dotum; which I wrote then to try the truth out, not to the intent it should be printed, as it was, against my Will. Would God I had never made it, because I took then for my chief Ground, That the Priests of England made a Vow when they were made, which now I perceive is

not true.

My Lord, I received my Cap-case &c. Sed tribus nummorum meorum partibus sublatis; Quod damnum æquo animo est ferendum, quod furti revinci non possit, qui abstulit. My Lord, I am glad that your Grace is reported both gentle and merciful, of all such which have had to do with you for Religion of this University. For my part, if ever I may do your Grace's basest Servant any pleasure, I will do it indeed. Si aliter, atqui sentio, loquor, dispeream. Ignoscat hæc Honoranda Dominatio tam diutinum silentium mihi, quippe quod crebrioribus literis posthac pensabo. Deus optimus maximus tuam amplitudinem diu servet incolumem Christianæ pietati propagandæ ac provehendæ. Oxonii 28.

Tibi addictissimus,

RICHARDUS SMITHEUS.

LV.

Articles agreed upon by the Bishops and other Learned Men, in the Convocation held at London, in the Year 1552, for the avoiding diversities of Opinions, and stablishing Consent touching true Religion. Published by the King's Authority. With Notes of the differences between these and those set out by Queen Elizabeth, Anno 1562.

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 God-head there are three Persons, of one Substance, Power, and Eternity, the Father, the Son, and the Holy Ghost.

II. The Word of God made very Man.

The Son, which is the Word of 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 God-head and Manhood, were join'd 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.

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, &c.

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: For his Body lay in the Grave till his Resurrection, but his Soul being separate from his Body, remained with the Spirits which were detained in Prison, that is to say, in Hell, and there preached unto them; as witnesseth that place of Peter.

IV. 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 till he return to judg all Men at the last day.

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.

V. The Doctrine of the Holy Scripture is sufficient to

Salvation.

Holy Scripture containeth all things necessary to Salvation; so that whatsoever is not read therein, nor may be proved thereby, although sometimes it may be admitted by God's faithful People as pious, and conducing unto order and decency; yet 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.

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 necessary or requisite 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; that is to say, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1st of Samuel, 2d of Samuel, &c. And the other Books (as Hierom 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,

* These words were left out.

The 3d of Esdras, the 4th of Esdras, the Book of Tobias, the Book of Judith, the rest of the Book of Hester, the Book of Wisdom, &c. All the Books of the New Testament, as they are commonly received, we do receive and account them Canonical.

VI. The Old Testament is not to be rejected.

The Old Testament is not to be rejected, as if it were contrary to the New, but to be retained. Forasmuch as in the Old Testament, as in the New, everlasting Life is offered to Mankind by Christ, who is the only Mediator betwixt God and Man, being both God and Man. Wherefore they are not to be heard, who 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 recessity to be received in any Commonwealth; yet notwithstanding no Christian Man whatsoever is free from the obedience of the Commandments, which are called Moral.

VII. The Three Creeds.

The three Creeds, Nice Creed, Athanasius Creed, and that which is commonly called the Apostles Creed, ought thoroughly to be received * ; for they may be proved by most certain Warrants of the Holy Scripture.

VIII. Original Sin.

Original Sin standeth not in the following of Adam (as the Pelagians do vainly talk, tand at this day is affirmed by the Anabaptists), but it is the fault and corruption of every Man, that naturally is ingendred of the Off-spring 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 opóvnua σapkòs, 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 it self the nature of Sin.

IX. Of Free-will.

We have no power to do good Works pleasant and accept

* And believed.

+ Left out.

able 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.

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 unto God, &c.

X. Of Grace.

The Grace of Christ, or the Holy Ghost which is given by him, doth take from Man the heart of Stone, and giveth him a heart of Flesh. And though it rendereth us willing to do those good Works, which before we were unwilling to do, and unwilling to do those evil Works, which before we did, yet is no violence offered by it to the will of Man; so that no Man when he hath sinned can excuse himself, as if he had sinned against his will, or upon constraint; and therefore that he ought not to be accused or condemned upon that account.

XI. Of the Justification of Man.

Justification by Faith only in Jesus Christ, in that sense wherein it is set forth in the Homily of Justification, is the most certain and most wholesome Doctrine for a Christian 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, is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

XII. Of Good Works.

Albeit the 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 unto 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.

XII. 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 VOL. II, PART II.

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not done as God hath willed and commanded them to be done, we doubt not but they have the nature of Sin.

XIII. 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 you have done all that are commanded to you, say, We are unprofitable Servants."

XIV. None but Christ without Sin.

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 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 in Christ) yet offend in many things; and if we say we have no sin we deceive our selves, and the Truth is not in us.

XV. Of the Sin against the Holy Ghost.

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) rise 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 Penance to such as truly repent.

XVI. The Blasphemy against the Holy Ghost.

The Blasphemy against the Holy Ghost is then committed, when any Man, out of malice and hardness of heart, doth wilfully reproach and persecute in an hostile manner the Truth of God's Word, manifestly made known unto him. Which sort of Men, being made obnoxious to the Curse, subject themselves to the most grievous of all wickednesses; from whence this kind of Sin is called unpardonable, and so affirmed to be by our Lord and Saviour.

*Place of Forgiveness.