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Articles of the Church of Engiand.' inclined only to evil.' So that the lust
the flesh lusteth always contrary to the of the flesh, called in Greek opórnua Spirit, and therefore in every person capkós. which some do expound the wis- born into this world, it deserveth God's dom, some sensuality, some the affection,
wrath and damnation. And this infecsome the desire of the flesh, is not sub
tion of nature doth remain, yea in them ject to the law of God;' and therefore
that are regenerated, whereby the lust of in every person born into this world it the flesh, called in Greek opórnua deserveth God's wrath and damnation'. sapkòs, which some do expound the And this infection of nature doth remain,
wisdom, some sensuality, some the yea, in them that are regenerate, whereby affection, some the desire of the flesh, is the flesh lusteth always contrary to the
not subject to the law of God. And Spirit. And although there is no con
although there is no condemnation for demnation for them that are regenerate,
them that believe and are baptized, yet and do believe, yet the apostle doth
the apostle doth confess, that concupis. confess, that concupiscence and lust is
cence and lust hath of itself the nature
of sin. truly and properly sin.'
Of Free Will.
Of Free Will. The condition of man after the fall of
The condition of man after the fall Adam is such, that he cannot turn or
of Adam is such that he cannot turn prepare himself, by his own natural and prepare himself by his own natural strength and good works, to faith and strength and good works to faith and calling upon God; wherefore we have calling upon God. Wherefore we have no power to do good works pleasing and no power to good works pleasant and acceptable to God," without the grace of acceptable to God, without the grace of God by Christ, both preventing us, that
God by Christ preventing us, that we we may have a good will, and working so may have a good will, and working with effectually in us, as that it determineth us, when we have that good will. our will to do that which is good, and also working with us when we have that will unto good." ARTICLE XI.
We are justified, that is, we are We are accounted righteous before accounted righteous before God, and God, only for the merit of our Lord and have remission of sins,' not for nor by Saviour Jesus Christ, by faith, and not our own works or deservings,m but freely for our own works or deservings. Whereby his grace," only for our Lord and fore, that we are justified by faith only, Saviour Jesus Christ's sake,o his whole is a most wholesome doctrine, and very obedience and satisfaction being by God full of comfort, as more largely expressed imputed unto us, and Christ with his in the homily of justification. righteousness, being apprehended and rested on by faith only. The doctrine of justification by faith only, is a whole. some doctrine, and very full of comfort'; notwithstanding God doth not forgive themthat are impenitent, and go on still in their trespasses'. " Gen. vi. 5. viii. 21. Jer. xvii. 9. Rom. vii, 8. James i. 14.
Rom. viii. 7. 1 Cor. ii. 14. Col. i. 21. Eph. ii. 3. Rom. viii. 6, 7. • Prov. xx. 9. Rom. vii. 17. 20. 23. 25.
Gal. v. 17.
• Rom. viii. 1. 13. John iii. 13. Rom. viñ. 17. 20. 6 Eph. ii. 1.5. 1 Cor. ii. 14. Eph. ii. 8—10. John vi. 44. 65.
+ Rom. viji. 8. Heb. xi. 6. i Ezek. xi. 19, 20. xxxvi. 26, 27. Jer. xxxi. 32, 33, with Heb. x. 11. Phil. ii. 12, 13. John vi. 45. Eph. i. 19, 20. 1 Cor. iv. 7. xii. 21. Phil. viii. 1. 6. Heb. xii. 22. 1 Pet, v. 10. 1 Thes. v. 23, 24. 1 Kings viii.
Rom. iv. 5–7. Psal. xxxii. 1, 2. m Rom. iii. 20. Gal. ii. 16. iii. 10, 11. Phil. iii. 9. * Rom. iii. 24. Tit. iii. 7. Rom. iii, 24, 25. v. 1. 2 Cor. v. 18, 19.
p Rom. v. 9. 17-19. ji. 25, 26. iv. 6. 24. 2 Cor. v. 21. a Rom. iji. 22, 25, 26. 28. Gal. ij. 16. Isa. xxviii. 16, with Rom. ix. 33, and ] Pet. ii. 6. Phil. iii. 9. 2 Tim. i. 13. Rom. v. 1. 2, 8. 11. xv. 13. 1 Pet. i. 8.
