| THE ARTICLES OF THE CHURCH OF ENGLAND. | ARTICLES OF THE CHURCH OF ENGLAND, REVISED AND ALTERED
BY THE ASSEMBLY OF DIVINES AT WESTMINSTER, IN THE YEAR 1643. |
| Article I. | Article I. |
| Of Faith in the Holy Trinity. | 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 unity of this Godhead there be three persons of one substance,
power, and eternity, the Father, the Son, and the Holy Ghost. | "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 substance,
power, and eternity, the Father, the Son, and the Holy Ghost. |
| II. | II. |
| Of the Word, or Son of God, which was made very Man. | 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, 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 all actual sins of men. | The Son, which is the Word of the Father, begotten from everlasting of the Father, the very 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 the manhood,
were joined together in one person, never to be divided,
whereof is one Christ very God and very man, who for our sakes
truly suffered most grievous torments in His soul from God, 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. | III. |
| Of the going down of Christ into Hell. | |
| As Christ died for us, and was buried, so also is it to be believed
that He went down into hell. | As Christ died for us, and was buried, so it is to be believed that
He continued in the state of the dead, and under the power and
dominion of death, from the time of His death and burial until His
resurrection, which hath been otherwise expressed thus: He went
down into hell. |
| IV. | IV. |
| Of the Resurrection of Christ. | 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. | 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 general resurrection of
the body at the last day. |
| V. | V. |
| Of the Holy Ghost. | 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. | The Holy Ghost is very and eternal God, of one substance,
majesty, and glory with the Father and the Son, proceeding from the
Father and the Son. |
| VI. | VI. |
| Of the Sufficiency of the Holy Scriptures for Salvation. | 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, to 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, &c. 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:—Third of Esdras, Fourth of Esdras,
Book of Tobias, Judith, &c. All the Books of the New Testament,
as they are commonly received, we do receive, and account them
for canonical. | Holy Scripture containeth all things necessary to salvation, so
that whatsoever is not read therein, nor may be proved thereby, is not
to be believed as an article of faith, or necessary to salvation.
By the name of holy Scripture we understand all the canonical
Books of the Old and New Testament which follow. Of the Old
Testament—Genesis, Exodus, &c. Of the New Testament—The Gospel
of St. Matthew, &c. All which Books, as they are commonly received,
we do receive, and acknowledge them to be given by the
inspiration of God, and in that regard to be of most certain credit, and highest authority. |
| VII. | VII. |
| Of the Old Testament. | 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 fain 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. | The Old Testament is not contrary to the New, in the doctrine
contained in them, 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 temporary
promises. Although the law given from God by Moses, as
touching ceremonies and rites, do not bind Christians; nor the
civil precepts given by Moses, such as were peculiarly fitted to the
Commonwealth of the Jews, are 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. By the moral law we understand all the Ten Commandments,
taken in their full extent. |
| VIII. | |
| Of the Three Creeds. | |
| The Three Creeds, Nice Creed, Athanasius' 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. | IX. |
| Of Original or Birth Sin. | 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 Φρόνημα σαρκὸς, 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. | Original sin standeth not in the following of Adam, as the
Pelagians do vainly talk; but together with his first sin imputed, it is the
fault and corruption of the nature of every man, that naturally is
propagated from Adam; whereby man is wholly deprived of original
righteousness, and is of his own nature inclined only to evil, so that
the lust of the flesh, called in Greek Φρόνημα σαρκὸς, 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 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 regenerate, whereby the flesh lusteth always contrary to
the Spirit. And although there is no condemnation for them that are
regenerate, and do believe, yet the apostle doth confess that concupiscence
and lust is truly and properly sin. |
| X. | X. |
| Of Free Will. | 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 goodwill. | The condition of man after the fall of Adam is such that he
cannot turn or 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 to God, without the grace
of God by Christ, both preventing us, that we may have a good will, and
working so effectually in us, as that it determineth our will to that
which is good, and also working with us when we have that will unto good. |
| XI. | XI. |
| Of the Justification of Man. | Of the Justification of Man before God. |
| 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
is expressed in the homily of justification. | We are justified, that is, we are accounted righteous before God,
and have remission of sins, not for, nor by our own works or deservings,
but freely by His grace, only for our Lord and Saviour Jesus
Christ's sake, His whole obedience and satisfaction being by God imputed
unto us, and Christ with His righteousness being apprehended
