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.

Articles Of fayth in the holy Trinitie. 1

THERE is but one ly­uyng and true God, euerlastyng, without body, partes, or passi­ons, of infinite pow­er, wysdome, & good­nesse, the maker and preseruer of al things both visible and inui­sible. And in vnitie of this Godhead there be three persons, of one substaunce, power, and eternitie, the father, the sonne, and the holy ghost.

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

THE Sonne, which is the worde of the Fa­ther, begotten from euerlastyng of the Fa­ther, the very and eternall GOD, of one substaunce with the father, toke mans nature [Page 4] in the wombe of the blessed Virgin, of her sub­staunce: so that two whole and perfect natures, that is to say the Godhead and manhood, were ioyned together in one person, neuer to be diui­ded, whereof is one Christe, 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 only 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.

CHriste dyd truely aryse agayne from death, and toke agayne his body, with flesh, bones, and all thinges apparteyning to the per­fection of mans nature, wherewith he ascended into heauen, and there sitteth, vntyll he returne to iudge all 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 glorie, with the father and the sonne, very and eternall God.

Of the sufficiencie of the holy Scriptures for saluation. 6

HOlye Scripture conteyneth all thinges necessarie to saluation: so that whatsoeuer is not read therein, nor may be proued ther­by, is not to be required of anye 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 Canonicall bookes of the olde and newe Testament, of whose aucthoritie was ne­uer any doubt in the Churche.

Of the names and number of the Canonicall Bookes.
  • Genesis.
  • Exodus.
  • Leuiticus.
  • Numerie.
  • Deuteronomium.
  • Iosue.
  • Iudges.
  • Ruth.
  • The .1. boke of Samuel.
  • The .2. boke of Samuel.
  • The .1. 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.
  • The .2. booke of Kinges.
  • 12. Prophetes the lesse.

[Page 6]And the other bookes (as Hierome sayth) the Churche doth reade for example of lyfe and in­struction of maners: but yet doth it not applie them to establishe any doctrine. Such 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.
  • Song of the .3. children.
  • The storie of Susanna.
  • Of Bel and the Dragon.
  • The prayer of Manasses.
  • The .1. boke of Machab.
  • The .2. booke of Macha.

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

7 Of the olde Testament.

THE olde Testament is not contrary to the newe, for both in the olde and newe Testa­ment euerlastyng lyfe is offered to man­kynde by Christe, who is the onlye mediatour be­tweene 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 [Page 7] from God by Moyses, as touchyng ceremonies and rites, do not bynde Christian men, nor the ciuile preceptes therof, ought of necessitie to be re­ceaued in any common wealth: yet notwithstan­dyng, no Christian man whatsoeuer, is free from the obedience of the commaundementes, whiche are called morall.

Of the three Credes.8

THE three Credes, Nicene Crede, Athana­sius Crede, and that whiche is commonlye called the Apostles Crede, ought through­lye to be receaued and beleued: for they may be proued by moste certayne warrauntes of holye scripture.

Of originall or birth sinne.9

ORiginall sinne standeth not in the folo­wing of Adam (as the Pelagians do vayne­ly talke) but it is the fault and corruption of the nature of euery man, that naturally is en­gendred of the ofspring of Adam, whereby man is very farre gone from originall ryghteousnes, and is of his owne nature enclined to euyll, so that the fleshe lusteth alwayes contrary to the spirite, and therefore in euery person borne in­to this worlde, it deserueth Gods wrath and [Page 8] damnation. And this infection of nature doth remayne, yea in them that are regenerated, whereby the luste of the fleshe, called in Greke [...], which some do expounde the wis­dome, 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 confesse that concupiscence and luste 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 naturall strength and good workes, to fayth and calling vpon God: Wherefore 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 righteous before God, only for the merite of our Lord & sauiour Iesus Christ, by faith, & not for our owne [Page 9] workes or deseruynges. Wherefore, that we are iustified by fayth onely, is a most wholesome doc­trine, and very full of comfort, as more largely is expressed in the Homilie of iustification.

