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Articles revised.

Articles of the Church of England. them that are regenerate, c where- of GOD. And although there is by the flesh lusteth always contra no condemnation for them that ry to the spirit. d And although believe and are baptized, yet the there is no condemnation for them apostle doth confess, that concuthat are regenerate, and do be- piscence and lust hath of itself lieve, e yet the apostle doth con the nature of sin. fess, that concupiscence and lust is truly and properly sin.f

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of Free Will.

Of Free Will. The condition of man after the The condition of man after the fall of Adam is such, that he can- fall of Adam is such, that he cannot turn or prepare himself, by not turn and prepare himself his own natural strength and good by his own natural strength and works, to faith and calling upon good works, to faith and calling God wherefore we have no upon God. Wherefore we have power to do good works pleasing no power to good works pleasant and acceptable to God, h without and acceptable to God, without the grace of God by Christ, both the grace of God by Christ prepreventing us, that we may have venting us, that we may have a a good will, and working so ef- good-will, and working with us, fectually in us, as that it deter- when we have that good-will. mineth our will to that which is good, i and also working with us when we have that will unto good. k



of the Justification of Man before


of the Justification of Man.

We are justified, that is, we We are accounted righteous beare accounted righteous before fore GOD, only for the merit of God, and have remission of sins, l our Lord and Savior Jesus Christ, not for, nor by our own works by faith, and not for our own or deservings, m but freely by his works or deservings. Where

cProv. 20.9. Rom. 7. 17, 20, 23, 25. d Gal. 5. 17. e Rom. 8. 1, 13. John 3. 13. f Rom. 8. 17,20.

& Eph. 2. 1, 5. 1 Cor. 2. 14. Eph. 2. 8, 9, 10. John 6. 44, 65. h Rom. 8. 8. Heb. 11. 6. i Ezek.. 11. 19. 20. Ezek. 36. 26, 27. Jer. 31.

32, 33, with Heb. 10. 11. Phil. 2. 12, 13. John 6. 45. Eph. 1. 19, 20, 1 Cor. 4. 7. k Heb. 13. 21. Phil. 8. 1, 6. Heb. 12. 22. 1 Pet. 5. 10. 1 Thess. 5. 23, 21. I Kings 8. 57, 58.

i Rom. 4. 5, 6, 7, Psal. 32. 1, 2. m Rom. 3. 20. Gal. 2. 16. Gal. 3. 10, 11. Phil. 3. 9.

Articles revised. Articles of the Church of England. grace, n only for our Lord and fore, that we are justified by faith Savior Jesus Christ's sake, o his only ,is a most wholesome doctrine, whole obedience and satisfaction and very full of comfort, as more being by God imputed unto us, p largely expressed in the homily and Christ with his righteousness, of justification, being apprehended and resied on by faith only. The doctrine of justification by faith only, is a wholesome doctrine, and very full of comfort, r notwithstanding God doth not forgive them that are impenitent, and go on still in their trespasses. S



Of Good Works.

of Good Works. Good works, which are the Albeit that good works, whicla fruits of faith, t and follow after are the fruits of faith, and follow justification, u cannot put away after justification. cannot put away our sins, w and endure the severi. our sins, and endure the severity ty of God's judgment; yet are of God's judgment, yet are they they, notwithstanding their im- pleasing and acceptable to God in perfections, in the sight of God Christ, and do spring out necessapleasing and acceptable unto him rily of a true and lively faith, insoin and for Christ, y and do spring much that by them a lively faith out necessarily of a true and live may be as evidently kvown as a ly faith, z insomuch that by them tree discerned by the fruit. a lively faith may be evidently known, as a tree discerned by the fruits. a



Of Works before Justification. Of Works before Justification,

Works done before justifica Works done before the grace of tion by Christ, and regeneration Christ, and the inspiration of his by his spirit, are not pleasing unto spirit, are not pleasant to GOD,

a Rom. 3. 24. Tit. 3.7. o Rom. 3. 24, 25. Rom. 5. 1. 2 Cor. 5. 18, 19. Rom. 5, 9, 17, 18, 19. Rom. 3. 25, 26. Rom. 4.6. 24. 2 Cor. 5. 21. 9 Roin. 3. 22, 25, 26, 28. Gal. 2. 16. Is8.5. 16, with Rom. 9. 33, and i Pet. 2. 6. Phil. 3. 9. r 2 Tim. 1. 13. Rom. 5. 1, 2, 8, 11. Rom. 15. 13. i Pet. 1. 8. * Psal. 68.20, 21. Erod. 34. 6,7. Luke 13. 3, 5.

