Articles whereupon it was agreed by the archbishoppes and bishoppes of both prouinces and the whole cleargie, in the conuocation holden at London in the yere of our Lorde God. 1562. according to the computation of the Churche of Englande for the auoiding of the diuersities of opinions, and for the stablishyng of consent touching true religion. Put foorth by the Queenes aucthoritie.

1 Of fayth in the holy Trinitie.

THERE is but one ly∣uing and true GOD, euerlastyng, without bodye, partes, or passi∣ons, of infinite pow∣er, wysedome, & good∣nesse, the maker and preseruer of al thyngs both visible and inui∣sible. And in vnitie of this Godhead there be three persons, of one substaunce, power, and eternitie, the father, the sonne, and the holy ghost.

2 Of the worde or sonne of God which was made very man.

THE Sonne, which is the worde of the Fa∣ther, begotten from euerlastyng of the Fa∣ther, the very and eternall GOD, of one substaunce with the father, tooke mans nature

in the wombe of the blessed Virgin, of her sub∣staunce: so that two whole and perfect natures, that is to say, the Godhead and manhood, were ioyned together in one person, neuer to be diui∣ded, whereof is one Christ, very GOD and very man, who truely suffered, was crucified, dead, and buried, to reconcile his father to vs, and to be a sacrifice, not onely for originall gylt, but also for all actuall sinnes of men.

3 Of the goyng downe of Christe into hell.

AS Christe dyed for vs, and was buryed: so also it is to be beleued that he went downe into hell.

4 Of the resurrection of Christe.

CHrist did truely arise agayne from death, and toke agayne his body, with fleshe, bones, and all thinges apparteyning to the perfection of mans nature, wherewith he ascended into hea∣uen, and there sitteth, vntyl he returne to iudge al men at the last day.

5 Of the holy ghost.

THE holy ghost, proceedyng from the father and the sonne, is of one substaunce, maiestie, and glory, with the father and the sonne, be∣ry and eternall God.

6 Of the sufficiencie of the holy Scriptures for saluation.

HOlye Scripture conteyneth all thinges ne∣cessarie to saluation: so that whatsoeuer is not read therein, nor may be proued therby, is not to be required of any man, that it shoulde be beleued as an article of the fayth, or be thought requisite necessarie to saluation. In the name of holy Scripture, we do vnderstande those Cano∣nicall bookes of the olde and newe Testament, of whose aucthoritie was neuer anye doubt in the Churche.

Of the names and number of the Canonicall Bookes.

• Genesis.
• Exodus.
• Leuiticus.
• Numerie.
• Deuteronomium.
• Iosue.
• Iudges.
• Ruth.
• The. 1. booke of Samuel.
• The. 2. booke of Samuel.
• The. 1. booke of Kinges.
• The. 2. booke of Kinges.
• The. 1. booke of Chroni.
• The. 2. booke of Chroni.
• The. 1. booke of Esdras.
• The. 2. booke of Esdras.
• The booke of Hester.
• The booke of Iob.
• The Psalmes.
• The Prouerbes.
• Ecclesia. or preacher.
• Cantica, or songes of Sa.
• 4. Prophetes the greater.
• 12. Prophetes the lesse.

And the other bookes (as Hierome sayth) the Church doth reade for example of lyfe and in∣struction of maners: but yet doth it not applie them to establishe any doctrine. Suche are these folowyng.

• The third boke of Esdras.
• The fourth boke of Esdras
• The booke of Tobias.
• The booke of Iudith.
• The rest of the booke of Hester.
• The booke of VVisdome.
• Iesus the sonne of Sirach.
• Baruch, the Prophet.
• The song of the three children.
• The storie of Susanna.
• Of Bel and the Dragon.
• The prayer of Manasses.
• The. 1. booke of Macha.
• The. 2. booke of Macha.

All the bookes of the new Testament, as they are commonly receaued, we do receaue and accompt them for Canonicall.

