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CONTAINING,
THe Lutherans having published that famous Confession of their faith, which takes name from Ausb••rge, at which City it was tendered to the consideration of Charls the 5th. and the Estates of the Empire there assem∣bled, 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 a| mongst themselves, by which all private persons were to frame their judgments, and p••rtly 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 Eng∣land having concurred with the godly desires of King Edward the sixth, for framing one uniform Order to be used in God's publick Worship; and publish| ing certain pious and profitable Sermons in the English Toung for the in∣struction of the people, found a necessity of holding forth some publick Rule, to testifie as well their Orthodoxie 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 Convo∣cation 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 tearms as they after were, than differing from them in such points, wherein they dis∣sented from the Romanists and some modern Hereticks: But what these dif∣ferences 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 mark∣ed 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 shewing the reason of those Additions, Substractions, 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 Arti∣cles 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 Bi∣shops and other learned men (1) in the Convocation held at Lon∣don, in the year 1552. for the avoid∣ing of Diversitities of Opinions, and stablishing consent touching true Religion:
Published by the Kings Authority.
Articles agreed upon by the Archbishops and Bishops of both Provinces, and the whole Clergy, in the Convocation holden at Lon∣don, in the year 1562. for the avoid∣ing of Diversities of Opinions, and sta∣blishing consent tonching true Religion:
Publish'd by the Queens Authority.
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, one Substance, Power, and Eternity, the Father, the Son, and the holy Ghost.
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 God∣head there be three Persons, of one Substance, Power, and Eternity, the Father, the Son, and the holy Ghost.
The Son, which is the Word of the Father, took mans 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 & Manhood, were joyn'd together in one Person, never to be divided, whereof is one Christ, very God and very Man, who truly suffer∣ed, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice not onely for original guilt, but also for actual sins of men.
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, &c.
As Christ dyed for us, and was bu∣ried, so also is it to be believed that he went down into Hell: (3) For his Bo∣dy 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.
As Christ dyed for us, and was bu∣ried, so also it is to be believed that he went down into Hell.
Christ did truly rise again from death, and took again his Body, with flesh, bones, and all things appertain∣ing to the perfection of man's nature, wherewith he ascended into heaven, and there fitte••h till he return to judg all men at the last day.
Christ did truly rise again from death, and took again his Body, with flesh, bones, &c.
(5)
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 eter∣nal God.
Holy Scripture containeth all things necessary to salvation, so that whatsoever is not read therein, nor may be proved thereby, although some∣times it may be admitted (6) by Gods 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.
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 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,
All the Books of the New Testament, as they are commonly received, we do re∣ceive and account them Canonical.
The Old Testament is not to 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 onely Mediatior betwixt God and Man, be∣ing both God and Man. Wherefore they are not to be heard, who feign, that the old Fathers did look onely ••or transitory Promises.
The Old Testament is not contra••y to the New, for both in the O••d and the New Testament Everlasting life is offe∣red Mankind by Christ, &c.
[ 8] (8) Although the Law given from G••d by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil Precepts the••eof ought of nec••ssi••y to be received in any Commonwealth; yet notwithstanding no Christian man what∣soever is free from the obedience of the Commandments, which are called Mo∣ral.
The three Creeds, Nice Creed, A han••••••sius Creed, and that which is commonly called the Apostles Creed, ought thoroughly to be received; for they may be p••oved by most certain warrants of the holy Scripture.
The three Creeds, N••ce Creed, Athanasius Creed, and that which is commonly called the Apostles Creed, ought thoroughly to be ••eceived and bel••••v••d for they m••y be proved by most certain warrants of holy Scrip∣ture.
