IRISH ARTICLES OF RELIGION
agreed upon bythe Archbishops and Bishops
and the rest of the clergy of Ireland.
In the Convocation held at Dublin in
the year of our Lord God 1615,
for the avoiding of Diversities of
and the establishing of consent touching true Religion.
1. The ground of our Religion, and rule of faith and all
saving truth is the word of God contained in the holy scripture.
2. By the name of holy scripture we understand all the
Canonical Books of the Old and New Testament, namely:
Of the Old Testament.
- The 5 Books of Moses.
- The first and second of Samuel.
- The first and second of Kings.
- The first and second of Chronicles.
- The Song of Solomon.
- Jeremiah, his Prophecy and Lamentation.
- The 12 Minor Prophets.
Of the New Testament.
- The Gospels according to
- The Acts of the Apostles.
- The Epistle of S. Paul to the Romans.
- Corinthians, 2.
- Thessalonians, 2.
- Timothy 2.
- The Epistle of S. James.
- Saint Peter, 2.
- Saint John, 3.
- Saint Jude.
- The Revelation of S. John.
All which we acknowledge to be given by the inspiration of
God, and in that regard to be of most certain credit and highest authority.
3. The other Books commonly called Apocryphal did not
proceed from such inspiration and therefore are not of sufficient authority to
establish any point of doctrine; but the Church doth read them as Books
containing many worthy things for example of life and instruction of manners.
Such are these following:
- The third book of Esdras.
- The fourth book of Esdras.
- The book of Tobias.
- The book of Judith.
- Additions to the book of Esther.
- The book of Wisdom.
- The book of Jesus, the Son of Sirach, called
- Baruch, with the Epistle of Jeremiah.
- The song of the three Children.
- Bel and the Dragon.
- The prayer of Manasses.
- The First book of Maccabees.
- The Second book of Maccabees.
4. The Scriptures ought to be translated out of the original
tongues into all languages for the common use of all men: neither is any person
to be discouraged from reading the Bible in such a language as he doth
understand, but seriously exhorted to read the same with great humility and
reverence, as a special means to bring him to the true knowledge of God and of
his own duty.
5. Although there be some hard things in the Scripture
(especially such as have proper relation to the times in which they were first
uttered, and prophesies of things which were afterwards to be fulfilled), yet
all things necessary to be known unto everlasting salvation are clearely
delivered therein: and nothing of that kind is spoken under dark mysteries in
one place, which is not in other places spoken more familiarly and plainly to
the capacity of learned and unlearned.
6. The holy Scriptures contain all things necessary to
salvation, and are able to instruct sufficiently in all points of faith that we
are bound to believe, and all good duties that we are bound to practice.
7. All and every the Articles contained in the Nicene Creed,
the Creed of Athanasius, and that which is commonly called the "Apostles" Creed
ought firmly to be received and believed, for they may be proved by most
certain warrant of holy Scripture.
Of faith in the holy Trinity.
8. 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 and the same substance, power, and
eternity: the Father, the Son, and the Holy Ghost.
9. The essence of the Father doth not beget the essence of
the Son; but the person of the Father begetteth the person of the Son by
communicating his whole essence to the person begotten from eternity.
10. 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
Of God's eternal decree, and Predestination.
11. God from all eternity did by his unchangeable counsel
ordain whatsoever in time should come to pass: yet so, as thereby no violence
is offered to the wills of the reasonable creatures, and neither the liberty
nor the contingency of the second causes is taken away, but established
12. By the same eternal counsel God hath predestinated some
unto life, and reprobated some unto death: of both which there is a certain
number, known only to God, which can neither be increased nor diminished.
13. Predestination to life, is the everlasting purpose of
God, whereby, before the foundations of the world were laid, he hath constantly
decreed in his secret counsel to deliver from curse and damnation those whom he
hath chosen in Christ out of mankind, and to bring them by Christ unto
everlasting salvation, as vessels made to honor.
