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ARTICLE IX.

Of Original or Birth Sin. Original sin" standeth not in the following of Adam, as the Pelagians do vainly talk:" but together with his first sin imputed, it is the fault and corruption of the nature of every man that naturally is propagated from Adam; whereby man is wholly deprived of original righteousness, and is of his own nature inclined only to evil. So that the lust of the flesh, called in Greek opóvnua σaρkòs, 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 therefore in every person born into this world it deserveth God's wrath and damnation.b And this infection of nature doth remain, yea, in them that are regenerate, whereby the flesh lusteth always contrary

u Psal. li. 5. John iii. 5, 6. 3.5.7.

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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 writ.

ARTICLE IX.

Of Original or Birth of 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 engendered 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 Greek poóvnμa σapкòs, 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 al

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to the Spirit. And although there is no condemnation for them that are regenerate, and do believe, yet the apostle doth confess, that concupiscence and lust is truly and properly sin.'

ARTICLE X.

Of Free Will.

The condition of man after the fall of Adam is such, that he cannot turn or 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 pleasing and acceptable to God," without the grace of God by Christ, both preventing us, that we may have a good will, and working so effectually in us, as that it determineth our will to that which is good,' and also working with us when we have that will unto good.*

ARTICLE XI.

Of the Justification of Man before God.

We are justified, that is, we are accounted righteous

d Gal. v. 17.

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though 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 X.

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 good works plea sant 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 XI.

Of the Justification of Man.

We are accounted righteous before God, only for

fRom. viii. 17, 20. 8 Eph. h Rom. viii. 8. Heb.

k Heb.

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before God, and have remission of sins, not for nor by our own works or deservings," but freely by his grace," only for our Lord and Saviour Jesus Christ's sake, his whole obedience and satisfaction being by God imputed unto us, and Christ with his righteousness, being apprehended and rested on by faith only. The doctrine of justification by faith only, is a wholesome doctrine, and very full of comfort, notwithstanding God doth not forgive them that are impenitent, and go on still in their trespasses.*

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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 expressed in the homily of justification.

ARTICLE 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

t Gal. w Rom. * Neh. xiii. 22. Psal. cxliii. 2. y 1 Pet. ii. 5.

Eph. ii. 8, 9. 18.

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do spring out necessarily of a true and lively faith,' insomuch that by them a lively faith may be evidently known, as a tree discerned by the fruits.a

ARTICLE XIII.

Of Works before Justifi

cation.

Works done before justification by Christ, and regeneration by his Spirit, are not pleasing unto God, forasmuch as they spring not of faith in Jesus Christ: neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity; yea, rather, for that they are not done as God hath willed and commanded them to be done, they are sinful.a

ARTICLE XIV.

Of Works of Supererogation. Voluntary works, besides over and above God's commandments, which they call works of supererogation, cannot be taught without

z James ii. 16. 1 John i. 4. 13. 5. Matt. xii. 33.

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that by them a lively faith may be as evidently known as a tree discerned by the fruit.

ARTICLE XIII.

Of Works before Justifi

cation.

Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity; yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

ARTICLE XIV.

Of Works of Supererogation.

Voluntary works, besides over and above God's commandments, which they call works of supererogation, cannot be taught without

.8. 26. xxi. 27. Rom. iii. 12. i. 9. Johu i. 13. Rom. viii. 7, 8. f Matt. v. 48. Mark xii. 30, 31.

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arrogancy 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 saith plainly, "When ye have done all those things that are commanded you, say, We are unprofitable servants, we have done that which was our duty to do."

ARTICLE XV.

Of Christ alone without Sin. Christ in the truth of our nature was made like unto us in all things, sin only excepted,' 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 St. John saith) was not in him. But all we the rest, although baptized and regenerate, yet offend in many things; and "if we say we have no sin, we deceive

Articles of the Church of England. arrogancy 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 saith plainly, "When ye have done all that are commanded to you, say, We are unprofitable servants."

ARTICLE XV.

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 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 the rest (although baptized, and born again in Christ) yet offend in many things; and " if we say we have no sin, we deceive

11 Pet. i. 19.

Prov. xx. 9. Phil. iii. 8-15. i Isa. liii. 3-5. Heb. ii. 17, with

P 1 John iii. 5.

• John i. 29.