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Of the Sacraments of the New Testament.
85. The sacraments ordained by Christ are not only badges or tokens of Christian men's profession, but rather certain sure witnesses, and effectual or powerful signs, of grace and God's good-will towards us, by which he doth work invisibly in us, and not only quicken, but also strengthen and confirm, our faith in him."
86. There be two sacraments ordained of Christ our Lord in the gospel, that is to say, baptism and the Lord's supper.
87. Those five which by the church of Rome are called sacraments, to wit, confirmation, penance, orders, matrimony, and extreme unction, are not to be accounted sacraments of the gospel, being such as have partly grown from corrupt imitation 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 visible sign or ceremony ordained of God, together with a promise of saving grace annexed thereunto.
88. 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 and operation; but they that receive them unworthily, thereby draw judgment upon themselves.
89. Baptism is not only an outward sign 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 unto us our new birth (and consequently our justification, adoption, and sanctification) by the communion which we have with Jesus Christ.
90. The baptism of infants is to be retained in the church, as agreeable to the word of God.
91. In the administration of baptism, exorcism, oil, salt, spittle, and superstitious hallowing of the water, are for just causes abolished; and without them the sacrament is fully and perfectly administered to all intents and purposes, agreeable to the institution of our Saviour Christ.
Of the Lord's Supper.
92. The Lord's supper is not only a sign of the mutual love which Christians ought to bear one towards another, but much more, a sacrament of our preservation in the church, sealing unto us our spiritual nourishment, and continual growth in Christ.
93. The change of the substance of bread and wine into the substance of the body and blood of Christ, commonly called transubstantiation, cannot be proved by holy writ, but is repugnant to plain testimonies of the Scripture, overthroweth the nature of a sacrament, and hath given occasion to most gross idolatry and manifold superstitions.
94. In the outward part of the holy communion, the body and blood of Christ is in a most lively manner represented, being no otherwise present with the visible elements than things signified and sealed are present with the signs and seals; that is to say, symbolically and relatively. But in the inward and spiritual part, the same body and blood is really and substantially presented unto all those who have grace to receive the Son of God, even to all those that believe in his name. And
unto such as in this manner do worthily and with faith repair unto the Lord's table, the body and blood of Christ is not only signified and offered, but also truly exhibited and communicated.
95. The body of Christ is given, taken, and eaten, in the Lord's supper, only after a heavenly and spiritual manner; and the mean whereby the body of Christ is thus received and eaten, is faith.
96. The wicked, and such as want a lively faith, although they do carnally and visibly, as St. Augustine speaketh, press with their teeth the sacrament of the body and blood of Christ, yet in no wise are they made partakers of Christ, but rather to their condemnation do eat and drink the sign or sacrament of so great a thing.
97. Both the parts of the Lord's sacrament, according to Christ's institution and the practice of the ancient church, ought to be ministered unto all God's people; and it is plain sacrilege to rob them of the mystical cup, for whom Christ hath shed his most precious blood.
98. The sacrament of the Lord's supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.
99. The sacrifice of the mass, wherein the priest is said to offer up Christ for obtaining the remission of pain or guilt for the quick and the dead, is neither agreeable to Christ's ordinance, nor grounded upon doctrine apostolic: but contrariwise most ungodly, and most injurious to that all-sufficient sacrifice of our Saviour Christ, offered once for ever upon the cross, which is the only propitiation and satisfaction for all our sins.
100. Private mass, that is, the receiving the eucharist by the priest alone, without a competent number of communicants, is contrary to the institution of Christ.
Of the State of the Souls of Men, after they be departed out of this Life, together with the general Resurrection and the last Judgment.
101. After this life is ended, the souls of God's children are presently received into heaven, there to enjoy unspeakable comforts; the souls of the wicked are cast into hell, there to endure endless torments.
102. The doctrine of the church of Rome concerning limbus patrum, limbus puerorum, purgatory, prayer for the dead, pardons, adoration of images and relics, and also invocation of saints, is vainly invented, without all warrant of Holy Scripture, yea, and is contrary to the same. 103. At the end of this world the Lord Jesus shall come in the clouds with the glory of his Father; at which time, by the almighty power of God, the living shall be changed, and the dead shall be raised, and all shall appear both in body and soul before his judgment-seat, to receive according to that which they have done in their bodies, whether good or evil.
104. When the last judgment is finished, Christ shall deliver up kingdom to his Father, and God shall be all in all.
The Decree of the Synod.
If any minister, of what degree or quality soever he be, shall publicly teach any doctrine contrary to these articles agreed upon; if after due admonition he do not conform himself, and cease to disturb the peace of the church let him be silenced, and deprived of all spiritual promotions he doth enjoy.
CHURCH OF ENGLAND,
Revised and altered by the assembly of divines at Westminster, in the year 1643, with Scripture references.
Of Faith in the Holy Trinity. THERE is but one living and true God, everlasting, without body, parts, or passions, of infinite power, wisdom, and goodness; the maker and preserver of all things, both visible and invisible. And in unity of this Godhead there be three persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.*
Of the Word, or Son of God, which was made very Man.
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 the manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man," who for our sakes truly suffered most grievous torments in his soul from God,' 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."
As Christ died for us, and was buried, so it is to be believed that he continued in the state of the dead, and under the power and dominion of death," from the time of his death and burial until his
CHURCH OF ENGLAND.
