Articles whereupon it was agreed by the archbishops and Bishops of both provinces and the whole clergy, in the Convocation holden at London in the year of our Lord GOD. 1562. according to the computation of the Church of England, for the avoiding of the diversities of opinions, and for the stablishing of consent touching true religion.  
Put forth by the Queen's authority.    

Articles Of faith in the holy Trinity.  

THERE is but one living and true God, everlasting, without body, parts, or passions, of infinite power, wisdom, & 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.   

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, 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 all actual sins of men.   

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.   

Of the Resurrection of Christ.  
CHrist did truly arise 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 sitteth, until he return to judge all men at the last day.   

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.   

Of 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 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.  
Numerie.  
Deuteronomium.  
joshua.  
judges.  
Ruth.  
The .1. book of Samuel.  
The .2. book of Samuel.  
The .1. book of Kings.  
The .1. book of Chroni.  
The .2. book of Chroni.  
The .1. book of Esdras.  
The .2. book of Esdras.  
The book of Hester.  
The book of job.  
The Psalms.  
The proverbs.  
Ecclesia. or preacher.  
Cantica, or songs of Sa.  
4. Prophets the greater.  
The .2. book of Kings.  
12. Prophets the less.   
And the other books (as Hierome saith) the Church doth read for example of life and instruction of manners: but yet doth it not apply them to establish any doctrine. Such are these following.  

The third book of Esdras.  
The fourth book of Esdras  
The book of Tobias.  
The book of judith.  
The rest of the book of Hester.  
The book of Wisdom.  
jesus the son of Sirach.  
Baruch, the prophet.  
Song of the .3. children.  
The story of Susanna.  
Of Bel and the Dragon.  
The prayer of Manasses.  
The .1. book of Machab.  
The .2. book of Macha.   
All the books of the new Testament, as they are commonly received, we do receive and account them for Canonical.   

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, aught of necessity to be received in any common wealth: yet notwithstanding, no Christian man whatsoever, is free from the obedience of the commandments, which are called moral.   

Of the three Credes.  
THE three Credes, Nicene Crede, Athanasius Crede, and that which is commonly called the Apostles Crede, aught throughly to be received and believed: for they may be proved by most certain warrauntes of holy scripture.   

Of 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 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 borne 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 baptised: yet the Apostle doth confess that concupiscence and lust hath of itself the nature of sin.   

Of free will.  
THE condition of man after the fall of Adam is such, that he can not 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, & working with us, when we have that good will.   

Of the justification of man.  
WE are accounted righteous before God, only for the merit of our Lord & saviour jesus Christ, by faith, & 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.   

Of good works.  
ALbeit that good works, which are the fruits of faith, and follow after justification, can not 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, in so much that by them, a lively faith may be as evidently known, as a tree discerned by the fruit.   

Of works before justification.  
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.   

Of works of supererogation.  
Voluntary works besides, over and above God's commandments, which they call works of supererogation, can not be taught without arrogancy and impiety. For by them men do declare that they do not only tender unto God as much as they are bound to do, but that they do more for his sake then of bounden duty is required: Whereas Christ saith plainly, When ye have done all that are commanded to you, say, We be unprofitable servants.   

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 clearey void, both in his flesh & 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 S. john sayeth) was not in him. But all we the rest, (although baptised, and borne 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.   

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 departed 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.   

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 council 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 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, & their earthly members, and drawing up their mind to high and heavenly things, aswell 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 retchlessness 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.   

Of obtaining eternal salvation, only by the name of Christ.  
THey also are to be had accursed, that presume to say, that every man shallbe saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For holy scripture doth set out unto us only the name of jesus Christ, whereby men must be saved.   

Of the Church.  
THe visible Church of Christ, is a congregation of faithful men, in the 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 hath erred, not only in their living and manner of ceremonies, but also in matters of faith.   

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 aught not to decree any thing against the same, so besides the same, aught it not to enforce any thing to be believed for necessity of salvation.   

Of the authority of general Counsels.  
General Counsels may not be gathered together without the commandment and will of princes. And when they be gathered together (forasmuch as they be an assembly of men, whereof all be not governed with the spirit & word of God) they 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 declared that they be taken out of holy Scripture.   

Of Purgatory.  
THE romish doctrine concerning purgatory, pardons, worshipping and adoration aswell of images, as of relics, and also invocation of Saintes, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God.   

Of ministering in the congregation.  
IT is not lawful for any man to take upon him the office of public preaching, or ministering the Sacraments in the congregation, before he be lawfully called and sent to execute the same. And those we aught to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the congregation, to call and send ministers into the lords vinyeard.   

Of speaking in the congregation, in such a tongue as the people understandeth.  
IT is a thing plainly repugnant to the word of God, & the custom of the primitive Church, to have public prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.   

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 Gods good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm 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 like nature of Sacraments with Baptism and the lords Supper, for that they have not any visible sign or ceremony ordained of God.  
The Sacraments were not ordained of Christ to be gased upon, or to be carried about: but that we should duly use them. And in such only, as worthily receive the same, they have a wholesome effect or operation: But they that receive them unworthily, purchase to themselves damnation, as S. Paul saith.   

Of the unworthiness of the ministers, which hinder not the effect of the Sacraments.  
ALthough in the visible Church the evil be ever mingled with the good, & sometime the evil have chief authority in the ministration of the word & 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, we may use their ministery, both in hearing the word of God, & in the receiving of 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 & 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 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 deposed.   

Of Baptism.  
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from other that be not christened: but 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, & 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.   