14. The cause moving God to predestinate unto life, is not
the foreseeing of faith, or perseverance, or good works, or of any thing which
is in the person predestinated, but only the good pleasure of God himself. For
all things being ordained for the manifestation of his glory, and his glory
being to appear both in the works of his Mercy and of his Justice; it seemed
good to his heavenly wisdom to choose out a certain number towards whom he
would extend his undeserved mercy, leaving the rest to be spectacles of his
15. Such as are predestinated unto life be called according
unto God's purpose (his Spirit working in due season) and through grace they
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 Gods mercy they attain
to everlasting felicity. But such as are not predestinated to salvation shall
finally be condemned for their sins.
16. The godlike 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 minds to high and heavenly things: as well because it doth greatly
confirm and establish their faith of eternal salvation to be enjoyed through
Christ, as because it doth fervently kindle their love towards God: and on the
contrary side, for curious and carnal persons, lacking the spirit of Christ, to
have continually before their eyes the sentence of God's predestination is very
17. We must receive God's promises in such wise as they be
generally set forth unto 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
Of the creation and government of all things.
18. In the beginning of time when no creature had any being,
God by his word alone, in the space of six days, created all things, and
afterwardes by his providence doth continue, propagate, and order them
according to his own will.
19. The principal creatures are Angels and men.
20. Of Angels, some continued in that holy state wherein
they were created, and are by Gods grace for ever established therein: others
fell from the same, and are reserved in chains of darkness unto the judgement
of the great day.
21. Man being at the beginning created according to the
image of God (which consisted especially in the Wisdom of his mind and the true
Holiness of his free will) had the covenant of the law ingrafted in his heart:
whereby God did promise unto him everlasting life, upon condition that he
performed entire and perfect obedience unto his Commandments, according to that
measure of strength wherewith he was endued in his creation, and threatened
death unto him if he did not perform the same.
Of the fall of man, original sin, and the state of man
22. By one man sin entered into the world, and death by sin:
and so death went over all men, for as much as all have sinned.
23. Original sin standeth not in the imitation of Adam (as
the Pelagians dream) but is the fault and corruption of the nature of every
person that naturally is ingendered and propagated from Adam: whereby it cometh
to pass that man is deprived of original righteousness, and by nature is bent
unto sin. And therefore, in every person born into the world, it deserveth
God's wrath and damnation.
24. This corruption of nature doth remain even in those that
are regenerated, whereby the flesh always lusteth against the spirit, and
cannot be made subject to the law of God. And howsoever, for Christ's sake
there be no condemnation to such as are regenerate and do believe: yet doth the
Apostle acknowledge that in itself this concupiscence hath the nature of
25. 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
pleasing and acceptable unto God without the grace of God preventing us, that
we may have a good will, and working with us when we have that good will.
26. Works done before the grace of Christ and the
inspiration of his Spirit are not pleasing unto God, for as much 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 in such sort as God hath willed and commanded them to be
done, we doubt not but they are sinful.
27. All sins are not equal, but some far more heinous than
others; yet the very least is of its own nature mortal, and without God's mercy
maketh the offender liable unto everlasting damnation.
28. God is not the Author of sin: howbeit he doth not only
permit, but also by his providence govern and order the same, guiding it in
such sort by his infinite wisdom, as he turneth to the manifestation of his own
glory and to the good of his elect.
Of Christ, the mediator of the second
29. The Son, which is the Word of the Father, begotten from
everlasting of the Father, the true and eternal God, 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 inseparably joined in one person, making one Christ very God and very
30. Christ in the truth of our nature was made like unto us
in all things, sin only excepted, from which he was clearly void, both in his
life and in his nature. He came as a Lamb without spot to take away the sins of
the world by the sacrifice of himself once made, and sin (as Saint John saith)
was not in him. He fulfilled the law for us perfectly: For our sakes he endured
most grievous torments immediately in his soul, and most painful sufferings in
his body. He was crucified, and died to reconcile his Father unto us, and to be
a sacrifice not only for original guilt, but also for all our actual
transgressions. He was buried and descended into hell, and the third day rose
from the dead, 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 at the right hand of his Father, until he return to
judge all men at the last day.
Of the communicating of the grace of Christ.