7 Of the olde Testament.

THE olde Testament is not contrarye to the newe, for both in the olde and newe Testa∣ment euerlastyng lyfe is offered to man∣kinde by Christe, who is the onlye mediatour be∣tweene God and man, being both God and man. Wherefore they are not to be hearde whiche faigne that the olde fathers dyd looke onlye for transitorie promises. Although the lawe geuen

from God by Moyses, as touchyng ceremonies and rites, do not bynde Christian men, nor the ciuile preceptes therof, ought of necessitie to be re∣ceaued in any common wealth: yet notwithstan∣dyng, no Christian man whatsoeuer, is free from the obedience of the commaundementes, whiche are called morall.

8 Of the three Credes.

THE three Credes, Nicene Crede, Athana∣sius Crede, and that whiche is commonlye called the Apostles Crede, ought throughlye to be receaued and beleued: for they may be proued by most certayne warrauntes of holy scripture,

9 Of origianll or birth sinne.

ORiginall sinne standeth not in the folow∣ing of Adam (as the Pelagians do vayne∣ly talke) but it is the fault and corruption of the nature of euery man, that naturally is en∣gendred of the ofspryng of Adam, whereby man is very farre gone from originall ryghteousnesse, and is of his owne nature enclined to euyll, so that the fleshe lusteth alwayes contrarye to the spirite, and therefore in euery person borne in∣to this worlde, it deserueth Gods wrath and

damnation. And this infection of nature doth re∣mayne, yea in them that are regenerated, wherby the lust of the fleshe, called in Greke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whiche some do expounde the wysedome, some sensualitie, some the affection, some the desyre of the fleshe, is not subiect to the lawe of God. And although there is no condemnation for them that beleue and are baptized: yet the Apostle doth con∣fesse that concupiscence and lust hath of it selfe the nature of synne.

10 Of free wyll.

THE condition of man after the fall of Adam is suche, that he can not turne and prepare hym selfe by his owne natural strength and good workes, to faith and calling vppon GOD: Wherfore we haue no power to do good workes pleasaunt and acceptable to GOD, without the grace of God by Christe preuentyng vs, that we may haue a good wyll, & workyng with vs, when we haue that good wyll.

11 Of the iustification of man.

WE are accompted ryghteous before God, only for the merite of our Lord & sauiour Iesus Christ, by faith, & not for ourowne

workes or deseruinges. Wherefore, that we are iustified by fayth onlye, is a most wholesome doc∣trine, and very full of comfort, as more largely is expressed in the Homilie of iustification.

12 Of good workes.

ALbeit that good workes, whiche are the fruites of fayth, and folowe after iustificati∣on, can not put away our sinnes, and endure the seueritie of Gods iudgement: yet are they pleasing and acceptable to God in Christe, and do spring out necessaryly of a true and liuely faith, in so muche that by them, a lyuely fayth may be as euidently knowen, as a tree discerned by the fruit.

13 Of workes before iustification.

WOrkes done before the grace of Christe, and the inspiration of his spirite, are not pleasaunt to God, forasmuche as they spring not of fayth in Iesu Christ, neyther do they make men meete to receaue grace, or (as the schole aucthours say) deserue grace of congruitie: yea rather for that they are not done as GOD hath wylled and commaunded them to be done, we doubt not but they haue the nature of sinne.

14 Of workes of supererogation.

VOluntary workes, besydes, ouer and aboue Gods commaundementes, whiche they call workes of supererogation, can not be taught without arrogancie and impietie. For by them men do declare that they do not onely render vnto God as muche as they are bounde to do, but that they do more for his sake then of bounden duetie is required: Whereas Christ sayth playnely, When ye haue done all that are commaunded to you, say, We be vnprofitable seruauntes.

15 Of Christ alone without sinne.

CHriste in the trueth of our nature, was made lyke vnto vs in al thinges (sinne only except) from whiche he was clearly voyde, both in his fleshe, & in his spirite. He came to be the lambe without spot, who by sacrifice of hym selfe once made, shoulde take away the sinnes of the worlde: and sinne (as S. Ihon sayth) was not in hym. But all we the rest (although baptized, and borne agayne in Christe) yet offende in many thynges: and if we say we haue no sinne, we deceaue our selues, and the trueth is not in vs.

