Of the holy Scripture, and the three Creeds.

article 1 THe ground of our Religion, and the Rule of Faith, and all sauing Truth is the Word of God, con­tained in the holy Scripture.

article 2 By the name of holy Scripture we vnderstand all the Canonicall Bookes of the Old and New Testament, viz.

• The 5. Bookes of Moses.
• Iosua.
• Iudges.
• Ruth.
• The first and second of Samuel.
• The first and second of Kings.
• The first and second of Chronicles.
• Esra.
• Nehemiah.
• Esther.
• Iob.
• Psalmes.
• Prouerbs.
• Ecclesiastes.
• The song of Salomon.
• Isaiah.
• Ieremiah his prophesie and Lamentation.
• Ezechiel
• Daniel.
• The 12. lesse Prophets.

• The Gospels according to
  • Matthew.
  • Marke.
  • Luke.
  • Iohn.
• The Acts of the Apo­stles.
• The Epistle of S. Paul to the Romanes.
• Corinthians 2.
• Galathians.
• Ephesians.
• Philippians.
• Colossians.
• Thessalonians 2.
• Timothie 2.
• Titus.
• Philemon.
• Hebrewes.
• The Epistle of S. Iames.
• Saint Peter 2.
• Saint Iohn 3.
• Saint Iude.
• The Reuelation of S. Iohn.

All which wee acknowledge to bee giuen by the inspiration of God, and in that regard to be of most certaine credit and highest authority.

article 3 The other Bookes commonly called Apocry­phall, did not proceed from such inspiration; and therefore are not of sufficient authoritie to esta­blish any point of Doctrine, but the Church doth reade them as Bookes containing many worthy things for example of life and instru­ction of manners.

• The third Book of Es­dras.
• The fourth Booke of Es­das.
• The Booke of Tobias.
• The booke of Iudith.
• Additions to the book of Esther.
• The booke of Wisedome
• The booke of Iesus the Sonne of Sirach, cal­led Ecclesiasticus.
• Baruch with the Epistle of Ieremiah.
• The song of the three Children.
• Susanna.
• Bell and the Dragon.
• The Prayer of Ma­nasses.
• The first booke of Mac­chabees.
• The second booke of Macchabees.

article 4 The Scriptures ought to be translated out of the originall tongues into all languages for the com­mon vse of all men: neither is any person to be discouraged from reading the Bible in such a lan­guage, [Page]as he doth vnderstand, but seriously ex­horted to reade the same with great humilitie and reuerence, as a speciall meanes to bring him to the true knowledge of God, and of his own duty.

article 5 Although there bee some hard things in the Scripture (especially such as haue proper rela­tion to the times in which they were first vtte­red, and prophesies of things which were after­wards to bee fulfilled) yet all things necessary to be known vnto euerlasting saluation are cleerely deliuered therein: and nothing of that kinde is spoken vnder dark mysteries in one place, which is not in other places spoken more familiarly and plainly, to the capacitie both of learned and vnlearned.

article 6 The holy Scriptures containe all things neces­sary to saluation, and are able to instruct suffi­ciently in all points of faith that wee are bound to beleeue, and all good duties that we are bound to practise.

article 7 All and euery the Articles contained in the Nicen Creede, the Creede of Athanasius, and that which is commonly called the Apostles Creede, ought firmely to be receiued and beleeued; for they may be proued by most certaine warrant of holy Scripture.

Of faith in the holy Trinity.

article 8 THere is but one liuing and true God euer­lasting, without body, parts, or passions, of infinite power, wisedome, and goodnes, the maker and preseruer of all things, both visible, and inuisible. And in vnity of this Godhead, there bee three persons of one and the same substance, power, and eternity: the Father, the Son, and the holy Ghost.

article 9 The essence of the Father doth not beget the essence of the Son; but the person of the Father begetteth the person of the Sonne, by communicating his whole essence to the per­son begotten from eternity.

article 10 The holy Ghost proceeding from the Father and the Son, is of one substance, maiestie and glory, with the Father and the Sonne, very and eternall God.