Original sin standeth not in the following of Adam, (as the Pelag••••an•• do vainly talk, and at this day is assi••••m∣ed by the Anabaptists) (9) but it is the [ 9] fault and corruption of every man, that naturally is ingendred of the off∣spring of Adam, whereby Man is very far from God, from Original Righte∣ousness, and is of his own nature in∣clined to evil, so that the flesh luste••h always contrary to the spi••it, and therefore in every person born into this wo••ld it deserveth Gods 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some do expound the wis∣dom, some sensuality, some the af∣fection, 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 bapti∣zed, yet the Apostle doth confess, that con••••piscence and lust hath of it self the nature of 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, &c.
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.
The condition of man after the fall of [ 10] 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, &c.
The Grace of Christ, or the holy [ 11] 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 rendreth 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 him∣sel, as if he had sinned against his will, or upon constraint, and therefore that he ought not to be accused or con∣demned upon that account.
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Justification by faith onely in Je∣sus Christ, in that sense wherein it is set forth in the Homily of Justification, is the most certain and most whole∣some doctrine for a Christian man.
We are accounted Righteous be∣fore God onely 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 is a most wholsome Doctrine, and very full of comfort, as more largely is expressed in the Ho∣mily of Justification.
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Albeit the good works which are the [ 13] fruits of faith, (13) and follow after Justification, cannot put away our sins, and endure the severity of Gods 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.
Works done before the grace of Christ, and the inspiration of his Spi∣rit, are not pleasant to God, foras∣much 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.
Works done before the Grace of Christ, and the inspiration of his Spi∣rit, are not pleasant to God, &c.
Voluntary works besides, over and above Gods Commandements, which they call works of Supererogation, cannot be taught without arrogancy and impiety; for by them men do de∣clare, that they do not onely render unto God as much as they are bound to doe, but that they do more for his sake, than of bounden duty is requir∣ed; Whereas Christ saith plainly, When you have done all that are com∣manded to you, say, We are unprofitable servants.
Voluntary works besides, over and above Gods commandments, which they call works of Supererogation, &c.
Christ in the truth of our nature, was made like unto us in all things (sin onely 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 St. John saith) was not in him: But all we the rest (although baptized and born in Christ) yet offend iu many things, and if we say we have no sin we deceive our selves, and the truth is not in us.
Christ in the truth of our nature, was made like unto us in all things, (sin onely except) &c.
Not every deadly sin, willingly committed after Baptism, is sin against the holy Ghost, and unpardo∣nable. Wherefore the grant of Repen∣tance is not to be denyed 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 con∣demned which say, They can no more sin as long as they live here, or deny [ 14] the place of Penance (14) to such as truly repent.
Not every deadly sin, willingly com∣mitted after Baptism, is sin against the holy Ghost, and unpardonable, &c.
And therefore they are to be con∣demned which say, They can no more sin as long as they live here, or deny the place of Forgivenesse to such as tru∣ly repent.
The blasphemy against the holy Ghost [ 15] is then committed, (15) when any man, out of malice and hardness of heart, doth wilfully reproach, and persecute in an hostile manner, the truth of Gods 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 Sa∣viour.
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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 ••nto us, to de∣liver from curse and damnation those whom he hath chosen out of Man∣kind, 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 Gods 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 onely be∣gotten Jesus Christ, they walk re∣ligiously in good works, and at length by Gods mercy they attain to ever∣lasting felicity.
As the godly consideration of Predestination and Election in Christ, is full of sweet, pleasant, and un∣speakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mor∣tifying 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 per∣sons, lacking the Spirit of Christ, to have continually before their eyes the sentence of Gods Predestination, is a most dangerous downfall, where∣by the devil doth thrust them either into desperation, or into wretch∣lesness of most unclean living••, no lesse perilous than desperation.
Furthermore, though the Decrees of [ 17] Predestination be unknown to us, (17) yet must we receive Gods 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 expresly declared unto us in the Word of God.
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 de∣liver from curse and damnation those [ 16] 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 onely begotten Son Je∣sus Christ, &c.
Furthermore, we must receive Gods promises in such wise as they be gene∣rally set forth to us, &c.
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 di∣ligent to frame his life according to that Law, and the light of Nature: For holy Scripture doth set out unto us onely the Name of Jesus Christ, whereby men must be saved.