31. They are to be condemned 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.
32. None can come unto Christ unless it be given unto him,
and unless the Father draw him. And all men are not so drawn by the Father that
they may come unto the Son. Neither is there such a sufficient measure of grace
vouchsafed unto everie man whereby he is enabled to come unto everlasting
33. All God's elect are in their time inseparably united
unto Christ by the effectual and vital influence of the Holy Ghost, derived
from him as from the head unto every true member of his mystical body. And
being thus made one with Christ, they are truly regenerated and made partakers
of him and all his benefits.
Of Justification and Faith.
34. We are accounted righteous before God, only for the
merit of our Lord and Saviour Jesus Christ, applied by faith; and not for our
own works or merits. And this righteousness, which we so receive of God's mercy
and Christ's merits, embraced by faith, is taken, accepted, and allowed of God
for our perfect and full justification.
35. Although this justification be free unto us, yet it
cometh not so freely unto us that there is no ransom paid therefore at all. God
showed his great mercy in delivering us from our former captivity, without
requiring of any ransom to be paid, or amends to be made on our parts; which
thing by us had been impossible to be done. And whereas all the world was not
able of themselves to pay any part towards their ransom, it pleased our
heavenly Father of his infinite mercy without any desert of ours, to provide
for us the most precious merits of his own Son, whereby our ransom might be
fully paid, the law fulfilled, and his justice fully satisfied. So that Christ
is now the righteousnes of all them that truly believe in him. He for them paid
their ransom by his death. He for them fulfilled the law in his life. That now
in him, and by him every true Christian man may be called a fulfiller of the
law: forasmuch as that which our infirmity was not able to effect, Christ's
iustice hath performed. And thus the justice and mercy of God do embrace each
other: the grace of God not shutting out the justice of God in the matter of
our justification; but only shutting out the justice of man (that is to say,
the justice of our own workes) from being any cause of deserving our
36. When we say that we are justified by faith only, we do
not mean that the said justifying faith is alone in man, without true
Repentance, Hope, Charity, and the fear of God (for such a faith is dead, and
cannot justify), neither do we mean that this our act to believe in Christ, nor
this our faith in Christ, which is within us, doth of itself justifie us, nor
deserve our justification unto us (for that were to account ourselves to be
justified by the virtue or dignity of some thing that is within ourselves): but
the true understanding and meaning thereof is that although we have Faith,
Hope, Charitie, Repentance, and the fear of God within us and add never so many
good works thereunto: yet we must renounce the merit of all our said virtues,
of Faith, Hope, Charitie, and all our other virtues, and good deeds, which we
either have done, shall do, or can do, as things that be far too weak and
imperfect, and insufficient to deserve remission of our sins, and our
justification: and therefore we must trust only in God's mercy, and the merits
of his most dearly beloved Son, our only Redeemer, Saviour, and Justifier,
Jesus Christ. Nevertheless, because Faith doth directly send us to Christ for
our justification, and that by faith given us of God we embrace the promise of
God's mercy, and the remission of our sin (which thing none other of our
virtues or works properly doth): therefore the Scripture saith, that Faith
without works; and the ancient fathers of the Church to the same purpose, that
only Faith doth justify us.
37. By justifying Faith we understand not only the common
belief of the Articles of Christian Religion, and a persuasion of the truth of
God's word in general: but also a particular application of the gratuitous
promises of the Gospel, to the comfort of our own souls: whereby we lay hold on
Christ with all his benefits, having an earnest trust and confidence in God
that he will be merciful unto us for his only Son's sake. So that a true
believer may be certain, by the assurance of faith, of the forgiveness of his
sins, and of his everlasting salvation by Christ.
38. A true, lively, justifying faith, and the sanctifying
Spirit of God is not extinguished nor vanisheth away in the regenerate, either
finally or totally.
Of sanctification and good workes.
39. All that are justified are likewise sanctified: their
faith being always accompanied with true Repentance and good Works.
40. Repentance is a gift of God, whereby a godly sorrow is
wrought in the heart of the faithful for offending God their merciful Father by
their former transgressions, together with a constant resolution for the time
to come to cleave unto God and to lead a new life.
41. Albeit that good works, which are the fruits of faith
and follow after justification, cannot make satisfaction for our sins, and
endure the severity of God's judgement: yet are they pleasing to God, and
accepted of him in Christ, and do spring from a true and lively faith, which by
them is to be discerned as a tree by the fruit.