Of good workes.12

ALbeit that good workes, whiche are the fruites of fayth, and folowe after iustificati­on, 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 necessarily of a true and liuely fayth, in so muche that by them, a lyuely fayth may be as euidently knowen, as a tree discerned by the fruit.

Of workes before iustification.13

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, neither do they make men meete to receaue grace, or (as the schole aucthours saye) 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 synne.

14 Of workes of supererogation.

VOluntarie workes besydes, ouer and aboue Gods commaundementes, which they call workes of supererogatiō, 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: Wheras Christe sayth playnly, When ye haue done al that are commaunded to you, say, We be vnprofitable seruauntes.

15 Of Christe alone without sinne.

CHriste in the trueth of our nature, was made lyke vnto vs in al thinges (sinne only except) from which he was clearey 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. Iohn sayeth) was not in hym. But al we the rest, (although baptized, and borne agayne in Christe) yet offende in many thinges, and if we say we haue no sinne, we deceaue our selues, and the trueth is not in vs.

Of sinne after Baptisme.16

NOT euery deadly sinne willingly commit­ted 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 re­ceaued the holy ghost, we may depart from grace geuen, and fall into sinne, and by the grace of God (we may) aryse agayne and amend our lyues. And therefore, they are to be comdemned, whiche say they can no more sinne as long as they lyue here, or denie the place of forgeuenesse to suche as truely repent.

Of predestination and election.17

PRedestination to lyfe, is the euerlastyng pur­pose of God, wherby (before the foundations of the world were layd) he hath constantly de­creed by his councell secrete to vs, to deliuer from curse and damnation, those whom he hath chosen in Christe out of mankynde, and to bryng them by Christe to euerlastyng saluation, as ves­sels made to honour. Wherfore they which be in­dued with so excellent a benefite of God, be called accordyng to Gods purpose by his spirite wor­kyng in due season: they through grace obey the callyng: they be iustified freely: they be made sonnes of God by adoption: they be made lyke [Page 12] the image of his onelye begotten sonne Iesus Christe: they walke religiously in good workes, and at length by gods mercy, they attaine to euer­lastyng felicitie.

As the godly consyderation of predestination, and our election in Christe, is full of sweete, pleasaunt, and vnspeakeable comfort to godly per­sons, and such as feele in them selues the working of the spirite of Christe, mortifying the workes of the fleshe, & their earthlye members, and drawing vp their mynde to hygh and heauenly thinges, as­well because it doth greatly establyshe and con­firme their fayth of eternall saluation to be en­ioyed through Christ, as because it doth feruently kindle their loue towardes God: So, for curious and carnal persons, lacking the spirite of Christe, to haue continually before their eyes the sentence of Gods predestination, is a most daungerous downefall, whereby the deuyll doth thrust them either into desperation, or into rechelesnesse of most vncleane liuing, no lesse perilous then despe­ration.

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 wyl of God is to be folowed, which we haue expreslye declared vnto vs in the worde of God.

Of obtaynyng eternall saluation, on­ly 18 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 holy scripture doth set out vnto vs onely the name of Iesus Christe, whereby men must be saued.

Of the Church.19

THe visible Church of Christe, is a congrega­tion of faythfull men, in the which the pure worde of God is preached, and the Sacra­mentes 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.

Of the aucthoritie of the Church.20

THE Church hath power to decree Rites or Ceremonies, and aucthoritie in controuer­sies of fayth: And yet it is not lawfull for the Church to ordayne any thyng that is contrarie to [Page 14] Gods worde written, neyther may it so expounde one place of scripture, that it be repugnaunt to another. Wherefore, although the Churche be a witnesse and a keper of holy writ: yet, as it ought not to decree any thing agaynst the same, so be­sides the same, ought it not to enforce any thing to be beleued for necessitie of saluation.