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, &c.
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 Common-wealth; yet notwithstand∣ing no Christian man whatsoever is free from the obedience of the Commandments which are called Moral. Wherefore they are not [ 19] 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 pre∣tend, that all whatsoever they preach is suggested to them, though mani∣festly contrary to the holy Scrip∣ture.
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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 ministred, according to Christs 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 onely in their Livings, and manner of Ceremonies, but also in matters of Faith.
The visible Church of Christ is a Congregation of faithful men, in which the pure Word of God is preached, &c.
It is not lawful for the Church to ordain any thing that is contrary to Gods Word written, neither may it so expound one place of Scripture, that it be repugnant to a••other; Where••ore although the Church be a witnesse and 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.
The Church hath power to decree Rites and Ceremonies, and Authority in [ 20] Controversies of Faith. (20) It is not lawful for the Church, &c.
General Councils may not be ga∣thered together without the com∣mandment and will of Princes. And when they be gathered together, (for∣asmuch as they be an Assembly of men, whereof all be not governed with the Spirit and word of God) they may erre, 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.
General Councils may not be ga∣thered together without the com∣mandment and will of Princes, &c.
The Doctrine of the School-men concerning Purgatory, Pardons, Worshipping, and Ado••ation, as well of Images as of Relicts, and also in∣vocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather perniciously repugnant to the Word of God.
The Doctrine of the School-men concerning Purgatory, &c.
It is not lawfull for any man to take upon him the office of publick Preaching, or ministring the Sacra∣ments 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 ••hosen and called to this work by men, who have publi••k Authority, given unto them in the Cong••egation, to call and send Ministers into the Lords Vineyard.
It is not lawful for any man to take upon him the office of publick Preaching, &c.
It is most fit, and most agreeable to [ 21] to the Word of God, (21) that nothing be read or rehearsed in the Congrega∣tion, in a Tongue not known unto the People; which Paul hath forbid∣den to be done, unless some be pre∣sent to interpret.
It is a thing plainly repugnant to the VVord of God, and the custom of the primitive Church, to have pub∣lick prayer in the Church or to mini∣ster the Sacraments in a Tongue not understanded by the people.
Our Lord Jesus Christ gathered his [ 22] people into a Society (22) by Sacra∣ments very few in number, most easie to be kept, and of most excellent sig∣nification, 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 du∣ly use them. And in such onely as worthily receive the same they have a wholesome effect or operation, not as some say, Ex opere operato. [ 24] (24) Which terms as they are strange and utterly unknown to the Holy Scripture, so do they yield a sense which savoureth of little piety, but of much superstition: but they that re∣ceive them unworthily receive to themselves damnation.
The Sacraments ordained by the Word of God, be not onely badges or tokens of Christian mens profession; but rather they be certain sure wit∣nesses, effectual signs of grace, and Gods Good will toward us, by the which he doth work invisibly in us, and doth not onely quicken, but also strengthen and confirm our faith in him.
[ 23] Sacraments ordained of Christ (23) be not onely badges and tokens of Chri∣stian mens profession, but rather they be certain sure witnesses, and effectual signes of Grace, and Gods good-will towards us, by the which he doth work invisibly in us, and doth not onely quicken, but also strengthen and con∣firm our faith in him.
There are two Sacraments ordained of Christ our Lo••d in the Gospel, that is to say, Baptism and the ••upper of the Lord.
Those five commonly called Sacra∣ments [ 25] (25), that is to say Confirmation, Penance, Orders, Matrimony, and Extream Unction, are not to be count∣ed for Sacraments of the Gospel, being such as have grown, partly of the cor∣rupt following of the Apostles, partly are states of life allowed in the Scrip∣tures, but yet have not like nature of Sacraments, with Baptism and the Lords 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 onely as worthily receive the same, they have a wholsome effect or operation; But they that re∣ceive them unworthily purchase to themselves Damnation, as St. Paul saith.