Of Gods eternall decree, and Predestination.

article 11 GOD from all eternity, did by his vn­changeable counsell ordaine whatsoeuer in time should come to passe: yet so, as thereby no violence is offered to the wils of the reaso­nable creatures, and neither the liberty nor the [Page]contingency of the second causes is taken a­way, but established rather.

article 12 By the same eternall counsell God hath pre­destinated some vnto life, and reprobated some vnto death: of both which there is a cer­taine number, known only to God, which can neither be increased nor diminished.

article 13 Predestination to life, is the euerlasting pur­pose of God, wherby, before the foundations of the world were layed, he hath constantly decreed in his secret counfell to deliuer from curse and damnation, those whom he hath chosen in Christ out of mankinde, and to bring them by Christ vnto euerlasting salua­tion, as vessels made to honour.

article 14 The cause mouing God to predestinate vn­to life, is not the foreseeing of faith, or perse­uerance, or good works, or of any thing which is in the person predestinated, but onely the good pleasure of God himselfe. For all things being ordained for the manifestation of his glory, and his glory being to appeare, both in the workes of his Mercy and of his Iustice, it seemed good to his heauenly Wisedome, to choose out a certain number, towards whom he would extend his vndeserued mercy, lea­uing the rest to be spectacles of his iustice.

article 15 Such as are predestinated vnto life, be called according vnto Gods purpose (his spirit work­ing in due season) and through grace they obey the calling, they be iustified freely, they [Page]be made sons of God by adoption, they be made like the Image of his only begotten Son Iesus Christ, they walke religiously in good workes, and at length by Gods mercy they attaine to euerlasting felicity. But such as are not predestinated to saluation, shall finally be condemned for their sins.

article 16 The godly consideration of Predestination and our election in Christ, is full of sweete, pleasant, and vnspeakeable comfort to godly persons, and such as feele in themselues the working of the spirit of Christ, mortifying the works of the flesh, and their earthly mem­bers, and drawing vp their minds to high and heauenly things: as well because it doth greatly confirme and establish their faith of eternall saluation to bee enioyed through Christ, as because it doth feruently kindle their loue towards God: and on the contrary side, for curious and carnall persons, lacking the spirit of Christ, to haue continually be­fore their eies the sentence of Gods predesti­nation, is very dangerous.

article 17 We must receiue Gods promises in such wise as they be generally set forth vnto vs in holy Scripture: and in our doings, that will of God is to be followed, which wee haue ex­presly declared vnto vs in the Word of God.

Of the creation and gouernment of all things.

article 18 IN the beginning of time, when no creature had any being, God by his word alone, in the space of sixe dayes, created all things, and afterwards by his prouidence doth continue, propagate, and order them according to his owne will.

article 19 The principall creatures, are Angels & Men.

article 20 Of Angels, some continued in that holy state wherein they were created, and are by Gods grace for euer established therein: others fell from the same, and are reserued in chaines of darknesse vnto the iudgement of the great day.

article 21 Man being at the beginning created accor­ding to the Image of God (which consisted especially in the Wisedome of his minde, and the true Holinesse of his free-will) had the co­uenant of the Law ingrafted in his heart: whereby God did promise vnto him euerla­sting life, vpon condition that he performed entire and perfect obedience vnto his Com­mandements, according to that measure of strength wherewith he was endued in his cre­ation, and threatned death vnto him, if he did not performe the same.

Of the fall of man, originall sinne, and the state of man before iustification.

article 22 BY one man sinne entred into the world, and death by sinne, and so death went ouer all men, for as much as all haue sinned.

article 23 Originall sinne standeth not in the imitati­on of Adam (as the Pelagians dreame) but is the fault and corruption of the nature of euery person, that naturally is ingendred and propa­gated from Adam: whereby it commeth to passe, that man is depriued of originall righ­teousnesse, and by nature is bent vnto sinne. And therefore in euery person borne into the world, it deserueth Gods wrath and dam­nation.

article 24 This corruption of nature doth remaine euen in those that are regenerated, whereby the flesh alwayes lusteth against the spirit, and cannot bee made subiect to the Law of God. And how soeuer for Christs sake there bee no condemnation to such as are regenerate, and doe beleeue: yet doth the Apostle acknow­ledge, that in it selfe this concupiscence hath the nature of sinne.

article 25 The condition of man after the fall of Adam is such, that he cannot turne, and prepare him­selfe by his owne naturall strength and good [Page]workes, to Faith, and calling vpon God. Wherefore wee haue no power to doe good works, pleasing & acceptable vnto God, with­out the grace of God preuenting vs, that we may haue a good will, and working with vs when we haue that good will.

article 26 Workes done before the grace of Christ, and the inspiration of his spirit, are not plea­sing vnto God, for as much as they spring not of faith in Iesus Christ, neither do they make men meet to receiue grace, or (as the Schoole-Authors say) deserue grace of congruity: yea rather, for that they are not done in such sort as God hath willed and commanded them to be done, we doubt not but they are sinfull.

article 27 All sinnes are not equall, but some far more heynous than others, yet the very least is of its owne nature mortall, and without Gods mer­cie, maketh the offendor lyable vnto euerla­sting damnation.

article 28 God is not the Author of sinne: howbeit he doth not onely permit, but also by his proui­dence gouerne & order the same, guiding it in such sort by his infinite wisedome, as it turneth to the manifestation of his owne glory, and to the good of his Elect.