and rested on by faith only. The doctrine of justification by faith
only is an wholesome doctrine, and very full of comfort, notwithstanding
God doth not forgive them that are impenitent, and go on still
in their trespasses. |
| XII. | XII. |
| Of Good Works. | 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. | 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, notwithstanding their imperfections, in the sight
of God pleasing and acceptable unto Him in and for Christ, and do
spring out necessarily of a true and lively faith, insomuch that
by them a lively faith may be evidently known, as a tree discerned
by the fruits. |
| XIII. | XIII. |
| Of Works before Justification. | Of Works before Justification. |
| Works done before the grace of Christ, and the inspiration of His
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. | Works done before justification by Christ, and regeneration by His
Spirit, are not pleasing unto 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, they are sinful. |
| XIV. | XIV. |
| Of the Works of Supererogation. | 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 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. | 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 sake than of bounden duty is required; whereas
Christ saith plainly, When you have done all those things that
are commanded you, say, we are unprofitable servants, we have done
that which was our duty to do. |
| XV. | XV. |
| Of Christ alone without Sin. | 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 a lamb without spot, who by
sacrifice of Himself once made, should take away the sins of the
world; and sin (as St. 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. | 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 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 St. John saith) was not in Him. But all we
the rest, although baptized and regenerate, yet offend in many
things, and if we say we have no sin, we deceive ourselves, and the
truth is not in us. |
| Charles Herle, Prolocutor. |
| Henry Robrough, Scriba. |
| Adoniram Byfield, Scriba. |
Copy of the Solemn League and Covenant.
We Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospel, and Commons of all sorts in the kingdoms of England, Scotland, and Ireland, by the Providence of God living under one King, and being of one reformed religion, having before our eyes the glory of God, and the advancement of the kingdom of our Lord and Saviour Jesus Christ, the honour and happiness of the King's majesty and his posterity, and the true public liberty, safety, and peace of the kingdoms, wherein every one's private condition is included, and calling to mind the treacherous and bloody plots, conspiracies, attempts, and practices of the enemies of God against the true religion and professors thereof in all places, especially in these three kingdoms, ever since the reformation of religion, and how much their rage, power, and presumption are of late, and at this time increased and exercised, whereof the deplorable estate of the Church and kingdom of Ireland, the distressed estate of the Church and kingdom of England, and the dangerous estate of the Church and kingdom of Scotland, are present and public testimonies, we have (now at last) after other means of supplication, remonstrance, protestations, and sufferings, for the preservation of ourselves and our religion from utter ruin and destruction, according to the commendable practice of these kingdoms in former times, and the example of God's people in other nations, after mature deliberation, resolved and determined to enter into a mutual and solemn League and Covenant, wherein we all subscribe, and each one of us for himself, with our hands lifted up to the most high God, do swear:—
I.—That we shall sincerely, really, and constantly, thro' the grace of God, endeavour in our several places and callings, the preservation of the reformed religion in the Church of Scotland, in doctrine, worship, discipline, and government, against our common enemies; the reformation of religion in the kingdoms of England and Ireland, in doctrine, worship, discipline, and government, according to the Word of God, and the example of the best reformed churches; and we shall endeavour to bring the Churches of God in the three kingdoms to the nearest conjunction and uniformity in religion, confessing of faith, form of Church government, Directory for worship and catechising, that we, and our posterity after us, may, as brethren, live in faith and love, and the Lord may delight to dwell in the midst of us.
II.—That we shall in like manner, without respect of persons, endeavour the extirpation of Popery, Prelacy, (that is, Church-government by Archbishops, Bishops, their Chancellors and Commissaries, Deans, Deans and Chapters, Archdeacons, and all other ecclesiastical officers, depending on that hierarchy), superstition, heresy, schism, profaneness, and whatsoever shall be found to be contrary to sound doctrine and the power of godliness, lest we partake in other men's sins, and thereby be in danger to receive of their plagues, and that the Lord may be one, and His Name one in the three kingdoms.
III.—We shall with the same sincerity, reality, and constancy, in our several vocations, endeavour with our estates and lives mutually to preserve the rights and privileges of the Parliaments, and the liberties of the kingdoms, and to preserve and defend the King's Majesty's person and authority, in the preservation and defence of the true religion and liberties of the kingdoms, that the world may bear witness with our consciences of our loyalty, and that we have no thoughts or intentions to diminish his Majesty's just power and greatness.
