1. Of faith in the holy Trinity.

THere is but one living and true God, everlasting, without bo­dy, parts, or passions; of infinite power, wisdom, & goodnesse, the maker and preserver of all things both visiible and invi­sible. And in unity of this Godhead there be three persons, of one substance, power, and eternity; the Father, the Son, the holy Ghost.

2. 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 eternall God, of one substance with the Father, took 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 joyned 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 onely for originall guilt, but also for actuall sins of men.

3. Of the going down of Christ into hell.

As Christ died for us, and was buried: so also is it to be beleeved that he went down into hell.

4. Of the Resurrection of Christ.

Christ did truly rise again from death, and took again his body, [Page]with flesh, bones, and all things appertaining to the perfection of mans nature, wherewith he ascended into heaven, and there sitteth, untill he return to judge all men at the last day.

5. 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 eternall God.

6. Of the sufficiencie 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 beleeved 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 Canonicall Books of the Old and New Testament, of whose authority was ne­ver any doubt in the Church.

• Genesis.
• Exodus.
• Leviticus.
• Numeri.
• Deuteronomium.
• Josue.
• Judges.
• Ruth.
• The first Book of Samuel.
• The second Book of Samuel.
• The first Book of Kings.
• The second Book of Kings.
• The first Book of Chronicles.
• The second Book of Chronic.
• 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.
• Foure Prophets the greater.
• Twelve Prophets the lesse.

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 Judeth.
• The rest of the Book of Hester
• The Book of Wisdom.
• Jesus the son of Sirach.
• Baruch the Prophet.
• The song of the three childrē
• The Story of Susanna.
• Of Bell and the Dragon.
• The prayer of Manasses.
• The first Book of Maccabees.
• The second Book of Maccab.

All the books of the new Testament, as they are commonly recei­ved, we do receive and account them Canonicall.

7. 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 mankinde by Christ, who is the only Mediator between God and man, being both God and man. Wherfore 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 binde Christian men, nor the civill 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 Morall.

8. Of the three Creeds.

The three Creeds, Nice Creed, Athanasius Creed, and that which [...]s commonly called the Apostles Creed, ought thorowly to be recei­ved and beleeved: for they may be proved by most certain warrants of holy Scripture.

9. Of originall birth or sin.

Originall sin standeth not in the following of Adam, (as the Pela­ [...]ians do vainly talk) but it is the fault and corruption of the nature of every man, that naturally is ingendred of the off-spring of Adam, wherby man is very far gone from originall righteousnesse, and is of [...]is own nature enclined to evil, so that the flesh lusteth alwayes con­ [...]rary to the spirit, and therfore in every person born into this world, [...] deserveth Gods wrath and damnation. And this infection of na­ture [Page]doth remain, yea, in them that are regenerated whereby the lust of the flesh, called in Greek [...], 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 beleeve and are baptized, yet the Apostle doth confesse, that concupiscence and lust, hath of it selfe the nature of sin.

10. Of free will.

The condition of man after the fall of Adam, is such, that he can­not turn and prepare himself by his own naturall 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.

11. Of the Iustification of man.

We are accounted righteous before God, only for the merit of our Lord and Saviour Iesus Christ by faith and not for our own works, or deservings. Wherefore, that we are justified by faith onely, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Iustification.

12. 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 Gods judgement, yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith, in so much that by them a lively faith may be as evidently known, as a tree discerned by the fruit.

13. 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 faith in Iesu 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.

14. Of works of supererogation.

Voluntary works besides, over and above Gods commandments, which they call works of supererogation, cannot be taught without arrogancy and impietie. For by them men do declare that they do not onely render unto God as much as they are bound to do, but that they do more for his sake then of bounden duty is required: Whereas Christ saith plainly, When ye have done all that are com­manded to you, say, We are unprofitable servants.

15. Of Christ alone without sin.

Christ in the truth of our nature was made like 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 S. John saith) was not in him. But all we the rest (altough bap­tized, and born again in Christ) yet offend in many things, and if we say we have no sin, we deceive our selves, and the truth is not in us.

16. Of sin after Baptisme.

Not every deadly sin willingly committed after Baptisme 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 Baptisme. 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, to deny the place of forgivenesse to such as truely repent.

17. 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 counsell, secret to us, to deliver from curse and dam­nation those whom he hath chosen in Christ out of mankinde, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore they which be indued with so excellent a bene­fit of God, be called according to Gods purpose by his Spirit work­ing [Page]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 onely begotten Son Iesus Christ: they walk religiously in good works, and at length by Gods 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 minde to high and heavenly things, as well be­cause it doth greatly establish and confirm their faith of eternall sal­vation, to be enjoyed through Christ, an because it doth fervently kindle their love towards God: So for curious and carnall persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of Gods predestination, is a most dangerous downfall, whereby the devil doth thrust them either into desperation, or into wretchlesnesse of most unclean living, no lesse perillous then despe­ration.