Of Christ, the mediator of the second Couenant.

article 29 THe Son, which is the Word of the Father, begotten from euerlasting of the Father, the true and eternall God, of one substance with the Father, tooke mans nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and Manhood, were in­separably ioyned in one person, making one Christ very God and very man.

article 30 Christ in the truth of our nature, was made like vnto vs in all things, sinne only excepted, from which he was clearly voide, both in his life & in his nature. He came as a Lambe with­out spot, to take away the sins of the world, by the sacrifice of himselfe once made, and sin (as S. Iohn saith) was not in him. He fulfilled the Law for vs perfectly: For our sakes he endured most grieuous torments immediatly in his soule, and most painfull sufferings in his body. He was crucified, and died to reconcile his Fa­ther vnto vs, and to be a sacrifice not only for originall guilt, but also for all our actuall trans­gressions. He was buried and descended into hell, and the third day rose from the dead, and tooke againe his body, with flesh, bones, and all things appertaining to the perfection of mans nature: wherewith he ascended into [Page]Heauen, and there sitteth at the right hand of his Father, vntill he returne to iudge all men at the last day.

Of the communicating of the grace of Christ.

article 31 THey are to be condemned, that pre­sume to say, that euery man shall bee saued 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 vnto vs onely the name of Iesus Christ whereby men must be saued.

article 32 None can come vnto Christ, vnlesse it bee giuen vnto him, and vnlesse the Father draw him. And all men are not so drawne by the Fa­ther that they may come vnto the Sonne; Nei­ther is there such a sufficient measure of grace vouchsafed vnto euery man, whereby hee is enabled to come vnto euerlasting life.

article 33 All Gods elect are in their time inseparably vnited vnto Christ, by the effectuall and vitall influence of the holy Ghost, deriued from him, as from the head, vnto euery true mem­ber of his mysticall body. And being thus made one with Christ, they are truely regene­rated, and made partakers of him and all his benefits.

Of Iustification and Faith.

article 34 WE are accounted righteous before God, only for the merit of our Lord and Sa­uiour Iesus Christ, applyed by faith: and not for our owne workes or merits. And this righ­teousnesse, which we so receiue of Gods mercy and Christs merits, imbraced by faith, is taken, accepted, and allowed of God, for our perfect and full iustification.

article 35 Although this iustification be free vnto vs, yet it commeth not so freely vnto vs, that there is no ransome paid therfore at all. God shewed his great mercy in deliuering vs from our former captiuity, without requiring of any ransome to be paid, or amends to be made on our parts: which thing by vs had beene vnpossible to be done. And wheras all the world was not able of themselues to pay any part towards their ran­some, it pleased our heauenly Father, of his in­finite mercy, without any desert of ours, to pro­uide for vs the most precious merits of his own Sonne, whereby our ransome might be fully paid, the Law fulfilled, & his iustice fully satis­fied. So that Christ is now the righteousnesse of all them that truly beleeue in him. He for them paid their ransome by his death. He for them fulfilled the Law in his life. That now in him, and by him, euery true Christian man may be called a fulfiller of the Law: for as much as [Page]that which our infirmity was not able to effect, Christs iustice hath performed. And thus the iu­stice & mercy of God doe embrace each other: the grace of God not shutting out the iustice of God in the matter of our iustification; but only shutting out the iustice of man (that is to say, the iustice of our own works) from being any cause of deseruing our iustification.

