The Book of Common Prayer Part 128

VIII. _Of the Three Creeds_.

The Three Creeds, Nicene Creed, Athanasius's 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.

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 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 l.u.s.teth always contrary to the spirit; and therefore in every person born into this world, it deserveth G.o.d's wrath and d.a.m.nation. And this infection of nature doth remain, yea in them that are regenerated; whereby the l.u.s.t of the flesh, called in the Greek, _phronema sarkos_, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of G.o.d. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and l.u.s.t 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 G.o.d: Wherefore we have no power to do good works pleasant and acceptable to G.o.d, without the grace of G.o.d 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 G.o.d, 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 G.o.d's Judgement; yet are they pleasing and acceptable to G.o.d 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 G.o.d, forasmuch as they spring not of faith in Jesu 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 G.o.d 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, G.o.d'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 G.o.d 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 be 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 G.o.d 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 G.o.d, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and d.a.m.nation 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 G.o.d be called according to G.o.d's purpose by his Spirit working in due season: they through grace obey the calling: they be justified freely: they be made sons of G.o.d 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 G.o.d's mercy, they attain to everlasting felicity.

As the G.o.dly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to G.o.dly 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 G.o.d: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of G.o.d's predestination, is a most dangerous downfal, 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 G.o.d's promises in such wise, as they be generally set forth to us in holy Scripture: and, in our doings, that will of G.o.d is to be followed, which we have expressly declared unto us in the Word of G.o.d.

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 the which the pure Word of G.o.d 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 G.o.d'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_.

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 a.s.sembly of men, whereof all be not governed with the Spirit and Word of G.o.d,) they may err, and sometimes have erred, even in things pertaining unto G.o.d. 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, Wors.h.i.+pping 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 G.o.d.

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 G.o.d, 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 G.o.d's goodwill 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 G.o.d.

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 d.a.m.nation, as Saint Paul saith.

XXVI. _Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament_.

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 G.o.d, and in receiving of the Sacraments.

Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of G.o.d's gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which be effectual, because of Christ's inst.i.tution 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 judgement, 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 forgiveness of sin, and of our adoption to be the sons of G.o.d by the Holy Ghost, are visibly signed and sealed; faith is confirmed, and grace increased by virtue of prayer unto G.o.d. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the inst.i.tution 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 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.