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 for∣asmuch as they do not the same in their own name, but in Christs, 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 Christs Ordi∣nance taken away by their wicked∣nesse, nor the Grace of Gods of Gifts diminished from such as by faith and rightly do receive the Sacraments, ministred unto them which be effectu∣al, because of Christs Institution and promise, although they be ministred by evill men.
Neverthelesse it appertaineth to the Discipline of the Church, that inqui∣ry be made after them, and that they be accused by those, that have know∣ledge of their offences; and finally be∣ing found guilty by just judgment be deposed.
Although in the visible Church, the Evill be ever mingled, &c.
—that inquiry be made after evill Ministers, &c.
Baptism is not onely a sign of Pro∣fession, and mark of Difference, whereby Christian men are discerned from others, that be not Christned; but it is also a sign of Regeneration, or new birth, whereby, as by an In∣strument, they that receive Baptism Rightly, are grafted into the Church; the promises of forgivnesse 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 vertue of Prayer unto God. The custom of the [ 26] Church (26) for Baptising young Children is both to be commended, and by all means to be retained in the Church.
Baptism is not onely a sign of Pro∣fession, and mark of Difference, &c.
—The Baptism of young children is in any wise to be retained in the Church, as most agreeable to the Institu∣tion [ 27] of Christ. (27)
The Supper of the Lord is not one∣ly a sign of the Love that Christians ought to have amongst themselves, one to another; but rather it is a Sa∣crament of our Redemption by Christs 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 it is repug∣nant to the plain words of Scripture, and hath given occasion to many Su∣perstitions.
Since the very beeing of human [ 29] nature doth require, (29) that the bo∣dy of one and the same man cannot be at one and the same time in many places, but of necessity must be in some certain and determinate place; therefore the Bo∣dy of Christ cannot be present in many different places at the same time. And since, as the holy Scriptures testifie, Christ hath been taken up into Heaven, and there is to abide till the end of the world; it becommeth not any of the faith∣ful to believe or professe, 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 Lords Sup∣per, was not by Christs Ordinance, reserved, carried about, lifted up, or worshiped.
The Supper of the Lord is not one∣ly a sign of the Love, &c.
— but is repugnant to the plain words of Scripture, overthroweth the [ 28] nature of a Sacrament (28), and hath given occasion to many Supersti∣tions.
The Body of Christ is given, taken, and eaten in the Supper, onely after an [ 30] 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 Lords Sup∣per was not by Christs Ordinance, &c.
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The wicked and such as be void of a lively faith, although they do car∣nally and visibly presse with their teeth (as St. Augustine saith) the Sa∣crament of the Body and Blood of Christ; yet in no wise are they parta∣kers of Christ, but rather to their condemnation, do eat and drink the Sign or Sacrament of so great a thing.
The Cup of the Lord is not to be denyed to the Lay People; For both the parts of the Lords Sacrament, by Christs Ordinance and Command∣ment, ought to be ministred to all Christian People alike.
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The Offering of Christ once made, is the perfect Redemption, Propitia∣tion, 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 dan∣gerous deceits.
The offering of Christ once made is the perfect Redemption, &c.
[ 33] — were blasphemous fables and (33) dangerous deceits.
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.
Bishops, Priests, and Deacons are not commanded by Gods Law, &c.
Therefore it is lawful also for them, [ 34] (34) as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godlinesse.
That person which by open De∣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, untill he be openly reconciled by Penance, and received into the Church by a Judge which hath autho∣rity thereunto.
That person which by open Denun∣ciation of the Church, &c.
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 Coun∣tries, Times, and mens Manners, so that nothing be ordained against Gods Word. Whosoever through his pri∣vate judgment willingly and purpose∣ly 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 re∣buked 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.
It is not necessary that Traditions and Ceremonies, &c.
Every particular or National Church [ 35] (35) hath Authority to ordain, change or abo••ish Ceremonies or Rites of the Church, ordained onely by Man's Au∣thority, so that all things be done to edi∣fying.