16 Of sinne after Baptisme.

NOT euery deadly sinne wyllyngly commit∣ted after baptisme, is sinne agaynst the holy ghost, and vnpardonable. Wherefore, the graunt of repentaunce is not to be denyed to such as fal into sinne after baptisme. After we haue re∣ceaued the holy ghost, we may depart from grace geuen, and fall into sinne, and by the grace of God (we may) arise againe and amende our liues. And therefore, they are to be condemned, whiche say they can no more sinne as long as they lyue here, or denye the place of forgeuenesse to such as truely repent.

17 Of predestination and election.

PRedestination to lyfe, is the euerlastyng pur∣pose of God, whereby (before the foundations of the worlde were layde) he hath constantly decreed by his counsell secrete to vs, to deliuer from curse and damnation, those whom he hath chosen in Christe out of mankynde, and do bring them by Christe to euerlastyng saluation, as ves∣sels made to honour. Wherefore they which be in∣dued with so excellent a benefite of God, be called accordyng to Gods purpose by his spirite wor∣kyng in due season: they through grace obey the callyng: they be iustified freelye: they be made sonnes of GOD by adoption: they be made lyke

the image of his onlye begotten sonne Iesus Christ: they walke religiously in good workes, and at length by Gods mercie, they attayne to euerla∣styng felicitie.

As the godly consyderation of predestination, and our election in Christe, is full of sweete, plea∣saunt, and vnspeakeable comfort to godlye per∣sons, and such as feele in them selues the working of the spirite of Christe, mortifiyng the workes of the fleshe, & their earthly members, and drawyng vp their mynde to hygh and heauenly thinges, as∣well because it doth greatly establishe and con∣firme their fayth of eternall saluation to be en∣ioyed through Christ, as because it doth feruently kyndle their loue towardes God: So, for curious and carnall persons, lacking the spirite of Christe, to haue continually before their eyes the sentence of Gods predestination, is a moste daungerous downefall, whereby the deuyll doth thrust them eyther into desperation, or into rechlesnesse of most vncleane lyuyng, no lesse perilous then des∣peration.

Furthermore, we must receaue Gods promises in such wyse, as they be generally set foorth to vs in holy scripture: and in our doynges, that wyll of God is to be folowed, whiche we haue expresly de∣clared vnto vs in the worde of God.

18 Of obtaynyng eternall saluation, on∣ly by the name of Christe.

THey also are to be had accursed, that presume to say, that euery man shalbe saued by the lawe or sect which he professeth, so that he be diligent to frame his lyfe accordyng to that lawe, and the lyght of nature. For holye scripture doth set out vnto vs onlye the name of Iesus Christe, whereby men must be saued.

19 Of the Church.

THe visible Church of Christe, is a congrega∣tion of faythfull men, in the which the pure worde of GOD is preached, and the Sacra∣mentes be duely ministred, accordyng to Christes ordinaunce in all those thynges that of necessitie are requisite to the same.

As the Church of Hierusalem, Alexandria, and Antioche haue erred: so also the Church of Rome hath erred, not only in their lyuing and maner of ceremonies, but also in matters of fayth.

20 Of the aucthoritie of the Churche.

IT is not lawfull for the Church to ordayne any thing that is contrary to GODS worde writ∣ten, neyther may it so expounde one place of

scripture, that it be repugnaunt to another. Wher∣fore, although the Churche be a witnesse and a ke∣per of holy writ: yet, as it ought not to decree any thyng agaynst the same, so besides the same, ought it not to enforce any thing to be beleued for necessi∣tie of saluation.

21 Of the aucthoritie of generall Counselles.

GEnerall Counselles may not be gathered to∣gether without the commaundement and wyll of princes. And when they be gathered together (forasmuche as they be an assemblye of men, wherof all be not gouerned with the spirite and worde of God) they may erre, and sometyme haue erred, euen in thinges parteining vnto God. Wherefore, thinges ordeined by them as necessary to saluation, haue neyther strength nor aucthori∣tie, vnlesse it may be declared that they be taken out of holy scripture.