21 Of the aucthoritie of generall Counselles.

GEnerall Counsels may not be gathered to­gether without the commaundement and wyll of princes. And when they be gathered together (forasmuche as they be an assemblie of men, wherof all be not gouerned with the spirite & word of God) they may erre, and sometyme haue erred, euen in thinges parteynyng vnto God. Wherfore, thinges ordayned by them as necessary to saluation, haue neyther strength nor aucthori­tie, vnlesse it may be declared that they be taken out of holy Scripture.

22 Of Purgatorie.

THE Romishe doctrine concernyng purgato­rie, pardons, worshipping and adoration as­well of images, as of reliques, and also inuo­cation of Saintes, is a fonde thing, vainly inuen­ted, and grounded vpon no warrantie of Scrip­ture, but rather repugnaunt to the worde of God.

Of ministryng in the congre­gation.23

IT is not lawful for any man to take vpon hym the office of publique preachyng, or ministring 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 mini­sters into the Lordes vineyarde.

Of speakyng in the congrega­tion,24 in such a tongue as the peo­ple vnderstandeth.

IT is a thing playnely repugnaunt to the worde of God, & the custome of the primitiue Churche, to haue publique prayer in the Churche, or to minister the Sacramentes in a tongue not vn­derstanded of the people.

Of the Sacramentes.25

SAcramentes ordayned of Christe, be not onely badges or tokēs of Christian mens profession: but rather they be certaine sure witnesses and effectuall signes of grace and Gods good wyll to­wardes vs, by the which he doth worke inuisiblie [Page 16] in vs, and doth not only quicken, but also streng­then and confirme our fayth in hym.

There are two Sacramentes ordayned 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 folow­ing 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 ordayned of Christ to be gased vpon, or to be caryed about: but that we should duely vse them. And in such only, as worthyly receaue the same, they haue a whole­some effect or operation: But they that receaue them vnworthyly, purchase to them selues dam­nation, as S. Paul sayth.

26 Of the vnworthynesse of the mini­sters, which hinder not the effect of the Sacramentes.

ALthough in the visible Churche the euyl be euer myngled with the good, & sometime the euyll haue cheefe aucthoritie in the ministra­tion [Page 17] of the worde & Sacramentes: yet forasmuch as they do not the same in their owne name but in Christes, and do minister by his commission and aucthoritie, we may vse their ministerie, both in hearing the word of God, & in the receauing of the Sacramentes. Neither is ye effecte of Christes ordinaunce taken away by their wickednesse, nor the grace of Gods gyftes diminished from such as by fayth & ryghtly do receaue the Sacramentes ministred vnto them, which be effectuall, because of Christes institution and promise, although they be ministred by euyll men.

Neuerthelesse, it apparteyneth to the discipline of the Churche, that enquirie be made of euyl mi­nisters, and that they be accused by those that haue knowledge of their offences: and finally, be­yng founde gyltie by iust iudgement, be deposed.

Of Baptisme.27

BAptisme is not only a signe of profession, and marke of difference, whereby Christian men are discerned from other that be not christe­ned: but is also a signe of regeneration or newe byrth, whereby as by an instrument, they that receaue baptisme rightly, 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 confyrmed: and grace increased by vertue of pray­er [Page 18] vnto God. The baptisme of young children, is in any wyse to be retayned in the Churche, as most agreable 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 a­mong them selues one to another: but ra­ther it is a Sacrament of our redemption by Christes death. Insomuch that to suche as ryght­lie, worthyly, and with fayth receaue the same, the bread whiche we breake is a partrakyng of the body of Christe, and likewyse the cuppe of bles­sing, is a parttakyng of the blood of Christe.

Transubstantiation (or the chaunge of the sub­staunce of bread and wine) in the Supper of the Lorde, can not be proued by holye writ: but is re­pugnaunt to the playne wordes of scripture, ouerthroweth the nature of a Sacrament, and hath geuen occasion to many superstitions.

