The Thirty-Nine Articles of Religion were originally promulgated by Archbishop Thomas Cranmer in 1553, and accepted in 1571 by the Church of England. Written originally in Latin, these later formed the basis of the 39 Articles of Religion of the Protestant Episcopal Church in the United States America in 1801, and the 25 Articles of Religion produced by John Wesley for the Methodists.

(To "jump" to the desired article, please "click" on the article title in the second column.)

Article I
Of faith in the Holy Trinity
There is but one living and true God, everlasting, without body, parts, or passions;
of infinite power, wisdom, and goodness; the maker and preserver of all things both
visible and invisible.  And in unity of this Godhead there be three Persons, of one
substance, power, and eternity; the Father, the Son, and the Holy Ghost.

De fide in Sacrosanctam Trinitatem
Unus est vivus et verus Deus, aeternus, incorporeus, impartibilis, impassibilis,
immensae potentiae, sapientiae, ac bonitatis, creator et conservator omnium, tum
visibilium tum invisibilium. Et in unitate huius divinae naturae tres sunt Personae
eiusdem essentiae, potentiae, ac aeternitatis, Pater, Filius, et Spiritus Sanctus.

Article II
Of the Word, or Son of God, which was made very man
The Son, which is the Word of the Father, begotten from everlasting of the Father,
the very and eternal God, and of one substance with the Father, took man's nature
in the womb of the blessed Virgin, of her substance: so that two whole and perfect
natures, that is to say, the Godhead and manhood, were joined together in one person,
never to be divided, whereof is one Christ, very God and very man, who truly suffered,
was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice, not
only for original guilt, but also for all actual sins of men.

De Verbo, sive Filio Dei, qui verus homo factus est
Filius, qui est Verbum Patris, ab aeterno a Patre genitus, verus et aeternus Deus, ac
Patri consubstantialis in utero beate Virginis ex illius substantia naturam humanam
assumpsit: ita ut duae naturae, divina et humana, integre atque perfecte in unitate
personae, fuerint inseparabiliter coniunctae: ex quibus est unus Christus, verus Deus
et verus homo: qui vere passus est, crucifixus, mortuus, et sepultus, ut Patrem nobis
reconciliaret, essetque hostia non tantum pro culpa originis verum etiam pro omnibus
actualibus hominum peccatis.

Article III
Of the going down of Christ into Hell
As Christ died for us, and was buried, so also is it to be believed that He went down
into Hell.

De descensu Christi ad inferos
Quemadmodum Christus Pro nobis mortuus est, et sepultus, ita est etiam credendus
ad inferos descendisse.

Article IV
Of the Resurrection of Christ
Christ did truly rise again from death, and took again His body, with flesh, bones,
and all things appertaining to the perfection of man's nature, wherefore He ascended
into heaven, and there sitteth until He return to judge all men at the last day.

De Resurrectione Christi
Christus vere a mortuis resurrexit, suumque corpus cum carne, ossibus, omnibusque
ad integritatem humanae naturae pertinentibus, recepit, cum quibus in coelum
ascendit, ibique residet, quoad extremo die ad iudicandos homines reversurus sit.

Article V
Of the Holy Ghost
The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty,
and glory with the Father and the Son, very and eternal God.

De Spiritu Sancto
Spiritus sanctus, a Patre et Filio procedens, eiusdem est cum Patre et FIlio essentiae,
maiestatis, et gloriae, verus ac aeternus Deus.

Article VI
Of the sufficiency of the Holy Scripture for Salvation
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not
read therein, nor may be proved thereby, is not to be required of any man, that it
should be believed as an article of the faith, or be thought requisite or necessary to
salvation.

In the name of Holy Scripture, we do understand those Canonical books of the Old
and New testament, of whose authority was never any doubt in the Church.

Of the names and number of the Canonical Books.

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

De divinis Scripturis, quod sufficiant ad salutem
Scriptura sacra continet omnia, quae ad salutem sunt necessaria, ita, ut quicquid
in ea nec legitur, neque inde probari potest, non sit a quoquam exigendum, ut
tanquam articulus fidei credatur, aut ad salutis necessitatem requiri putetur.