IV.—We shall also with all faithfulness endeavour the discovery of all such as have been or shall be incendiaries, malignants, or evil instruments, by hindering the reformation of religion, dividing the King from his people, or one of the kingdoms from another, or making any faction or parties amongst the people, contrary to the League and Covenant, that they may be brought to public trial, and receive condign punishment, as the degree of their offences shall require or deserve, or the supreme judicatories of both kingdoms respectively, or others having power from them for that effect, shall judge convenient.
V.—And whereas the happiness of a blessed peace between these kingdoms, denied in former times to our progenitors, is by the good providence of God granted unto us, and hath been lately concluded and settled by both Parliaments, we shall each one of us, according to our places and interest, endeavour that they may remain conjoined in a firm peace and union to all posterity, and that justice may be done upon the wilful opposers thereof in manner expressed in the precedent articles.
VI.—We shall also, according to our places and callings, in this common cause of religion, liberty, and peace of the kingdom, assist and defend all those that enter into this League and Covenant, in the maintaining and pursuing thereof, and shall not suffer ourselves directly or indirectly, by whatsoever combination, persuasion, or terror, to be divided and withdrawn from this blessed union and conjunction, whether to make defection to the contrary part, or give ourselves to a detestable indifferency or neutrality in this cause, which so much concerneth the glory of God, the good of the kingdoms, and the honour of the King; but shall all the days of our lives zealously and constantly continue therein, against all opposition, and promote the same according to our power against all lets and impediments whatsoever; and what we are not able ourselves to suppress or overcome we shall reveal and make known, that it may be timely prevented or removed; all which we shall do as in the sight of God.
And because these kingdoms are guilty of many sins, and provocations against God, and His Son Jesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof, we profess and declare before God and the world our unfeigned desire to be humbled for our sins, and for the sins of these kingdoms, especially that we have not, as we ought, valued the inestimable benefit of the Gospel, that we have not laboured for the purity and power thereof, and that we have not endeavoured to receive Christ in our hearts, nor to walk worthy of Him in our lives, which are the causes of other sins and transgressions so much abounding amongst us; and our true and unfeigned purpose, desire, and endeavour for ourselves, and all others under our power and charge, both in public and in private, in all duties we owe to God and man, to amend our lives, and each one to go before another in the example of a real reformation, that the Lord may turn away His wrath and heavy indignation, and establish these Churches and kingdoms in truth and peace; and this covenant we make in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same, as we shall answer at that great day, when the secrets of all hearts shall be disclosed, most humbly beseeching the Lord to strengthen us by His Holy Spirit for this end, and to bless our desires and proceedings with such success as may be a deliverance and safety to His people, and encouragement to the Christian Churches groaning under, or in danger of the yoke of anti-Christian tyranny, to join in the same or like association and Covenant, to the glory of God, the enlargement of the kingdom of Jesus Christ, and the peace and tranquillity of Christian kingdoms and commonwealths.—Rushworth v. 478.
Respecting the Minutes of the Westminster Assembly.
The question has often been asked, "What became of the minutes of the Assembly kept by the scribes?" It has been said by some, they were burnt in the fire of London; by others, that they were destroyed (1834) in the fire which burnt down the House of Commons ("Hetherington's Hist. of the Westminster Assembly," preface v.) Whether it be the case that some MS. records of the proceedings were so consumed I have no means of ascertaining. But certainly there exist in Dr. Williams' library, minutes of the Assembly's business, in the handwriting of Adoniram Byfield, one of the scribes. As so many incorrect accounts of these MSS. have been given, I am glad to be able to present the following description of them, drawn up from the carefully-prepared but unprinted catalogue of Dr. Williams' MSS. by Mr. Black, and from my own examination of the papers. They consist of three volumes, and contain minutes of the sessions of the Assembly of Divines from August the 4th, 1643, to April the 24th, 1652, and what are, apparently, the rough notes of proceedings, debates, and orders of the Assembly, taken for the most part by Adoniram Byfield, one of the scribes.
On the fly-leaf of the first volume is a list of members, amongst whom the sum of £100 had been distributed in sums of £5 each, according to the decision of a Committee (Sept. 8th, 1643) "appointed to dispose of the £100, allotted by the order of Parliament, to such persons as they shall find to have most need thereof, for supply of their present necessities."—Vol. i. 24.