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Books of the Old and New Testament, of whose Authority
was never any doubt in the Church.

The I. Book of Chronicles,

The II. Book of Chronicles,

The I. Book of Esdras, Numeri,

The II. Book of Esdras, Deuteronomium,

The Book of Hester, Fofoue,

The Book of Job, Yudges,

The Psalms, Ruth,

The Proverbs, The I. Book of Samuel,

Ecclesiastes or Preacher, The 11. Book of Samuel, Canta, or Songs of Solomon, The I. Book of Kings,

IV. Prophets the greater, The II. Book of Kings,

XII. Prophets the lefs.
And the other Books (as Hierom 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 III. Book of Efdras,

Baruch the Prophet,
The IV. Bock of Esdras, The Song of the three Children,
The Book of Tobias,

The Story of Susanna,
The Book of Judith,

Of Bel and the Dragon, The reft of the Book of Hefier ; The Prayer of Manasses, The Book of Wisdom,

The I. Book of Maccabees. Jesus the Son of Sirach, The II. Book of Maccabees,

All the Books of the New Testament, as they are conmonly received, we do receive and account them Canonical.

VII. Of the Old Testament.
HE Old Testament is not contrary to the New : for

both in the Old and New Testament everlasting Lise 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 Fa thers did look only for transitory Promises. Although thLaw given from God by Moses, as touching Ceremonice and Rices, do not bind Christian men, nor the Civil Pres cepts thereof ought of necessity to be received in any Com.


monwealth: yet notwithstanding, no Christian man whatfoever is free from the Obedience of the Commandments which are called Moral.

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VIII. Of the three Creeds. "HE three Creeds, Nice Creed, Athanafius's Creed and

that which is commonly called the Apostles Creed, ought throughly to be received and believed: for they may be proved by most certain warrants of holy Scripture.

IX. Of Original or Birth-Sin.

far gone

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 from Original Righteousness, and is of his own Nature inclined to Evil, so that the Aesh lufteth always contrary to the Spirit; and therefore in every person bura into this World, it deferveth God's Wrath and damnation. And this Infi ction of Nature doth remain, yea, in them that are regenerated ; whereby the Luft of the Flesh, calles ja Greek, pronema serkos, which some do expound the Wilder, fome Sensuality, some the Affection, fome the Defire mi 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 Luft 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 himlelt by his own natural strength and good works to faith and calling upja God: Wherefore we have no power to do good works, withfant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, a working with us when we have that good will.

XI. Of the Jt4,tification of Man.
E are accounted righteous befo:e God, only for it

meris of our Lord and Saviour Jesus Chriit, by

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faith, and not for our own works, or deservings. Wherefore that we are justified by faith only, is a most wholsome

doétrine, and very full of comfort, as more largely is expreff-
ed in the homily of justification.

XII. Of Good Works.
Lbeit 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
neceffurily of a true and lively Faith; insomuch that by them
a lively Faith may be as evidently known, as a Tree discern-
ed by the Fruit.

XIII. Of Works before Fufification

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spiration of his Spirit, are not pleasing to God, forasinuch as they spring not of Faith in Jesu Christ, neither do they make Men meet to receive Grace, or (as the Schoolauthors 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.
Oluntary Works besides, over and above. Gods Com-

mandments, which they call works of Supererogation, cannot be taught without Arrogancy and Impiety, For by 218 th m Men do declare, That they do not only rendr unto God

as much as they are bound to do, but that they do more for te's his Sake than of bounden Duty is required : Whereas Christ

faith plainly, When ye have done all that are commanded
to you, say, We are unprofitable Servants.

XV. Of Cbrit alone without Sin.
Hrist in che 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 a Lamb without Spot, who by Sacrifice of himself once made, should take away the Sins of the World: And Sin, as St. Fobn faith, was not in hini But all we the rest, altough baprized, and born again in Crist, yer offend in many Things; and if we fay we have no lin, we deceive ourícives, and the Truth is not in us,

XVI. of

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XVI. Of Sin after Baptism.
OT every deadly Sin, willingly committed after Bap-


able. 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 Redestination 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 fo excellent a Benefit of God, be called according to Gods purpose. by his Spirit working in due Season : They through Grace obey the cal. ling: They be justified freely : They be made Sons of God by Adoption : They be made like the Image of his only. begotten Son Jesus Chrift: They walk religiously in good Works, and at length by Gods Mercy they attain to everlatliny Felicity.

As the godly Confideration of Predestination, and our Election in Chrift, is full of sweet, plealant and unspeakable Comfort to godly Persons, and such as feel in them. felves 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 cowards God : So, for curious and carnal Persons lacking the Spirit of Christ, to have continually before their yes the Sentence of Gods Pred stination, is a most dangerous Downfall, whereby the Devil doth thrust them either into Delperation or inco



Wretchlesiness of most unclean Living, no less perilous than Delperation.

Furthermore, we must receive Gods Promises in such wife, 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 expresy declared unto us in the Word of God. XVIII. Of obtaining eternal Salvation only by the Name of

THEY also are to be had accursed that presume to say,

that every Man shall be saved by the Law or Sect which he profeffeth ; 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.
WHE visible Church of Christ is a congregation of faith-

fulmen, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Chrifts Ordinance, in all those things that of neceffity are requisite to the fame.

As the Church of Hierufalem, 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 fo expound one place of Scripture, that it be repugnant to another. Wherefore although the Church be a Witness and a k e per of Holy Writ, yet, as it ought not to decree any Thing against the fame; fo besides the fame, ought it not to enforce any Thing to be believed for Necessity of Salvation.

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