Psal. Ixviii, 20, 21. Exod. xxxiv, 6, 7, Luke xiii. 3. 5.
Articles of the Church of England.
Of Good Works. Good works, which are the fruits Albeit that good works, which are the of faith, and follow after justification," fruits of faith, and follow after justificacannot put away our sins," and endure tion, cannot put away our sins, and the severity of God's judgment;' yet endure the severity of God's judgment, are they, notwithstanding t! eir imper- yet are they pleasing and acceptahle to fections, in the sight of God pleasing God in Christ, and do spring out necesand acceptable unto him in and for sarily of a true and lively faith, insomuch Christ, and do spring out necessarily of that by them a lively faith may be as a true and lively faith,' insomuch that evidently known as a tree discerned by by them a lively faith may be evidently the fruit. known, as a tree discerned by the fruits“.
Of Works before Justification.
Works done before the grace of Christ Christ, and regeneration by his Spirit, and the inspiration of his Spirit, are are not pleasing unto God, forasmuch not pleasant to God, forasmuch as they as they spring not of faith in Jesus spring not of faith in Jesus Christ, Christ :e neither do they make men neither do they make men meet to meet to receive grace, or (as the school receive grace, or (as the school authors authors say) deserve grace of congruity; say) deserve grace of congruity ; yea, yea, rather, for that they are not done as rather, for that they are not done as God hath willed and commanded them God hath willed and commanded them to be done, they are sinful.
to be done, we dovbt not but they have the nature of sin.
Of Works of Supererogation. Voluntary works, besides over and Voluntary works, besides over and above God's commandments, which above God's commandments, which they they call works of supererogation,
call works of supererogation, cannot be cannot be taught without arrogancy taught without arrogancy and impiety. and impiety;* for by them we do de. For by them men do declare, that they clare, that they do not only render unto do not only render unto God, as much God as much as they are bound to do; as they are bound to do, but that they but that they do more for his sake than do more for his sake than of bounden of bounden duty is required; whereas duty is required; whereas Christ saith Christ saith plainly, “When ye have plainly, “When ye have done all that done all those things that are com- are commanded to you, say, We are manded you, say, We are unprofitable unprofitable servants.” servants, we have done that which was our duty to do."
Of Christ alone without Sin.
Of Christ alone without sin. Christ in the truth of our nature was Christ in the truth of our nature was made like unto us in all things, sin only made like unto us in all things, sin only excepted, from which he was clearly except, from which he was clearly void,
Gal. v. 6. James ii. 17, 18. 22.
• Tit. ii. 14. ij. 7. 8. Eph. ii. 8, 9. 18.
Rom. ii. 20, 21. iv. 4-9. Dan. ix. 18, 19. Neh. xii. 22. Psal. cxliii. 2. Job ix. 14, 15. 19, 20. Exod. xxviii. 38. Rev. viii. 3, 4. 1 Peter ji. 5. Heb. xiii. 16.20, 21. Col. i. 10. Phil. iv. 18. ? James ii. 16. 1 John i. 4. a James ii. 18, 19. John xv. 4,5. 1 John ii. 3,5. Matt. xii. 33. Tit. i. 15, 16. Matt. vii. 18. Rom. viji. 8. Prov. xv. 8. 26. xxi. 27. Rom, iji. 12. • Heb. xi. 5, 6. Gal.
2 Tim. 1. 9. John i. 13. Rom. viii. 7, 8. Hag. ii. 14. Isa. lviii. 1-5. Ixvi. 2, 3. Matt. v. 48. Mark xii. 30, 31. Phil. iv. 8, 9. & Job ix. 2, 3, 20, 21. Psal. cxliii. 2. Prov. xx. 9. Phil. jii. 8.15. Luke xvü. 10, with ver. 7_9.