42. The workes which God would have his people to walk in
are such as he hath commanded in his holy Scripture, and not such works as men
have devised out of their own brain, of a blind zeal and devotion, without the
warrant of the word of God.
43. The regenerate cannot fulfil the law of God perfectly in
this life. For in many things we offend all: and if we say we have no sinne, we
deceive ourselves, and the truth is not in us.
44. Not every heinous sin willingly committed after baptism
is sin against the holy Ghost and unpardonable. And therefore to such as fall
into sin after baptisme, place for repentance is not to be denied.
45. Voluntary works besides, over, and above Gods
commandments, which they call works of Supererogation, cannot be taught without
arrogance 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.
Of the seruice of God.
46. Our duty towards God is to believe in him, to fear him,
and to love him with all our heart, with all our mind, and with all our soul,
and with all our strength, to worship him, and to give him thanks, to put our
whole trust in him, to call upon him, to honour his holy Name and his word, and
to serve him truly all the days of our life.
47. In all our necessities we ought to have recourse unto
God by prayer: assuring ourselves that whatsoever we ask of the Father in the
name of his Son (our only mediator and intercessor) Christ Jesus, and according
to his will, he will undoubtedly grant it.
48. We ought to prepare our hearts before we pray, and
understand the things that we ask when we pray: that both our hearts and voices
may together sound in the ears of God's Majesty.
49. When almighty God smiteth us with affliction, of some
great calamity hangeth over us, or any other weighty cause so requireth; it is
our duty to humble ourselves in fasting, to bewail our sins with a sorrowful
heart, and to addict ourselves to earnest prayer, that it might please God to
turn his wrath from us, or supply us with such graces as we greatly stand in
50. Fasting is a with-holding of meat, drink, and all
natural food, with other outward delights, from the body for the determined
time of fasting. As for those abstinences which are appointed by public order
of our state, for eating of fish and forbearing of flesh at certain times and
days appointed, they are no way meant to be religious fasts, nor intended for
the maintenance of any superstition in the choice of meats, but are grounded
merely upon politic considerations for provision of things tending to the
better preservation of the Commonwealth.
51. We must not fast with this persuasion of mind, that our
fasting can bring us to heaven, or ascribe holiness to the outward work
wrought. For God alloweth not our fast for the work's sake (which of itself is
a thing merely indifferent), but chiefly respecteth the heart, how it is
affected therein. It is therefore requisite that first before all things we
cleanse our hearts from sin, and then direct our fast to such ends as God will
allow to be good: that the flesh may thereby be chastised, the spirit may be
more fervent in prayer, and that our fasting may be a testimony of our humble
submission to God's majesty, when we acknowledge our sins unto him, and are
inwardly touched with sorrowfulness of heart, bewailing the same in the
affliction of our bodies.
52. All worship devised by man's fantasy, besides or
contrary to the Scripture (as wandering on Pilgrimages, setting up of Candles,
Stations, and Jubilees, Pharisaical sects and fained religions, praying upon
Beads, and such like superstition) hath not only no promise of reward in
Scripture, but contrariwise threatenings and maledictions.
53. All manner of expressing God the Father, the Son, and
the Holy Ghost in an outward form is utterly unlawful. As also all other images
devised or made by man to the use of Religion.
54. All religious worship ought to be giuen to God alone;
from whom all goodness, health, and grace ought to be both asked and looked
for, as from the very author and giver of the same, and from none other.
55. The name of God is to be used with all reverence and
holy respect: and therefore all vain and rash swearing is utterly to be
condemned. Yet notwithstanding upon lawful occasions, an oath may be given and
taken according to the word of God, justice, judgment, and truth.
56. The first day of the week, which is the Lord's day, is
wholly to be dedicated unto the service of God: and therefore we are bound
therein to rest from our common and daily business, and to bestow that leisure
upon holy exercises, both public and private.
Of the Civil Magistrate.
57. The King's Majesty under God hath the Sovereign and
chief power within his Realms and Dominions over all manner of persons of what
estate, either Ecclesiastical or Civil, soever they be; so as no other foreign
power hath or ought to have any superiority over them.
58. We do profess that the supreme governement of all
estates within the said Realms and Dominions in all causes, as well
Ecclesiastical as Temporal, doth of right appertain to the King's highness.