article 36 When we say that we are iustified by Faith only, we doe not meane, that the said iustifying Faith is alone in man, without true Repentance, Hope, Charity, and the Feare of God (for such a faith is dead, and cannot iustifie) neither do we meane, that this our act to beleeue in Christ, or this our faith in Christ, which is within vs, doth of it selfe iustifie vs, or deserue our iustification vnto vs, (for that were to account our selues to bee iustified by the vertue or dignity of some thing that is within our selues:) but the true vn­derstanding and meaning thereof is, that al­though we heare Gods Word, and beleeue it, although we haue Faith, Hope, Charity, Repen­tance, and the Feare of God within vs, and adde neuer so many good workes thereunto: yet we must renounce the merit of all our said vertues, of Faith, Hope, Charity, and all our other ver­tues, and good deedes, which wee either haue done, shall do, or can do, as things that be far too weake and vnperfect, and vnsufficient to deserue remission of our sins, and our iustification: and therefore we must trust only in Gods mercy, & [Page]the merits of his most dearly beloued Sonne, our only Redeemer, Sauiour, and Iustifier, Iesus Christ. Neuerthelesse, because faith doth direct­ly send vs to Christ for our iustification, & that by faith, giuen vs of God, we embrace the pro­mise of Gods mercy, and the remission of our sins, (which thing none other of our vertues or workes properly doth:) therefore the Scripture vseth to say, that Faith without workes; and the ancient Fathers of the Church to the same pur­pose, that onely Faith doth iustifie vs.

article 37 By iustifying Faith wee vnderstand not onely the common beliefe of the Articles of Christian Religion, and a perswasion of the truth of Gods Word in generall; but also a particular applica­tion of the gracious promises of the Gospell, to the comfort of our owne soules; whereby we lay hold on Christ, with all his benefits, hauing an earnest trust and confidence in God, that he will be mercifull vnto vs for his onely Sonnes sake. So that a true beleeuer may be certaine, by the assurance of faith, of the forgiuenesse of his sinnes, and of his euerlasting saluation by Christ.

article 38 A true liuely iustifying Faith, and the sancti­fying Spirit of God, is not extinguished, nor va­nisheth away in the regenerate, either finally or totally.

Of sanctification and good workes.

article 39 ALl that are iustified, are likewise sanctified: their faith being alwaies accompanied with true Repentance and good Workes.

article 40 Repentance is a gift of God, whereby a godly sorrow is wrought in the heart of the faithfull, for offending God, their mercifull Father, by their former transgressions, together with a con­stant resolution for the time to come to cleaue vnto God, and to leade a new life.

article 41 Albeit that good workes, which are the fruits of faith, and follow after iustification, cannot make satisfaction for our sinnes, and endure the seuerity of Gods iudgement: yet are they plea­sing to God, and accepted of him in Christ, and doe spring from a true and liuely Faith, which by them is to be discerned, as a tree by the fruit.

article 42 The workes which God would haue his peo­ple to walke in, are such as he hath commanded in his holy Scripture, and not such works as men haue deuised out of their own braine, of a blind zeale, and deuotion, without the warrant of the Word of God.

article 43 The regenerate cannot fulfill the Law of God perfectly in this life. For in many things we of­fend all: and if we say, we haue no sinne, we de­ceiue our selues, and the truth is not in vs.

article 44 Not euery heynous sinne willingly commit­ted after Baptisme, is sin against the holy Ghost and vnpardonable. And therefore to such as fall into sin after Baptisme, place for repentance is not to be denied.

article 45 Voluntary workes besides, ouer and aboue Gods commandements, which they call works of Supererogation, cannot be taught without arrogancy & impiety. For by them men doe de­clare, that they doe not onely render vnto God as much as they are bound to doe, but that they doe more for his sake, man of bounden duety is required.

Of the seruice of God.

article 46 OVr duety towards God is to beleeue in him, to feare him, and to loue him with all our heart, with all our minde, and with all our soule, and with all our strength to worship him, and to giue him thankes, to put our whole trust in him, to call vpon him, to honour his holy Name and his Word, and to serue him truly the daies of our life.

article 47 In all our necessities we ought to haue recourse vnto God by prayer: assuring our selues, that whatsoeuer we aske of the Father in the name of his Sonne (our onely mediator and intercessor) Christ Iesus, and according to his will, he will vndoubtedly grant it.

article 48 We ought to prepare our hearts before we pray, and vnderstand the things that we aske when we pray: that both our hearts and voices may together sound in the eares of Gods Ma­iestie.

article 49 When Almighty God smiteth vs with affli­ction, or some great calamity hangeth ouer vs, or anie other waightie cause so requireth; it is our dutie to humble our selues in fasting, to be­waile our sinnes with a sorrowfull heart, and to addict our selues to earnest prayer, that it might please God to turne his wrath from vs, or sup­ply vs with such graces as we greatly stand in need of.

