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 stu.

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,itdeserveth 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, Peónux σxexès, which some Art. XV. Of Christ alone without sin. 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 itself the nature of sin.

Art. X. Of Free-Will.

Christ in the truth of our nature, was made like unto us in all things, sin only except, 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 haptized and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.

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 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, and working with us, when we have that good will.

Art. XI. Of the Justification of 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 only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the 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 true and lively Faith; inscmuch that by them a lively Faith may be as evidently known, as a tree discerned by the fruit

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) arise
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 forgiveness to such as
truly repent.

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 endurd with so excellent a benefit of God, he called according to God's purpose by his Spirit Works done before the grace of Christ, working in due season: they through grace and the inspiration of his Spirit, are not obey the calling: they be justified freely: pleasant to God, forasmuch as they spring 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 only make men meet to receive grace, or (as begotten Son Jesus Christ: they walk re the School Authors say) deserve grace of ligiously in good works; and at length by

Art. XIII. Of Works before

Justification.

Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme 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. 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.

Art. XXVI. Of the Unworthiness of the Ministers, which hinders not the Effect of the Sacraments. 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, The wicked, and such as be void of a we may use their Ministry, both in hearing lively faith, although they do carnally and 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 Sacrament 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. Wherefore the Sacrifice of Masses,in which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits. Art. XXXII. Of the Marriage of Priests.

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 Regeneration, or new Birth, whereby, as by an instrument, they that receive Baptism 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 Bishops, Friests, and Deacons, are not virtue of Prayer unto God. The Baptism commanded by God's Law, either to vow of young children is in any wise to be re- the estate of single life, or to abstain from tained in the Church as most agreeable Marriage: therefore it is lawful for them, with the institution of Christ. as for all other Christian men, to marry Art. XXVIII. Of the Lord's Supper.at their own discretion, as they shall judge The Supper of the Lord is not only althe same to serve better to godliness. sign of the Love that Christians ought to Art. XXXIII. Of excommunicate Perhave among themselves one to another; sons, how they are to be avoided. but rather it is a Sacrament of our Re- That person which by open denunciation demption by Christ's death: insomuch that of the Church is rightly cut off from the to such as rightly, worthily, and with faith Unity of the Church, and excommunicate receive the same, the Bread which we ought to be taken of the whole multitude of break is a partaking of the Body of Christ; the faithful, as an Heathen and Publican and likewise the Cup of Blessing is a par- until he he openly reconciled by Penance, taking of the Blood of Christ. and received into the Church by a Judge that hath authority thereunto.

Transubstantiation (or the change of the

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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, in 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, Eshops, Priests, ard 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 evid ed, 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 ulso how the People ought to esteem them in their Office.

A Priest shall present unto the Bishop, sitting in his Chair near to the holy T'able, such as desire to be ordained Deacons, each of them being decently habited, saying these words: REVEREND Father in God, I pre

sent unto you these persons present, to be admitted Deacons.

The Bishop. TAK AKE heed that the persons whom ye present unto us, he apt and meet for their learning and godly conversation, to exercise their Ministry duly to the honour of God, and the edifying of his Church. The Priest shall answer: Have inquired concerning them, and

I

which he ought not to be admitted to that Office, let him come forth in the name of God, and show what the crime or impedi ment is.

And if any great Crime or Impedi ment 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 Communion, with the Collect, Epistle, and Gospel, as followeth.