lieved: for they may be proved by most congruity: yea rather, for that they are not certain warrants of holy Scripture. done as God hath willed and commanded Art. IX. Of Original or Birth-Sin. them to be done, we doubt not but they Original Sin standeth not in the follow-have the nature of sin. ing of Adam (as the Pelagians do vainly Art. XIV. Of Works of Supererogation. talk); but it is the fault and corruption of Voluntary Works, besides over and the nature of every man, that naturally is above God's Commandments, which they engendered of theoffspring of Adam, where-call Works of Supererogation, cannot be by man is very far gone from original righ- taught without arrogancy and impiety. For teousness, and is of his own nature inclined by them men do declare, That they do not to evil, so that the flesh lusteth always con- only render unto God as much as they are trary to the Spirit; and therefore in every bound to do, but that they do more for his person born into this world, it deserveth God's sake than of bounden duty is required: wrath and damnation. And this infection Whereas Christ saith plainly, When ye of nature doth remain, yea, in them that are have done all that are commanded to you, regenerated; whereby the lust of the flesh, say, We are unprofitable servants. called in Greek, Φρόνημα σαρκὶ;, which some Art. XV. Of Christ alone without sin. do expound the Wisdom, some Sensuality, Christ in the truth of our nature, was some the Affection, some the Desire of the made like unto us in all things, sin only exFlesh, is not subject to the Law of God. And cept, from which he was clearly void, both although there is no condemnation for them in his flesh, and in his spirit. He came to that believe and are baptized; yet the be a Lamb without spot, who by sacrifice Apostle doth confess, that concupiscence and lust hath of itself the nature of sin. Art. X. Of Free-Will. 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 we have no sin, we deceive ourselves, and the truth is not in us. The condition of man after the fall of (although baptized and born again in Christ) Adam, is such, that he cannot turn and yet offend in many things; and if we say prepare himself, by his own natural strength and good works, to faith, and calling upon God: wherefore we have no power to do Art. XVI. Of Sin after Baptism. good works pleasant and acceptable to God, Not every deadly sin, willingly commit without the grace of God by Christ pre-ed after Baptism, is sin against the Iloly venting us, that we may have a good will, Ghost, and unpardonable. Wherefore the and working with us, when we have that grant of repentance is not to be denied to good will. such as fall into sin after Baptism. After Art. XI. Of the Justification of Man. we have received the Holy Ghost, we may We are accounted righteous before God, depart from grace given, and fall into sin, only for the Merit of our Lord and Saviour and by the grace of God (we may) arise Jesus Christ by Faith; and not for our own again, and amend our lives. And therefore Works or Deservings. Wherefore, that they are to be condemned, which say, they we are justified by Faith only, is a most can no more sin as long as they live here, wholesome doctrine, and very full of com- or deny the place of forgiveness to such as fort, as more largely is expressed in the truly repent. 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 Art. XVII. Of Predestination and Election. Predestination to life is the everlasting purpose of God, whereby (before the foun dations 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 he endued with so excellent a benefit of God, he 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 not of faith in Jesus Christ, neither do they they be made like the image of his oniy make men meet to receive grace, or (as begotten Son Jesus Christ: they walk res the School Authors say) deserve grace of ligiously in good works; and at length by Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Art. XX. Of the Authority of the Church. Unction, are not to be counted for Sacraments of the Gospel, being such as have The Church hath power to decree Rites grown. partly of the corrupt following or Ceremonies, and Authority ir. Contro- of the Apostles, partly are states of life versies of Faith: And yet it is not lawful allowed by the Scriptures: but yet have for the Church to ordain any thing that is not like nature of Sacraments with Bapcontrary to God's Word written; neither tism and the Lord's Supper, for that they may it so expound one place of Scripture, have not any visible Sign or Ceremony that it be repugnant to another. Where-ordained of God. * The 21st of the former articles is omitted, because it is partly of a