Article VII
Of the Old Testament
The Old Testament is not contrary to the New; for both in the Old and New Testament
everlasting life is offered to mankind by Christ, who is the only Mediator between God
and man, being both God and man. Wherefore there are not to be heard which feign
that the old fathers did look only for transitory promises. Although the law given from
God by Moses, as touching ceremonies and rites, do not bind Christian men, nor the
civil precepts thereof ought of necessity to be received in any commonwealth; yet,
notwithstanding, no Christian man whatsoever is free from the obedience of the
commandments which are called moral.

De Veteri Testamento
Testamentum Vetus Novo contrarium non est, quandoquidem tam in Veteri quam in
Novo per Christum, qui unicus est Mediator Dei et hominum, Deus et Homo, aeterna
vita humano generi est proposita. Quare male sentiunt, qui veteres tantum in
promissiones temporarias sperasse confingunt. Quanquam lex a Deo data per Mosen,
quoad ceremonias et ritus, Christianos non astringat, neque civilia eius praecepta in
aliqua republica necessario recipi debeant: nihilominus tamen ab obendientia
mandatorum quae moralia vocantur nullus quantumvis Christianus est solutus.

Article VIII
Of the Three Creeds
The three Creeds, Nicene Creed, Athanasius' Creed, and that which is commonly called
the Apostles' Creed, ought thoroughly to be received and believed; for they may be
proved by most certain warrants of Holy Scripture.

De Tribus Symbolis
Symbola tria, Nicaenum, Athanasii, et quod vulgo Apostolorum appellatur omnino
recipienda sunt et credenda; turarum testimoniis probari possunt.

Article IX
Of Original or Birth Sin
Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated, whereby the lust of the flesh, called in Greek phronema sarkos (which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh), is not subject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess that concupiscence and lust hath itself the nature of sin.

De Peccato Originali
Peccatum originis non est (ut fabulantur Pelagiani) in imitatione Adami situm, sed est vitium et depravatio naturae eiuslibet hominis ex Adamo naturaliter propagati, qua fit ut ab originali iustitia quam longissime distet, ad malum sua natura propendeat, et caro semper adversus spiritum concupiscat; unde in unoquoque nascentium iram Dei atque damnationem meretur. Manet etiam in renatis haec naturae depravatio, qua fit ut affectus carnis, Graece phronema sarcos (quod alii sapientiam, alii sensum, alii affectum, alii studium carnis interpretantur), legi Dei non subiiciatur. Et quanquam renatis et credentibus, nulla propter Christum est condemnatio, peccati tamen in sese rationem habere concupiscentiam fatetur Apostolus.

Article X
Of Free Will
The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us that we may have a good will, and working with us when we have that good will.

De Libero Arbitrio
Ea est hominis post lapsum Adae conditio, ut sese, naturalibus suis viribus et bonis operibus, ad fidem et invocationem Dei convertere ac praeparare non possit. Quare absque gratia Dei, quae per Christum est, nos praeveniente ut velimus, et cooperante dum volumus, ad pietatis opera facienda, quae Deo grata sint et accepta, nihil valemus.

Article XI
Of the Justification of Man
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings. Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort; as more largely is expressed in the Homily of Justification.

De Hominis Iustificatione
Tantum propter meritum Domini ac Servatoris nostri Jesu Christi, per fidem, non propter opera et merita nostra, iusti coram Deo reputamur. Quare sola fide nos iustificari, doctrina est saluberrima, ac consolationis plenissima; ut in Homilia de Iustificatione hominis Fusius explicatur.

Article XII
Of Good Works
Albeit that good works, which are the fruits of faith and follow after justification, cannot put away our sins and endure the severity of God's judgement, yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit.

De Bonis Operibus
Bona opera, quae sunt fructus fidei et iustificatos sequuntur, quanquam peccata nostra expiare et divini iudicii severitatem ferre non possunt, Deo tamen grata sunt et accepta in Christo, atque ex vera et viva fide necessario profluunt, ut plane ex illis aeque fides viva cognosci possit atque arbor ex fructu iudicari.

Article XIII
Of Works before Justification
Works done before the grace of Christ and the inspiration of His Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School authors say) deserve grace of congruity: yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

De Operibus ante Iustificationem
Opera quae fiunt ante gratiam Christi et Spiritus eius afflatum, eum ex fide Iesu Christi non prodeant, minime Deo grata sunt, neque gratiam (ut multi vocant) de congruo merentur: imo cum non sint facta ut Deus illa fieri voluit et praecepit, peccati rationem habere non dubitamus.