22 Of Purgatorie.

THE Romishe doctrine concernyng purgato∣rie, pardons, worshipping and adoration as∣well of images, as of reliques, and also inuo∣cation of Saintes, is a fonde thing, vainly inuen∣ted, and grounded vpon no warrauntie of Scrip∣ture, but rather repugnaunt to the worde of God.

23 Of ministring in the congre∣gation.

IT is not lawfull for any man to take vpon him the office of publique preachyng, or ministryng the Sacramentes in the congregation, before he be lawfully called and sent to execute the same. And those we ought to iudge lawfully called and sent, whiche be chosen and called to this worke by men who haue publique aucthoritie geuen vnto them in the congregation, to call and sende mini∣sters into the Lordes vineyarde.

24 Of speakyng in the congregation, in suche a tongue as the people vn∣derstandeth.

IT is a thyng playnely repugnaunt to the worde of God, & the custome of the primatiue Churche, to haue publique prayer in the Churche, or to minister the Sacramentes, in a tongue not vn∣derstanded of the people.

25 Of the Sacramentes.

SAcramentes ordayned of Christe, be not onely badges or tokens of christian mens profession: but rather they be certayne sure witnesses and effectuall signes of grace and Gods good wyll to∣wardes vs, by the whiche he doth worke inuisibly

in vs, and doth not onely quicken, but also streng∣then and confirme our fayth in hym.

There are two Sacramentes ordeyned of Christe our Lorde in the Gospell, that is to say, Baptisme, and the Supper of the Lorde.

Those fyue, commonly called Sacramentes, that is to say, Confirmation, Penaunce, Orders, Matrimonie, and extreme Vnction, are not to be compted for Sacramentes of the Gospel, being such as haue growen partly of the corrupt folow∣ing of the Apostles, partly are states of life alowed in the scriptures: but yet haue not lyke nature of Sacramentes with Baptisme and the Lordes Supper, for that they haue not any visible signe or ceremonie ordayned of God.

The Sacramentes were not ordeyned of Christ to be gased vpon, or to be caryed about: but that we shoulde duely vse them. And in suche onlye, as worthyly receaue the same, they haue a whole∣some effect or operation: But they that receaue them vnworthyly, purchase to them selues dam∣nation, as S. Paul sayth.

26 Of the vnworthynesse of the mini∣sters, which hinder not the effect of the Sacramentes.

ALthough in the visible Churche the euyll be euer myngled with the good, & sometime the euyll haue cheefe aucthoritie in the ministra∣tion

of the worde & Sacramentes: yet forasmuch as they do not the same in theyr owne name, but in Christes, and do minister by his commission and aucthoritie, we may vse their ministerie, both in hearyng the word of God, & in the receauing of the Sacramentes. Neyther is y^e effect of Christes ordinaunce taken away by theyr wickednesse, nor the grace of Gods gyftes diminished from such as by fayth & ryghtlye do receaue the Sacramentes ministred vnto them, which be effectuall, because of Christes institution and promyse, although they be ministred by euyll men.

Neuerthelesse, it apparteyneth to the discipline of the Churche, that inquirie be made of euill mi∣nisters, and that they be accused by those that haue knowledge of theyr offences: and finally, be∣yng founde gyltie by iust iudgement, be deposed.

27 Of Baptisme.

BAptisme is not only a signe of profession, and marke of difference, whereby Christian men are discerned from other that be not Christe∣ned: but is also astgne of regeneration or ne we byrth, whereby, as by an instrument, they that receaue Baptisme ryghtly, are grafted into the Church: the promises of the forgeuenesse of sinne, & of our adoption to be the sonnes of God, by the holy ghost, are visibly signed and sealed: fayth is confirmed, and grace encreased by vertue of pray∣er

vnto God. The baptisme of young chyldren, is in anye wyfe to be retayned in the Churche, as most agreeable with the institution of Christe.

28 Of the Lordes Supper.

THE Supper of the Lord, is not only a signe of the loue that Christians ought to haue a∣mong them selues one to another: but ra∣ther it is a Sacrament of our redemption by Christies death. Insomuch that to such as ryght∣lye, worthylye, and with fayth receaue the same, the bread whiche we breake is a partakyng of the body of Christe, and likewise the cuppe of bles∣sing, is a partaking of the blood of Christe.

