by Holy Writ; but it is repugnant to the plain words of Scripture, and bath given occasion to many superstitions. Since the very being of human nature doth require (29) that the body of one and the same man cannot be at one and the same time in many places, but of necessity mast be in some certain and determinate place; therefore the body of Christ cannot be present in many different places at the same time. And since, as the Holy Scriptures testify, Christ hath been taken up into Heaven, and there is to abide till the end of the world; it becometh not any of the faithful to believe or profess that there is a real or corporal presence (as they phrase it) of the body and blood of Christ in the holy Eucharist.

The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped. 30. Of the one Oblation of Christ finished upon the Cross.

The offering of Christ once made is the 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 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 fables and dangerous deceits. 31. A single life is imposed on none by the Word of God.

Bishops, Priests, and Deacons are not commanded by God’s law, either to vow the estate of a single life, or to abstain from marriage. 32. Excommunicated Persons 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 which hath authority thereunto. 33. Of the Traditions of the Church.

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, 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 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. 34. Of the Homilies.

The Homilies lately delivered (36) and commended to the Church of England by the King’s Injunctions, do contain a godly and wholesome doctrine, and fit to be embraced by all men; and for that cause they are diligently, plainly, and distinctly to be read to the people. 35. Of the Book of Common Prayer, and other Rites and Ceremonies of the Church of England.

The Book lately delivered to the Church of England, by the authority of the King and Parliament (37), containing the Manner and Form of Public Prayer and the Ministration of the Sacraments in the said Church of England: as also the Book published by the same authority for Ordering Ministers in the Church, are both of them very pious, as to truth of doc trine in nothing contrary but agreeable to the wholesome doctrine of the Gospel, which they do very much promote and illustrate. And for that cause they are by all faithful members of the Church of England, but chiefly of the Ministers of the Word, with all thankfulness and readiness of mind to be received, approved, and commended to the people of God. 36. Of the Civil Magistrates. The King of England is after Christ (39) the Supreme Head on earth of the Church of England and Ireland.

The Bishop of Rome hath no jurisdiction in this realm of England.

The Civil Magistrate is ordained and approved by God, and therefore are to be obeyed, not only for fear of Wrath, but [also] for conscience sake.

Civil or temporal laws may punish Christian men with death, for heinous and grievous offenses.

It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars. 37. The goods of Christians 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 We alms to the poor, according to his ability. 38. It is lawful for a Christian to take an 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, judgment, and truth. 39. The Resurrection of the Dead is not past already, (41).

The Resurrection of the dead is not past already, as if it belonged only to the soul, which by the grace of Christ is raised from the death of sin, but is to be expected by all men in the last day: for at that time, as the Scripture doth most apparently testify, the dead shall be restored to their own bodies, flesh and bones, to the end that the whole man, according as either righteously or wickedly he hath passed this lifts, may, according to his works, receive rewards or punishments. 40. The souls of men deceased do neither perish with their bodies, (42), [nor sleep idly.] They who maintain that the souls of men deceased do either sleep without any manner of sense to the day of judgment, or affirm. that they die together with the body, and shall be raised therewith at the last day, do wholly differ from the right faith and orthodox belief, which is delivered to us in the Holy Scriptures. 41. Of the Millenarians, (43). They who endeavor to revive the fable of the Millenarians, are therein contrary to the Holy Scriptures, and east themselves down headlong into Jewish dotages. 42. All men not to be saved at last, (44).

They also deserve to be condemned, who endeavor to restore that pernicious opinion, that all men, though never so ungodly, shall at last be saved; when for a certain time appointed by the Divine justice, that they have endured punishment for their sins committed. Articles agreed upon by the Archbishops and Bishops of both Provinces, and the whole Clergy, in the Convocation holden at London, in the year 1562, for the avoiding of Diversities of Opinions, and stablishing consent touching true Religion: PUBLISHED BY THE QUEEN’S AUTHORITY. FB845 1. 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. 2. 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, of one substance with the Father, (2) took man’s nature in the womb of the blessed Virgin, etc. 3. Of the going down of Christ into Hell.

As Christ died for us, and was buried, so also it is to be believed that he went down into hell. 4. Of the Resurrection of Christ.

Christ did truly rise again from death, and took again his body, with flesh, bones, etc. 5. 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. 6. Of the Sufficiency of the Holy Scriptures for Salvation.

