and the Son, is of one substance, majesty, and glory, with the Father and
the Son, very and eternal God.
“ART. 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, Numeri, Deuteronomium, Joshue, 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 Hester, 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 Hester, 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, The Prayer of
Manasses, The 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.
“ART. 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.
“ART. 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.
“ART. 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.
“ART. 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.
“ART. XI. _Of the Justification of Man._—We are accounted righteous before
God, only for the merit of our Lord and Savior 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.
“ART. 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.
“ART. XIII. _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.
“ART. 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 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
are unprofitable servants.
“ART. 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 a
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.
“ART. XVI. _Of Sin after Baptism._—Not every deadly sin willingly
committed after baptism, is sin against the Holy Ghost, and unpardonable.
Wherefore the grant of repentance is not to be denied to such as fall into
sin after baptism. After we have received the Holy Ghost, we may depart
from grace given, and fall into sin, and by the grace of 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.
“ART. 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 honor. 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 wretchlessness 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.
“ART. 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.
“ART. XIX. _Of the Church._—The visible Church of Christ is a congregation
of faithful men, in the 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 Hierusalem, 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.
“ART. 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 so expound one place of Scripture,
that it be repugnant to another. Wherefore, although the Church be a
witness and a keeper of Holy Writ, yet, as it ought not to decree any
thing against the same, so besides the same ought it not to enforce any
thing to be believed for necessity of salvation.
“ART. XXI. _Of the Authority of General Councils._(1)
“ART. XXII. _Of Purgatory._—The Romish doctrine concerning purgatory,
pardons, worshipping, and adoration, as well of images as of reliques, and
also invocation of saints, is a fond thing vainly invented, and grounded
upon no warranty of Scripture, but rather repugnant to the Word of God.
“ART. 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.
“ART. 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.
“ART. 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 toward
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
fallowing of the Apostles, partly are states of life allowed by 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 were not ordained of Christ to be gazed upon, or to be
carried about, but that we should duly use them. And in such only as
worthily receive the same, they have a wholesome effect or operation; but
they that receive them unworthily purchase to themselves damnation, as
Saint Paul saith.
“ART. 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 sometime 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
Sacraments 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.
“ART. 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.
“ART. 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 it is repugnant
to the plain words of Scripture, overthrowing 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 a
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.
“ART. XXIX. _Of the Wicked, which eat not of 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
nowise are they partakers of Christ; but rather, to their condemnation, do
eat and drink the sign or sacrament of so great a thing.
“ART. 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.
“ART. XXXI. _Of the one Oblation of Christ finished upon the Cross._—The
offering of Christ once made, is 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 sacrifice 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.
“ART. 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.
“ART. 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 a heathen and publican, until he be
openly reconciled by penance, and received into the Church by a judge that
hath authority thereunto.
“ART. XXXIV. _Of the Traditions of the Church._—It is not necessary that
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 other 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.
“ART. XXXV. _Of 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 reverent 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 Books
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.]
“ART. XXXVI. _Of Consecration of Bishops and Ministers._—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.
“ART. 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.
“ART. 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.
“ART. 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.”
CAMBRIDGE AND SAYBROOK PLATFORMS.
The Cambridge Platform of church government, and the Confession of Faith
of the New England churches, adopted in 1680; the Saybrook Platform,
adopted in 1708; and the Heads of Agreement, assented to by the
Presbyterians and Congregationalists in England in 1690,—form a volume,
and cannot, therefore, be inserted in this work.
The form of church government, however, embraced in those Platforms, is
essentially the same as that now in use by the Orthodox Congregationalists
at the present day, and the Confession of Faith the same in substance to
that we term the “Andover Orthodox Creed.”
MORAVIANS, OR UNITED BRETHREN.
A name given to the followers of Nicholas Lewis, count of Zinzendorf, who,
in the year 1721, settled at Bartholdorf, in Upper Lusatia. There he made
proselytes of two or three Moravian families, and, having engaged them to
leave their country, received them at Bartholdorf, in Germany. They were
directed to build a house in a wood, about half a league from that
village, where, in 1722, this people held their first meeting.
This society increased so fast, that, in a few years, they had an
orphan-house and other public buildings. An adjacent hill, called the
Huth-Berg, gave the colonists occasion to call this dwelling-place
Herrnhut, which may be interpreted _the guard_ or _protection of the
Lord_. Hence this society are sometimes called _Herrnhuters_.