1. Of faith in the holy TRINITY.

THere is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wis­dome, and goodnesse, 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 Sonne, and the holy Ghost.

2. Of the Word or Sonne of God, which was made very man.

THe Sonne, which is the Word of the Father, begotten from everlasting of the Father, the very and eternall God of one substance with the Father, took mans nature in the wombe of the blessed Virgin of her substance: so that two whole and perfect natures, that is to say, the Godhead and manhood, were ioyned together in one person, [Page] never to be devided, whereof is one Christ, very God and very man, who truely suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not onely for originall guilt, but al­so for actuall sinnes of men.

3. ¶ Of the going down of Christ into Hell.

AS Christ died for us, and was buried: so also is it to be beleeved, that he went down into hell.

4. ¶ Of the resurrection of Christ.

CHrist did truely rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of mans nature, wherewith he ascended into heaven, and there sit­teth, untill he return to judge all men at the last day.

5. ¶ Of the holy Ghost.

THe holy Ghost, proceeding from the father and the Sonne, is of one Substance, Majestie and Glory, with the Father and the Sonne, very and eternall God.

6. ¶ Of the sufficiencie 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 beleeved as [Page] an Article of the faith, or be thought requisite or necessary to salvation. In the name of the holy Scripture, we do understand those Canonicall Books of the Old and New Testament, of whose authority was never any doubt in the Church.

• GEnesis.
• Exodus.
• Leviticus.
• Numeri.
• Deuteronomium.
• Iosue.
• Iudges.
• Ruth.
• The 1. Book of Samuel.
• The 2. Book of Samuel.
• The 1. Book of Kings.
• The 2. Book of Kings.
• The 1. Book of Chron.
• The 2. Book of Chron.
• The 1. Book of Esdras.
• The 2. Book of Esdras.
• The Book of Hester.
• The Book of Iob.
• The Psalmes.
• The Proverbs.
• Ecclesiast. or Preacher.
• Cantica, or songs of Solom.
• 4. Prophets the greater.
• 12. Prophets the lesse.

And the other Books (as Hierome saith) the Church doeth read for example of life and instruction of manners: but yet doeth it not apply them to esta­blish any doctrine; Such are these following.

• The 3. Book of Esdras.
• The 4. Book of Esdras.
• The Book of Tobias.
• The Book of Iudeth.
• The rest of the Book of Hester.
• The Book of Wisdome.
• Iesus the sonne of Sirach.
• Baruch the Prophet.
• The song of the three chil­dren.
• The Story of Susanna.
• Of Bell and the Dragon.
• The prayer of Manasses.
• The 1. Book of Maccabees.
• The 2. Book of Maccabees.

[Page]All the Books of the New Testament, as they are commonly received, we do receive and account hem Canonicall.

7. 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 mankinde by Christ, who is the onely Mediator between God and man, being both God and man. Wherefore they are not to be heard which feigne that the old fathers did look onely for transitory promises. Although the Law given from God by Moses, as touching Ceremo­nies and Rites, do not binde Christian men, nor the civill precepts thereof ought 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 Morall.

8. Of the three Creeds.

THe three Creeds, Nice Creed, Athanasius Creed, and that which is commonly called the Apostles Creed, ought thorowly to be received and beleeved: for they may be proved by most certain warrants of holy Scripture.

9. Of originall birth or sinne.

ORiginall sinne 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 [Page] man, that naturally is ingendred of the off-spring of Adam, whereby man is very farre gone from ori­ginall righteousnesse, and is of his own nature en­clined to evill, so that the flesh lusteth alwayes con­trary to the spirit, and therefore in every person born into this world, it deserveth Gods 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 wisdome, 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 beleeve and are baptized, yet the Apostle doth confesse, that concupiscence and lust, hath of it self the nature of sinne.

10. Of free-will.

THe condition of man after the fall of Adam, is such, that he cannot turn and prepare himself by his own naturall 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, and working with us, when we have that good will.