Neither do we give unto him hereby the administration of the Word and
Sacraments, or the power of the Keys: but that prerogatiue only which we see to
have been always given unto all godly Princes in holy Scripture by God himself;
that is, that he should contain all estates and degrees committed to his charge
by God, whether they be Ecclesiastical of Civil, within their duty, and
restrain the stubborn and evildoers with the power of the Civil sword.
59. The Pope neither of himself, nor by any authority of the
Church or See of Rome, or by any other means with any other, hath any power or
authority to depose the King, or dispose any of his Kingdoms or Dominions, or
to authorise any other Prince to invade or annoy him or his Countries, or to
discharge any of his subjects of their allegiance and obedience to his Majesty
or to give license or leave to any of them to bear arms, raise tumult, or to
offer any violence of hurt to his Royal person, state, or government, or to any
of his subjects within his Majesty's Dominions.
60. That Princes which be excommunicated or deprived by the
Pope may be deposed or murdered by their subjects or any other whatsoever is
61. The laws of the Realm may punish Christian men with
death for heinous and grievous offences.
62. It is lawful for Christian men, at the commandment of
the Magistrate, to bear arms, and to serve in just wars.
Of our duty towards our Neighbours.
63. Our duty towards our neighbours is to love them as
ourselves, and to do to all men as we would they should do to us; to honour and
obey our Superiors, to preserve the safety to men's persons, as also their
chastity, goods, and good names; to bear no malice nor hatred in our hearts; to
keep our bodies in temperance, soberness, and chastity; to be true and just in
all our doings; not to covet other men's goods, but labour truly to get our own
living, and to do our duty in that estate of life unto which it pleaseth God to
64. For the preservation of the chastity of men's persons,
wedlock is commanded unto all men that stand in need thereof. Neither is there
any prohibition by the word of God, but that the ministers of the Church may
enter into the state of Matrimony: they being nowhere commanded by God's Law
either to vow the estate of single life, or to abstain from marriage. Therefore
it is lawful also for them, as well as for all other Christian men, to marry at
their own discretion, as they shall judge the same to serve better to
65. The riches and goods of Christians are not common, as
touching the right, title, and possession of the same: as certain Anabaptists
falsely affirm. Notwithstanding every man ought of such things as he possesseth
liberally to give alms to the poor according to his ability.
66. Faith given is to be kept, even with Heretics and
67. The Popish doctrine of Equivocation & mental
Reservation is most ungodly, and tendeth plainly to the subversion of all
Of the Church, and outward ministry of the
68. There is but one Catholic Church (out of which there is
no salvation) containing the universal company of all the Saints that ever
were, are, or shall be gathered together in one body, under one head Christ
Jesus: part whereof is already in heaven triumphant, part as yet militant here
upon earth. And because this Church consisteth of all those, and those alone,
which are elected by God unto salvation, & regenerated by the power of his
Spirit, the number of whom is known only unto God himself; therefore it is
called Catholic or universal, and the Invisible Church.
69. But particular and visible Churches (consisting of those
who make profession of the faith of Christ, and live under the outward means of
salvation) be many in number: wherein the more or less sincerely according to
Christ's institution, the word of God is taught, the Sacraments are
administered, and the authority of the Keys is used, the more or less pure are
such Churches to be accounted.
70. 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 & Sacraments: yet, for as much as they do not the same in their
own name but in Christ's, and minister by his commission and authority, we may
use their ministry both in hearing the word 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 are 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 judgement be
71. It is not lawful for any man to take upon him the office
of public preaching or ministring the Sacraments in the Church unless he be
first 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 them in the Church, to call and send ministers into
the Lord's vineyard.
72. To have public prayer in the Church, or to administer
the Sacraments in a tongue not understood of the people, is a thing plainly
repugnant to the word of God and the custom of the Primitive Church.
73. That person which by public denunciation of the Church
is rightly cut off from the unity of the Church, and excommunicate, ought to be
taken of the whole multitude of the faithful as a Heathen and Publican until by
Repentance he be openly reconciled and received into the Church by the
judgement of such as have authority in that behalf.
