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the Church, within these our Dominions, We hold it most agreeable to this Our Kingly Office, and our own religious Zsal, to conserve and maintain the Church committed to Our Charge, in the Unity of true Religion, and in the Bond of Peace ; and not to suffer unneceffary Disputations, Altercations, or Quefiions to be railed, which may nourish Faction both in the Church and Commonwealth. We have therefore, upon mature Deliberation, and with the Advice of so many of Our Bishops as might conveniently be called together, thought fit to make this Declaration following:

That the Articles of the Church of England, which have been allowed and authorized heretofore, and which Our Clergy generally have fubfcribed unto, do contain the true Doctrine of the Chuch of England, agreeable to Ged's Word: Whib We do therefore ratify and confirm, requiring all Our loving Subjects to continue in the uniform Profesion thereof, and prohibiting the lealt Difference from the faid Articles; which to that End, We command to be new printed, and this Our Declaration to be publihed therewith.

That We are Supreme Governor of the Church of England: And that if any Difference arife about the external Policy, concerning Injunktions, Carons, and other Conftitutions whatsoever thereió belonging, the Clergy in their Convocation is to order and settle them, having first obtained Leave under Our Broad Seal s to do, and We approving their faid Ordinances and Constitutions; providing, the rone be made contrary to the Laws and Cuftons of the Land.

That out of Our Princely Care, that the Churchmen may do the Work which is proper unto then, the Bishops and Clergy, from time to time, in Convocation, upon their humble D:fire, shall bave Licence under Our Broad Seal to deliberate of and to do ail fuch Things, 25 being made plain by them, and affented unto by Us, Mall concern the Trailed Continuance of the Doctrine and Discipline of the Church of Esgland now establithe : ; from which We will sot eadure any varying or departing in the least Degree.

Thar for the present, though some Differences have been iil raised, yet We tako Comfort in this, that all Clergy men

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within Our Realm have always most willingly subscribed to the Articles established, which is an Argument to Us, that they all agree in the true, ufual, literal Meaning of the said Articles, and that even in those curious Points, in which the present Differences lie, Men of all Sorts take the Articles of the Church of England to be for them ; which is an Argument again, that none of them intend any Disertion of the Articles citablished.

That therefore in thele both curious and unhappy Differences, which have for so many hundred Years, in different Times and Places, exercised the Church of Christ, We will, that all further curious Search be laid aside, and thefe Dif

up in God's Promises, as they be generally ict forth to Us in the holy Scriptures, and the general Meaning of the Articles of the Church of England, according to thein: And that no Man hereafter shall either print or preach to draw the Article aside any wa;, but thall submit to it in the plain and full Meaning thereof; and shall not put his own Sense or Comment to be the Meaning of the Article, but shall take it in the literal and grammatical Sense.

Thac if any publick Reader in either of our Universities, or any Head or Master of a College, or any other Person. refpeétively in either of them, tali affix any new Sente to any Article, or shall publickly read, determine, or hold any publick Disputation, or suffer any such to be held either Way, in either the Universities or Colleges reípectively; or if any Divine in the Universities Mall preach or print any Thing either Way, o:her than is already established in Convocation with Our Royal Afent; he, or they the Oifenders, shall be liable to Our Displeature, and the Churches Centure, in our Commiffion Ecclefiaftical, as well as any other : And we will ice there shall be due Execution upon them.

ARTICLES of REL GON.

1. Of Faith in the Holy Trinity. Here is bur One living and true God, everlasting,

without Body, Parts, or Pallions; of infimte Power, Wudom ind Goodness ; the Maker, and Prelerver of all

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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 Ghoft.
II. 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, cook mans 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 facrifice, not only for original guilt, but also for actual sins of men.

III. Of the going down of Christ into Hell. s Christ died for us, and was buried; fo allo is it to be believed, that he went down into Hell:

Abelieved, that the went down into Hell:

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IV. Of the Resurrection of Christ. (Hrist 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 afcended into Heaven, and there fitteth until he return to judge all Men at the last Day.

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.
VI. Of the fufficiency of the holy Scriptures for Salvation.
Oly Scripture containeth all things necessary to Salva-

tion : fo 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

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Books of the Old and New Testament, of whose Authority
was never any doubt in the Church.
GEnesis,

The I. Book of Chronicles,
Exodus,

The II. Book of Chronicles,
Leviticus,

The I. Book of Esdras, Numeri,

The II. Book of Esdras, Deuteronomium,

The Book of Hester, Fofoue,

The Book of Job, Yudges,

The Psalms, Ruth,

The Proverbs, The I. Book of Samuel,

Ecclesiastes or Preacher, The 11. Book of Samuel, Canta, or Songs of Solomon, The I. Book of Kings,

IV. Prophets the greater, The II. Book of Kings,

XII. Prophets the less. And the other Books (as Hierom faith) 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 III. Book of Esdras, Baruch the Prophet, The IV. Bock of Esdras, The Song of the three Children, The Book of Tobias,

The Story of Susanna, The Book of Judith,

Of Bel and the Dragon, The reft of the Book of Hefier ;

The Prayer of Manasses, The Book of Wisdom,

The I. Book of Maccabees. Jesus the Son of Sirach, The II. Book of Maccabees,

All the Books of the New Testament, as they are conimonly received, we do receive and account them Canonical.

VII. Of the Old Testament.
1HE Old Testament is not contrary to the New : for

both in the Old and New Testament everlasting Lise 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 Fa thers did look only for transitory Promises. Although thLaw given from God by Moses, as touching Ceremonice and Rices, do not bind Christian men, nor the Civil Pres cepts thereof ought of necessity to be received in any Com.

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monwealth: yet notwithstanding, no Christian man whatfoever is free from the Obedience of the Commandments which are called Moral.

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VIII. Of the three Creeds. "HE three Creeds, Nice Creed, Athanafius's Creed and

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

IX. Of Original or Birth-Sin.

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the Pelagians do vainly talk) but it is the fault and Corruption of the Nature of every Man, that naturally is ingendered of the offspring of Adam ; whereby Man is very from Original Righteousness, and is of his own Nature inclined to Evil, so that the Aesh lufteth always contrary to the Spirit; and therefore in every person bura into this World, it deferveth God's Wrath and damnation. And this Infi ction of Nature doth remain, yea, in them that are regenerated ; whereby the Luft of the Flesh, calles ja Greek, pronema serkos, which some do expound the Wilder, fome Sensuality, some the Affection, fome the Defire mi 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 Luft hath of itself the Nature of Sin.

X. Of Free-will. THE condition of man after the fall of Adam, is such,

that he cannot turn and prepare himlelt by his own natural strength and good works to faith and calling upja God: Wherefore we have no power to do good works, withfant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, a working with us when we have that good will.

XI. Of the Jt4,tification of Man.
E are accounted righteous befo:e God, only for it

meris of our Lord and Saviour Jesus Chriit, by

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