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..as established by the Bishops, the Clergy, and Laity of the Protestant Episcopal Church

in the United States of Jimerica, in Convention,

Fear of our Lord 1801.

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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, took Man's 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 joined §. in one person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.

Art. III. Of the *; down of Christ into ell.

As Christ died for us, and was buried; so also is it to be believed, that he went down into Hell.

Art. IV. Of the Resurrection of Christ.

Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appértaining to the perfection of Man's nature, wherewith he ascended into Heaven, and there sitteth, until he return to judge all men at the last day.

Art. V. Of the Holy Ghost.

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 eternal God.

Art. VI. Of the Sufficiency of the Holy Scriptures for 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 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.

As Of the JNames and JVumber of the Canonical Books.

Genesis, Eacodus, Leviticus, JWumeri, Deuférenomium, Joshua, Judges, Ruth, The

on the 12th Day of September, in the

First Book: % Samuel, The Second Book of Samuel,The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, 'I'he Second Book of Chronicles, The First Book of Esdras, The Second Book of Esdras, The Book of Hester, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less. And the other Books (as Hierome 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: The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The Book of Judith, The rest of the Book of Hester, The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The Song of the three Children,The Story of Susanna, Of Bel and the Dragon, The Prayer of JMamasses, The First Book of JMaccabees, The Second Book of JMaccabees. All the Books of the New Testament, as they are commonly received, we do receive and account them Canonical.

Art. VII. Of the Old Testament.

The Old Testament is not contrary to the New ; for both in the Old and New Testament everlasting life is offered to mankind by Christ, 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 transitory Promises. 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 Commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called moral.

Art. VIII. Of the Creeds.

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

Art. IX. Of Original or Birth-Sin.

Original sin standeth 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 engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation:

And this infection of nature doth remain, yea, , in them that are regenerated; where by the lust of the flesh, called in Greek, downpa. 'aa, o, 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 although 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.

Art. X. Of Free-Will.

The condition of man, after the fall of Adam, is such, 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 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.

Art. XI. Of the Justification of Man.

We are 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. Wherefore, that we are justified by Faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

Art. 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 Judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and livel Faith; insomuch that by them a lively Fait may be as evidently known, as a tree diseerned by the fruit.

Art. XIII. Of Works before Justification.

Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of saith 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.

Art. XIV. Of Works of Supererogation.

Voluntary Works besides 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 sake than of bounden Juty is required: Whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.

Art. 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 a Lamb without spot, who by sacrifice of him

* self 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 ba tized and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not is uS.

Art. 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 Holy Ghost, we may depart from grace iven, and fall into sin, and by the grace of iod (we may) arise again, and amend our lives. And §4. 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.

Art. 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 vessels made to honour. Wherefore they, which he endued with so excellent a benefit of God, be called according to God's purpose his Spirit working in due season: they throu grace obey the calling: they be justified freely: they be made Sons of God by adoption: they be made like the image of his only begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy they attain to everlasting felicity:

As the 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 earthl members, and drawing up their mind to hig 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 persons, lacking the Spirit of Christ, to have continually before their eyes the Sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness 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 Scripture: And in our doings, that will of God is to be followed, which we have expressly declared unto us in the word of God.

Art. XVIII. Of obtaining Eternal Salvation only by the .Nume of Christ.

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 diligent to frame his life according to

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strument, they that receive

ses, 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 Lord in the Gospel, that is to say, Baptism, and the Supper ... 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 §§ visible Sign or Ceremony ordained of

The Sacraments were n&t 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 Momisters, which hinders not the effect of the Sacraments.

Although in the visible Church the evil be ever mingled with the good, and sometime the evil have chief authority in the ministral tion of the Word and Sacraments: 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 Sacraments. 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. Art. XXVII. Of Baptism.

Baptism is not only a sign of Professio and . of Difference, whereby Č. men are discerned from others that be not christened; but it is also a sign of Regeneration, or new Birth, whereby, as by an in- aptism righ are o into the Church: . ...'", 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, 2nd gro increased by virtue of Prayer unto God. The Baptism of young children is in any wise to be retained in the Church as most agreeable with the institution of Christ.

is partly of a local and civil nature, and is provided for,

Art. XXVIII. Of the Lord's Supper.