Isa. liii. 3—5. Heb. ii. 17, with v. 15.
Articles of the Church of England. void both in his flesh and in his spirit ; both in his flesh and in his spirit. He he came to be the Lamb without spot,' came to be a Lamb without spot, who by who by sacrifice of himself once made", sacrifice of himself once made, hould should take away the sins of the worldo; take away the sins of the world ; and and sin (as St. John saith) was not in sin (as St. John saith) was not in him. him.” But all we the rest, although But all the rest (although baptized, and baptized and regenerate, yet offend in born again in Christ) yet offend in many many things ; and “ if we say we have things; and " if we say we have no sin, no sin, we deceive ourselves, and the we deceive ourselves, and the truth is truth is not in us."
not in us."
Charles Herle, prolocutor.
Adoniram Byfield, scribe.
THE DIRECTORY FOR THE PUBLIC WORSHIP OF GOD Agreed upon by the Assembly of Divines at Westminster; examined and approved, Anno 1654, by the General Assembly of the Church of Scotland ; and ratified by Act of Parliament the same Year.
THE PREFACE. In the beginning of the blessed Reformation, our wise and pious ancestors took care to set forth an order for redress of many things, which they then by the word discovered to be vain, erroneous, super. stitious, and idolatrous, in the public worship of God. This occasioned many godly and learned men to rejoice much in the Book of Common Prayer, at that time set forth; because the mass, and the rest of the Latin service, being removed, the public worship was celebrated in our own tongue; many of the common people also received benefit by hearing the Scriptures read in their own language, which formerly were unto them as a book that is sealed.
Howbeit, long and sad experience hath made it manifest, that the liturgy used in the church of England (notwithstanding all the pains and religious intentions of the compilers of it) hath proved an offence, not only to many of the godly at home, but also to the reformed churches abroad. For not to speak of urging the reading of all the prayers, which very greatly increased the burden of it: the many unprofitable and burdensome ceremonies contained in it, have occasioned much mischief, as well by disquieting the consciences of many godly ministers and people, who could not yield unto them, as by depriving them of the ordinances of God, which they might not enjoy without conforming or subscribing to those ceremonies. Sundry good Christians have been, by means thereof, kept from the Lord's table, and divers able and faithful ministers debarred from the exercise of their ministry (to the endangering of many thousand souls, in a time of such scarcity of faithful pastors), and spoiled of their livelihood, to the undoing of them and their families. Prelates and their faction have laboured to raise the estimation of it to such a height, as if there were no other worship or way of worship of God amongst us, but only the service-book; to the great hinderance of the preaching of the word, and (in some places, especially of late) to the justling of it out, as unnecessary, or, at best, as far inferior to the reading of common prayer, which was made no better than an idol by many ignorant and superstitious people, who, pleasing themselves in their presence at that service, and their lip-labour in bearing a part of it, have thereby hardened themselves in their ignorance and carelessness, of saving knowledge and true piety.
Luke i. 35, with Acts iii. 14. John xiv. 30. 2 Cor. v. 21. Heb. vii. 26. 11 Pet. i. 19. Eph. v. 2. * Heb. ix. 26. 28.x. 10. 12.
pl John James iii. 2. 1 John i. 8. 10
John i. 29.
In the mean time, Papists boasted, that the book was a compliance with them in a great part of their service; and so were not a little confirmed in their superstition and idolatry, expecting rather our return to them, than endeavouring the reformation of themselves: in which expectation they were of late very much encouraged, when, upon the pretended warrantableness of imposing the former ceremonies, new ones were daily obtruded upon the church.