Holy Scripture containeth all things necessary to salvation, so that what soever 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 necessary or requisite to salvation. In the name of the Holy Scripture (7) we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church; that is to say, Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth First of Samuel Second of Samuel, etc. And the other Books (as Hierom 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 of Esdras The Fourth of Esdras The Book of Tobias The Book of Judith The rest of the Book of Hester The Book of Wisdom, etc. All the Books of the New Testament, as they are commonly, received, we do receive, and account them Canonical. 7. Of the Old Testament. The Old Testament is not contrary to the New, for both in the Old and the New Testament everlasting life is offered [to] mankind by Christ, etc.

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. 8. Of the Three Creeds.

The three Creeds, Nice Creed, Athanasius’ 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. 9. Of Original or Birth Sin.

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk) but is the fault and the corruption of the nature of every man, etc. 10. Of Free Will. The condition of man after the fall of Adam is such, (10) 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 unto God, etc. 11. Of the Justification of Man.

We are accounted righteous before God only for the merit of our Lord and Savior Jesus Christ, by faith, and not for our own works or deservings.

Wherefore that we are justified by faith is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification. 12. Of good Works. Albeit the good works which are the fruits of faith, (13) and follow after justification, cannot put away our sins, and endure the severity of God’s judgment, yet are they pleasing and acceptable unto 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. 13. Of Works before Justification.

Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, etc. 14. Of Works of Supererogation.

Voluntary works besides over and above God’s Commandments, which they call works of Supererogation, etc. 15. Of Christ alone without Sin.

Christ in the truth of our nature was made like unto us in all things, sin only except etc. 16. Of Sin after Baptism.

Not every deadly sin, willingly committed after Baptism, is sin against the Holy Ghost, and unpardonable, etc.

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. 17. Of Predestination and Election.

Predestination unto life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he bath constantly decreed by his counsel, secret unto us, to deliver from curse and damnation those whom he hath chosen in Christ (16) out of mankind, and to bring them by Christ to everlasting salvation.... they are made the sons of God by adoption, they be made like the image of his only begotten Son Jesus Christ, etc.

Furthermore, we must receive God’s promises in such wise as they be generally set forth to us, etc. 18. 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, etc. 19. Of the Church.

The visible Church of Christ is a congregation of faithful men, in which the pure word of God is preached, etc. 20. Of the Authority of the Church. The Church hath power to decree rites and ceremonies, and authority in controversies of faith, (20). It is not lawful for the Church, etc. 21. Of the Authority of General Councils.

General Councils may not be gathered together without the commandment and will of Princes, etc. 22. Of Purgatory.

The Romish doctrine concerning Purgatory, etc. 23. Of Ministering in the Congregation.

It is not lawful for any man to take upon him the office of public preaching, etc. 24. 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 by the people. 25. Of the Sacraments. Sacraments ordained of Christ (23) be not only badges and tokens of Christian men’s profession, but raffler 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, (25) 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 on 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 St Paul saith. 26. Of the unworthiness of the Ministers, which hinder not the effect of the Sacraments.

Although in the visible Church the evil be ever mingled, etc. …that inquiry be made after evil ministers, etc. 27. Of Baptism.

Baptism is not only a sign of profession, and mark of difference, etc. …The baptism of young children is in any wise to be retained in the Church, as most agreeable to the institution of Christ, (27). 28. Of the Lord’s Supper.

The Supper of the Lord is not only a sign of the love, etc. …but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, (28) 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 (30); 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, etc. 29. Of the Wicked, which eat not the Body of Christ in the Lord’s Supper (31).

The wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as St 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. 30. Of both Kinds (32).

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 people alike. 31. Of the one Oblation of Christ finished upon the Cross.

The offering of Christ once made is [for ever] the perfect redemption, etc.…were blasphemous fables and (33) dangerous deceits. 32. Of the Marriage of Priests.

Bishops, Priests, and Deacons are not commanded by God’s law, etc. Therefore it is lawful also for them, (34) as for all Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness. 33. Of Excommunicated Persons, how they are to be avoided.

That person which by open denunciation of the Church, etc. 34. Of the Traditions of the Church.

It is not necessary that Traditions and Ceremonies, etc. Every particular or National Church (35) hath authority to ordain, change, or abolish ceremonies or rites of the Church, ordained only by man’s authority, so that all things be done to edifying. 35. Of 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 the 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 the Churches by the Ministers diligently and distinctly, that they may be understood of the people. The Names of the Homilies.

