ABOUT US

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

 

II. 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 his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.

 

It is the greatest love story of all eternity.

 

III. Of the going down of Christ into Hell.

As Christ died for us, and was buried; so also it is to be believed, that he went down into Hell.

 

 

IV. 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; wherewith he ascended into Heaven, and there sits, until he return to judge all Men at the last day.

 

V. 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.

 

VI. Of the Sufficiency of the Holy Scriptures for Salvation.

Holy Scripture containeth some things necessary to salvation. There is also the the traditions of the Church and Writings of the Church Fathers.

 

There is wisdom to be found the Holy Books. We do not restrict ourselves to the Old and New Testaments but include worthy writings from the Church Fathers, Apocrypha, Nag Hammadi Codices, Dead Sea Scrolls and the Book of Enoch. We also do not take the Jewish Canon of the Old Testament as definitive as this Canon was set by the Pharisees who were the enemies of Christ.  

 

VII. Of the Old Testament.

The Old Testament is not contrary 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, 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.

 

VIII. Of the Creeds.

The Nicene 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.

 

IX. Of Original or Birth Sin.

Original sin stands 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 lusts always contrary to the Spirit.

 

Therefore in every person born into this world has this character. This infection of nature does remain in them that are regenerated. However with the Grace of God, we can rise above our nature and choose the Spirit over Flesh.

 

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. However, God through Christ can work in Man both before and after Baptism.  When God works with us we have power to do good works pleasant and acceptable to God.

 

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 Good Works. Wherefore, that we are justified by Faith and Good Works, is a most wholesome Doctrine, and very full of comfort.

 

XII. Of Good Works.

Good Works, which are the fruits of Faith, and follow after Justification. These are pleasant and acceptable to God in Christ and are necessary to show our Faith. Good Works show our repentance from sin. Without Good Works there will be no complete repentance. Good works 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.

 

XIII. Of Works before Justification.

All Good Works done even before conversion or baptism is good and acceptable to God.

 

XIV. 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, but that they do more for his sake, than of bound duty is required: whereas Christ said plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.

 

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 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.

 

XVI. 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.

 

XVII. 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 had chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God’s purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be 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 does greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it does 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 does thrust them either into desperation, or into wretchedness 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 to us 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.

 

XVIII. Of obtaining eternal Salvation only by the Name of Christ.

They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professes, so that he be diligent to frame his life according to that Law, and the light of Nature. For Holy Scripture does set out unto us only the Name of Jesus Christ, whereby men must be saved.

 

XIX. Of the Church.

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.

 

XX. Of the Authority of the Church.

The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: and yet it is not lawful for the Church to ordain any thing that is 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 be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought not to enforce any thing to be believed for necessity of Salvation.

 

XXI. Of the Authority of General Councils.

We accept the Authority of the All the General Councils of the Church.

 

XXII. Of Purgatory.

The Traditional Doctrine concerning Purgatory, Pardons, Worship and Adoration, as well of Images as of Relics, and also Invocation of Saints, is supported by Tradition one of 2 pillars of the Church. It must be noted that NOT everything was written down. 

 

XXIII. Of Ministering in the Congregation

All Christians are a royal priesthood. However some are specially called to minister to others. In Ecclesia  Lumentum, we ordain as many who desire and are qualified to minister as deacons, priests and bishops.

 

XXIV. Of Speaking in the Congregation in such a Tongue as the people understand.

It is preferred to conduct services in the vernacular. However for some services, the is the use of traditional languages like Latin and Greek.

 

XXV. Of the Sacraments.

Sacraments ordained of Christ be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by the which he does work invisibly in us, and does not only quicken, but also strengthen and confirm our Faith in him.

 

There are Seven Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, the Supper of the Lord, Confirmation, Penance,Holy Orders, Matrimony, and Extreme Unction,

 

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 sometimes the evil have chief authority in the Ministration of the Word and

Sacraments, yet inasmuch as they do not the same in their own name, but in Christ’s, and do minister by his commission and authority, we may use their

Ministry, both in hearing the Word of God, and in receiving the Sacraments.

 

Neither is the effect of Christ’s ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such as by faith, and rightly,

do receive the Sacraments ministered unto them; which be effectual, because of Christ’s institution and promise, although they be ministered by evil men.

 

Nevertheless, it appertain 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 judgment be deposed.

 

XVII. 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 virtue of prayer unto God.

 

The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

 

XVIII. 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: insomuch 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) happens in the Supper of the Lord. This is the meaning of the words of Scripture. Those who claim otherwise are no followers of Holy Scripture. The Body of Christ is given, taken, and eaten, in the Supper, and must be duly reverenced.

 

XXIX. Of the Wicked, which eat not 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.

 

XXX. Of both Kinds.

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

 

XXXI. Of the one Oblation of Christ finished upon the Cross.

The Offering of Christ once made in that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and

there is none other satisfaction for sin, but that alone. Each time a priest offers mass he connects to this one same Offering for all eternity. 

 

XXXII. Of the Marriage of Priests.

Bishops, Priests, 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.

 

XXXIII. Of excommunicate Persons, how they are to be avoided.

That person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publican, until he be openly reconciled by penance, and received into the Church by a Judge that hath the authority thereunto.

 

XXXIV. Of the Traditions of the Church.

It is not necessary that the Traditions and Ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God’s Word.  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.

 

XXXV. Of the Homilies.

It is wise to base homilies on the theme of the reading and the personal experience of the Cleric. Ecclesia Lumentum does not prescibe a set of homilies like state churches do.

 

XXXVI. Of Consecration of Bishops and Ministers.

The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by Codex Laudamus, does contain all things necessary to such Consecration and Ordering and, therefore, whosoever are consecrated or ordered according to said Form, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.

 

XXXVII. Of the Power of the Civil Magistrates.

The Power of the Civil Magistrate extends to all men, as well Clergy as Laity, in all things temporal; but hath no authority in things purely spiritual.

And we hold it to be the duty of all men who are professors of the Gospel, to pay respectful obedience to the Civil Authority, regularly and legitimately

constituted.

 

XXXVIII. 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; as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesses, liberally to give alms to the poor, according to his ability.

 

XXXIX. 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 does not prohibit, but that a man may swear when the Magistrate requires, in a cause of faith and charity, so it be done according to the Prophet’s

teaching in justice, judgment, and truth.