74. God hath given power to his ministers not simply to
forgive sins (which prerogative he hath reserved only to himself), but in his
name to declare and pronounce unto such as truly repent and unfeignedly believe
his holy Gospel, the absolution and forgivenesse of sins. Neither is it God's
pleasure that his people should be tied to make a particular confession of all
their known sins unto any mortal man: howsoever any person grieved in his
conscience, upon any special cause may well resort unto any godly and learned
Minister to receive advise and comfort at his hands.
Of the authority of the Church, general Councils, and
Bishop of Rome.
75. It is not lawful for the Church to ordain any thing that
is contrary to God's word: 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 enforce any thing to be believed upon
necessity of salvation.
76. General Councils may not be gathered together without
the commandment and will of Princes; and when they be gathered together (for as
much as they be an assembly of men and not always governed with the Spirit and
word of God) they may err, and sometimes have erred, even in things pertaining
to the rule of piety. Wherefore things ordained by them as necessary to
salvation, have neither strength nor authority unlesse it may be shown that
they be taken out of holy Scriptures.
77. Every particular Church hath authority to institute, to
change, and clean to put away ceremonies and other Ecclesiastical rites as they
be superfluous or be abused; and to constitute other, making more to
seemliness, to order, or edification.
78. As the Churches of Jerusalem, Alexandria, and Antioch
have erred: so also the Church of Rome hath erred, not only in those things
which concern matter of practice and point of ceremonies, but also in matters
79. The power which the Bishop of Rome now challengeth, to
be Supreme head of the universal Church of Christ, and to be above all
Emperors, Kings and Princes, is an usurped power, contrary to the Scriptures
and word of God, and contrary to the example of the Primitive Church: and
therefore is for most just causes taken away and abolished within the King's
Majesty's Realms and Dominions.
80. The Bishop of Rome is so far from being the supreme head
of the universal Church of Christ, that his works and doctrine do plainly
discover him to be that man of sin, foretold in the holy Scriptures whom the
Lord shall consume with the Spirit of his mouth, and abolish with the
brightness of his coming.
Of the State of the old and new Testament.
81. In the Old Testament the Commandments of the Law were
more largely, and the promises of Christ more sparingly and darkly propounded,
shadowed with a multitude of types and figures, and so much the more generally
and obscurely delivered, as the manifesting of them was further off.
82. 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. For they looked for all benefits of God the Father through
the merits of his Son Jesus Christ, as we now do: only they believed in Christ
which should come, we in Christ already come.
83. The New Testament is full of grace and truth, bringing
joyful tidings unto mankind, that whatsoever formerly was promised of Christ is
now accomplished: and so instead of the ancient types and ceremonies,
exhibiteth the things themselves, with a large and clear declaration of all the
benefits of the Gospel. Neither is the ministry thereof restrained any longer
to one circumcised nation, but is indifferently propounded unto all people,
whether they be Jewes or Gentiles. So that there is now no Nation which can
truly complain that they be shut forth from the communion of Saints and the
liberties of the people of God.
84. Although the Law given from God by Moses as touching
ceremonies and rites be abolished, and the Civil precepts thereof be not of
necessity to be received in any Commonwealth: yet notwithstanding no Christian
man whatsoever is freed from the obedience of the Commandments which are called
Of the Sacraments of the New Testament.
85. The Sacraments ordained by Christ be not only badges or
tokens of Christian men's profession: but rather certain sure witnesses, and
effectual or powerful signs of grace and God's good will towards us, by which
he doth work invisibly in us, and not only quicken but also strengthen and
confirm our faith in him.
86. There be two Sacraments ordained of Christ our Lord in
the Gospel, that is to say, Baptism and the Lord's Supper.
87. Those five which by the Church of Rome are called
Sacraments, to wit, Confirmation, Penance, Orders, Matrimony, and Extreme
unction, are not to be accounted Sacraments of the Gospel: being such as have
partly grown from corrupt imitation 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 haue not any visible sign or
ceremony ordained of God, together with a promise of saving grace annexed
88. 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 and operation;
but they that receive them unworthily, thereby draw judgement upon
89. Baptism is not only an outward sign of our profession,
and a note of difference whereby Christians are discerned from such as are no
Christians; but much more a Sacrament of our admission into the Church, sealing
unto us our new birth (and consequently our Justification, Adoption, and
Sanctification) by the communion which we have with Jesus Christ.