Of the right use of the Church.

Of repairing [and keeping clean of] Churches.

Against the peril of Idolatry.

Of Good Works, etc. 36. Of Consecration of Bishops and Ministers.

The Book of Consecration of (38) Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of [the most noble] King 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 aforenamed 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. 37. Of the Civil Magistrates.

The Queen’s Majesty hath the chief power in this realm of England, and other her dominions, unto whom the chief government of all estates of this Realm, whether they be ecclesiastical or civil, in all cases doth appertain, and is not, nor ought to be, subject to any foreign jurisdiction. Where we attribute to the Queen’s Majesty the chief government (40), by which titles we understand the minds of some slanderous folks to be offended, we give not to our Princes the ministry either of God’s Word or of the Sacraments; the which thing the Injunctions lately set forth by Elizabeth our Queen do most plainly testify: but that only prerogative which we see to have been given always to all godly Princes in holy Scriptures by God himself, that is, that they should rule all estates committed to their charge by God, whether they be ecclesiastical or temporal, and restrain with the civil sword the stubborn and evil-doers.

The Bishop of Rome hath no jurisdiction in this realm of England.

The Laws of this Realm may punish Christian men with death, etc. 38. Of Christian men’s goods, which are not common.

The riches and goods of Christian men are not common, etc. 39. Of a Christian man’s Oath.

As we confess that vain and rash swearing is forbidden Christian men, etc.

FINIS. The following Tables are added, as likely to be useful to the Reader. 1.

REGNAL YEARS OF ENGLISH SOVEREIGNS. From Sir N. It. Nicolas Chronology of History, pp. 350-1.

HENRY THE EIGHTH.

Year of Reign Began. 1 - - 22 April, 2 - - 22 April, 3 - - 22 April, 4 - - 22 April, 5 - - 22 April, 6 - - 22 April, 7 - - 22 April, 8 - - 22 April, 9 - - 22 April, 10 - - 22 April, 11 - - 22 April, 12 - - 22 April, 1520 13 - - 22 April, 14 - - 22 April, 15 - - 22 April, 16 - - 22 April, 17 - - 22 April, 18 - - 22 April, 19 - - 22 April, 20 - - 22 April, 21 - - 22 April, 22 - - 22 April, 23 - - 22 April, 24 - - 22 April, 25 - - 22 April, 26 - - 22 April, 27 - - 22 April, 28 - - 22 April, 29 - - 22 April, 30 - - 22 April, 31 - - 22 April, 32 - - 22 April, 33 - - 22 April, 34 - - 22 April, 35 - - 22 April, 36 - - 22 April, 37 - - 22 April, 1545 38 - - 22 April, EDWARD THE SIXTH. 1 - - 28 Jan. 1547 2 - - 28 Jan. 3 - - 28 Jan. 4 - - 28 Jan. 5 - - 28 Jan. 6 - - 28 Jan. 7 - - 28 Jan. MARY. 1 - - 6 July, 2 - - 6 July, 3 - - 6 July, 4 - - 6 July, 5 - - 6 July, 6 - - 6 July, (The reckoning by years of Philip and Mary is not used by Heylyn.) ELIZABETH. 1 - - 17 Nov. 2 - - 17 Nov. 3 - - 17 Nov. 4 - - 17 Nov. 5 - - 17 Nov. 1562 6 - - 17 Nov. 7 - - 17 Nov. 8 - - 17 Nov. 9 - - 17 Nov. 2.

CONTEMPORARY SOVEREIGNS. (From Heeren’s History of the Political System of Europe.

Oxford, 1834. Vol. 2.) POPES.

End of Reign.

Julius II - - 1503 to Leo X - - Adrian VI - - Clement VII - - Paul III - - Julius III - - Mar. 22, Marcellus II - Apr. 30, Paul IV - - Pius IV - - Pius V - - EMPERORS OF GERMANY.

Maximilian I - - 1492 to Charles V - - 1558 Ferdinand I - - Maximilian II - - KINGS OF SCOTLAND.

James IV - - 1488 to James V - - Mary - - KINGS OF FRANCE.

Louis XII - - 1498 to Francis I - - Henry II - - Francis II - - Charles IX - - KINGS OF SPAIN.