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some Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification."
XII. Of Good Works. LBEIT 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.
NHRIST in the truth of our na
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 baptizet, 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.
REDESTINATION to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath con stantly 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
Cure was made like unto us in Son Jesus Christ: they walk religiously
all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the
in good works, and at length, by God's mercy, they attain to everlasting felicity.
As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome bath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.
HE Church hath power to decree
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 XX. Of the Authority of the Church. to high and heavenly things, as well because it doth greatly establish and THE Church hath power to confirm their faith of eternal Salvation thority in Controversies of Faith: And to be enjoyed through Christ, as be- yet it is not lawful for the Church to cause it doth fervently kindle their ordain any thing that is contrary to love towards God: So, for curious God's Word written, neither may it so and carnal persons, lacking the Spirit of Christ, to have continually before expound one place of Scripture, that their eyes the sentence of God's fore, although the Church be a witit be repugnant to another. WherePredestination, is a most dangerousness and a keeper of holy Writ, yet, downfal, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than despe
Furthermore, we must receive God's
against the same, so besides the same as it ought not to decree any thing ought it not to enforce any thing to be believed for necessity of Sal
promises in such wise, as they be XXI. Of the Authority of General 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.
ENERAL 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 thred, even with the Spirit and Word of God,)
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.
HE Romish Doctrine concerning
Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Reliques, 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 Con
T is not lawful for any man to take upon him the office of publick 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 publick 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 a to Tis a thing plainly repugnant to
of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.
XXV. Of the Sacraments. ACRAMENTS ordained of Christ
She 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 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 Sacrament.
LTHOUGH in the visible
A 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 for as e, by in Cotriste, and yet forasmuch as they do not the same
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
normal ces 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
Nevertheless, it appertaineth to the discipline of the Church, that enquiry be made of evil Ministers, and that
they be accused by those that have knowledge of their offences; and fi
being found guilty, by just judgement be deposed.
Those five commonly called Sacra-nally ments, 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.
XXVII. Of Baptism. profession, and mark of differAPTISM is not only a sign of ence, 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 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.
Tonly a sign of the love that Chris
tians ought to have among themselves one to another; but rather 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
XXX. Of both kinds.
HE Cup of the Lord is not to be Tdenied 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.
HE 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 Priests.
proved by holy Writ; but is repug-BISHOPS, Priests, and Deacons, nant 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.
the mean whereby the Body of Christ is received and eaten in the Supper
The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.
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
Law, either to vow the estate of single are not commanded by God's 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. by open de
THAT person which
nunciation 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
TOF and, as be void by a Judge that hath authority there
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.
XXXIV. Of the Traditions of the Church.
It is not be at The lions T is not necessary that Traditions
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 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. HE second Book of Homilies, the 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 understanded of the people.
Of the Names of the Homilies.
of the Passion of Christ.
of the Resurrection of Christ. 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 Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same contain all things necessary to such time by authority of Parliament, doth 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 forenamed 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.
1 OF the right Use of the XXXVII. Of the Civil Magistrates.
2 Against peril of Idolatry.
4 Of good Works: first of Fasting. 5 Against Gluttony and Drunken
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.
HE King's Majesty hath the chief power in this Realm of England, and other his Dominions, unto whom
the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to any foreign Jurisdiction.
Where we attribute to the King's Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended; we give not to our Princes the