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

De Operibus Supererogationis
Opera quae Supererogationis appellant non possunt sine arrogantia et impietate praedicari. Nam illis declarant homines non tantum se Deo reddere quae tenentur, sed plus in eius gratiam facere quam deberent: eum aperte Christus dicat: Cum feceritis omnia quaecunque praecepta sunt vobis, dicte, Servi inutiles sumus.

Article XV
Of Christ alone without Sin
Christ in the truth of our nature was made like unto us in all things, sin only except, from which He was clearly void, both in His flesh and in His spirit. He came to be the lamb without spot, Who by sacrifice of Himself once made, should take away the sins of the world: and sin, as S. John 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 sin, we deceive ourselves, and the truth is not in us.

Nemo præter Christum sine peccato
Christus in nostrae naturae veritate per omnia similis factus est nobis, excepto peccato, a quo prorsus est immunis, tum in carne tum in spiritu. Venit ut agnus absque macula esset, qui mundi peccata per immolationem sui semel factam tolleret: et peccatum, ut inquit Iohannes, in eo non erat. Sed nos reliqui, etiam baptizati et in Christo regenerati, in multis tamen offendimus omnes: et, si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est.

Article XVI
Of Sin after Baptism
Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given and fall into sin, and by the grace of God we may arise again and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.

De Peccato post Baptismum
Non omne peccatum mortale post Baptismum voluntarie perpetratum, est peccatum in Spiritum Sanctum, et irremissibile. Proinde lapsis a Baptismo in peccata locus penetentiae non est negandus. Post acceptum Spiritum Sanctum possumus a gratia data recedere atque peccare, denuoque per gratiam Dei resurgere ac resipiscere. Ideoque illi damnandi sunt qui se quamdiu hic vivant, amplius non posse peccare affirmant, aut vere resipiscentibus veniae locum denegant.

Article XVII
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 counsel secret to us, to deliver from curse and damnation those whom He hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation as vessels made to honour. Wherefore they which be endued with so excellent a benefit of God be called according to God's purpose by His Spirit working in due season; they through grace obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of His only-begotten Son Jesus Christ; they walk religiously in good works; and at length by God's mercy they attain to everlasting felicity.

As the godly consideration of Predestination and our Election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: so for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination is a most dangerous downfall, whereby the devil doth thrust them either into desperation or into wretchlessness of most unclean living no less perilous than desperation.

Furthermore, we must receive God's promises in such wise as they be generally set forth in Holy Scripture; and in our doings that will of God is to be followed which we have expressly declared unto us in the word of God.

De Praedestinatione
Praedestinatio ad vitam est aeternum Dei propositum, quo, ante iacta mundi fundamenta, suo consilio, nobis quidem occulto, constanter decrevit eos, quos in Christo elegit ex hominum genere, a maledicto et exitio liberare, atque ut vasa in honorem efficta per Christum ad aeternam salutem adducere. Unde qui tam praeclaro Dei beneficio sunt donati, illi, Spiritu eius opportuno tempore operante, secundum propositum eius vocantur; iustificatur gratis; adoptantur in filios Dei; unigeniti eius Iesu Christi imagini efficiuntur conformes; in bonis operibus sancti ambulant; et demum ex Dei misericordia pertingunt ad sempiternam felicitatem.

Deinde promissiones divinas sic amplecti oportet, ut nobis in sacris literis generaliter propositae sunt; et Dei voluntas in nostris actionibus ea sequenda est quam in verbo Dei habemus deserte revelatam.

Article XVIII
Of obtaining eternal salvation only by the name of Christ
They also are to be had accursed that presume to say that every man shall be 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 to us only the name of Jesus Christ, whereby men must be saved.

Article XIX
Of the Church
The visible Church of Christ is a congregation of faithful men, in the which the pure word of God is preached and the sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same. As the Church of Jerusalem, Alexandria, and Antioch have erred: so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.

De Ecclesia
Ecclesia Christi visibilis est coetus fidelium, in quo verbum Dei purum praedicatur et
sacramenta, quoad ea quae necessario exiguntur, iuxta Christi institutum recte
administrantur. Sicut erravit Ecclesia Hierosolymitana, Alexandrina, et Antiochena:
ita et erravit Ecclesia Romana, non solum quoad agenda et caeremoniarum ritus, verum in his etiam quae credenda sunt.