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

The Sacrament of the Lordes Supper was not by Christes ordinaunce reserued, caryed a­bout, lyfted vp, or worshipped.

Of the wicked which do not eate the body of Christe in the vse of the Lordes Supper.29

THE wicked, and suche as be voyde of a liue­lye fayth, although they do carnally and vi­sibly presse with their teeth (as Saint Au­gustine sayth) the Sacrament of the bodye and blood of Christ: yet in no wyse are they partakers of Christe, but rather to their condemnation do eate and drinke the signe or Sacrament of so great a thing.

Of both kindes.30

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 alike.

Of the one oblation of Christe fini­shed vppon the Crosse.31

THE offering of Christ once made, is the per­fect redemption, propiciation, and satisfacti­on for all the sinnes of the whole worlde, both originall and actuall, and there is none o­ther satisfaction for sinne, but that alone. Where­fore the sacrifices of Masses, in the which it was commonly said that the Priestes did offer Christe [Page 20] for the quicke and the dead, to haue remission of payne or gylt, were blasphemous fables, and daungerous deceites.

32 Of the mariage of Priestes.

BYshops, Priestes, and Deacons, are not com­maunded by Gods lawe eyther to vowe the estate of single lyfe, or to abstayne from mari­age. Therefore it is lawfull also for them, as for all other Christian men, to mary at their 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 vni­tie of the Churche, and excommunicated, ought to be taken of the whole multitude of the faythfull as an Heathen and Publicane, vntill he be openly reconciled by penaunce, and recea­ued into the Churche by a iudge that hath auc­thoritie thereto.

34 Of the traditions of the Churche.

IT is not necessarie that traditions and ceremo­nies be in al places one, or vtterly like, for at all [Page 21] times they haue ben diuerse, and may be chaun­ged accordyng to the diuersitie of Countreys, times, and mens maners, so that nothing be or­deyned against Gods worde. Whosoeuer through his priuate iudgement, wyllyngly and purposely doth openly breake the traditions and ceremo­nies of the Church, which be not repugnaunt to the worde of God, and be ordayned and approued by common aucthoritie: ought to be rebuked openly, (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 or nationall Churche, hath aucthoritie to ordaine, chaunge, and abolishe ce­remonies or rites of the Churche ordeyned onlye by mans aucthoritie, so that all thinges be done to edifiyng.

Of Homilies.35

THE seconde booke of Homilies, the seuerall titles wherof we haue ioyned vnder this ar­ticle, doth conteyne a godly and wholesome doctrine, and necessarie for these tymes, as doth the former booke of Homilies, whiche were set foorth in the time of Edwarde the sixt: and there­fore we iudge them to be read in Churches by the Ministers diligently, and distinctly, that they may be vnderstanded of the people.

Of the names of the Homilies.
  • [Page 22]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 time of [Page 23] Edwarde the sixt, and confyrmed at the same tyme by aucthoritie of Parliament, doth con­teyne all thinges necessarie to suche consecration and orderyng: neyther hath it any thyng, that of it selfe is superstitious or vngodly. And there­fore, whosoeuer are consecrate or ordered accor­dyng to the rites of that booke, sence the seconde yere of the aforenamed king Edwarde, vnto this time, or hereafter shalbe consecrated or ordered accordyng to the same rites, we decree all such to be ryghtly, orderly, and lawfully consecrated and ordered.

Of the Ciuill Magistrates.37

THe Queenes Maiestie hath the cheefe pow­er in this Realme of Englande, and other her dominions, vnto whom the cheefe go­uernment of all estates of this Realme, whether they be Ecclesiasticall or Ciuile, in all causes doth apparteine, 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 vn­derstande the mindes of some slaunderous folkes to be offended: we geue not to our princes the mi­nistring either of Gods word, or of Sacraments, the which thing the Iniunctions also lately set forth by Elizabeth our Queene, doth most plain­lie testifie: But that only prerogatiue whiche we see to haue ben geuen alwayes to all godly Prin­ces [Page 24] in holy Scriptures by God him selfe, that is, that they should rule all estates and degrees com­mitted to their charge by God, whether they be Ecclesiasticall or Temporall, and restraine with the ciuill sworde the stubberne and euyll doers.