The Homilies lately delivered (36) [ 36] and commended to the Church of England by the Kings Injunction••, do contain a godly and wholsome Do∣ctrine, and fit to be embraced by all men; and for that cause they are dili∣gently, plainly, and distinctly to be read to the People.
The second Book of Homilies, the several Titles whereof we have joyned under this Article, doth contain a godly and wholsome Doctrin, and ne∣cessary for the times; as doth the for∣mer 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.
The Book lately delivered to the Church of England, by the Authority [ 37] of the King and Parliament (37), con∣taining the manner and form of pub∣lick 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 ••uth of Do∣ctrine, in nothing contrary, but agree∣able to the wholsome 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 commend∣ed to the People of God.
The Book of Consecration of [ 38] (38) Archbishops and Bishops, and ordering of Priests and Deacons, late∣ly set forth in the time of King Ed∣ward the sixth, and confirmed at the same time by Authority of Parlia∣ment, doth contain all things neces∣sary to such Consecration and Orde∣ring. Neither hath it any thing that of it self is superstitious and ungodly; And therfore whosoever are Consecra∣ted or ordered according to the Rites of that Book, since the second year of the afore-named King Edward, unto this time, or hereafter shall be Conse∣crated or ordered, according to the same Rites, we decree all such to be rightly, orderly, and lawfully Conse∣crated and Ordered.
The King of England is after Christ [ 39] (39) the Supream Head on Earth of the Church of England and Ireland.
The Bishop of Rome hath no Ju∣risdiction in this Realm of England.
The Civil Magistrate is ordained and approved by God, and therefore are to be obeyed, not onely for fear of wrath, but for conscience sake.
C••vil or temporal Laws may punish Christian men with death, for heinous and grievous offences.
It is lawful for Christian men, at the commandment of the Magistrate, to wear Weapons, and serve in the Wars.
The Queens 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 Ecclesi∣astical or Civil, in all cases doth ap∣pertain, and is not, nor ought to be subject to any Forein Jurisdiction.
Where we attribute to the Queens Ma∣jesty [ 40] the chief Government (40), by which Titles we understand the minds of some slanderous folks to be offend∣ed: We give not to our Princess the Ministry, either of Gods Word, or of the Sacraments, the which thing the Injunctions lately set forth by Eliza∣beth our Queen, do most plainly testi∣fie: but that onely Prerogative, which we see to have been given always to all godly Princes, in holy Scriptutes by God himself, that is, that they should rule all Estates committed to their charge by God, whether they be Ecclesiastical or Temporal, and re∣strain with the Civil Sword the stub∣born and evil doers.
The Bishop of Rome hath no Juris∣diction in this Realm of England.
The Laws of this Realm may punish Christian men with death, &c.
The Riches and Goods of Christi∣ans are not common, as touching the right title and possession of the same, as certain Anabaptists do falsly boast. Notwithstanding every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.
The Riches and Goods of Christian men are not common, &c.
As we confesse that vain and rash swearing is forbidden Christian men, by our Lord Jesus Christ, and James his Apostle; so we judge that Christi∣an 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 Pro∣phets teaching, in Justice, Judgment, and Truth.
As we confesse that vain and rash swearing is forbidden Christian men, &c.
The Resurrection of the dead is not past already, as if it belonged onely 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 testifie, the dead shall be restored to their own bodies, flesh and bones, to the end that the wicked man, according as either righteously or wickedly he hath passed this life, may, according to his works, receive rewards or punishments.
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 dye 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.
They who endeavour to revive the Fable of the Millenarians, are therein contrary to the holy Scriptures, and cast themselves down headlong into Jew∣ish Dotages.
They also deserve to be condemned, who endeavor to restore that pernici∣ous Opinion, that all men, though never so ungodly, shall at last be saved; when for a certain time, appointed by the Divine Justice, they have endured punishment for their sins committed.