Add hereunto (which was not foreseen, but since hath come to pass), that the liturgy hath been a great means, as on the one hand to make and increase an idle and unedifying ministry, which contented itself with set forms made to their hands by others, without putting forth themselves to exercise the gift of prayer, with which our Lord Jesus Christ pleaseth to furnish all his servants, whom he calls to that office : so on the other side it hath been (and ever would be, if continued) a matter of endless strife and contention in the church, and a snare both to many godly and faithful ministers, who have been persecuted and silenced upon that occasion, and to others of liopeful parts, many of which have been, and more still would be, diverted from all thoughts of the ministry to other studies; especially in these later times, wherein God vouchsafeth to his people more and better means for the discovery of error and superstition, and for attaining of knowledge in the mysteries of godliness, and gifts in preaching and prayer.
Upon these, and many the like weighty considerations, in reference to the whole book in general, and because of divers particulars contained in it; not from any love to nuvelty, or intention to disparage our first reformers (of whom we are persuaded, that, were they now alive, they would join with us in this work, and whom we acknowledge as excellent instruments, raised by God, to begin the purging and building of his house, and desire that they may be had of us and posterity in everlasting remembrance, with thankfulness and honour), but that we may, in some measure, answer the gracious providence of God, which at this time calleth upon us for farther reformation, and may satisfy our own consciences, and answer the expectation of other reformed churches, and the desires of many of the godly among ourselves, and withal give some public testimony of our endeavours for uniformity in divine worship, which we have promised in our solemn league and covenant : we have, after earnest and frequent calling upon the name of God, and after much consultation, not with flesh and blood, but with his holy word, resolved to lay aside the former liturgy, with the many rites and ceremonies formerly used in the worship of God; and have agreed upon this following directory for all the parts of public worship, at ordinary and extraordinary times.
Wherein our care hath been, to hold forth such things as are of divine institution in every ordinance ; and other things we have endeavoured to set forth according to the rules of Christian prudence, agreeable to the general rules of the word of God : our meaning therein being only, that the general heads, the sense and scope of the prayers, and other parts of public worship, being known to all, there may be a consent of all the churches, in those things that contain the substance of the service and worship of God; and the ministers may be hereby directed in their administrations, to keep like soundness in doctrine and prayer; and may, if need be, have some help and furniture; and yet so, as they become not hereby slothful and negligent, in stirring up the gifts of Christ in them ; but that each one, by meditation, by taking heed to himself, and the flock of God committed to him, and by wise observing the ways of Divine Providence, may be careful to furnish his heart and tongue with farther or other materials of prayer and of exhortation, as shall be needful upon all occasions.
Of the assembling of the Congregation, and their Behaviour in the
Public Worship of God. When the congregation is to meet for public worship, the people (haring before prepared their hearts thereunto) ought all to come, and join therein; not absenting themselves from the public ordinances through negligence, or upon pretence of private meetings.
Let all enter the assembly, not irreverently, but in a grave and seemly manner, taking their seats or places without adoration, or bowing themselves towards one place or other.
The congregation being assembled, the minister, after solemn calling on them to the worshipping of the great name of God, is to begin with prayer.
« In all reverence and humility acknowledging the incomprehensible greatness and majesty of the Lord (in whose presence they do then in a special manner appear), and their own vileness and unworthiness to approach so near him, with their utter inability of themselves to so' great a work ; and humbly beseeching him for pardon, assistance, and acceptance, in the whole service then to be performed ; and for a blessing on that particular portion of his word then to be read ; and all in the name and mediation of the Lord Jesus Christ."
The public worship being begun, the people are wholly to attend upon it, forbearing to read any thing, except what the minister is then reading or citing : and abstaining much more from all private whisperings, conferences, salutations, or doing reverence to any persons present, or coming in ; as also from all gazing, sleeping, or other indecent behaviour, which may disturb the minister or people, or hinder themselves and others in the service of God.
If any, through necessity, be hindered from being present at the beginning, they ought not, when theỳ come into the congregation, to betake themselves to their private devotions, but reverently to compose themselves to join with the assembly, in that ordinance of God which is then in hand.
Of Public Reading of the Holy Scriptures. Reading of the word in the congregation, being part of the public worship of God (wherein we acknowledge our dependence upon him,