article 50 Fasting, is a withholding of meat, drinke, and all naturall food, with other outward delights, from the body, for the determined time of fa­sting. As for those abstinences, which are ap­pointed by publike order of our State, for eating of fish and forbearing of flesh at certaine times and daies appointed, they are no waies meant to be religious fasts, nor intended for the main­tenance of any superstition in the choice of meates; but are grounded meerly vpon poli­ticke considerations, for prouision of things tending to the better preseruation of the Com­mon-wealth.

article 51 We must not fast with this perswasion of mind, that our fasting can bring vs to heauen, or ascribe holinesse to the outward work wrought. For God alloweth not our fast for the work sake [Page](which of it selfe is a thing meerly indifferent) but chiefly respecteth the heart, how it is affected therein. It is therfore requisit, that first, before all things we cleanse our hearts from sin, and then direct our fast to such ends as God will allow to be good: that the flesh may therby be chastised, the spirit may be more feruent in prayer, & that our fasting may be a testimonie of our humble submission to Gods Maiestie, when we acknow­ledge our sins vnto him, and are inwardly tou­ched with sorrowfulnesse of heart, bewailing the same in the affliction of our bodies.

article 52 All worship deuised by mans phantasie, be­sides or contrary to the Scriptures (as wandring on Pilgrimages, setting vp of Candles, Stations, and Iubilies, Pharisaicall sects, and fained Reli­gions, praying vpon Beades, and such like super­stition) hath not onely no promise of reward in Scripture, but contrariwise threatnings and maledictions.

article 53 All manner of expressing God the Father, the Sonne, and the holy Ghost, in an outward forme, is vtterly vnlawfull. As also all other Images deuised or made by man to the vse of Religion.

article 54 All religious worship ought to bee giuen to God alone: from whom all goodnesse, health, and grace ought to be both asked and looked for, as from the very author and giuer of the same, and from none other.

article 55 The name of God is to be vsed with all reuerēce [Page]and holy respect: and therefore all vaine and rash swearing is vtterly to bee condemned. Yet notwithstanding vpon lawfull occasions, an oath may bee giuen, and taken, according to the Word of God, iustice, iudgement, and truth.

article 56 The first day of the weeke, which is the Lords day, is wholly to bee dedicated to the seruice of God: and therefore we are bound therein to rest from our common and daily businesse; and to bestow that leisure vpon holy exercises, both publicke and priuate.

Of the ciuill Magistrate.

article 57 THe Kings Maiestie vnder God hath the So­ueraigne and chiefe power, within his Realmes and Dominions, ouer all manner persons, of what estate, eyther Ecclesiasticall or Ciuill, soeuer they bee; so as no other forraine power hath or ought to haue any superiority ouer them.

article 58 Wee doe professe that the supreame gouerne­ment of all estates within the said Realmes and Dominions, in all causes, as well Ecclesiasticall as Temporall, doth of right appertaine to the kings highnesse. Neither do we giue vnto him hereby the administration of the Word & Sacraments, or the power of the Keyes: but that prerogatiue only, which we see to haue beene alwaies giuen [Page]vnto all godly Princes in holy Scripture by God himselfe; that is, that hee should containe all estates and degrees committed to his charge by God, whether they be Ecclesiasticall or Ciuill, within their duety, and restraine the stubborne and euill doers with the power of the Ciuill sword.

article 59 The Pope neither of himselfe, nor by any au­thority of the Church or See of Rome, or by any other meanes with any other, hath any pow­er or authority to depose the King, or dispose any of his Kingdomes or Dominions, or to au­thorise any other Prince to inuade or annoy him, or his Countries, or to discharge any of his subiects of their allegeance and obedience to his Maiestie, or to giue licence or leaue to any of them to beare armes, raise tumult, or to offer any violence or hurt to his Royall person, state, or gouernment, or to any of his subiects within his Maiesties Dominions.

article 60 That Princes, which be excommunicated or depriued by the Pope, may be deposed or mur­thered by their subiects, or any other whatsoe­uer, is impious doctrine.

article 61 The lawes of the Realme may punish Christi­an men with death, for heynous and grieuous offences.

article 62 It is lawfull for Christian men, at the com­mandement of the Magistrate, to beare armes, and to serue in iust wars.