Gal. 5.0. James 2. 17, 18, 22. u Tit. 2. 14. Tit. 3. 7. 8. Eph. 2. 8, 9, 18. To Rom. 3. 20. 91. Rom: 4. 4-9. Dan. 9. 18, 19. Neb. 13. 22. Psal. 143. 2. Job 9. 14, 15, 19, 20. Exod. 28. 38. Rev. 8. 3. 4.

y 1 Pet. 2. 5. Heb. 13. 18. 20. 21. Col. 1. 10. Phil. 4. 18. z James 2. 16. 1 John 1.4. a James 2. 18, 19. John 15, 4, 5. 1 John 2. 3,5. Matt. 12. 33.

Articles revised.

Articles of the Church of England. God, b for as much as they spring for as much as they spring not of not of faith in Jesus Christ :c faith in Jesus Christ, neither do neither do they make men meet to they make men meet to receive receive grace, or (as the school grace,or (as the school authors say) authors say) deserve grace of con- deserve grace of congruity; yea gruity; yea, rather, for that they rather, for that they are not done are not done as God hath willed as GOD hath willed and command. and commanded them to be done, ed them to be done, we doubt not they are sinful. d

but they have the nature of sin.



of Works of Supererogation, Of Works of Supererogation.

Voluntary works, besides over Voluntary works, besides over and above God's commandments, and above God's commandments, which they call works of superero- which they call works of superergation, cannot be taught f withoutogation, cannot be taught without arrogancy and impiety :g for by arroganey and impiety. For by them men do declare, that they do them men do declare, ihat they do not only render unto God as much not only render unto God, as much as they are bound to do; but that as they are bound to do, but that they do more for his sake than of they do more for his sake than of bounden duty is required ; where- bounden duty is required; whereas Christ saith plainly, When ye as Christ saith plainly, When ye have done all those things that are have done all that are commanded commanded you, say, We are un- to you, say, We are unprofitable profitable servants, we have done servants. that which was our duty to do. h

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of Christ alone without Sin. Of Christ alone without Sin,

Christ in the truth of our nature Christ in the truth of our nature was made like unto us in all was made like unto us in all things things, sin only excepted, i from (sin only except) from which he which he was clearly void both in was clearly void, both in his flesh his flesh and in his spirit: k he and in his spirit. He came to be a came to be the lamb without spot, l Lamb without spot, who by sacriwho by sacrifice of bimself m once fice of himself once made, should

Tit. 1. 15, 16. Matt. 7. 18. Rom. 8. 8. Prov. 16. 8, 26. Prov. 21. 27. Rom. 3. 12. c Heb. 11 5. 6. Gal. 5. 6. d 2 Tim. 1. 9. John 1. 13. Rom. 8.7, 8. Hag. 2. 14. Isa. 58. 1-5. Isa. 66. 2, 3.1

Matt. 5.48. Mark 12. 30, 31. Phil. 4.8, 9. & Job 9. 2. 3, 20, 21. Psal. 143. 2. Prov. 20.9. Phil. 3. 9-15. A Luke 17. 10, with ver. 7. 8. 9.

i Isa. 53. 3. 4, 5. Heb. 2. 17, with Heb. 5. 15. k Luke 1. 35, with Aots 3. 14. John 14. 30. 2 Cor. 5. 21. Heb. 7. 26. (1 Pet. 1. 19. m Eph. 5. 2. VOL. V.


Articles revised.

Articles of the Church of England. made, n should take away the sins take away the sins of the world; of the world ; 0 and sin (as St. and sin, (as St. John saith) was not John saith) was not in hiin. p But in him. But all the rest, (although all we the rest, although baptized baptized, and born again in Christ) and regenerate, yet offend in many yet offend in many things; and "things; and if we say we have no if we say we have no sin, we deceive sin, we deceive vurselves, and the ourselves, and the truth is not in us. truth is not in us. I

CHARLES Herle, prolocutor.
Henky ROBOROUGH, scriba.

N. B. The Assembly proceeded no farther in the revisał.

No. VII.

The DirectOY for the Public Worship of God, Agreed upon by the Assembly of Divines at Westminster ; examined and approved, Anno 1645, by the GENERAL ASSEMBLY of the Church of SCOTLAND; and ratified by Act of Parliament the same year.


IN the beginning of the blessed reformation, our wise and pious arcestors took care to set forth an order for redress of many things, which they then, by the word, disovered to be vain, erroneous, superstitious, 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 tougue : 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, (ootwithstanding 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 mis

n Heb. 9, 26, 26. Heb. 10. 10, 12. John 1. 29. p i Jebu 3. 6. q James 3. % 1 John 1.8, 10.

chief, 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 labored to raise the estimation of it to such an height, as if there were no other worship, or way of worship of God amongst us, but only the servicebook; to the great bindrance 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 iguorant and superstitious people, who, pleasing themselves in their presenee at that service, and their lip-labor in bearing a part in it, have thereby hardened them. selves in their ignorance and carelessness of saving knowledge and true piety.

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 endeavoring the reformation of themselves : in which ex. peetation 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 hopeful 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 meaus 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 novelty, or intention to disparage our first reformers, (of whom we are persua 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

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