local and civil nature, and is provided fer, as to the remaining parts of it, in other articles The Sacraments were not ordained of Substance of Bread and Wine) in the Christ to be gazed upon, or to be carried Supper of the Lord, cannot be proved by about, but that we should duly use them. Holy Writ; but it is repugnant to the plain And in such only as worthily receive the words of Scripture, overthroweth the nasame, they have a wholesome effect or ture of a Sacrament, and hath given occaoperation: but they that receive them un- sion to many Superstitions. worthily, purchase to themselves damna- The Body of Christ is given, taken, and tion, as St. Paul saith. Art. XXVI. Of the Unworthiness of the Ministers, which hinders not the Effect of the Sacramente. 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. 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 carnaliy and 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 visibly press with their teeth (as St. Au Sacraments. Neither is the effect of gustine saith) the Sacrament of the body Christ's Ordinance taken away by their and Blood of Christ; yet in no wise are wickedness, nor the grace of God's gifts they partakers of Christ; but rather to diminished from such, as by faith, and their Condemnation do eat and drink the rightly, do receive the Sacraments minis- Sign or Sacrament of so great a thing. tered unto them, which be effectual, be- Art. XXX. Of both Kinds. cause of Christ's institution and promise, The Cup of the Lord is not to be denied although they be ministered by evil men. to the Lay-People: for both the parts of Nevertheless, it appertaineth to the Dis-the Lord's Sacrameni by Christ's Ordicipline of the Church, that inquiry be made nance and Commandment, ought to be of evil Ministers, and that they be accused ministered to all Christian men alike. by those that have knowledge of their of- Art. XXXI. Of the one Oblation of fences: and finally being found guilty, by just judgment, be deposed. 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 worid, both original and actual; and there is none other satisfaction for sin, but that alone. 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 Regene- Wherefore the Sacrifice of Masses, in which ration, or new Birth, whereby, as by an it was commonly said, that the Priest did instrument, they that receive Baptism offer Christ for the quick and the dead, 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 Marriage: therefore it is lawful for them, with the institution of Christ. 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 partalking of the Blood of Christ. Transubstantiation (or the change of the to have remission of pain or guilt, were blasphemous fables, and dangerous decents. Art. XXXII. Of the Marriage of Priests. Bishops, Friests, and Deacons, are not commanded by God's Law, either to vow the estate of single life, or to abstain from as for all other Christian men, to marry Art. XXXIV. Of the Traditions of the It is not necessary that Traditious and Ceremonies he in all places one, or utterly like; for at all times they have been divers, and may be changed according to the di 17. For the Rogation-days. [This Article is received in this Church, versity of countries, times, and men's man- so far as it declares the books of Homilies ners, so that nothing be ordained against to be an explication of Christian doctrine, God's word. Whosoever, through his pri- and instructive in piety and morals. But vate judgment, willingly and purposely doth all references to the constitution and laws openly break the Traditions and Ceremo- of England are considered as inapplicable nies of the Church, which be not repug-to the circumstances of this Church, which nant to the word of God, and be ordained also suspends the order for the reading of and approved by common authority, ought said Homilies in Churches until a revision to be rebuked openly (that other may fear of them may be conveniently made, for the to do the like) as he that offendeth against clearing of them, as weil from obsolete words the common Order of the Church, and and phrases, as from the local references.] hurteth the Authority of the Magistrate, Art. XXXVI. Of Consecration of Bi and woundeth the Consciences of the weak Brethren. shops and Ministers. The Book of Consecration of Bishops, Every Particular or National Church and Ordering of Priests and Deacons, as hath Authority to ordain, change, and set forth by the General Convention of this abolish Ceremonies or Rites of the Church, Church in 1792, doth contain all things ordained only by man's authority, so that necessary to such consecration and orderall things be done to edifying. ing; neither hath it any thing that, of itself, Art. XXXV. Of Homilies. is superstitious and ungodly: and, thereThe second Book of Homilies, the seve-fore, whosoever are consecrated or orderral titles whereof we have joined, under ed according to said form, we decree afl this Article, doth contain a godly and such to be rightly, orderly, and lawfully wholesome Doctrine, and necessary for consecrated and ordered. these Times, as doth the former Book of Art. XXXVII. Of the Power of the 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 Drunken ness. 6. Against Excess of Apparel. 