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Godhead and manhood, were joined together in one per fon, 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 facrifice, not only for original guilt, but also for actual fins of men.

III. Of the going down of Christ into bell.
S 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.
VHRIST did truly rise again from death, and took

again his body, with Aleth, bones, and all things appertaining to the perfection of man's nature; wherewith he ascended into heaven, and there fitteth, until he return to judge all men at the last day.

V. Of the Holy Ghoft. TH

"HE 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 Holy Scriptures for Salvation.

OLY 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 lliould be believed as an article of the Faith, when the forty-two were brought down to thirty-nine, the following being omitted from Edward's series:-“ Art. xxxix. . The resurrection of the dead is not passed already:- Art. xl. The souls of men deceased do not perish with their bodies, nor sleep idly:-Art. xli. Of the Millinarians. Art. xlii. All men not to be faved at laft.” Some of the other articles underwent a new division; but the doctrines continued to be much the same as before. Thefe articles, however, did not pass into a law, nor become a part of the establishment till the year 1571, when an act was passed entitled, * An Act for Reformation of Disorders in the Ministers of the Church;" which enjoined "all that have any ecclefiaftical livings to declare their allent, before the bithop of the diocese, to all the Articles of Religion,” &c. The articles were prepared both in Latin and English; of which originals it is worthy remark, that many (though for the most part slight) differences occur between the two; of these the following may serve as an instance: Latin, “Christianis licet, ex mandato magiftratus, arma portare, et jujic bella administrare."-English. “ It is lawful for Christian men, at the command of the magiftrate, to wear Heapons, and serve in the wars."

or be thought requifite or necessary to falvation. In the name of the holy fcripture 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 faith) the Church doth read for example of life, and instruction of manners; but yer 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 Efdras, || 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 Manafes, The Book of Wisdom, The First Book of Maccabees, Jesus the Son of Sirach, The Second Bookof 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.

I THE Old Testament is not contrary to the New:

For both in the Old and New Testament everlast. ing 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,

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that the old Fachers 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 ; yeç notwithstanding, no Christian man whosoever is free from the obedience of the commandments which are called moral.

VIII. Of the three Creeds. "HE three Creeds, Nicene Creed, Athanasius' Creed,

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Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of boly Scripture.

IX. Of Original or Birth-Sin.

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as the Pelagians do vainly talk; but it is the faul and corruption of the nature of every man that naturally is ingendered 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 luftech always contrary to the spirit ; and therefore in every person bora 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 last of the fièih, called in Greek Opornpice capxos, which fome do expound the wisdom, some sensuality, fome the affection, some the de. Lire of the filesh, 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 con. cupiscence and luft hath of itself the nature of fin.

X. Of Free-Will. "HE condition of man, after the fall of Adam, is such,

that he cannot turn and prepare himself, by his own Datural strength and good works, to faith and calling apon God: Wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Chrift preventing us, that we may have a good will

, and working with us when we have that good-will

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XI. Of the Juftification of Man.
E are accounted righteons 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 ex. pressed in the Homily of Justification.

XII. Of Good Works. A

LBEIT that good works, which are the fruits of

faith, and follow after justification, cannot put away our fins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do fpring 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.
ORKS done before the grace of Christ, and the

inspiration of Spirit, are not pleasant to God; forasmuch as they spring nor of faith in Jesus Christ, neither do they inake men meet to receive grace, or (as the school authors lay) deserve grace of congruity: Yea, rather for that they are not done as God hath willed and commanded thein to be done, we doubt not but they have the na.

WORKS

ture of fin.

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XIV. Of Works of Supererogation. OLUNTARY works besides, over and above God's

commandments, which they call Works of Su. pererogation, 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 faith plainly, When ус

have done all that are commanded to you, say, We are unprofitable servants.

Xy. Of Christ alone without Sin.
HRIST in the truth of our nature was made like unto

us in all things, fin only except; from which he was clearly void, both in bis felh and in his spirit. He

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came to be the Lamb without spot, who by sacrifice of hime felf once made, should take away the sins of the world: And fin, as St. John saith, was not in him. But all we the rest (although baptized, and born again in Christ) yet offended in many things; and if we say we have no fin, we deceive ourselves, and the truth is not in us.

XVI. Of Sin after Baptism.
TOT
No every deadly fin, willingly committed after

tisin, is lin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into fin 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. REDESTINATION 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 had chofen in Christ out of mankind, and to bring them by Christ to everlasting falvation, as vessels made to honour. Wherefore they which be endued with fo excellent a benefit of God, be called according to God's purpofc byhis 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 Chrift: 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 falva.

PRED

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