Ten Articles (1536)

I. Of the principal articles of faith

FIRST, As touching the chief and principal articles of our faith, sith it is thus agreed as hereafter followeth by the whole clergy of this our realm, we will, that all bishops and preachers shall instruct and teach our people, by us committed to their spiritual charge, that they ought and must most constantly believe and defend all those things to be true, which be comprehended in the whole body and canon of the Bible, and also in the three Creeds or symbols, whereof one was made by the apostles, and is the common creed which every man useth -, the second was made in the holy council of Nice, and is said daily in the mass; and the third was made by Athanasius, and is comprehended in the Psalm Quicimqiie vult: and that they ought and must take and interpret all the same things according to the selfsame sentence and interpretation, which the words of the selfsame creeds or symbols do purport, and the holy approved doctors of the church do entreat and defend the same.

Item, That they ought and must repute, hold, and take all the same things for the most holy, most sure, and most certain, and infallible words of God, and such as neither ought, ne can be altered or convelled by any contrary opinion or authority. Itenii That they ought and must believe, repute, and take all the articles of our faith contained in the said creeds to be so necessary to be believed for man's salvation, that whosoever being taught will not believe them as is aforesaid, or will obstinately affirm the contrary of them, he or they cannot be the very members of Christ and his spouse the church, but be very infidels or heretics, and members of the Devil, with whom they shall perpetually be damned.

Item, That they ought and must most reverently and religiously observe and keep the selfsame words, according to the very same form and manner of speaking, as the articles of our faith be already conceived and expressed in the said creeds, without altering in any wise, or varying from the same.

Item, That they ought and must utterly refuse and condemn all those opinions contrary to the said articles, which were of long time past condemned in the four holy councils, that is to say, in the council of Nice, Constantinople, Ephesus, and Chalcedonense, and all other sith that time in any point consonant to the same.

Compare: Article VI, Article VIII

II. The sacrament of Baptism

SECONDLY, As touching the holy sacrament of baptism, we will that all bishops and preachers shall instruct and teach our people committed by us unto their spiritual charge, that they ought and must of necessity believe certainly all those things, which hath been always by the whole consent of the church approved, received, and used in the sacrament of baptism j that is to say, that the sacrament of baptism was instituted and ordained in the New Testament by our Saviour Jesus Christ, as a thing necessary for the attaining of everlasting life, according to the saying of Christ, Nisi guis renatus fuerit ex aqua et Spiritu Sancto, non potest intrare in regnum ccelorum.

Item, That it is offered unto all men, as well infants as such as have the use of reason, that by baptism they shall have remission of sins, and the grace and favour of God, according to the saying of John, Qui crediderit et baptizatusfuerit salvus erit.

Item, That the promise of grace and everlasting life, which promise is adjoined unto the sacrament of baptism, pertaineth not only unto such as have the use of reason, but also to infants, innocents, and children; and they ought therefore and must needs be baptized: and that by the sacrament of baptism they do also obtain remission of their sins, the grace and favour of God, and be made thereby the very sons and children of God, insomuch as infants and children dying in their infancy shall undoubtedly be saved thereby, or else not.

Item, That infants must needs be christened because they be born in original sin, which sin must needs be remitted; which cannot be done but by the sacrament of baptism, whereby they receive the Holy Ghost, which exerciseth his grace and efficacy in them, and cleanseth and purifieth them from sin by his most secret virtue and operation.

Item, That children or men once baptized, can, ne ought ever to be baptized again.

Item, That they ought to repute and take all the anabaptists' and the Pelagians' opinions contrary to the premises, and every other man's opinion agreeable unto the said anabaptists' or the Pelagians' opinions in this behalf, for detestable heresies, and utterly to be condemned.

