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V. Of the Holy Ghost. THE Holy Ghost, proceeding from the father and the

Son, is of one substance, inajesty, and glory, with the Father and the Son, very and eternal God. VI. Of the Sufficiency of the Holy Scriptures for Sal

vation. HOLY Scripture containeth all things necessary to sal

vation: 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 requisite or necessary to salvation. 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.

First Book of Chronicles. Erodus.

Second Book of Chronicles. Icriticus,

First Book of Esdras. Numbers.

Second Book of Esdras. Deuteronomy

Book of Esther. Joshua.

Book of Job. Judges.

Psalms. Ruth.

Proverbs. First Book of Samuel.

Ecclesiastes, or Preacher. Second Book of Samuel. Canticles, or Songs of Solomon. First Boolc of Kings.

Four Prophets the greater. Second Book of Kings.

Twelve Prophets the less. And the other Books, as Tlierome saith, the Church doth read, for example of life and instruction of manners, but yet doth it not apply them to establish any doctrine: such are these following: Third. Book of Esdras. Baruch the Prophet. Fourth Book of Esdras. Song of the Three Children. Book of Tobias.

Story of Susanna. Book of Judith.

Of Bell and the Dragon. Rest of the Book of Esther. Prayer of Manasses. Book of Il'isdom.

First Book of Alaccabees. Jesus the Son of Sirach. Second Book of Vaccabees.

All the Books of the New Testament, as they are commonly received, we do receive, andaccount thcm Canonical.

VII. Of the Old Testament. The Old Testament is net contrary to the New; for both

in the Old and New Testament, everlasting life is of fered to mankind by Christ, who is the only Mediator between God and man, being both God and Man: where. fore they are not to be heard, which feign that the old Fathers did look only for transitory proinises. Although

and rites, do not bind Christian wen, nor the civil precepts thereof ought of necessity to be received into any Commonwealth: yet, notwithstanding, no Christian man whatsoever is free from the obedience of the commandments which are called moral.

VIII. Of the three Creeds. T'IE three Creeds, Nicene Creed, thanasius's Creed, and

that which is commonly called the lpostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy Scripture.

IX. Of Original or Birth Sin. the Pelagians do vainly talk): but it is the fault and

of corruption of the nature of every man that is naturally en. gendered of the offspring of Adam, whereby man is very far gone from originalrighteousness, and is of his own nature inclined to eril, so that the flesh lusteth always contrary to the Spirit; and, therefore, in every person born into this world, it deservetli God's wrath and damnation. And this intection of nature doth remain, yea, in them that are regenerated : whereby the lust of the flesh, called in Greek, phronema sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh, is not subject to the law of God. And althouglı there is no condemnation for them that believe, and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.

X. Of Free Will. T'E condition of man after the fall of Adam is such, that

he cannot turn and prepare himselt, 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 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.

XI. Of the Justification of Man. W Fare accounted righteous before God, only for the merit

of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings : wheretore, that we are justified by faith only is a most wholesome doctrine, and *very full of comfort; as inore largely is expressed in the Homily of Justification.

XII. Of Good Works, ALBEIT 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 inspir:

tion of his Spirit, are not pleasant to God: forasmuo as they spring not of faith in Jesus Christ, neither do the make men meet to receive grace, or (as the school-autho say) deserve grace of congruitr: yea rather, for that the are not done as God has 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 com

mandments, 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 un profitable servants.

XV. Of Christ alone without Sin. CHRIST in the truth of our nature, was made like unto

us in all things, (sin only except) from which he was clearly void, both in his flesh and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world: and sin (as St. Johu saith) was not in him. But all we the rest (although baptized and born again in Christ, yet) offend iu 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 IIoly Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may rise 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. PREDESTINATION to life is the everlasting purpose of

God, whereby (before the foundations of the world were laid) he hath constantly 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 vesseis made to ho. nour. 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

begotton Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.

As ihe 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 úp 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 persoas, lacking the Spirit of Christ, to have continually before the eyes the sentence of God's Predestination, is a most dangerous downtal, whereby the devil doth thrust them either into desperation, or into yretchlessness of most unclean living, no less perilous than desperation.

Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scriptnre : and n our doings, that will of God is to be followed, which we have expressly declared unto us in the Word of God. XVIII. Of obtaining eternal Salvation only by the Name

of Christ. THEY also are to be had accursed, that presume to say:

that every man shall be saved by the law or sect whieh he professeth, so that he be diligent to frame bis life according to that law, and the light of nature. For holy Scripture doth set out unto ns only the name of Jesus Christ, whereby men must be saved.

XIX. Of the Church, 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 10) the same.

As the Church of Jerusalem, Alerandria, and Antioch Have erred, so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in titlters of faith.

XX. Of the Authority of the Church. The Church hath power to decree rites and ceremonies,

and authority in controversies of faith: and yet it is not lawful for the Church to ordain any thing that is conit ry to God's Word written, neither may it so expound

?e place of Scripture, that it be repugiant to another.

nerefore, although the church be a witness and a keeper of Iloly Writ, yet as it ought not to decree any thing against the same, so besides the same ought it not to enforce any illing to be believed for necessity of salvation.

XXI. Of the Authority of General Councils. GENERAL Conncils may not be gathered together with

out 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 with the Spirit and Word of God) they may err, and sometimes have erred, even in things pertainmg unto God. Wherefore things or tlained by them as necessary to salvation, have neither strength nor authority, unless it may be declared that they be taken out of lioiy Scripture.

XXII. Of Purgatory. THE Romish doctrine concerning purgatory, pardons,

worshipping, and adoration, as well of images, as of reliques, and aiso invocation of Saints, is a fond thing, Vainly invented, and grounded upon no warranty of Scriptorey but rather repognant to the Word of God.

XXIII. Of Ministering in the Congregation. IT is not lawful for any man to take mpon liim 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, which be chosen and called to this work by men who have public 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. 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.

XXV. Of the Sacraments. 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 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 Lorů in the Gospel, that is to say, BAPTISM, and the SUPPER OF THE LORD.

Those tive 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 in the Scriptures. but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any

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