11. Of the Iustification of man.

WE are accounted righteous before God, onely for the merit of our Lord and Saviour Ie­sus Christ by faith, and not for our own works, or deservings. Wherefore, that we are justified by [Page] faith onely, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Iustification.

12. ¶ Of good works.

ALbeit that good works, which are the fruits of faith, and follow after Iustification, cannot put away our sinnes, and endure the severity of Gods Iudgement, 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 knowen, as a tree discerned by the fruit.

13. ¶ Of works before Iustification.

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 Iesu Christ, neither do they make men meet to receive grace, or (as the School-Authors say) de­serve grace of congruitie: 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 sinne.

14. ¶ Of works of Supererogation.

VOluntary works besids, over and above Gods Commandments, which they call works of Supererogation, cannot be taught with our arrogancie and impietie. For by them men [Page] do declare that they do not onely render unto God as much as they are bound to do, but that they do more for his sake, then of bounden duety is requi­red: Whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.

15. Of Christ alone without sinne.

CHrist in the truth of our nature, was made like unto us in all things (sinne onely except) from which he was clearly void, both in his flesh, and in his Spirit. He came to be a Lambe without spot, who by sacrifice of himself once made, should take away the sinnes of the world: and sinne (as Saint John saith) 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 sinne, we deceive our selves, and the truth is not in us.

16. Of sinne after Baptisme.

NOt every deadly sinne willingly committed af­ter Baptisme, is sinne against the holy Ghost, and unpardonable. Wherfore the grant of repen­tance is not to be denyed to such as fall into sinne after Baptisme. After we have received the holy Ghost, we may depart from grace given, and fall in­to sinne, and by the grace of God (we may) arise a­gain, and amend our lives. And therfore they are to be condemned, which say they can no more sinne as long as they live heer, to denie the place of for­givenesse to such as truely repent.

17. 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 counsell, secret to us, to deliver from curse and dam­nation, those whom he hath chosen in Christ out of mankinde, and to bring them by Christ to everlast­ing salvation, as vessels made to honour. Where­fore they which be indued with so excellent a bene­fit of God, be called according to Gods purpose by his Spirit working in due season: they through grace obey the calling: they be justified freely: they be made sonnes of God by adoption: they be made like the Image of his onely begotten Sonne Iesus Christ: they walk religiously in good works, and at length by Gods mercy they attain to everlasting felicitie.

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 minde to high and heavenly things, as wel because it doeth greatly establish and confirme their faith of eternall salvation, to be enjoyed through Christ, as because it doeth fervently kindle their love to­wards God: So, for curious and carnall persons, lacking the Spirit of Christ, to have continually be­fore their eyes the sentence of Gods predestination, is a most dangerous downfall, whereby the devill [Page] doeth thrust them either into desperation, or into wretchlesnesse of most unclean living, no lesse pe­rilous then desperation.

Furthermore, we must receive Gods 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 expresly declared unto us in the Word of God.

18. Of obtaining eternall Salvation only by the Name of Christ.

THey also are to be had accursed, that presume to say, that every man shall bee 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 Iesus Christ, whereby men must be saved.

19. Of the Church.

THe visible Church of Christ is a congregation of faithfull men, in the which the pure Word of God is preached, and the Sacraments be duly ministred, according to Christs ordinance, in all those things that of necessity are requisite to the same.

As the Church of Hierusalem, 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.

20. Of the authoritie of the Church.

THe Church hath power to decree Rites or Cere­monies, and authoritie in controversies of faith: And yet it is not lawfull for the Church to ordaine any thing that is contrary to Gods Word written, neither may it so expound one place of Scripture, that it be repugnant to an other. Wherefore al­though the Church be a witnes and a keeper of holy Writ, yet as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be beleeved for necessitie of salvation.

21. Of the authority of generall Councels.

GEnerall Councels 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 and Word of God) they may erre, and sometime have erred, even in things pertaining unto God. Wherefore things or­dained by them as necessary to salvation, have nei­ther strength nor authoritie, unlesse it may be de­clared that they be taken out of holy Scripture.

