The Articles of Religion: The Free Church of England Revision

Introduction:

The Free Church of England (FCE) is an Anglican church which separated from the established Church of England in the course of the 19th century. The church was founded by evangelical clergy and congregations in response to the Oxford Tractarian movement, also known as "the Romeward movement." The first congregations were formed in 1844. In the early years ministers were often provided by the Countess of Huntingdon's Connexion which had its origins in the 18th century Evangelical Revival. In 1863 the Annual Conference of the Countess of Huntingdon's Connexion created a Constitution for the new congregations under the title The Free Church of England (though the name had been in use since the 1840s). The Constitution made provision for the creation of Dioceses, each to be under the oversight of a bishop. The first Bishop was Benjamin Price, who initially had oversight of all the new congregations.

In 1874 the FCE made contact with the newly organised Reformed Episcopal Church in North America. In 1876 an REC bishop from Canada, Edward Cridge, came to the UK and consecrated Benjamin Price and John Sugden in the historic succession. The following year a branch of the REC was founded in the UK. The two Churches lived in parallel until 1927, when the Free Church of England united with the UK branch of the Reformed Episcopal Church. The full name of the united Church since 1927 is: The Free Church of England, otherwise called the Reformed Episcopal Church in the United Kingdom of Great Britain and Northern Ireland.

The Free Church of England would revise the Articles of Religion of 1571, commonly known as the Thirty-Nine Articles, along with The Book of Common Prayer of 1662 and the Ordinal of 1661. The intention was to bring these formularies into greater harmony with the Holy Scriptures and the Protestant and Evangelical principles that the revisers believed were to be found in the same Scriptures, and to remove from the formularies those phrases and expressions that could be (and have been) taken by the Tractarians and their Anglo-Catholic successors to support their sacredotal and Romanising teaching. The following text of the revised Articles comes from the most recent edition of the Book of Common Prayer for the use of The Free Church of England, published in 1956. I have marked with an asterisk (*) those articles that have been altered.

The Free Church of England was not the first Anglican church to revise the Articles of Religion. The newly organized Protestant Episcopal Church in the USA revised the Thirty-Nine Articles in 1801.

Articles of Religion

Article 1 – 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 unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

Article 2 – Of the Word, or Son of God, which was made very Man

The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with 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 Godhead and Manhood, were joined 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 us to his Father, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.

Article 3 – 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 (Hades).

Article 4 – Of 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, wherefore he ascended into heaven, and there sitteth until he return to judge all Men at the last day.

Article 5 – 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.

Article 6 - The Sufficiency of the holy Scriptures for 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 requisite or necessary to salvation. In the name of Holy Scripture, we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

Of the Names and Number of the Canonical Books

Genesis,
Exodus,
Leviticus,
Numbers,
Deuteronomy,
Joshua,
Judges,
Ruth,
The First Book of Samuel,
The Second Book of Samuel
The First Book of Kings,
The Second Book of Kings
The First Book of Chronicles,
The Second Book of Chronicles
The Book of Ezra,
The Book of Nehemiah,
The Book of Esther
The Book of Job,
The Proverbs,
Ecclesiastes, or Preacher
Canticles, or Songs of Solomon
Four Prophets the Greater
Twelve Prophets the Less

The Books commonly called “The Apocrypha,” form no part of the Canonical Scriptures; and therefore, are not to be used to establish any doctrine; nor are they to be publicly read in the Church.

All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

Article 7. Of the Old Testament

The Old Testament is not contrary to the New: for in both everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore there are not to be heard which 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 necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the commandments which are called Moral.

Article 8 – Of the Three Creeds

The three Creeds, Nicene Creed, Athanasius' Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of holy Scripture.

Article 9 - Original or Birth Sin

Original Sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the fault and corruption of the Nature of every man that naturally is ingendered of the offspring 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 the Greek phronema sarkos, 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 itself the nature of sin.

Article 10 – Of Free 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 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.

Article 11 – 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 deserving. Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort.

Article 12 – 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 Judgement, 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.

Article 13 – Of Works before Justification*

Works done before the grace of Christ and the Inspiration of His Spirit, are not of saving efficacy, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace.

Article 14 – Of Works of Supererogation

Voluntary works besides, over and above, God's Commandments which they call Works of Supererogation, cannot be taught without arrogance 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 said plainly, When you have done all that are commanded to you, say, We are unprofitable servants.

Article 15 – Of Christ alone without Sin

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 the Lamb without spot, who, by sacrifice of Himself once made, should take away the sins of the world: and sin, as Saint John said, was not in him. But all we the rest, although baptized, 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.

Article 16 – Of Sin after Baptism

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 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.

Article 17 – Of Predestination and Election

Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom He has chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation as vessels made to honour. Wherefore they which are endued with so excellent a benefit of God are called according to God's purpose by his Spirit working in due season; they through Grace obey the calling; they be justified freely; they are made sons of God by adoption; they are made like the image of his only-begotten Son Jesus Christ; they walk religiously in good works, and at length by God's mercy they attain to everlasting felicity.

As the godly consideration of Predestination, and our Election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination is a most dangerous downfall, whereby the Devil doth thrust them either into desperation or into wretchlessness of most unclean living no less perilous than desperation.

Furthermore, we must receive God's promises in such wise, as they be generally set forth in holy Scripture: and in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.

Article 18 – Of Obtaining eternal salvation only by the name of Christ*

They also err that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he is diligent to frame his life according to that Law and the light of Nature. For holy Scripture doth set out to us only the name of Jesus Christ, whereby men must be saved.