Of our duty towards our Neighbours.

article 63 OVr duety towards our neighbours, is to loue them as our selues, and to doe to all men as we would they should doe to vs: to ho­nour & obey our Superiors; to preserue the safe­tie of mens persons, as also their chastity, goods, and good names; to beare no malice nor hatred in our hearts; to keep our bodies in temperance, sobernesse, & chastity; to be true and iust in all our doings; not to couet other mens goods, but labour truely to get our owne liuing, and to doe our duety in that estate of life vnto which it pleaseth God to call vs.

article 64 For the preseruation of the chastity of mens persons, wedlocke is commanded vnto all men that stand in need thereof. Neither is there any prohibition by the Word of God, but that the Ministers of the Church may enter into the state of Matrimony: they being no where comman­ded by Gods Law, either to vow the estate of single life, or to abstaine from marriage. There­fore it is lawfull also for them, as well as for all other Christian men, to marry at their owne discretion, as they shall iudge the same to serue better to godlinesse.

article 65 The riches and goods of Christians are not common, as touching the right, title, and posses­sion of the same; as certaine Anabaptists falsly affirme. Notwithstanding euery man ought of such things as hee possesseth, liberally to giue almes to the poore, according to his ability.

article 66 Faith giuen, is to be kept, euen with Hereticks and Infidels.

article 67 The Popish doctrine of Equiuocation & men­tall Reseruation, is most vngodly, and tendeth plainly to the subuersion of all humane society.

Of the Church, and outward Ministry of the Gospell.

article 68 THere is but one Catholike Church (out of which there is no saluation) containing the vniuersall company of all the Saints that euer were, are, or shall be, gathered together in one body, vnder one head Christ Iesus: part whereof is already in Heauen triumphant, part as yet mili­tant here vpon earth. And because this Church consisteth of all those, and those alone, which are elected by God vnto saluation, & regenerated by the power of his spirit, the number of whom is knowne only vnto God himselfe; therefore it is called the Catholike or vniuersall, and the Inuisi­ble Church.

article 69 But particular & visible Churches, (consisting of those who make profession of the faith of Christ, & liue vnder the outward means of salua­tion) be many in number: wherein the more or lesse sincerely according to Christs institution, the Word of God is taught, the Sacraments are administred, and the authority of the Keyes is vsed; the more or lesse pure are such Churches to be accounted.

article 70 Although in the visible Church the euill be euer mingled with the good, and sometimes the euill haue chiefe authority in the ministration of the Word & Sacraments: yet for as much as they doe not the same in their owne name, but in Christs, and minister by his commission and au­thority; we may vse their ministery both in hea­ring the Word, and in receiuing the Sacraments. Neither is the effect of Christs ordinance taken away by their wickednes: nor the grace of Gods gifts diminished from such, as by faith, & rightly do receiue the Sacraments ministred vnto them; which are effectuall, because of Christs instituti­on and promise, although they be ministred by euill men. Neuerthelesse it appertaineth to the discipline of the Church, that inquiry be made of euill Ministers, and that they be accused by those that haue knowledge of their offences, and finally being found guilty, by iust iudgement be deposed.

article 71 It is not lawfull for any man to take vpon him the office of publike preaching or ministring the Sacraments in the Church, vnlesse hee bee first lawfully called, & sent to execute the same. And those we ought to iudge lawfully called and sent, which be chosen and called to this worke by men, who haue publike authority giuen them in the Church, to call and send Ministers into the Lords Vineyard.

article 72 To haue publike prayer in the Church, or to administer the Sacraments in a tongue not vn­derstood [Page]of the people, is a thing plainly repug­nant to the Word of God, and the custome of the Primitiue Church.

article 73 That person, which by publike denunciation of the Church, is rightly cut off from the vnity of the Church, and excommunicate, ought to be taken of the whole multitude of the faithfull, as a Heathen and Publican, vntill by Repentance hee be openly reconciled and receiued into the Church, by the iudgement of such as haue authority in that behalfe.

article 74 God hath giuen power to his Ministers, not simply to forgiue sinnes, (which prerogatiue he hath reserued onely to himselfe) but in his name to declare and pronounce vnto such as truely repent and vnfainedly beleeue his holy Gospell, the absolution and forgiuenesse of sins. Neither is it Gods pleasure, that his people should be tyed to make a particular confession of all their knowne sinnes vnto any mortall man: howsoe­uer any person grieued in his conscience, vpon any speciall cause, may well resort vnto any god­ly and learned Minister, to receiue aduice and comfort at his hands.