Item, That men or children having the use of reason, and willing and desiring to be baptized, shall, by the virtue of that holy sacrament, obtain the grace and remission of all their sins, if they shall come thereunto perfectly and truly repentant and contrite of all their sins before committed, and also perfectly and constantly confessing and believing all the articles of our faith, according as it was mentioned in the article before, or else not. And finally, if they shall also have firm credence and trust in the promise of God adjoined to the said sacrament, that is to say, that in and by this said sacrament, which they shall receive, God the Father giveth unto them, for his Son Jesus Christ's sake, remission of all their sins, and the grace of the Holy Ghost, whereby they be newly regenerated and made the very children of God, according to the saying of Christ and his apostle St. Peter, Poenitentiam agite et haptizetur unusquisque vestrum in nomine Jesu Christi in remissiq7iem peccatomm, et accipietis donum Spiritus Sancti; and according also to the saying of St. Paul ad Titum 3. Non ex operibus jiistiticB qua fecimus noSy sed secioidum suam misericordiam, salvos nos fecit per lavacrum regenerationis et renovationis Spiritus Sancti, quern effudit in nos opulenter per Jesum Christum Servatorem nostrum, ut justificati illius gratia hceredes efficiamur juxta spem vitcB cetemcB.

Compare: Article XXVII

III. The sacrament of Penance

THIRDLY, Concerning the sacrament of penance, we will that all bishops and preachers shall instruct and teach our people committed by us unto their spiritual charge, that they ought and must most constantly believe, that that sacrament was instituted of Christ in the New Testament as a thing so necessary for man's salvation, that no man which after his baptism is fallen again, and hath committed deadly sin, can, without the same, be saved, or attain everlasting life.

Item, That like as such men which after baptism do fall again into sin, if they do not penance in this life, shall undoubtedly be damned; even so whensoever the same men shall convert themselves from the said naughty life, and do such penance for the same as Christ requireth of them, they shall without doubt attain remission of their sins, and shall be saved.

Item, That this sacrament of perfect penance which Christ requireth of such manner of persons, consisteth of three parts, that is to say, contrition, confession, with the amendment of the former life, and a new obedient reconciliation unto the laws and will of God, that is to say, exterior acts in works of charity according as they be commanded of God, which be called in scripture, fructus digni pcBuitentia. Furthermore, as touching contrition, which is the first part, we will that all bishops and preachers shall instruct and teach our people committed by us unto their spiritual charge, that the said contrition consisteth in two special parts, which must always be conjoined together, and cannot be dissevered; that is to say, the penitent and contrite man must first knowledge the filthiness and abomination of his own sin, whereunto he is brought by hearing and considering of the will of God declared in his laws, and feeling and perceiving in his own conscience that God is angry and displeased with him for the same; he must also conceive not only great sorrow and inward shame that he hath so grievously offended God, but also great fear of God's displeasure towards him, considering he hath no works or merits of his own, which he may worthily lay before God, as sufficient satisfaction for his sins; which done, then afterwards with this fear, shame and sorrow must needs succeed and be conjoined, the second part, viz. a certain faith, trust and confidence of the mercy and goodness of God, whereby the penitent must conceive certain hope and faith that God will forgive him his sins, and repute him justified, and of the number of his elect children, not for the worthiness of any merit or work done by the penitent, but for the only merits of the blood and passion of our Saviour Jesus Christ.

Item, That this certain faith and hope is gotten and also confirmed, and made more strong by the applying of Christ's words and promise, of his grace and favour contained in his gospel, and the sacraments instituted by him in the New Testament; and therefore to attain this certain faith, the second part of penance is necessary, that is to say, confession to a priest, if it may be had; for the absolution given by the priest was instituted of Christ to apply the promises of God's grace and favours to the penitent. Wherefore as touching confession, we will that all bishops and preachers shall instruct and teach our people committed by us to their spiritual charge, that they ought and iiiust certainly believe that the words of absolution pronounced by the priest, be spoken by the authority given to him by Christ in the gospel.

Item, That they ought and must give no less faith and credence to the same words of absolution so pronounced by the ministers of the church, than they would give unto the very words and voice of God himself if he should speak unto us out of heaven, according to the saying of Christ, Quorum remiseritis j)eccata, &c. et qui vos audit me audit.

