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joined together in one person, never to be divided, whereof is one Christ, ,Very God and very man, who truly suffered, was erueified, dead and buried, to reeoneile his father to us, and to be a saerifiee, not only for original guilt, but also for the aetual sins of men.

III. Of the Resurreetion of Christ.

Christ did truly rise again from ;he dead, and took again his body, with all things appertaining to the perfeetion of man's nature, wherewith he aseended into heaven, and there sitteth until he return to judge all men at the last day.

IV. Of the Holy Ghost. The Holy Ghost, proeeeding from the FatLvr and the Son, is of one substanee, majesty, and glory with the Father and the Son, very and eternal God.

V. The Suffieieney of the Holy Seriptures for Salvation. Holy Seripture eontaineth all things neeessary 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 artiele of faith, or be thought requisite or neeessary to salvation. In the name of the Holy Seripture, we do understand those eanonieal books of the Old and New Testament, of whose authority was never any doubt in the ehureh.

The names of flie Canonieal Books, Genesis,

Exodus, ,







The First Book of Samuel,
The Seeond Book of Samuel,
The First Book of Kings,
The Seeond Book of Kings,
The First Book of Chronieles,
The" Seeond Book of Chronieles,
The Book of Ezra,

The Book of NeheraiaU,
The Book of Esther,
The Book of Job,
The Psalms. ,-
The Proverbs,

Eeelesiastes, or the Preaeher, Cantiea,or Songs of Solomon. Four Prophets the greater, Twelve Prophets the less: All the Books of the New Testament, as they are eommonly reeeved, ws do reeeive and aeeount eanonieal.

VI. Of the Old Testament. The Old Testament is not eontrary 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, who feign that the old Fathers did look only for transitory promises. Although the law given from God by Moses, as touehing eeremonies and rites, doth not bind ehristians, nor ought the eivil preeepts thereof of neeessity be reeeived in any eominonwealth : yet, notwithstanding, no ehristian whatsoever is free from the obedienee of the eommandments, whieh are ealled moral.

VII. Of Original or Birth Sin.

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk) but it is the eorruption of the nature of every man, that - naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousr ness, and of his own nature inelined to evil, and that eontinually.

VIIL Of Free Will

The eondition of man after the fall of Adam is sueh, that he eannot turn and prepare himself by his own natural strength and works to faith, and ealling upon God: Wherefore we have no power to do good works, pleasant and aeeeptable to God, without the graee of God by Christ preventing us, tlu-t we may have a good will, and working with us» when we have that good will.

IX. Of the Justifieation of Man. We are aeeounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faiths and not for our own works or deservings;—Wherefore, that we are justified by faith, only, is a most wholesome doetrine, and very full of eomfort

X. Of Good Works. Although good works, whieh are tlie fruits of faith, and follow after justifieation, eannot put away our sins, and endure the severity of God's judgments; yet are they pleasing and aeeeptable to God in Christ, and spring out of a true and lively faith, insomueh that by them a lively faith may be as evidently known, as a tree is diseerned by its fruit.

XI. Of Works of Supererogation.

Voluntary works, besides, over and above Cod's eommandments, whieh (hey eall works of supererogation, eannot be taught without arroganey and impiety. For by^hem

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