Furthermore, we must receive Gods 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 expresly declared unto us in the Word of God

18. Of obtaining eternall salvation onely 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 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 Ie­sus Christ whereby men must be saved.

19. Of the Church.

The visible Church of Christ is a congregation of faithfull men, in the which the pure Word of God is preached, and the Sacraments be duly ministred, according to Christs ordinance, in all those things that of necesity are requisitie to the same.

As the Church of Ierusalem, Alexandria, and Antioch have erred: So also the Church of Rome hath erred, not onely in their living and manner of ceremonies, but also in matters of faith.

20. Of the authority of the Church.

The Church hath power to decree Rights or Ceremonies, and au­thority in controversies of faith: And yet it is not lawfull for the Church to ordain any thing that is contrary to Gods word written, neither may it so expound one place of scripture, that it be repugnant to another. Wherfore although the church be a witnesse 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 be­leeved for necessity of salvation.

21. Of the authority of generall Councels.

Generall Councels may not be gathered together without 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 erre, and sometime have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation, have neither strength nor authority, unlesse it may be declared that they be taken out of holy Scripture.

22. Of Purgatorie.

The Romish doctrine concerning Purgatory, Pardons, worship­ping and adoration, aswell 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.

23. Of ministring in the congregation.

It is not lawfull for any man to take upon him the office of publike preaching, or ministring 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 publike authority given unto them in the Congregation, to call and send Ministers into the Lords vine­yard.

24. Of speaking in the Congregation in a knowne tongue.

It is a thing plainly repugnant to the word of God, & the custom of the Primitive Church, to have publike praier in the Church, or to minister the Sacraments in a tongue not understood of the people.

25, Of the Sacraments.

Sacraments ordained of Christ be not onely badges or tokens of Christian mens profession: but rather they be certain sure witnesses, and effectuall signes of grace and Gods good will towards us, by the which he doth work invisible in us, and doth not onely 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, Baptisme, and the Supper of the Lord.

Those five commonly called Sacraments, that is to say Confir­mation, Penance, Orders, Matrimony, and extream Vnction, are not to be counted for Sacraments of the Gospel, being such as have grown, partly of the cortupt following of the Apostles, partly are states of life allowed in the Scriptures: but yet have not like nature of Sacraments with Baptisme and the Lords Supper, for that they have not any visible signe 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 duely use them. And in such onely, as worthily receive the same, they have a wholsome effect or operation: but they that receive them unworthily purchase to themselves damnation, as S. Paul saith.

26. Of the unworthinesse of the Ministers which hinder not the effect of the Sacraments.

Although in the visible church the evil mingled with the good, and sometime the evil have chief authority in the ministration of the Word and Sacrament: yet forasmuch as they do not the same in their own name, but in Christs, and do minister by his commission & authority, we may use their ministery both in hearing the word of God, and in the receiving of the Sacraments. Neither is the effect of Christs ordinance taken away by their wickednesse, nor the grace of [Page]Gods gifts diminished from such, as by faith, and rightly do receive the Sacraments ministred unto them, which be effectuall, because of Christs institution and promise, though they be ministred by evil men.

Neverthelesse, it appertaineth to the discipline of the Church, that enquiry 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 judgement be deposed.

27. Of Baptisme.

Baptisme is not onely a signe of profession, and mark of difference, whereby Christian men are diserned from others that be not Chri­stened: but it is also a signe of Regeneration or new birth whereby, as by an instrument, they that receive Baptisme rightly are grafted into the Church, the promises of the forgivenesse of sin, and of our adoption to be the sons of God, by the holy Ghost, and visibly signed and sealed: faith is confirmed, and grace increased by vertue of prayer unto God. The Baptisme of young children is in any wise to be re­teined in the Church, as most agreeable with the institution of Christ.

28. Of the Lords Supper.

The Supper of the Lord is not onely a signe of the love that Christians ought to have among themselves one to another: but ra­ther it is a Sacrament of our redemption by Christs 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 onely af­ter an heavenly and spirituall manner. And the mean whereby the body of Christ is received and eaten in the Supper, is Faith.

The Sacrament of the Lords Supper was not by Christs ordinance reserved, carried about, lifted up, or worshipped.