22. Of purgatorie.

THe Romish doctrine concerning Purgatorie, Pardons, worshipping and adoration, aswell of Images, as of Reliques, and also invocation of [Page] Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but ra­ther repugnant to the Word of God.

23. Of ministring in the Congregation.

IT is not lawfull for any man to take upon him the office of publike preaching, or ministring the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men, who have publike authoritie given unto them in the Congregation, to call and send Ministers into the Lords vineyard.

24. Of speaking in the Congregation, in such a tongue as the people understandeth.

IT is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publique prayer in the Church, or to mini­ster the Sacraments in a tongue not understan­ded of the people.

25. Of the Sacraments.

SAcraments ordeined of Christ, be not onely badges or tokens of Christian mens profession: but rather they be certain sure witnesses, and effec­tuall signes of grace and Gods good will towards us, by the which hee doth work invisibly in us, [Page] and doth not only quicken, but also stengthen and confirm our faith in him.

There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptisme, and the Supper of the Lord.

Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Ma­trimony, and extream Vnction, 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 Baptisme and the Lords Supper, for that they have not any visible signe or ceremony ordained of God.

The Sacraments were not ordained of Christ to be gazed 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 wholsome ef­fect or operation: But they that receive them un­worthily, purchase to themselves damnation, as S. Paul saith.

26. Of the unworthinesse of the Ministers, which hinder not the effect of the Sacraments.

ALthough in the visible Church the evill be ever mingled with the good, and sometime the evill have chief authority in the ministration of the Word and Sacraments: yet forasmuch as they do not the same in their own name, but in Christs, and do minister by his commission and authoritie, we may vse their ministrie, both in hearing the Word of God, and in the receiving of the Sacra­ments. [Page] Neither is the effect of Christs ordinance taken away by their wickednesse, nor the grace of Gods gifts diminished from such, as by faith, and rightly do receive the Sacraments ministred un­to them, which be effectuall, because of Christs insti­tution and promise, although they be ministred by evill men.

Neverthelesse, it appertaineth to the discipline of the Church, that enquiry bemade of evil Ministers, and that they be accused by those that have know­ledge of their oftences: and finally being found guilty, by just judgement be deposed.

27. Of Baptisme.

BAptisme is not onely a signe of profession, and mark of difference, whereby Christian men are discerned from others that be not Christned: but it is also a signe of Regeneration or new birth, whereby, as by an instrument, they that receive Baptisme rightly, are grafted into the Church: the promises of the forgivenesse of sinne, and of our a­doption to be the sonnes of God, by the holy Ghost, are visibly signed and sealed: faith is confirmed: and grace increased by vertue of prayer unto God. The Baptisme of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

28. Of the Lords Supper.

THe Supper of the Lord is not onely a signe of the love that Christians ought to have among [Page] themselves one to another: but rather it is a Sa­crament of our redemption by Christs 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) in the Supper of the Lord, cannot be proved by holy Writ: but it 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 spiri­tuall 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 Christs ordinance reserved, carried about, lifted up, or worshipped.

29. Of the wicked which eat not 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 presse with their teeth (as S. 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 signe or Sa­crament of so great a thing.

30. Of both kindes.

THe Cup of the Lord is not to be denied to the Lay people. For both the parts of the Lords Sacrament, by Christs ordinance and command­ment, ought to be ministred to all Christian men alike.

31. Of the one oblation of Christ finished upon the Crosse.

THe offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sinnes of the whole world, 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 Priests did offer Christ for the quick and the dead, to have remission of pain or guilt, were blas­phemous fables, and dangerous deceits.

32. Of the mariage of Priests.

BIshops, Priests, and Deacons, are not command­ed by Gods Law, either to vow the estate of single life, or to abstain from marriage: Therefore it is lawfull also for them, as for all other Christi­an men, to marrie at their own discretion, as they shall judge the same to serve better to godlinesse.