Transubstantiation (or the chaunge of the sub∣staunce of bread and wine) in the Supper of the Lorde, can not be proued by holy writ: but is re∣pugnaunt to the playne wordes of Scripture, ouerthroweth the nature of a Sacrament, and hath geuen occasion to many superstitions.

The body of Christ is geuen, taken, and eaten in the Supper, only after an heauenly and spiri∣tuall maner: And the meane whereby the body of Christ is receaued and eaten in the Supper, is fayth.

The Sacrament of the Lordes Supper, was not by Christes ordinaunce reserued, caryed a∣bout, lyfted vp, or worshypped.

29 Of the wycked whiche do not eate the body of Christ in the vse of the Lordes Supper.

THe wicked, and suche as be voyde of a lyue∣lye fayth, although they do carnally and vi∣sibly presse with theyr teeth (as Saint Au∣gustine sayth) the Sacrament of the bodye and blood of Christ: yet in no wyse are they partakers of Christe, but rather, to theyr condemnation, do eate and drynke the signe or Sacrament of so great a thyng.

30 Of both kyndes.

THe cuppe of the Lorde is not to be denyed to the laye people. For both the partes of the Lordes Sacrament, by Christes ordinance and commaundement, ought to be ministred to all christian men alyke.

31 Of the one oblation of Christe fini∣shed vpon the Crosse.

THe offeryng of Christ once made, is the per∣fect redemption, propiciation, and satisfacti∣on for all the sinnes of the whole worlde, both originall and actuall, and there is none o∣ther satisfaction for sinne, but that alone. Wher∣fore the sacrifices of Masses, in the whiche it was commonly sayde that the Priestes did offer Christ

for the quicke and the dead, to haue remission of paine or gilt, were blasphemous fables and daun∣gerous deceiptes.

32 Of the mariage of Priestes.

Byshops, Priestes, and Deacons, are not com∣maunded by Gods lawe eyther to vowe the state of single lyfe, or to abstayne from mari∣age. Therefore it is lawfull also for them, as for all other christian men, to marye at theyr owne discretion, as they shall iudge the same to serue better to godlynesse.

33 Of excommunicate persons, howe they are to be auoyded.

THat person whiche by open denuntiation of the Churche, is ryghtly cut of from the vni∣tie of the Churche, and excommunicated, ought to be taken of the whole multitude of the faythfull as an Heathen and Publicane, vntyll he be openly reconciled by penaunce, and recea∣ued into the Churche by a iudge that hath auc∣thoritie thereto.

34 Of the traditions of the Church.

IT is not necessarie that traditions and ceremo∣nies be in all places one, or vtterly like, for at all

times they haue ben diuerse, and may be chaun∣ged accordyng to the diuersitie of countreyes, times, and mens maners, so that nothyng be or∣deyned agaynst Gods worde. Whosoeuer through his priuate iudgement, wyllyngly and purposely doth openlye breake the traditions and ceremo∣nies of the Church, which be not repugnaunt to the worde of God, and be ordayned and approued by common aucthoritie, ought to be rebuked openlye (that other may feare to do the lyke) as he that offendeth agaynst the common order of the Churche, and hurteth the aucthoritie of the Magistrate, and woundeth the consciences of the weake brethren.

Euery particuler and nationall Church, hath aucthoritie to ordayne, chaunge, and abolyshe ce∣remonies or rites of the Churche ordayned onlye by mans aucthoritie, so that all thynges be done to edifiyng.

35 Of Homilies.

THe seconde booke of Homilies, the seuerall titles whereof we haue ioyned vnder this ar∣ticle, doth conteyne a godly and wholesome doctrine, and necessary for these tymes, as doth the former booke of Homilies, whiche were set foorth in the time of Edwarde the sixt: and there∣fore we iudge them to be read in Churches by the Ministers diligently, and distinctlye, that they may be vnderstanded of the people.

Of the names of the Homilies.

