That for the prefent, though fome differences have been ill raifed, yet we take comfort in this, that all Clergymen within our Realm have always most willingly fubfcribed to the Articles established; which is an argument to us, that they all agree in the true, ufual, literal meaning of the faid Articles; and that even in those curious points, in which the prefent differences lie, men of all forts take the Articles of the Church of England to be for them; which is an argument again, that none of them intend any desertion of the Articles eftablished.

That therefore in thefe both curious and unhappy differences, which have for fo many hundred years, in different times and places, exercifed the Church of Chrift, we will, that all further curious fearch be laid afide, and these dif putes but up in God's promifes, as they be generally fet forth to us in the holy Scriptures, and the general meaning of the Articles of the Church of England, according to them. And that no man bereafter fhall either print or preach to draw the Article afide any way, but fball fubmit to it in the plain and full meaning thereof; and shall not put his own fense or comment to be the meaning of the Article, but shall take it in the literal and grammatical fenfe.

That if any Public Reader in either of our Universities, or any Head or Mafter of a College, or any other person reSpectively in either of them, fhall affix any new fenfe to any Article, or ball publicly read, determine, or bold any public difputation, or fuffer any fuch to be held either way, in either the Univerfities or Colleges refpectively; or if any Divine in the Univerfities fhall preach or print any thing either way, other than is already established in Convocation with our Royal Affent; be or they the offenders fhall be liable to our difpleafure, and the Church's cenfure in our Commiffion Eclefiaftical, as well as any other: and we will fee there fhall be due execution upon them.

ARTICLES

Agreed upon by the Archbishops and Bishops of both Provinces, and the whole Clergy, in the Convocation holden at London, in the Year 1562, for the avoiding of Diverfities of Opinions, and for the stablishing of Confent touching true Religion.

THE

I. Of Faith in the Holy Trinity.

HERE is but one living and true God, everlafting, without body, parts, or paffions; of infinite power, wifdom, and goodnefs; the Maker and Preferver of all things both vifible and invifible. And in unity of this Godhead there be three perfons, of one fubftance, power, and eternity; the Father, the Son, and the Holy Ghost.

II. Of the Word or Son of God, which was made very Man. THE Son, which is the Word of the Father, begotten

from everlafting of the Father, the very and eternal God, of one fubflance with the Father, took man's nature in the womb of the bleffed Virgin, of her substances fo that two whole and perfect natures, that is to fay, the Godhead and Manhood, were joined together in one Per fon, never to be divided, whereof is one Chrift, very God, and very Man; who truly fuffered, 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.

A

III. Of the going down of Chrift into Hell.

S Chrift died for us, and was buried; fo alfo is it to be believed that he went down into hell.

IV. Of the Refurrection of Christ.

NHRIST did truly rife again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature; wherewith he afcended into heaven, and there fitteth, until he return to judge all men at the last day.

B. 3

v. of

THE

V. Of the Holy Ghost.

HE Holy Ghoft, proceeding from the Father and the Son, is of one fubftance, majefty, and glory with the Father and the Son, very and eternal God.

VI. Of the Sufficiency of the holy Scriptures for Salvation. HOLY Scripture containeth all things neceffary to

Salvation; fo that whatfoever is not read therein, nor may be proved thereby, is not to be required of any man, that it fhould be believed as an article of the faith, or be thought requifite or neceffary to falvation. In the name of the holy Scripture 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,

Exodus,

Leviticus,

And the other Books (as Hierome faith) the Church doth read for example of life and inftruction of manners; but yet doth it not apply them to establish any doctrine: fuch are thefe following:

The Third Book of Efdras,
The Fourth Book of Efdras,
The Book of Tobias,
The Book of Judith,
The rest of the Book of Efther,
The Book of Wisdom,
Jefus the Son of Sirach,
Baruch the Prophet,

The Song of the Three Chil-
dren,

The Story of Sufannah,
Of Bel and the Dragon,
The Prayer of Manaffes,
The First Book of Maccabees,
The Second Book of Macca-
bees.

All the Books of the New Teftament, as they are com-, monly received, we do receive, and account them Canonical.

THE

VII. Of the Old Testament.

HE Old Teftament is not contrary to the New: for both in the Old and New Teftament everlafting life is offered to mankind by Chrift, who is the only Mediator between God and man, being both God and man. Wherefore they are not to be heard, which feign that the old Fathers did look only for tranfitory promifes. Although the Law given from God by Mofes, as touching ceremonies and rites, do not bind Chriftian men, nor the civil precepts thereof ought of neceffity to be received in any commonwealth; yet notwithstanding, no Chriftian man whatfoever is free from the obedience of the Commandments which are called moral,

VIII. Of the three Creeds.

THE three Creeds, Nicene Creed, Athanafius's Creed, and that which is commonly called the Apoftles' Creed, ought thoroughly to be received and believed: for they may be proved by moft certain warrants of holy Scripture.

OR

IX. Of Original or Birth Sin.

RIGINAL fin ftandeth not in the following of Adam, (as the Pelagians do vainly talk ;) but it is the fault 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 righteoufnefs, and is of his own nature inclined to evil, fo that the flesh lufteth always contrary to the Spirit; and therefore in every perfon born into this world, it deferveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated: whereby the luft of the flesh, called in Greek, opóvnua capxòs, which fome do expound the wisdom, fome fenfuality, fome the affection, fome the defire of the flesh, is not subject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apoftle doth confefs, that concupifcence and luft hath of itself the nature of fin.

X. Of Free-avill.

THE HE condition of man after the fall of Adam is fuch, that he cannot turn and prepare himself by his own natural ftrength and good works to faith, and calling upon God: wherefore we have no power to do good

& 4

works

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.

XI. Of the Juftification of Man.

WE are accounted righteous before God, only for

the merit of our Lord and Saviour Jefus Christ by faith, and not for our own works or defervings: wherefore, that we are juftified by faith only, is a moft wholefome doctrine, and very full of comfort, as more largely is expreffed in the Homily of Juftification,

XII. Of good Works.

ALBEIT that good works, which are the fruits of faith, and follow after juftification, cannot put away our fins, and endure the severity of God's judgment; yet are they pleafing and acceptable to God in Chrift, and do fpring out neceffarily of a true and lively faith; infomuch that by them a lively faith may be as evidently known, as a tree difcerned by the fruit."

XIII. Of Works before Juftification.

WORKS done before the grace of Chrift, and the in

fpiration of his Spirit, are not pleafant to God; forafmuch as they spring not of faith in Jefus Christ, neither do they make men meet to receive grace, or (as the School-Authors fay) deferve 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 fin.

XIV. Of Works of Supererogation.

VOLUNTARY works befides, 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 fake, than of bounden duty is required: whereas Chrift faith plainly, When ye have done all that are commanded to you, say, We are unprofitable fervants.