Item, That in no ways they do contemn this auricular confession which is made unto the ministers of the church, but that they ought to repute the same as a very and expedient and necessary mean, whereby they may require and ask this absolution at the priest's hands, at such time as they shall find their consciences grieved with mortal sin, and have occasion so to do, to the intent they may thereby attain certain comfort and consolation of their consciences. As touching the third part of penance, we will that all bishops and preachers shall instruct and teach our people committed by us to their spiritual charge, that although Christ and his death be the sufficient oblation, sacrifice, satisfaction, and recompence, for the which God the Father forgiveth and remitteth to all sinners not only thdr sin, but also eternal pain due for the same; yet all men truly penitent, contrite, and confessed, must needs also bring forth the fruits of penance, that is to say, prayer, fasting, almsdeeds, and must make restitution or satisfaction in vdll and deed to their neighbour, in such things as they have done them wrong and injury in, and also must do all other good works of mercy and charity, and express their obedient will in the executing and fulfilling of God's commandments outwardly, when time, power, and occasion shall be ministered unto them, or else they shall never be saved; for this is the express precept and commandment of God, Agile fructus dignos poenit entice; and St. Paul saith, Dehitores siimus; and in another place he saith, Castigo corpus jneiim et in servitutern redigo.

Item, That these precepts and works of charity be necessary works to our salvation, and God necessarily requireth that every penitent man shall perform the same, whensoever time, power, and occasion shall be ministered unto him so to do.

Item, That by penance and such good works of the same, we shall not only obtain everlasting life, but also we shall deserve remission or mitigation of these present pains and afflictions in this world, according to the saying of St. Paul, Si 710S ipsi judicaremus, nan judicaremur a Domino; and Zacharias, Convertimini ad me, et ego convertar ad vos; et Esaias 58. Frange esiirienti panem tuum, &c. tunc eris velut hortus irrigiius. Hcec sunt inculcanda ecclesiis et ut exercitenttir ad bene operandum, et in hiis ipsis operibus exerceant et conjirment Jidem, petentes et expectantes a Deo mitigationem prcBsentium calamitatum.

Compare: Article XVI, Article XXV

IV. The sacrament of the Altar

FOURTHLY, As touching the sacrament of the altar, we will that all bishops and preachers shall instruct and teach our people committed by us unto their spiritual charge, that they ought and must constantly believe, that under the form and figure of bread and wine, which we there presently do see and perceive by outward senses, is verily, substantially, and really contained and comprehended the very selfsame body and blood of our Saviour Jesus Christ, which was born of the Virgin Mary, and suffered upon the cross for our redemption 3 and that under the same form and figure of bread and wine the very selfsame body and blood of Christ is corporally, really, and in the very substance exhibited, distributed, and received of all them which receive the said sacrament; and that therefore the said sacrament is to be used with all due reverence and honour, and that every man ought first to prove and examine himself, and religiously to try and search his own conscience, before he shall receive the same; according to the saying of St. Paul, Quisquis ederit panem himc aut hiherit de ])ocnlo Domini indig^ne, reus erit corporis et sanguinis Domini; jrrobet autem seipsum homo, et sic de payte illo edat et de pociilo illo bibat; nam qui edit aut bibit indig?ie, judicium sibi ipsi manducat et bibit, noti dijudicans corpus Domini.

Compare: Article XXVIII

V. Justification

%IustiJication.

FIFTHLY, As touching the order and cause of our justification, we will that all bishops and preachers shall instruct and teach our people committed by us unto their spiritual charge, that this word Justification signifieth remission of our sins, and our acceptation or reconciliation into the grace and favour of God, that is to say, our perfect renovation in Christ.