90. The Baptism of Infants is to be retained in the Church
as agreeable to the word of God.
91. In the administration of Baptism, Exorcism, Oil, Salt,
Spittle, and superstitious hallowing of the water are for just causes
abolished: and without them the Sacrament is fully and perfectly administered
to all intents and purposes agreeable to the institution of our Savior
Of the Lord's Supper.
92. The Lord's Supper is not only a sign of the mutual love
which Christians ought to bear one towards another, but much more a Sacrament
of our preservation in the Church, sealing unto us our spiritual nourishment
and continual growth in Christ.
93. The change of the substance of bread and wine into the
substance of the Body and Blood of Christ, commonly called Transubstantiation,
cannot be proved by Holy Writ; but is repugnant to plain testimonies of the
Scripture, overthroweth the nature of a Sacrament, and hath given occasion to
most gross Idolatry and manifold superstitions.
94. In the outward part of the Holy Communion, the Body and
Blood of Christ is in a most lively manner represented: being no otherwise
present with the visible elements than things signified and sealed are present
with the signs and seals, that is to say, symbolically and relatively. But in
the inward and spiritual part the same Body and Blood is really and
substantially presented unto all those who have grace to receive the Son of
God, even to all those that believe in his name. And unto such as in this
manner do worthily and with faith repair unto the Lord's table, the Body and
Blood of Christ is not only signified and offered, but also truly exhibited and
95. The Body of Christ is given, taken, and eaten in the
Lord's Supper, only after an heavenly and spiritual manner; and the means
whereby the Body of Christ is thus received and eaten is Faith.
96. The wicked and such as want a lively faith, although
they do carnally and visibly (as Saint Augustine speaketh) press with their
teeth the Sacrament of the body and blood of Christ, yet in no wise are they
made partakers of Christ; but rather to their condemnation do eat and drink the
sign or Sacrament of so great a thing.
97. Both the parts of the Lord's Sacrament, according to
Christ's institution and the practise of the ancient Church, ought to be
ministred unto God's people; and it is plain sacriledge to rob them of the
mystical cup, for whom Christ hath shed his most precious blood.
98. The Sacrament of the Lord's Supper was not by Christ's
ordinance reserved, carried about, lifted up, or worshipped.
99. The sacrifice of the Mass, wherein the Priest is said to
offer up Christ for obtaining the remission of pain or guilt for the quick and
the dead, is neither agreeable to Christ's ordinance nor grounded upon doctrine
Apostolic; but contrariwise most ungodly and most injurious to that
all-sufficient sacrifice of our Saviour Christ, offered once for ever upon the
Cross, which is the only propitiation and satisfaction for all our sins.
100. Private Mass, that is, the receiving of the Eucharist
by the Priest alone, without a competent number of comunicants, is contrary to
the institution of Christ.
Of the state of the souls of men, after they be
departed out of this life; together with the general Resurrection, and the last
101. After this life is ended, the souls of God's children
be presently received into Heaven, there to enjoy unspeakable comforts; the
souls of the wicked are cast into Hell, there to endure endless torments.
102. The doctrine of the Church of Rome, concerning Limbus
Patrum, Limbus Puerorum, Purgatory, Prayer for the dead, Pardons, Adoration of
Images and Relics, and also Invocation of Saints is vainly invented without all
warrant of holy Scripture, yea and is contrary unto the same.
103. At the end of this world the Lord Jesus shall come in
the clouds with the glory of his Father; at which time, by the almighty power
of God, the living shall be changed and the dead shall be raised; and all shall
appear both in body and soul before his judgement seat, to receive according to
that which they have done in their bodies, whether good or evil.
104. When the last judgement is finished, Christ shall
deliver up the Kingdom to his Father, and God shall be all in all.
The Decree of the Synod.
If any Minister, of what degree of quality soever he be,
shall publicly teach any doctrine contrary to these Articles agreed upon, if,
after due admonition he does not conform himself, and cease to disturb the
peace of the Church, let him be silenced and deprived of all spiritual
promotions he doth enjoy.