29. Of the wicked which eat not the body of Christ in the use of the Lords Supper.

The wicked, and such as be void of lively faith, although they doe carnally and visibly presse with their teeth (as S. 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 signe or Sacrament of so great a thing.

30. Of both kindes.

The Cup of the Lord is not to bee denied to the Lay-people. For both the parts of the Lord Sacrament, by Christs ordinance and commandment, ought to be ministred to all Christian men a like.

31. Of Christs one Oblation.

The Offering of Christ once made, is that perfect redemption, propitiation and sa­risfaction for all the sins of the whole world, both originall and actuall, and there is none other satisfaction for sin, but that alone. Wherfore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick & the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.

32. Of the Traditions of the Church.

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

33 Of excommunicate persons, and 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 faithfull as an Heathen and Publican, untill he be openly reconciled by Penance, and received into the Church by a Iudge that hath authoritie thereto.

34. Of Traditions of the Church.

It is not necessarie 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 so the diver­sity of countreys, times, and mens manners, so that nothing be ordained against Gods Word. Whosoever through his private judgement, 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 authoritie, 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 burteth the authority of the Magistrate, and woundeth the consciences of the weak brethren. Every particular or nationall Church hath au­thority [Page]to ordain change, and abolish Ceremonies or Rites of the Church, ordained only by mans authority, so that all things be done to edifying.

35. Of Homilies.

The second Book of Homilies doth contain a godly and wholsome doctrine, and ne­cessarie for these times, as doth the former Book of Homilies, which were set forth by the time of Edward the sixth: and therefore we judge them to be read in Churches ni [...]he Ministers diligently and distinctly, that they may be understanded of the people.

• [...] Of the right use of the Church.
• [...] Against perill of Idolatry.
• [...] Of the repairing and keeping cleane of Churches.
• 4 Of good works, first of fasting.
• 5 Against gluttony and drunkennesse.
• 6 Against excesse of apparell.
• 7 Of praier.
• 8 Of the place and time of Praier.
• 9 That common Praiers & Sacraments ought to bee ministred in a known tongue.
• [...]0 Of the reverent estimation of Gods Word.
• 11 Of almes-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 daies.
• 18 Of the state of Matrimonie.
• 19 Of Repentance.
• 20 Against Idlenesse.
• 21 Against Rebellion.

36. Of Consecration of Ministers.

The book of Consecrations of Archbishops and Bishops, and ordering of Priests and Deacons, lately set forth in the time of Edward the sixth, and confirmed at the same [...]ime by authoritie of Parliament, doth contain all things necessarie to such Consecra­ [...]ion and ordering: neither hath it any thing that of it selfe is superstitious and ungod­ [...]. And ther [...]fore, whosoever are consecrated or ordered according to the Rites of that [...]ooke, since the second yeer of the afore-named King Edward unto this time, or here­ [...]fter shall be consecrated, or ordered according to the same Rites, we decree all such to [...]e rightly, orderly, and lawfully consecrated and ordered.

37 Of the civill Magistrates.

The Queens Majesty hath the chiefe power in this Realm of England, and other [...]r Dominions, unto whom the chiefe government of all estates of this Realm, whe­ [...]her they be Ecclesiasticall or Civill, in all causes doth appertain, and is not, nor ought [...] be subject to any forraign Iurisdiction.

Where we attribute to the Queens Majestie the chiefe government, by which Ti­ [...]es we understand the minds of some slanderous folks to be offended, we give not to our [...]rinces the ministring, either of Gods Word, or of the Sacraments, the which thing [Page]the Injunctions also lately set forth by Elizabeth our Queene, doe mo [...] plainly testifie: but that only prerogative which we see to have been given always to all godly Princes in holy Scriptures by God himselfe that is, that they should rule all estates and degrees committed to thei [...] charge by God, whether they be Ecclesiasticall or Temporall, and restrain with the civill sword the stubborn and evill doers.

The Bishop of Rome hath no Jurisdiction in this Realm of England

The Lawes of the Realm may punish Christian men with death, fo [...] heinous and grievous offences.

It is lawfull for Christian men, at the commandment of the Magi­strate to wear weapons, and serve in the wars.

38. Of Christian mens 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 certaine Anabaptists do [...] falsly boast. Notwithstanding, every man ought of such things as h [...] possesseth, liberally to give alms to the poor, according to his ability.

39. Of a Christian mans oath.

As we confesse that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle: so we judge tha [...] Christian Religion doth not prohibit, but that a man may swear wher [...] the Magistrate requireth, in a cause of faith and charity, so it be don [...] according to the Prophets teaching; in justice, judgment and truth.