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 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 partakers of Christ; but rather to their Condemnation do eat and drink the Sign or Sacrament of so great a thing.

Art. XXX. Of both Kinds.

The Cup of the Lord is not to be denied to the Lay-People: for both the parts of the Lord's Sacrament by Christ's Ordinance and Commandment, ought to be ministered to all Christian men alike. Art. XXXI. . Of the one Oblation of Christ finished upon the Cross.

The offering of Christ once made, is that perfect redemption, propitiation, 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 Sacrifice of Masses, in which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.

Art. XXXII. Of the JMarriage of Priests.

Bishops, Priests, and Deacons, are not commanded by God’s Law, either to vow the estate of single life, or to abstain from Marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

Art. XXXIII. Of eaccommunicate Persons, how they are to be avoided.

That person which by open denunciation of the Church, is rightly cut off from the Unity

of thc Church, and excommunicated, ought: to be taken of the whole multitude of the faithful, as an Heathen and Publican, until he be openly reconciled by Penance, and received into the Church by a Judge that hath authority thereunto.

Art. XXXIV. Of the Traditions of the

Church.

It is not necessary that Traditions and Ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's word. Whosoever through his private judgment, willingly and o: 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 rebuked openly (that other may fear to do the like) as he that of. fendeth against the common order of the Church, and hurteth the Authority of the Magistrate, and woundeth the Consciences of the weak Brethren.

Every Particular or National Church hath Authority to ordain, change, and abolish Ceremonies or Rites of the Church, ordained only by man's Authority, so that all things be done to edifying.

Art. XXXV. Of Homilies.

The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these Times, as doth the former 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 understanded of the People.

Of the JVames of the Homilies.

. Of the right Use of the Church. gainst Peril of Idolatry. w . Of repairing and keeping clean of hurches. . Of good Works: first of Fasting. ...Against Gluttony and Drunkenness. ...Against Eaccess of Apparel. Of Prayer. . Of the Place and Time of Prayer. . That Common Prayers and Sacraments ought to be ministered in a knownt Tongue. . Of the reverent Estimation of God’s jYord. . Of Alms-doing. . Of the JVativity of Christ. - % the Passion of Christ. |f the Resurrection of Christ. . Of the worthy Receiving of the Sacrament of the Body and Blood of Christ. Of the Gifts of the Holy Ghost. or the Rogation-days. . Of the State of Matrimony. . Of Repentance. 20. Against Idleness. ...Against Rebellion.

[This Article is received in this Church, so far as it declares the books of Homilies to be an explication of Christian, doctrine, and instructive in piety and morals. But all references to the constitution and laws of England are considered as inapplicable to the circumstances of this Church, which also suspends the order for the reading of said Homilies in Churches until a revision of them may be conveniently made, for the clearing of them, as well from obsolete words and phrases, as from the local references.]

Art. XXXVI. Of Consecration of Bishops and JMinisters.

The book of Consecration of Bishops, and ordering of Priests and Deacons, as set forth by the General Convertion of this Church in 1792, doth contain all things necessary to such consecration and ordering; neither hath it any thing that, of itself, is superstitious and ungodly: and, therefore, whosoever are consecrated or ordered according to said form, we tlecree all such to be rightly, orderly, and lawfully consecrated and ordered.

Art. XXXVII. Of the Power of the Civil .Magistrates.

The power of the Civil Magistrate ex

tendeth, to all men, as well Clergy as Laity, in all things temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of all men who are professors of the *... to pay respectful obedience to the civil authority, regularly and legitimately constituted.

Art. XXXVIII. Of Christian Jen's Goods,

which are not common.

The Riches and Goods of Christians are not common, as touching the Right, Title, and Possession of the same, as certain Anabaptists do falsely boist. Notwithstanding, every man ought of such things as he possesseth, liberally to give Alms to the Poor, according to his ability.

Art. XXXIX. Of a Christian JMan's Oath.

As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle: so we judge that Christian 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 Prophets teaching in Justice, Judgment, and Truth.

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