Of the lords supper.  
THE Supper of the Lord, is not only a sign of the love that Christians aught 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 partraking of the body of Christ, and likewise the cup of blessing, is a parttaking of the blood of Christ.  
Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, can not 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.  
The body of Christ is given, taken, and 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 lords Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.   

Of the wicked which do not eat the body of Christ in the use of the lords 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.   

Of both kinds.  
THE cup of the Lord is not to be denied to the lay people. For both the parts of the lords Sacrament, by Christ's ordinance and commandment, aught to be ministered to all Christian men alike.   

Of the one oblation of Christ finished upon the Cross.  
THE offering of Christ once made, is the 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. Wherefore the sacrifices of Masses, in the which it was commonly said that the Priests did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.   

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 also 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.   

Of excommunicate persons, how they are to be avoided.  
THat person which by open denunciation of the Church, is rightly cut of from the unity of the Church, and excommunicated, aught 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 authority thereto.   

Of the traditions of the Church.  
IT is not necessary that traditions and ceremonies be in all places one, or utterly like, for at all times they have been diverse, and may be changed according to the diversity 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: aught to be rebuked openly, (that other may fear to do the like) as he that offendeth against the Common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences 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.   

Of Homilies.  
THE second book of Homilies, the several titles whereof we have joined under this article, doth contain a godly and wholesome doctrine, and necessary for these times, as doth the former book of Homilies, which were set forth in the time of Edward the sixth: and therefore we judge them to be read in Churches by the Ministers diligently, and distinctly, that they may be understanded of the people.  

Of the names of the Homilies.  
1 Of the right use of the Church.  
2 Against peril of Idolatry.  
3 Of repairing and keeping clean of Churches.  
4 Of good works, first of fasting.  
5 Against gluttony and drunkenness.  
6 Against excess of apparel.  
7 Of prayer.  
8 Of the place and time of prayer.  
9 That common prayers and Sacraments aught to be ministered in a known tongue.  
10 Of the reverent estimation of God's word.  
11 Of alms doing.  
12 Of the Nativity of Christ.  
13 Of the passion of Christ.  
14 Of the resurrection of Christ.  
15 Of the worthy receiving of the Sacrament of the body and blood of Christ.  
16 Of the gifts of the holy ghost.  
17 For the Rogation days.  
18 Of the state of Matrimony.  
19 Of repentance.  
20 Against Idleness.  
21 Against rebellion.    

Of consecration of Bishops and ministers.  
THE book of Consecration of archbishops, and Bishops, and ordering of Priests and Deacons, lately set forth in the time of Edward the sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such consecration and ordering: neither hath it any thing, that of itself is superstitious or ungodly. And therefore, whosoever are consecrated or ordered according to the rites of that book, sense the second year of the aforenamed king Edward, unto this time, or hereafter shallbe consecrated or ordered according to the same rites, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.   

Of the Civil Magistrates.  
THe Queen's Majesty hath the chief power in this Realm of England, and other her dominions, unto whom the chief government of all estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor aught to be subject to any foreign jurisdiction.  
Where we attribute to the Queen's Majesty the chief government, by which titles we understand the minds of some slanderous folks to be offended: we give not to our princes the ministering either of God's word, or of Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen, doth most plainly testify: 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 estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evil doers.  
The Bishop of Rome hath 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.   

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 aught of such things as he possesseth, liberally to give alms to the poor, according to his ability.   

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 prophets teaching, in justice, judgement, and truth.   

The Ratification.  
THIS Book of Articles before rehearsed, is again approved, and allowed to be holden and executed within the Realm, by the ascent and consent of our Sovereign Lady Elizabeth, by the grace of GOD, of England, France, and Ireland Queen, defender of the faith. etc. Which Articles were deliberately read, and confirmed again by the subscription of the hands of the Archbishop and bishops of the upper house, and by the subscription of the whole Clergy in the neither house in their Convocation, in the year of our Lord GOD .1571.    

The Table.  

1 Of faith in the Trinity.  
2 Of Christ the son of GOD.  
3 Of his going down into hell.  
4 Of his Resurrection.  
5 Of the holy ghost.  
6 Of the sufficiency of the Scripture.  
7 Of the old Testament.  
8 Of the three Credes.  
9 Of original sin.  
10 Of free will.  
11 Of justification.  
12 Of good works.  
13 Of works before justification.  
14 Of works of supererogation.  
15 Of Christ alone without sin.  
16 Of sin after Baptism.  
17 Of predestination and election.  
18 Of obtaining salvation by Christ.  
19 Of the Church.  
20 Of the authority of the Church.  
21 Of the authority of general Counsels.  
22 Of Purgatory.  
23 Of ministering in the congregation.  
24 Of speaking in the congregation.  
25 Of the Sacraments.  
26 Of the unworthiness of the Ministers.  
27 Of Baptism.  
28 Of the lords supper.  
29 Of the wicked which eat not the body of Christ.  
30 Of both kinds.  
31 Of Christ's one oblation.  
32 Of the marriage of Priests.  
33 Of excommunicate persons.  
34 Of traditions of the Church.  
35 Of Homilies.  
36 Of consecration of Ministers.  
37 Of civil Magistrates.  
38 Of christian men's goods.  
39 Of a christian man's oath.  
40 Of the ratification.    

¶ Imprinted at London in Paul's Churchyard, by Richard jug and john Cawood, Printers to the Queen's Majesty, in Anno Domini. 1571.  
* Cum privilegio Regiae maiestatis.   


LOVE keepeth THE LAW OBEYETH THE KING AND IS GOOD TO THE comen wealth  
PRUDENCIA JUSTICIA PRO LEGE REGE ET GREGE