Article 19 – Of the Church*

The Holy Catholic Church is “the blessed company of all faithful people,” who, united to Christ by Faith, and made partakers of the Holy Ghost, are the “Spouse and Body of Christ.” The visible Church of Christ is a congregation of faithful men, in which the pure Word of God is preached and the Sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.

As the Church of Jerusalem, Alexandria, and Antioch have erred: so also the Church of Rome has erred, not only in their living and manner of Ceremonies, but also in matters of Faith.

Article 20 – Of the Authority of the Church

The Church has power to decree Rites or Ceremonies, and authority in Controversies of Faith: And yet it is not lawful for the Church to ordain anything contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church is a witness and a keeper of holy Writ, yet, as it ought not to decree anything against the same, so besides the same ought it not to enforce anything to be believed for necessity of Salvation.

Article 21 – Of the authority of General Councils*

General Councils (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God) may err and sometime have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be proved that they be taken out of holy Scripture.

Article 22 – Of Purgatory

The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration as well of Images as of Relics, and also Invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture; but rather repugnant to the Word of God.

Article 23 – Of Ministering in the Congregation

It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in the Congregation, before he be lawfully called and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard.

Article 24 – Of Speaking in the Congregation in such tongue as the people understandeth

It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.

Article 25 – Of the Sacraments*

Sacraments ordained of Christ are not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses to Divine truth, and signs of grace, and God's good will towards us, by which he doth strengthen and confirms our Faith in him.

There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord.

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 grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not the like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.

The Sacraments were not ordained of Christ to be gazed upon or to be carried about, but that we should duly use them. And in such only as worthily receive the same are they of spiritual benefit: but they that receive them unworthily, purchase to themselves judgment, as S. Paul said.

Article 26 – Of the unworthiness of Ministers does not hinder the effect of the Sacraments*

Although in the visible Church the evil be ever mingled with the good, and sometime the evil has chief authority in the Ministration of the Word and Sacraments; yet forasmuch as they do not do so in their own name, but in Christ's, the believer is not deprived of the benefits of God’s ordinances, though they be ministered by evil men, yet are they Christ’s institution, and set forth his promise.

Nevertheless it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgement, be deprived.

Article 27 – Of Baptism*

Baptism is not only a sign of profession, but is also a sign or symbol, of Regeneration or new Birth. They that receive Baptism rightly are grafted into the visible Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God, by the Holy Spirit are visibly set forth; 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 not contrary to the institution of Christ.
Article 28 – Of the Lord's Supper*

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: in so much 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 partaking of the Blood of Christ.

Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

Consubstantiation (or the doctrine that Christ is veiled under the unchanged Bread and Wine) is utterly without warrant of Scripture, and is productive, equally with transubstantiation, of idolatrous errors and practices.

The Body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner. And the means 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.

Article 29 – Of the wicked which do not eat 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 carnally and visibly press with their teeth (as Saint. Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing.

Article 30 – Of both Kinds

The Cup of the Lord is not to be denied to the Lay-people; for both the bread and the wine of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.

Article 31 – Of the one Oblation of 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 world, both original and actual, and there is no other satisfaction for sin, but that alone. Wherefore the sacrifice of Mass, and the sacrifices of the Masses, in which it is commonly said, that the Priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, are blasphemous fables and dangerous deceits.

Article 32 – Of the Marriage of the Clergy*

Bishops, Presbyters, and Deacons, are not commanded by God's Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

Article 33 – Of Auricular Cnfession
Private confession of sins to a priest, commonly called Auricular Confession, has no sanction in the word of God, and is a human invention. No one can forgive sins as against God but God alone.

Article 34 – Of the Traditions of the Church

It is not necessary that Traditions and Ceremonies be in all places one or utterly alike; for at all times they have been divers, and may be changed according to the diversities of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever through his private judgement, willingly and purposely, doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that offendeth against common order of the Church, and hurteth the authority of the Magistrate, and woundeth the conscience of the weak brethren.

Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying.

Article 35 – Of Apostolic Succession*

That doctrine of “Apostolic Succession,” by which is taught that the Ministry in the Christian Church must be derived through a series of uninterrupted ordinations from the Apostles themselves, and that without the same there can be no Christian Church, no valid Ministry, and no due ministration of the Sacraments, has no foundation in Scripture, and is productive of great mischief.

Article 36 - Of Consecration of Bishops and Ministers*

The Book of Consecration of Bishops and Ordering of Presbyters and Deacons, set forth by this Church, doth contain all things necessary to such Consecration and Ordering: neither hath it anything, that of itself is superstitious or ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, or hereafter shall be consecrated or ordered according to the same Rites, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.

Article 37 - Of the Civil Magistrates*

The King's Majesty hath the chief power in this realm of England and other of his dominions, unto whom the chief civil Government of all Estates of this Realm, in all causes doth appertain, and is not, nor ought to be, subject to any foreign Jurisdiction.

Where we attribute to the King's Majesty the chief government, we give not to our Princes the ministering either of God's Word or of Sacraments; but that only prerogative, which we see to have been given always to all godly Princes in holy Scriptures by God himself, that is, that they should rule all states and degrees committed to their charge by God, and restrain with the civil sword the stubborn and evildoers.

The Bishop of Rome has no jurisdiction in this realm of England.

The Laws of the Realm may punish Christian men with death for heinous and grievous offences.

It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.

Article 38 – 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. Notwithstanding, every man ought, of such things as he possesses, liberally to give alms to the poor, according to his ability.

Article 39 – Of a Christian man's Oath*

As we confess that vain and rash Swearing 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, in a cause of faith and charity, so it be done according to the Prophet's teaching in justice, judgement, and truth.