Of the authority of the Church, generall Councels, and Bishop of Rome.

article 75 IT is not lawfull for the Church, to ordain any thing that is contrary to Gods Word: neither [Page]may it so expound one place of Scripture, that it be repugnant to another. Wherefore although the Church bee a witnesse, and a keeper of holy Writ: yet as it ought not to decree any thing against the same, so besides the same, ought it not enforce any thing to be beleeued vpon necessitie of saluation.

article 76 Generall Councels may not be gathered to­gether without the commandement and will of Princes: and when they be gathered together (for as much as they be an assembly of men not alwaies gouerned with the Spirit and Word of God) they may erre, and sometimes haue erred, euen in things pertaining to the rule of piety. Wherfore things ordained by them, as necessary to saluation, haue neither strength nor authority, vnlesse it may be shewed that they be taken out of holy Scriptures.

article 77 Euery particular Church hath authority to institute, to change, and cleane to put away ce­remonies and other Ecclesiasticall rites, as they be superfluous, or be abused; and to constitute other, making more to seemlinesse, to order, or edification.

article 78 As the Churches of Ierusalem, Alexandria and Antioch haue erred: so also the Church of Rome hath erred, not onely in those things which con­cern matter of practice and point of ceremonies, but also in matters of faith.

article 79 The power which the Bishop of Rome now challengeth, to be the Supreme head of the vni­uersall [Page]Church of Christ, & to be aboue all Em­perours, Kings and Princes, is an vsurped power, contrary to the Scriptures and Word of God, and contrary to the example of the Primitiue Church: and therefore is for most iust causes taken away, and abolished within the Kings Ma­iesties Realmes and Dominions.

article 80 The Bishop of Rome is so farre from being the Supreme head of the vniuersall Church of Christ, that his workes and doctrine do plainly discouer him to bee that man of sinne, foretold in the holy Scriptures, whom the Lord shall con­sume with the spirit of his mouth, and abolish with the brightnesse of his comming.

Of the state of the Old and New Testament.

article 81 IN the Old Testament the Commandements of the Law were more largely, and the promi­ses of Christ more sparingly and darkly pro­pounded; shadowed with a multitude of types and figures, and so much the more generally and obscurely deliuered, as the manifesting of them was further off.

article 82 The Old Testament is not contrary to the New. For both in the Old and New Testament euerlasting life is offered to mankind by Christ, who is the onely Mediatour betweene God and man, being both God and man. Wherefore they [Page]are not to bee heard, which faigne that the old Fathers did looke onely for transitory promi­ses. For they looked for all benefits of God the Father through the merits of his Sonne Iesus Christ, as we now doe: onely they beleeued in Christ which should come, we in Christ already come.

article 83 The New Testament is full of grace and truth, bringing ioyfull tidings vnto mankinde, that whatsoeuer formerly was promised of Christ, is now accomplished: and so in stead of the anci­ent types and ceremonies, exhibiteth the things themselues, with a large and cleare declaration of all the benefits of the Gospell. Neither is the ministery thereof restrained any longer to one circumcised Nation, but is indifferently pro­pounded vnto all people, whether they be Iewes or Gentiles. So that there is now no Nation which can truely complaine, that they be shut forth from the communion of Saints, and the liberties of the people of God.

article 84 Although the Law giuen from God by Moses, as touching ceremonies and rites bee abolished, and the Ciuill precepts thereof be not of neces­sity to be receiued in any Common-wealth: yet notwithstanding, no Christian man whatsoeuer is freed from the obedience of the Commande­ments, which are called Morall.

Of the Sacraments of the New Testament.

article 85 THe Sacraments ordained by Christ, be not onely badges or tokens of Christian mens profession: but rather certaine sure witnesses, and effectuall or powerfull signes of grace and Gods good will towards vs, by which hee doth worke inuisibly in vs, and not onely quicken, but also strengthen and confirme our faith in him.

article 86 There be two Sacraments ordained of Christ our Lord in the Gospell, that is to say, Baptisme and the Lords Supper.

article 87 Those fiue, which by the Church of Rome are called Sacraments, to wit, Confirmation, Penance, Orders, Matrimony, and Extreame Vnction, are not to be accounted Sacraments of the Gospell: being such, as haue partly growne from corrupt imitation of the Apostles, partly are states of life allowed in the Scriptures, but yet haue not like nature of Sacraments with Baptisme and the Lords Supper, for that they haue not any visible signe or ceremonie ordained of God, together with a promise of sauing grace annexed there­unto.

article 88 The Sacraments were not ordained of Christ to be gazed vpon, or to be carried about; but that we should duely vse them. And in such onely as worthily receiue the same, they haue a whole­some effect and operation; but they that receiue [Page]them vnworthily, therby draw iudgement vpon themselues.