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

The lawes of the Realme may punishe Chri­stian men with death, for heynous and greeuous offences.

It is lawfull for Christian men, at the com­maundement of the Magistrate, to weare wea­pons, and serue in the warres.

38 Of Christian mens goodes, which are not common.

THE ryches and goodes of Christians are not common, as touching the ryght, title, and possession of the same, as certayne Ana­baptistes do falsely boast. Notwithstandyng eue­ry man ought of suche thinges as he possesseth, li­berally to geue almes to the poore, accordyng to his habilitie.

39 Of a Christian mans othe.

AS we confesse that vayne and rashe swea­ring is forbidden Christian men by our lord Iesus Christe, and Iames his Apostle: So [Page 25] we iudge that Christian religion doth not prohi­bite, but that a man may sweare when the Ma­gistrate requireth, in a cause of faith and charitie, so it be done accordyng to the prophetes teaching, in iustice, iudgement, and trueth.

The Ratification.40

THIS Booke of Articles before re­hearsed, is agayne approued, and allowed to be holden and execu­ted within the Realme, by the as­cent and consent of our Soue­raigne Ladye Elizabeth, by the grace of GOD, of Englande, Fraunce, and Ire­lande Queene, defender of the fayth. &c. VVhich Articles were deliberately read, and confirmed a­gayne by the subscription of the handes of the Ar­chbyshop 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.

The Table.

  • 1 Of fayth in the Trinitie.
  • 2 Of Christe the sonne of GOD.
  • 3 Of his goyng downe into hell.
  • 4 Of his Resurrection.
  • 5 Of the holy ghost.
  • 6 Of the sufficiencie of the Scripture.
  • 7 Of the olde Testament.
  • 8 Of the three Credes.
  • 9 Of originall sinne.
  • 10 Of free wyll.
  • 11 Of Iustification.
  • 12 Of good workes.
  • 13 Of workes before iustification.
  • 14 Of workes of supererogation.
  • 15 Of Christe alone without sinne.
  • 16 Of sinne after Baptisme.
  • 17 Of predestination and election.
  • 18 Of obtayning saluation by Christe.
  • 19 Of the Churche.
  • 20 Of the aucthoritie of the Churche.
  • 21 Of the aucthoritie of generall Counsels.
  • 22 Of Purgatorie.
  • 23 Of ministring in the congregation.
  • 24 Of speakyng in the congregation.
  • 25 Of the Sacramentes.
  • 26 Of the vnworthynesse of the Ministers.
  • 27 Of Baptisme.
  • 28 Of the Lordes supper.
  • 29 Of the wicked whiche eate not the body of Christe.
  • [Page]30 Of both kyndes.
  • 31 Of Christes one oblation.
  • 32 Of the mariage of Priestes.
  • 33 Of excommunicate persons.
  • 34 Of traditions of the Churche.
  • 35 Of Homilies.
  • 36 Of consecration of Ministers.
  • 37 Of ciuill Magistrates.
  • 38 Of christian mens goods.
  • 39 Of a christian mans othe.
  • 40 Of the ratification.

¶ Imprinted at Lon­don in Powles Churchyard, by Ri­charde Iugge and Iohn Cawood, Printers to the Queenes Maiestie, in Anno Domini. 1571.

* Cum priuilegio Regiae maiestatis.

LOVE KEPYTH THE LAWE OBEYETH THE KYNGE AND IS GOOD TO THE COMMEN WELTHE

PRVDENCIA IVSTICIA PRO LEGE REGE ET GREGE

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