Item, That sinners attain this justification by contrition and faith joined with charity, after such sort and manner as we before mentioned and declared; not as though our contrition, or faith, or any works proceeding thereof, can worthily merit or deserve to attain the said justification; for the only mercy and grace of the Father, promised freely unto us for his Son's sake Jesus Christ, and the merits of his blood and his passion, be the only sufficient and worthy causes thereof; and yet that notwithstanding, to the attaining of the said justification, God requireth to be in us not only inward contrition, perfect faith, and charity, certain hope and confidence, with all other spiritual graces and motions, which, as we said before, must necessarily concur in remission of our sins, that is to say, our justification; but also he requireth and commandeth us, that after we be justified we must also have good works of charity, and obedience towards God, in the observing and fulfilling outwardly of his laws and commandments: for although acceptation to everlasting life be conjoined with justification, yet our good works be necessarily required to the attaining of everlasting life; and wc being justified, be necessarily bound, and it is our necessary duty to do good works, according to the saying of St. Paul, Debitores sumus non cami, ut secundum carnem vivamus. Nam si secuiulum camem vixerimus, moriemvr: sin autem spiritu facta corporis mortijicaverimusy vivemus; etenim quicunque spiritu Dei ducuntur, hi su7it Jilii Dei: and Christ saith. Si vis ad vitam ingredi, serva mandata; and St. Paul, de malis operibus, saith, Qui talia agunt regnum Dei nofi possidebunt. Wherefore \ye will that all bishops and preachers shall instruct and teach our people committed by us unto their spiritual charge, and God necessarily requireth of us to do good works commanded by him; and that not only outward and civil works, but also the inward spiritual motions and graces of the Holy Ghost; that is to say, to dread and fear God, to love God, to have firm confidence and trust in God, to invocate and call upon God, to have patience in all adversities, to hate sin, and to have certain purpose and will not to sin again, and such other like motions and virtues: for Christ saith, Nisi abundaverit justitia vestra plusquam Scribarum et Pharisceorum, non intrabitis in regmnn ccblorum; that is to say, we must not only do outward civil good works, but also we must have these foresaid inward spiritual motions, consenting and agreeable to the law of God.

Compare: Article XI, Article XII

VI. Of Images

AS touching images, truth it is that the same have been used in the Old Testament, and also for the great abuses of them sometimes destroyed and put down; and in the New Testament they have been also allowed, as good authors do declare. Wherefore we will that all bishops and preachers shall instruct and teach our people committed by us to their spiritual charge, how they ought and may use them. And first, that there may be attributed unto them, that they be representers of virtue and good example, and that they also be by occasion the kindlers and stirrers of men's minds, and make men often remember and lament their sins and offences, especially the images of Christ and our lady; and that therefore it is meet that they should stand in the churches, and none otherwise to be esteemed: and to the intent the rude people should not from henceforth take such superstition, as in time past it is thought that the same hath used to do, we will that our bishops and preachers diligently shall teach them, and according to this doctrine reform their abuses, for else there might fortune idolatry to ensue, which God forbid. And as for censing of them, and kneeling and offering unto them, with other like worshippings, although the same hath entered by devotion, and fallen to custom; yet the people ought to be diligently taught that they in no ways do it, nor think it meet to be done to the same images, but only to be done to God, and in his honour, although it be done before the images, whether it be of Christ, of the cross, or of our lady, or of any other saint beside.

Compare: Article XXII

VII. Of honouring of Saints

AS touching the honouring of saints, we will that all bishops and preachers shall instruct and teach our people committed by us unto their spiritual charge, that saints now being with Christ in heaven be to be honoured of Christian people in earth; but not with that confidence and honour which are only due unto God, trusting to attain at their hands that which must be had only of God; but that they be thus to be honoured, because they be known the elect persons of Christ, because they be passed in godly life out of this transitory world, because they already do reign in glory with Christ; and most specially to laud and praise Christ in them for their excellent virtues which he planted in them, for example, of and by them to such as are yet in this world to live in virtue and goodness, and also not to fear to die for Christ and his cause, as some of them did; and finally to take them, in that they may, to be the advancers of our prayers and demands unto Christ. By these ways, and such like, be saints to be honoured and had in reverence, and by none other.