Of Baptisme.

article 89 BAptisme is not only an outward signe of our profession, and a note of difference, whereby Christians are discerned from such as are no Christians; but much more a Sacrament of our admission into the Church, sealing vnto vs our new birth (and consequently our Iustification, Adoption, and Sanctification) by the communi­on which we haue with Iesus Christ.

article 90 The Baptisme of Infants is to bee retained in the Church, as agreeable to the Word of God.

article 91 In the administration of Baptisme, Exor­cisme, Oile, Salt, Spittle, and superstitious hal­lowing of the Water, are for iust causes abolished: and without them the Sacrament is fully and perfectly administred, to all intents and purpo­ses, agreeable to the institution of our Sauiour Christ.

Of the Lords Supper.

article 92 THe Lords Supper, is not onely a signe of the mutuall loue, which Christians ought to beare one towards another, but much more a Sacrament of our preseruation in the Church, [Page]sealing vnto vs our spirituall nourishment and continuall growth in Christ.

article 93 The change of the substance of Bread and Wine, into the substance of the Body and Bloud of Christ, commonly called Transubstantiation, cannot bee proued by holy Writ; but is repug­nant to plaine testimonies of the Scripture, ouerthroweth the nature of a Sacrament, and hath giuen occasion to most grosse Idolatrie, and manifold superstitions.

article 94 In the outward part of the holy Communion, the Body and Bloud of Christ is in a most liuely manner represented; being no otherwise present with the visible elements, than things signified and sealed are present with the signes and seales, that is to say, symbolically and relatiuely. But in the inward and spirituall part, the same Bodie and Bloud is really and substantially presented vnto all those, who haue grace to receiue the Sonne of God, euen to all those that beleeue in his Name. And vnto such as in this manner doe worthily and with Faith repaire vnto the Lords Table, the Bodie and Bloud of Christ is not only signified and offered, but also truely exhibited and communicated.

article 95 The Bodie of Christ is giuen, taken, and eaten in the Lords Supper, only after an heauenly and spirituall manner; and the meane whereby the Body of Christ is thus receiued & eaten, is Faith.

article 96 The wicked, and such as want a liuely faith, although they doe carnally and visibly (as Saint [Page] Augustine speaketh) presse with their teeth the Sacrament of the body and bloud of Christ: yet in no wise are they made partakers of Christ; but rather to their condemnation, do eate and drinke the signe or Sacrament of so great a thing.

article 97 Both the parts of the Lords Sacrament, accor­ding to Christs institution, & the practice of the ancient Church, ought to bee ministred vnto all Gods people; and it is plaine sacriledge to rob them of the mysticall cup, for whom Christ hath shed his most precious bloud.

article 98 The Sacrament of the Lords Supper was not by Christs ordinance reserued, carried about, lifted vp, or worshipped.

article 99 The sacrifice of the Masse, wherein the Priest is said to offer vp Christ for obtaining the remis­sion of paine or guilt, for the quick and the dead, is neither agreeable to Christs ordinance, nor grounded vpon doctrine Apostolike: but con­trariwise most vngodly, & most iniurious to that all-sufficient sacrifice of our Sauiour Christ, offe­red once for euer vpon the Crosse, which is the onely propitiation and satisfaction for all our sinnes.

article 100 Priuate Masse, that is, the receiuing of the Eu­charist by the Priest alone, without a competent number of communicants, is contrary to the in­stitution of Christ.

Of the state of the soules of men, after they be departed out of this life: together with the generall Resurrection, and the last Iudgement.

article 101 AFter this life is ended, the soules of Gods children be presently receiued into Heauen, there to enioy vnspeakeable comforts; the soules of the wicked are cast into Hell, there to endure endlesse torments.

The Doctrine of the Church of Rome, article 102 con­cerning Limbus Patrum, Limbus Puerorum, Pur­gatorie, Prayer for the dead, Pardons, Adoration of Images and Reliques, and also Inuocation of Saints, is vainly inuented without all warrant of holy Scripture, yea and is contrary to the same.

article 103 At the end of this world, the Lord Iesus shall come in the clouds with the glory of his Father: at which time, by the almighty power of God, the liuing shall be changed, and the dead shall be raised; and all shall appeare both in body and soule before his iudgement seate, to receiue ac­cording to that which they haue done in their bodies, whether good or euill.

article 104 When the last iudgement is finished, Christ shall deliuer vp the Kingdome to his Father, and God shall be all in all.