Article XX
Of the Authority of the Church
The Church hath power to decree rites or ceremonies and authority in controversies of faith; and yet it is not lawful for the Church to ordain anything contrary to God's word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ: yet, as it ought not to decree anything against the same, so besides the same ought it not to enforce anything to be believed for necessity of salvation.

De Ecclesiae Auctoritate
Habet Ecclesia ritus statuendi ius et in fidei controversiis auctoritatem; quamvis Ecclesiae non licet quicquam instituere quod verbo Dei scripto adversetur, neque unum Scripturae locum sic exponere potest, ut alteri contradicat. Quare licet Ecclesia sit divinorum librorum testis et conservatrix; attamen, ut adversus eos nihil decernere, ita praeter illos nihil credendum de necessitate salutis debet obtrudere.

Article XXI
Of the authority of General Councils
General Councils 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 err and sometime have erred, even in things pertaining to God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture.

De auctoritate Conciliorum Generalium
Generalia Concilia sine iussu et voluntate principum congregari non possunt. Et ubi convenerint, quia ex hominibus constant, qui non omnes Spiritu et verbo Dei reguntur, et errare possunt, et interdum errarunt, etiam in his quae ad normam pietatis pertinent. Ideoque quae ab illis constituuntur, ut ad salutem necessaria, neque robur habent neque auctoritatem nisi ostendi possint e sacris literis esse desumpta.

Article XXII
Of Purgatory
The Romish doctrine concerning Pugatory, Pardons, worshipping and adoration as well of Images as of Relics, and also Invocation of Saint, is a fond thing vainly invented, and grounded upon no warranty of Scripture; but rather repugnant to the word of God.

De Purgatorio
Doctrina Romanensium de Purgatorio, de Indulgentiis, de veneratione tum Imaginum tum Reliquiarum, nec non de Invocatione Sanctorum, res est futilis, inaniter conflicta, et nullis Scripturarum testimoniis innititur; imo verbo Dei contradicit.

Article XXIII
Of Ministering in the Congregation
It is not lawful for any man to take upon him the office of public preaching or ministering the sacraments in the congregation, before he be lawfully called and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the congregation to call and send ministers into the Lord's vineyard.

De vocatione Ministrorum
Non licet cuiquam sumere sibi munus publice praedicandi aut administrandi sacramenta in ecclesia, nisi prius fuerit ad haec obeunda legitime vocatus et missus. Atque illos legitime vocatos et missos existimare debemus, qui per homines, quibus potestas vocandi ministros atque mittendi in vineam Domini publice concessa est in ecclesia, co-optati fuerint et asciti in hoc opus.

Article XXIV
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 public prayer in the Church, or to minister the sacraments in a tongue not understanded of the people.

De precibus publicis dicendis in lingua vulgari
Lingua populo non intellecta publicas in Ecclesia preces peragere aut sacramenta administrare, verbo Dei et primitivae Ecclesiae consuetudine plane repugnat.

Article XXV
Of the Sacraments
Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses and effectual signs of grace and God's good will towards us, by the which He doth work invisibly in us, and doth not only quicken, but also strengthen and confirm, our faith in Him.

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

Those five, commonly called Sacraments, that is to say, Confirmation, Penance, Orders,
Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not the like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign 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, have they a wholesome effect or operation:  but they that receive them unworthily, purchase to themselves damnation, as S. Paul saith.

De Sacramentis
Sacramenta a Christo instituta non tantum sunt notae professionis Christianorum, sed certa quaedam potius testimonia et efficacia signa gratiae atque bonae in nos voluntatis Dei, per quae invisibiliter ipse in nobis operatur, nostramque fidem in se, non solum excitat verum etiam confirmat.

Article XXVI
Of the unworthiness of the Ministers, which hinders not the effect of the Sacraments
Although in the visible Church the evil be ever mingled with the good, and sometime the evil 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 Christ's, and do minister by His commission and authority, we may use their ministry both in hearing the word of God and in the receiving of the sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the sacraments ministered unto them, which be effectual because of Christ's institution and promise, although they be ministered by evil men.

Nevertheless it appertaineth to the discipline of the Church that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty by just judgement, be deposed.

