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 himself 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 baptized 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 in 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 given, and fall into sin, and by the grace of God (we may) arise 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.

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 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 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 earthly members, and drawing up 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 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 kving, 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 Name of Christ. They are also 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 that law, and the light of nature. For holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.

Art. 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 to the same.

As the Church of Hierusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.

Art. XX. Of the Authority of the Church,

The Church hath power 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 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.*

Art. XXII. Of Purgatory.

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 any man to take upor 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, 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.

Art. XXIV. Of Speaking in the Congregation in such a tongue as the People understandeth.

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.

Art. 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 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 sign 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 Saint Paul saith.

Art. XXVI. Of the unworthiness of Ministers, 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 ministration 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 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 21st of the former articles is omitted, because it is partly of a local and civil nature, and is provided for, as to the remaining parts of it, in other articles.

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 in any wise to be retained in the Church, as most agreeable with the institution of Christ. 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 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 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 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 Marriage 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 excommunicate Persons, how they are to be avoided. That person which, by open denunciation of the Church is rightly cut off from the unity of the 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 purposely 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 offendeth 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 neces sary 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 Names of the Homilies.

1. Of the right use of the Church.

2. Against Peril of Idolatry.

3. Of repairing and keeping clean of churches.

4. Of good Works: first of Fasting.

5. Against Gluttony and Drunkenness.

6. Against excess of Apparel.

7. Of Prayer.

8. Of the place and time of Prayer.

9. That Common Prayer and Sacraments ought to be ministered in a known tongue.

10. Of the reverent estimation of God's Word.

11. Of Alms-doing.

12. Of the Nativity of Christ.

13. Of the Passion of Christ.

14. Of the Resurrection of Christ.

15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ.

16. Of the Gifts of the Holy Ghost.

17. For the Rogation-days.

18. Of the state of Matrimony.

19. Of Repentance.

20. Against Idleness.

21. 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 Ministers. The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention 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 decree 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 extendeth 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 Gospel, to pay respectful obedience to the civil authority, regularly and legitimately constituted.

Art. XXXVIII. Of Christian men'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 boast. 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 man'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 prophet's teaching, in justice, judgment, and truth.

MAKING, ORDAINING, AND CONSECRATING

BISHOPS, PRIESTS, AND DEACONS,

According to the Order of the Protestant Episcopal Church in the United States of America, as established by the Bishops, the Clergy, and Laity of said Church, in General Convention, in the month of September, A. D. 1792.

THE PREFACE.

FT is evident unto all men, diligently reading holy Scripture and ancient authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church, Bishops, Priests, and Deacons." Which Offices were evermore had in such reverend estimation, that no man might presume to execute any of them, except he were first called, tried, examined, and known to have such qualities as are requisite for the same; and also by public prayer, with imposition of hands, were approved and admitted thereunto by lawful authority. And therefore, to the intent that these Orders may be continued, and reverently used and esteemed in this Church, no man shall be accounted or taken to be a lawful Bishop, Priest, or Deacon, in this Church, or suffered to execute any of the said functions, except he be called, tried, examined, and admitted thereunto, according to the form here. after following, or hath had Episcopal Consecration or Ordination.

And none shall be admitted a Deacon, Priest, or Bishop, except he be of the age which the Canon in that case provided may require.

And the Bishop knowing, either by himself, or by sufficient testimony, any person to be a man of virtuous conversation, and without crime; and, after examination and trial, finding him sufficiently instructed in the holy Scripture, and otherwise learned as the Canons require, may, at the times appointed, or else, on urgent occasion, upon some other day, in the face of the Church, admit him a Deacon, in such manner and form as followeth.

THE FORM AND MANNER OF MAKING DEACONS. When the day appointed by the Bishop is come, after Morning Prayer is ended, there shall be a Sermon, or Exhortation, declaring the duty and office of such as come to be admitted Deacons; how necessary that Order is in the Church of Christ, and also how the people ought to esteem them in their office.

A Priest shall present unto the Bishop, sitting in his chair near to the holy table, such as desire to be ordained Deacons, each of them being decently habited, say ing these words:

REVEREND Father in God, I present unto you these persons present, to

admitted Deacons.

The Bishop.

TAKE heed that the persons whom ye present unto us, be apt and meet for their learning and godly conversation, to exercise their ministry duly to the honour of God, and the edifying of his Church.

them so to be.

T The Priest shall answer:

I HAVE inquired concerning them, and also examined them, and think Then the Bishop shall say unto the people:

BRETHREN, if there be any of you, who knoweth any impediment, or notable crime in any of these persons presented to be ordered Deacons, for the which he ought not to be admitted to that office, let him come forth in the name of God, and show what the crime or impediment is.

And if any great crime or impediment be objected, the Bishop shall cease from Ordering that person, until such time as the party accused shall be found clear

of that crime.

Then the Bishop (commending such as shall be found meet to be Ordered, to the praye.s of the congregation) shall, with the clergy and people present, say the Litan.

Then shall be said the Service for the Communion, with the Collect, Epistle, and Gospel, as followeth.

The Collect.

ALMIGHTY God, who by thy divine Providence hast appointed divers orders of ministers in thy Church, and didst inspire thine Apostles to choose into the Order of Deacons the first martyr Saint Stephen, with others;

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