ART. XVIII. OF OBTAINING ETERNAL SALVATION.

They are to be accounted in a pitiable error, who presume to say, that the revelation by Christ was altogether unnecessary. For Holy Scripture doth set out unto us only the name of Jesus Christ, whereby men might be saved. Nevertheless, we dare not condemn, but rather commit with confidence to the justice and mercy of God, that man, of whatever law or sect, who being deprived of the blessings of the Gospel, is diligent to frame his life according to the law of reason, and the light of nature.

The visible Church of Christ is a congregation of faithful men, in the which the pure word of God is preached, and the sacraments be duly ministered, according to Christ's ordinance, in all those things, that, of necessity, are requisite to the same.

As the Church of Hierusalem, Alexandria, and Antioch, have erred, so also the Church of Rome, and some other churches that we could name, have erred, not only in their living and manner of ceremonies, but also in matters of faith.

ART. XX. OF THE AUTHORITY OF THE CHURCH.

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Any church hath power, among its own members, to decree rites or ceremonies, and authority in controversies of faith. And yet it is not lawful for the Church to ordain any thing, that is contrary to God's word written; neither may it so expound one place of Scripture that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy

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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.

ART. XXI. OF THE AUTHORITY OF GENERAL COUNCILS.

General councils have unlimited authority with every one, who regards their decisions as conformable to the light of reason, and the declarations of Scripture.

The 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.

ART. XXIII. OF MINISTERING IN THE CONGREGATION.

"It is not lawful, for every man to take upon him the office of public 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," whose moral characters are pure, whose talents for public instruction are considerable, whose motives are sincere, whose acquaintance with the Holy Scriptures is accurate and extensive, and who have been set apart for the work by some solemn public act.

ART. XXIV. OF SPEAKING IN THE CONGREGATION IN SUCH A TONGUE AS THE PEOPLE UNDERSTAND ETH.

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It is a thing, plainly repugnant to the word of God, and the custom of the Primitive Church, to have public prayer in the Church, or to minister the sacraments, in a tongue not understanded of the people.

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Sacraments, ordained of Christ, be 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 toward 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 Lord.

Those five, commonly called sacraments, 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 by the Scriptures, but yet have not like nature of sacraments with Baptism and the Lord's Supper, for that they have not any visible signs or ceremony, ordained of God.

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 St. Paul saith.

ART. XXVI. OF THE UNWORTHINESS OF THE MINISTERS, WHICH HINDERS NOT THE EFFECT OF THE SACRA

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 sacra* Copied entire.

ments, yet, forasmuch as they do not the same, in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the word of God, and in receiving the sa

craments.

Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as 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 men.

Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil ministers, and that they be accused by those, that have knowledge of their offences, and finally being found guilty, by just judgment, be deposed.

Baptism is not only a sign of profession, and mark of difference, 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 the 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, according to the opinion of some unitarians, to be retained in the church, as most agreeable with the institution of Christ; whilst others believe in the necessity of adul baptism alone.

* Copied entire, with the exception of the last sentence, which is altered.

ART. XXVIII. OF THE LORD's supper.

On the whole, we adopt the following statement, with all the modifications and explanations contained in it, from the Articles of the Church of England.

The Supper of the Lord is not only a sign of the love, that Christians ought to have among themselves, one to another, but rather it 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 proved by Holy Writ; but it is repugnant 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. And the mean, whereby the body of Christ is received and eaten in the Supper, is faith.

The sacrament of the Lord's Supper was not, by Christ's ordinance, reserved, carried about, lifted up, or worshipped.

ART. XXIX. OF THE WICKED WHICH EAT NOT OF THE BODY OF CHRIST, IN THE USE OF THE LORD'S SUPPER.* The wicked, and such as be void of a lively faith, although they do carnally and visibly press, with their teeth, (as St. Augustine saith) the sacrament of the Body and Blood of Christ, yet, in no wise, are they ** Copied entire,