33. Of excommunicate persons, how they are to be avoyded.

THat person which by open denuntiation of the Church, is rightly cut off from the unitie of the [Page] Church, and excommunicated, ought to be taken of the whole multitude of the faithfull as an Hea­then and Publicane, untill he be openly reconciled by Penance, and received into the Church by a Iudge that hath authoritie thereunto.

34. 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 beene divers, and may be changed according to the diversitie of Countries, times, and mens maners, so that nothing be ordained against Gods Word. Whosoever through his private judge­ment, willingly and purposely doeth openly breake the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authoritie, ought 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 authori­tie of the Magistrate, and woundeth the conscien­ces of the weak brethren.

Every particular or nationall Church, hath au­thoritie to ordain, change, and abolish Ceremonies or rites of the Church, ordained only by mans au­thoritie, so that all things be done to edifying.

35. Of Homilies.

THe second Book of Homilies, the severall titles whereof we have ioyned under this Article, doth contain a godly and wholsome Doctrine, [Page] and necessarie for these times, as doeth 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.

• 1 OF the right use of the Church.
• 2 Against perill of Idolatry.
• 3 Of repairing and keeping clean of Churches.
• 4 Of good Works, first of Fasting.
• 5 Against gluttony and drunkennesse.
• 6 Against excesse of apparell.
• 7 Of Prayer.
• 8 Of the place and time of Prayer.
• 9 That common Prayers and Sacraments ought to be ministred in a known tongue.
• 10 Of the reverent estimation of Gods Word.
• 11 Of almes 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 dayes.
• 18 Of the state of Matrimonie.
• 19 Of Repentance.
• 20 Against idlenesse.
• 21 Against Rebellion.

36. 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 authoritie of Parlia­ment, doth contain all things necessary to such Consecration and ordering: neither hath it any thing, that of it self is superstitious and ungodly. And therefore, whosoever are consecrated or ordered according to the Rites of that Book, since the se­cond yeer of the afore-named King Edward, unto this time, or hereafter shall be consecrated, or order­ed according to the same Rites, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.

37. Of the civill Magistrates.

THe Queens Majestie hath the chiefe power in this Realm of England, and other her Do­minions, unto whom the chief government of all Estates of this Realm, whether they be Ecclesiasti­call or Civill, in all causes doth appertain, and is not, nor ought to be subject to any forrein Iu­risdiction.

Where we attribute to the Queens Majestie the chief government, by which Titles we under­stand the mindes of some slanderous folks to be offended: we give not to our Princes the mini­string, either of Gods word, or of the Sacraments, the which thing the Injunctions also lately set [Page] forth by Elizabeth our Queene do most plainly te­stifie: but that onely prerogative which we see to have been given alwayes 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 Ecclesiasticall or Temporall, and restrain with the Civill sword the stubborne and evill doers.

The Bishop of Rome hath no Iurisdiction in this Realm of England.

The Lawes of the Realm may punish Christi­an men with death, for heinous and greivous of­fences.

It is lawfull for Christian men, at the command­ment of the Magistrate, to wear weapons, and serve in the warres.

38. Of Christian mens 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 falsly boast. Notwithstanding, every man ought of such things as he possesseth, liberally to give almes to the poor, according to his ability.

39. Of a Christian mans oath.

As we confesse that vain and rash swearing is forbidden Christian men by our Lord Iesus Christ, and Iames his Apostle: So we judge that Christian Religion doth not prohibite, but that a [Page] man may swear when the Magistrate requireth, in a cause of faith and charitie, so it be done according to the Prophets teaching, in justice, judgement, and trueth.

40. The Ratification.

THis Book of Articles before rehearsed, is again approved, and allowed to be holden and exe­cuted within the Realm, by the assent and con­sent of our Sovereigne Lady ELIZABETH by the grace of God of England, France and Ireland Queen, Defender of the Faith, &c. Which Articles were delibe­rately read, and confirmed again by the subscription of the hand of the Arch-bishop and Bishops of the upper House, and by the subscription of the whole Clergie in the nether House in their Convocation, in the yeer of our Lord 1571.