Of Faith in the Holy Trinity. THERE is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom and goodness, the maker and preserver of all things, both visible and invisible. And in unity of this Godhead there be three persons, of one substance, power, and eternity, the Father, the Son, and the Holy Ghost.
Of the Word, or Son of God, which was made very Man.
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 together 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 all actual sins of men.
Of the going down of Christ into Hell.
As Christ died for us, and was buried: so also is it to be believed that he went down into hell.
Jer. x. 10. 1 Thes. i. 9.
Isa. xlvi. 9. 1 Cor. viii. 4. 6.
Mark xiv. 33, 34.
Psal. xc. 2. • Acts Psal. cxlvii. 5. Neh. ix. 6. Col. i. 16,
I Prov. John xvii. 5.
1 John v. 20. Rom. ix. 5.
Isa. vii. 14, with Matt. i. 23. Rom. i. 3, 4. Heb.
resurrection; which hath been otherwise expressed thus: he went down into hell.
Of the Resurrection of Christ.
Christ did truly rise again from deathy, and took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature,' wherewith he ascended into heaven, and there sitteth, until he return to judge all men at the general resurrection of the body at the last day."
Of the Holy Ghost.
The Holy Ghost is very and eternal God, of one substance, majesty,' and glory, with the Father and the Son, proceeding from the Father and the Son.b
Holy Scripture containeth all things necessary to salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be believed as an article of faith, or necessary to salvation.
By the name of Holy Scripture we understand all the canonical Books of the Old and New Testament which follow :
Articles of the Church of England.
Of the Old Testament. Genesis, Exodus, &c.
Of the New Testament. The Gospel of St. Matthew, &c.
All which books, as they are commonly received, we do receive, and acknowledge them to be given by the inspiration of God; and in that regard, to be of most
Of the Resurrection of Christ. Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining 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.
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.
Of the sufficiency of the Holy Scriptures Of the Sufficiency of the Holy Scriptures for Salvation.
. Rom. vi. 9. Matt. xii. 40. 1 Cor. xv. 4. Rom. viii. 34. Psal. xvi. 10, with Acts ii. 31. Luke xxiv. 34. Luke xxiv. 39, with John xx. 25. 27. • .Psal. lxviii. 18, with Eph. iv. 8. Psal. cx. 1, with Acts ii. 34, 35. Mark xix. 10. Rom. viii. 34. Acts iii. 21. Psal. cx. 1, with 1 Cor. xv. 25, 26. Acts i. 11. e 2 Cor. v. 20. Acts xvii. 34. Exod. iii. 6, with Luke xx. 37, 38. Acts xxiv. 14, 15. 1 Cor. xv. 12, to the end. John v. 28, 29. 2 Sam. xxiii. 2, 3. Isa. vi. 5, 8, with Acts xxviii. 25, and v. 3, 4. 1 Cor. iii. 16, and vi. 19. 'Job xxvi. 13, 33, 34. 1 Cor. xii. Matt. xxviii. 19. 2 Cor. xiii. 14. 1 Cor. xii. 11. Eph. i. 17, and 1 Cor. ii. 8, Matt. x. 20, and 1 Cor. ii. 11, 12, with Gal. John xvi. 14. Isa. xi. 2. Isa. lxi. 1. Gen. i. 2.
b John xv. 26, and
with 1 Pet. iv. 14.
* Psal. xix. 7. Prov. xxx. 5, 6. Isa. viii. 20.
Articles of the Church of England. doctrine such are these following, Third of Esdras, Book of Tobias, Fourth of Esdras, Judith, &c. All the books of the New Testament, as they are commonly received, we do receive, and account them for canonical.
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.
Of the three Creeds.
The three creeds, Nice creed, Athanasius' creed, and that which is commonly called the Apostles' creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy writ.
Acts xxvi. 21. 23. 2 Pet. iii. 2. Luke xxiv. 44. Rom. iii. 31. Gal. iii. 21. 23, 24. "Gen. iii. 15. xxii. 18, with Gal. iii. 8. 14. 1 Cor. x. 2-4. Luke i. 69, 70. Acts iii. 24. Isa. liii. Dan. ix. 17. Rom viii. 34. 1 John ii. 1. Heb. vii. 25. 1 Tim. ii. 5. John xiv. 6. P Gal. iv. 4, 5. Acts xx. 28. Phil. ii. 7. 8. • Acts xxvi. 6, 7. Rom. iv. 11. Gal. iii. 9. Heb. xi. 10. 16. 35. Gal. iv. 9, 10. Col. ii. 14. 16, 17. Heb. ix. 9, 10. Acts xxv. 9, 10. 25, with Deut. xvii. 8-13. Kom. xiii. 1. 5. Tit. iii. 1. 1 Pet. ii. 13, 14. 'Matt. v. 17, to the end. Rom. xiii. 8-10. Eph. vi. 1-3. James ii. 8-12. Rom. vii. 25. iii. 31. Matt. vii. 12. " Psal. li. 5. John iii. 5, 6. Job xiv. 4. xv. 14. Rom. vi. 6. John iii. 3. 5. 7. · Rom. v. 12-19. Gen. ii. 17, with 1 Cor. xv. 22. Col. ii. 13. Rom. vii. 18. Eccl. vii. 29.
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