7. Of Prayer. Civil Magistrates. The power of the Civil Magistrate extendeth to all men, as well Clergy as Laity, in all things temporal; but hath no autho rity 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 Amabaptists do falsely boast. Notwithstanding, every man ought of such things as he pos 3. Of the Place and Time of Prayer. 9. That Common Prayers and Sa-sesseth, liberally to give alms to the poor, craments ought to be ministered according to his ability. 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. Art. XXXIX. Of a Christian Man's Oath. As we confess that vain and rash swear 15. Of the worthy receiving of the Sa ing 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. im a cause 18. Of the Gifts of the Holy Ghost. ing to the Prophets teaching in Justice, Judgment, and Truth, Z crament of the Body and Blood of Faith and Charity, so it be done accordof Christ. MAKING, ORDAINING, AND CONSECRATING BISHOPS, PRIESTS, AND DEACONS, According to the Order of the Protestant Episcopal Church in the United States of America, as established by the Bishops, the Clergy, and Laity of said Church, u General Convention, in the month of September, A. D. 1792. THE PREFACE. It is evident unto all men, diligently reading holy Scripture and ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church, -Eishops, Priests, and Deacons. Which Offices were evermore had in such reverend estimation, that no man might presume to execute any of them, except he were first called, tried, examined, and known to have such qualities as are requisite for the same; and also by public Prayer, with Imposition of Hands, were approved and adınitted thereunto by lawful Authority. And therefore, to the intent that these Orders may be continued, and reverently used and esteemed in this Church, no man shall be accounted or taken to be a lawful Bishop, Priest, or Deacon, in this Church, or suffered to execute any of the said Functions, except he be called, tried, examined, and admitted thereunto, according to the Form hereafter following, or hath had Episcopal Consecration or Ordination. And none shall be admitted a Deacon, Priest, or Bishop, except he be of the age which the Canon in that case provided may require. And the Bishop knowing, either by himself, or by sufficient testimony, any Person to be a man of virtuous conversation, and without crime; and, after examination and trial, finding him sufficiently instructed in the holy Scripture, and otherwise learned as the Canons require, may, at the times appointed, or else, on urgent occasion, upon some other day, in the face of the Church, admit him a Deacon, in such Manner and Form as followeth. The Form and Manner of making Deacons. When the day appointed by the Bishop is come, after Morning Prayer is ended, there shall be a Sermon, or Exhortation, declaring the Duty and Office of such as come to be admitted Deacons; how necessary that Order is in the Church of Christ, and also how the People ought to esteem them in their Office. A Priest shall present unto the Bishop, which he ought not to be admitted to that sitting in his Chair near to the holy Table, such as desire to be ordained Deacons, each of them being decently habited, saying these words: R EVEREND Father in God, I present unto you these persons present, to be admitted Deacons. Have inquired concerning them, and to be. People: Odice, let him come forth in the name of God, and show what the crime or impedi ment is. And if any great Crime or Impediment he objected, the Bishop shall cease from Ordering that Person, until such time as the Party accused shall be found clear of that Crime. Then the Bishop (commending such as shall be found meet to be Ordered, to the Prayers of the Congregation) shall, with the Clergy and People present, say the Litany. Then shall be said the Service for the LMIGHTY God, who by thy Divine A BRETHREN, if there be any of you, ders of Ministers in thy Church, and didst who knoweth any impediment, or no- inspire thine Apostles to choose into the table crime in any of these persons pre-Order of Deacons the first Martyr Saint sented to be ordered Deacons, for the Stephen, with others; mercifully behold |