| As established by the Bishops, the Clergy, and the Laity of the Protestant
Episcopal Church in the United States of America, in Convention, on the
twelfth day of September, in the Year of our Lord, 1801.
I. 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.
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, and 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 actual sins of men
III. 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.
IV. 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.
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 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.
Of the Names and Number of the Canonical Books.
Genesis, The First Book of Samuel, The Book of Esther,
Exodus, The Second Book of Samuel, The Book of Job,
Leviticus, The First Book of Kings, The Psalms,
Numbers, The Second Book of Kings, The Proverbs,
Deuteronomy, The First Book of Chronicles, Ecclesiastes or Preacher,
Joshua, The Second Book of Chronicles, Cantica, or Songs of Solomon,
Judges, The First Book of Esdras, Four Prophets the greater,
Ruth, The Second Book of Esdras, 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 rest of the Book of Esther,
The Fourth Book of Esdras, The Book of Wisdom,
The Book of Tobias, Jesus the Son of Sirach,
The Book of Judith, Baruch the Prophet,
The Song of the Three Children, The Prayer of Manasses,
The Story of Susanna, The First Book of Maccabees,
Of Bel and the Dragon, The Second Book of Maccabees.
All the Books of the New Testament, as they are commonly received, we
do receive, and account them Canonical.
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.
VIII. Of the Creeds.
The Nicene 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 Scripture.
The original Article given Royal assent in 1571 and reaffirmed in 1662,
was entitled "Of the Three Creeds; and began as follows, "The Three Creeds,
Nicene Creed, Athanasius's Creed, and that which is commonly called the
Apostles' Creed ..."
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; whereby the lust of the flesh, called in Greek, p¢vnæa
sapk¢s, (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.
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.
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.
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 lively Faith insomuch that by them
a lively Faith may be as evidently known as a tree discerned by the fruit.
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 faith 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.
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 duty is required: whereas Christ saith plainly When ye
have done all that are commanded to you, say, We are unprofitable servants.
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 the Lamb without spot, who, by sacrifice of
himself once made, should take away the sins of the world; and sin (as
Saint 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.
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.
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 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.
XVIII. Of obtaining eternal Salvation only 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 Jesus Christ, whereby men
must be saved.
XIX. Of the Church.
The visible Church of Christ is a congregation of faithful men, in
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 Jerusalem, 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.
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.
XXI. Of the Authority of General Councils.
[The Twenty-first 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 original 1571, 1662 text of this Article, omitted in the version
of 1801, reads as follows: "General Councils 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 err, and sometimes
have erred, even in things pertaining unto God. Wherefore things ordained
by them as necessary to salvation have neither strength nor authority,
unless it may be declared that they be taken out of holy Scripture."
XXII. Of Purgatory.
The Romish Doctrine concerning Purgatory, Pardons, Worshipping and
Adoration, as well of Images as of Relics, 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.
XXIII. Of Ministering in the Congregation.
It is not lawful for any man to take upon 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.
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.
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 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.
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.
XXVI. Of the Unworthiness of the Ministers, which hinders not the
effect of the Sacraments.
Although in the visible Church the evil be ever mingled with the good,
and sometimes 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.
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 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.
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 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.
XXIX. Of the Wicked, which eat not 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 Saint 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.
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.
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 sacrifices of Masses, in the 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.
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.
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.
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 others 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.
XXXV. Of the 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
he 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 Prayers and Sacraments ought to be ministered in a known
tongue.
10 Of the reverend 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.]
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.
The original 1571, 1662 text of this Article reads as follows: "The
Book of Consecration 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 time by authority of Parliament, 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 the Rites of that Book, since the second year of the
forenamed King Edward unto this time, or hereafter shall be consecrated
or ordered according to the same Rites; we decree all such to be rightly,
orderly, and lawfully consecrated and ordered."
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.
The original 1571, 1662 text of this Article reads as follows: "The
King's Majesty hath the chief power in this Realm of England, and other
his Dominions, unto whom the chief Government of all Estates of this Realm,
whether they be Ecclesiastical or Civil, in all causes doth appertain,
and is not, nor ought to be, subject to any foreign Jurisdiction. Where
we attribute to the King's Majesty the chief government, by which Titles
we understand the minds of some slanderous folks to be offended; we give
not our Princes the ministering either of God's Word, or of the Sacraments,
the which thing the Injunctions also lately set forth by Elizabeth our
Queen do most plainly testify; but that only prerogative, which we see
to have been given always to all godly Princes in holy Scriptures by God
himself; that is, that they should rule all estates and degrees committed
to their charge by God, whether they be Ecclesiastical or Temporal, and
restrain with the civil sword the stubborn and evil-doers.
The Bishop of Rome hath no jurisdiction in this Realm of England.
The Laws of the Realm may punish Christian men with death, for heinous
and grievous offences.
It is lawful for Christian men, at the commandment of the Magistrate,
to wear weapons, and serve in the wars."
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.
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. |