• 1 Of the right vse of the Churche.
• 2 Agaynst perill of Idolatrie.
• 3 Of repayring and keping cleane of Churches.
• 4 Of good workes, first of fastyng.
• 5 Agaynst gluttony and drunkennesse.
• 6 Against excesse of apparell.
• 7 Of prayer.
• 8 Of the place and time of prayer.
• 9 That common prayers and Sacramentes ought to be ministred in a knowen tongue.
• 10 Of the reuerente estimation of Gods worde.
• 11 Of almes doing.
• 12 Of the Natiuitie of Christe.
• 13 Of the passion of Christe.
• 14 Of the resurrection of Christe.
• 15 Of the worthie receauing of the Sacrament of the body and blood of Christe.
• 16 Of the gyftes of the holy ghost.
• 17 For the Rogation dayes.
• 18 Of the state of Matrimonie.
• 19 Of repentaunce.
• 20 Agaynst Idlenesse.
• 21 Agaynst rebellion.

36 Of consecration of Bishops and ministers.

THE booke of Consecration of Archbyshops, and Byshops, and orderyng of Priestes and Deacons, lately set foorth in the tyme of

Edwarde the sixte, and confyrmed at the same tyme by aucthoritie of Parliament, doth con∣teyne all thynges necessary to suche consecration and orderyng: neyther hath it anye thyng, that of it selfe is superstitious or vngodly. And there∣fore, whosoeuer are consecrate or ordered accor∣dyng to the rytes of that booke, sence the seconde yere of the aforenamed kyng Edwarde vnto this tyme, or hereafter shalbe consecrated or ordered accordyng to the same rites, we decree all suche to be ryghtly, orderly, and lawfully consecrated and ordered.

37 Of Ciuill Magistrates.

THe Queenes Maiestie hath the cheefe pow∣er in this Realme of Englande, and other her dominions, vnto whom the cheefe go∣uernment of all estates of this Realme, whether they be Ecclesiasticall or Ciuile, in all causes doth apparteyne, and is not, nor ought to be subiect to any forraigne iurisdiction.

Where we attribute to the Queenes Maiestie the cheefe gouernment, by whiche titles we vn∣derstande the mindes of some slaunderous folkes to be offended: we geue not to our princes the mi∣nistring either of gods word, or of Sacramentes, the whiche thyng the Iniunctions also lately set forth by Elizabeth our Queene, doth most playn∣ly testifie: But that only prerogatiue which we see to haue ben geuen alwayes to all godly Prin∣ces

in holy Scriptures by God hym selfe, that is, that they should rule all estates and degrees com∣mitted to theyr charge by God, whether they be Ecclesiasticall or Temporall, and restrayne with the ciuill sworde the stubburne and euyll doers.

The Byshop of Rome hath no iurisdiction in this Realme of Englande.

The lawes of the Realme may punyshe Chri∣stian men with death, for heynous and greeuous offences.

It is lawfull for Christian men, at the com∣maundement of the Magistrate, to weare wea∣pons, and serue in the warres.

38 Of Christian mens goodes, whiche are not common.

THe rychesse and goodes of Christians are not common, as touchyng the ryght, tytle, and possession of the same, as certayne Ana∣baptistes do falsely boast. Notwithstandyng, eue∣ry man ought of suche thinges as he possesseth, li∣berally to geue almes to the poore, accordyng to his habilitie.

39 Of a Christian mans othe.

AS we confesse that vayne and rashe swea∣ring is forbidden Christian men by our lord Iesus Christe, and Iames his Apostle: So

we iudge that Christian religion doth not prohi∣bite, but that a man may sweare when the Ma∣gistrate requireth, in a cause of faith and charitie, so it be done accordyng to the prophetes teaching, in iustice, iudgement, and trueth.

40 The Ratification.

THIS Booke of Articles before re∣hearsed, is agayne approued, and allowed to be holden and execu∣ted within the Realme, by the as∣sent and consent of our Soue∣raigne Ladye Elizabeth, by the grace of GOD, of Englande, Fraunce, and Ire∣lande Queene, defender of the fayth. &c. VVhich Articles were deliberately read, and confirmed a∣gayne by the subscription of the handes of the Ar∣chbyshop and Byshoppes of the vpper house, and by the subscription of the whole Cleargie in the neather house in their Conuocation, in the yere of our Lorde GOD. 1571.