Compare: Article XXII

VIII. Of praying to Saints

AS touching praying to saints, we will that all bishops and preachers shall instruct and teach our people committed by us unto their spiritual charge, that albeit grace, remission of sin, and salvation, cannot be obtained but of God only by the mediation of our Saviour Christ, which is only sufficient Mediator for our sins; yet it is very laudable to pray to saints in heaven everlastingly living, whose charity is ever permanent, to be intercessors, and to pray for us and with us, unto Almighty God after this manner: All holy angels and saints in heaven pray for us and with us unto the Father, that for his dear Son Jesus Christ's sake we may have grace of him, and remission of our sins, with an earnest purpose, not wanting ghostly strength, to observe and keep his holy commandments, and never to decline from the same again unto our lives end: and in this manner we may pray to our blessed lady, to St. John Baptist, to all and every of the apostles or any other saint particularly, as our devotion doth serve us; so that it be done without any vain superstition, as to think that any saint is more merciful, or will hear us sooner than Christ, or that any saint doth serve for one thing more than other, or is patron of the same. And likewise we must keep holydays unto God, in memory of him and his saints, upon such days as the church hath ordained their memories to be celebrated; except they be mitigated and moderated by the assent or commandment of the supreme head, to the ordinaries, and then the subjects ought to obey it.

Compare: Article XXII

IX. Of Rites and Ceremonies

AS concerning the rites and ceremonies of Christ's church, as to have such vestments in doing God service, as be and have been most part used, as sprinkling of holy water to put us in remembrance of our baptism, and the blood of Christ sprinkled for our redemption upon the cross: giving of holy bread, to put us in remembrance of the sacrament of the altar, that all Christian men be one body mystical of Christ, as the bread is made of many grains, and yet but one loaf, and to put us in remembrance of the receiving the holy sacrament and body of Christ, the which we ought to receive in right charity; which in the beginning of Christ's church, men did more often receive than they use nowadays to do: bearing of candles on Candlemas-day, in memory of Christ the spiritual Light, of whom Simeon did prophesy, as is read in the church that day: giving of ashes on Ash- Wednesday, to put in remembrance every Christian man in the beginning of Lent and penance, that he is but ashes and earth, and thereto shall return; which is right necessary to be uttered from henceforth in our mother tongue always on the same day: bearing of palms on Palm Sunday, in memory of receiving of Christ into Jerusalem, a little before his death, that we may have the same desire to receive him into our hearts: creeping to the cross, and humbling ourselves to Christ on Good Friday before the cross, and offering thereunto Christ before the same, and kissing of it in memory of our redemption by Christ made upon the cross; setting up the sepulture of Christ, whose body afte;r his death was buried; the hallowing of the font, and other like exorcisms atid benedictions by the ministers of Christ's church: and all other like laudable customs, rites, and ceremonies be not to be contemned and cast away, but to be used and continued as things good and laudable, to put us in remembrance of those spiritual things that they do signify; not suffering them to be forgotten, or to be put in oblivion, but renewing them in our memories from time to time: but none of these ceremonies have power to remit sin, but only to stir and lift up our minds unto God, by whom only our sins be forgiven.

Compare: Article XXXIV

X. Of Purgatory

FORASMUCH as due order of charity requireth, and the Book of Maccabees, and divers ancient doctors plainly shewen, that it is a very good and charitable deed to pray for souls departed, and forasmuch also as such usage hath continued in the church so many years, even from the beginning, we will that all bishops and preachers shall instruct and teach our people committed by us unto their spiritual charge, that no man ought to be grieved with the continuance of the same, and that it standeth with the very due order of charity, a Christian man to pray for souls departed, and to commit them in our prayers to God's mercy, and also to cause others to pray for them in masses and exequies, and to give alms to others to pray for them, whereby they may be relieved, and holpen, of some part of their pain: but forasmuch as the place where they be, the name thereof, and kind of pains there, also be to us uncertain by scripture; therefore this with all other things we remit to God Almighty, unto whose mercy it is meet and convenient for us to commend them, trusting that God accepteth our prayers for them, referring the rest wholly to God, to whom is known their estate and condition J wherefore it is much necessary that such abuses be clearly put away, which under the name of purgatory ha£h been advanced, as to make men believe that through the bishop of Rome's pardon souls might clearly be delivered out of purgatory, and all the pains of it, or that masses said at scala cceli, or otherwhere, in any place, or before any image, might likewise deliver them from all their pain, and send them straight to heaven; and other like abuses.

Compare: Article XXII