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That for-the present, though fome differences bave been ill raised, yet we take comfort in this, that all Clergymen within our Realm have always most willingly subscribed to the Artis cles established; which is an argument to us, that they all agree in the true, usual, 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 desertion of the Articles established.
That therefore in these both curious and unbappy differences, which bave 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 these disputes shut up in God's promises, as they be generally set forth to us in the holy Scriptures, and the general meaning of the Articles of the Church of England, according to them. And that no man bereafter sali either print or preach to draw the Article aside any way, but shall 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 ßball take it in the literal and grammatical
sense. That if any Public Reader in either of our Universities, or any Head or Master of a College, or any other person reSpektively in either of them, shall affix any new sense to any
Article, or Mall publicly read, determine, or bold disputation, or suffer any fucb to be beld either way,
in either the Universities or Colleges respectively; or if any Divine in tbe Universities shall preach or print any thing either way, other than is already established in Convocation with our Royal Asent; be or they the offenders shall be liable to our displeasure, and the Church's censure in our Commission Ecclefiaftical, as well as any other : and we will see there ball be due execution upon them.
Agreed upon by the Archbishops and Bishops of
both Provinces, and the whole Clergy, in the Convocation holden at London, in the Year 1562, for
the avoiding of Diversities of Opinions, and for the stablishing of Consent touching true Religion.
I. Of Faith in the Holy Trinity.
wisdom, and goodnels; the Maker and Preferver 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. HE Son, which is the Word of the Father, begotten from everlasting
and eternal God, of one fubflance with the Father, took man's nature in the womb of the blessed Virgin, of her substances so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one Perfon, 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 fins
III. Of the going down of Christ into Hell. A . S Christ died for us, and was buried; so alfo is it to
IV. Of the Resurrection of Christ. CHR 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 "HE 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
OLY 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 Çanonical 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 Second Book of CbroniExodus,
The First Book of Esdras, Numbers,
The Second Book of Esdrasy. Deuteronomy,
The Book of Esther, Joshua,
The Book of Job, Judges,
The Psalms, Ruth,
The Proverbs, The First Book of Samuel, Ecclesiastes, or Preacher, The Second Book of Samuel, Cantica, or Songs of Solomon, The First Book of Kings, Four Prophets the greater, The Second Book of Kings, Twelve Propbets the less. The First Book of Chronicles,
And the other Books (as Hierome 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 Third Book of Esdras, The Song of the Three ChilThe Fourth Book of Efdras, dren, Tbe Book of Tobias,
The Story of Sufannab, The Book of Judith,
Of Bel and the Dragon, The rest of the Book of Esther, The Prayer of Manasses, The Book of Wisdom,
The First Book of Maccabees, Jesus the Son of Sirach, The Second Book of MaccaBaruch the Prophet,
bees. All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.
VII. Of the Old Testament.
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 promifes. Although the Law given from God by Moles, as touching ceremonies and rites, do not bind Christian men, nor the çivil precepts thereof ought of neceflity 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 three Creeds.
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.
IX. Of Original or Birth Sin.
(as 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 far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lufteth always contrary to the Spirit; and therefore in every perfon born into this world, it deferveth 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, opóvrpce capxòs, which fome do expound the wisdom, some sensuality, some the affection, fome the defire 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 fin.
X. Of Free-will. THE 'HE 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 E 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 wholefome 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 Chrift, and do spring out necessarily of a true and lively faith ; infomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit.
XIII. Of Works before Justification. WORKS
ORKS done before the grace of Christ, and the in
spiration of his Spirit, are not pleafant to God; forasmuch as they spring not of faith in Jesus Christ, nei ther do they make men meet to receive grace, or (as the School-Authors fay) deferve 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 fin.
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 fake, than of bounden duty is required : whereas Christ faith plainly, When ye have done all that are commanded to you, fay, We are unprofitable fervants.