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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.
Articles
I to VIII: The Catholic Faith
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 the 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 it is 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, Exodus, Leviticus, Numbers, Deuteronomy, Joshua,
Judges, Ruth, The First Book of Samuel, The Second Book of Samuel,
The First Book of Kings, The Second Book of Kings, The First Book of
Chronicles, The Second Book of Chronicles, The First Book of
Esdras, The Second Book of Esdras, The Book of Esther, The Book of
Job, The Psalms,
The Proverbs, Ecclesiastes or Preacher, Cantica, or Songs of
Solomon, Four Prophets the greater, 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 Fourth Book of Esdras, The
Book of Tobias, The Book of Judith, The rest of the Book of Esther,
The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The
Song of the Three Children, The Story of Susanna, Of Bel and the
Dragon, he Prayer of Manasses, he First Book of Maccabees, 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..."
Articles IX to XVIII:
Personal Religion
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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, 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 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 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 the
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
not only render unto God as much as they are bound to,
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 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
wrethchlessness 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.
Articles
XIX to XXXI: Corporate Religion
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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 anything 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 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 are 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 Sacrament
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 in 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 the authority
thereunto.
XXXIV. Of the Traditions of the Church.
It is not necessary that the 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
be 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 Book 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.
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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
Edwand 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 offenses.
"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. |