De vi institutionum divinarum, quod eam non tollat malitia Ministrorum
Quamvis in Ecclesia visibili bonis mali semper sunt admixti, atque interdum ministerio verbi et sacramentorum administrationi praesint ; tamen cum non suo sed Christi nomine agant, eiusque mandato et auctoritate ministrent, illorum ministerio uti licet cum in verbo Dei audiendo tum in sacramentis percipiendis. Neque per illorum malitiam effectus institutorum Christi tollitur aut gratia donorum Dei minuitur quoad eos qui fide et rite sibi oblata percipiunt, quae propter institutionem Christi et promissionem efficacia sunt, licet per malos administrentur.

Article XXVII
Of Baptism
Baptism is not only a sign of profession and mark of difference whereby Christian men are discerned from other that be not christened, but is also a sign of regeneration or new birth, whereby, as by an instrument, they that receive baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God, by the Holy Ghost are visibly signed and sealed; faith is confirmed, and grace increased by virtue of prayer unto God. The baptism of young children is in any wise to be retained in the Church as most agreeable with the institution of Christ.

De Baptismo
Baptismus non est tantum professionis signum ac discriminis nota qua Christiani a non Christianis discernantur, sed etiam est signum regenerationis, per quod, tanquam per instrumentum, recte baptismum suscipientes Ecclesiae inseruntur; promissiones de remissione peccatorum atque adoptione nostra in filios Dei per Spiritum Sanctum visibiliter obsignantur; fides confirmatur, et vi divinae invocationis gratia augetur. Baptismus parvulorum omnino in Ecclesia retinendus est, ut qui cum Christi institutione optime congruat.

Article XXVIII
Of the Lord's Supper
The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves, one to another, but rather it is a sacrament of our redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith receive the same, the bread which we break is a 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 is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

The body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner.  And the mean whereby the body of Christ is received and eaten in the Supper is faith.

The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.

De Coena Domini
Coena Domini non est tantum signum mutae benevolentiae Christianorum inter sese, verum potius est sacramentum nostrae per mortem Christi redemptionis. Atque ideo rite digne et cum fide sumentibus, panis quem frangimus est communicatio corporis Christi: similiter poculum benedictionis est communicatio sanguinis Christi.

Article XXIX
Of the wicked which do not eat the body of Christ, in the use of the Lord's Supper
The wicked and such as be void of a lively faith, although they do carnally and visibly press 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 sign or sacrament of so great a thing.

De manducatione corporis Christi, et impios illud non manducare
Impii et viva fide destituti, licer carnaliter et visibilitur (ut Augustinus loquitur) corporis et sanguinis Christi sacramentum dentibus premant, nullo tamen modo Christi participes efficiuntur; sed potius tantae rei sacramentum seu symbolum ad iudicium sibi manducant et bibunt.

Article XXX
Of Both Kinds
The Cup of the Lord is not to be denied to the lay people; for both parts of the Lord's sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.

De Utraque Specie
Calix Domini laicis non est denegandus, utraque enim pars Dominici sacramenti, ex Christi institutione et praecepto, omnibus Christianis ex aequo administrari debet.

Article XXXI
Of the one oblation of Christ finished upon the Cross
The offering of Christ once made is the perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual, and there is none other satisfaction for sin but that alone.  Wherefore the sacrifices of Masses, in the which it was commonly said that the priests did offer Christ for the quick and the dead to have remission of pain or guilt, were blasphemous fables and dangerous deceits.

De unica Christi oblatione in Cruce perfecta
Oblatio Christi, semel facta, perfecta est redemptio, propitiatio, et satisfactio pro omnibus peccatis totius mundi, tam originalibus quam actualibus; neque praeter illam unicam est ulla alia prop peccatis expiatio. Unde missarum sacrificia, quibus vulgo dicebatur sacerdotem offerre Christum in remissionem poenae aut culpae pro vivis defunctis, blasphema figmenta sunt et pernitiosae imposturae.

Article XXXII
Of the Marriage of Priests
Bishops, Priests, and Deacons are not commanded by God's laws either to vow the estate of single life or to abstain from marriage. Therefore it is lawful also for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

De Conjugio Sacerdotum
Episcopis, Prebyteris et Diaconis nullo mandato divino praeceptum est, ut aut coelibatum voveant aut a matrimonio absteneant. Licet igitur etiam illis, ut caeteris omnibus Christianis, ubi hoc ad pietatem magis facere iudicaverint, pro suo arbitratu matrimonium contrahere.

Article XXXIII
Of Excommunicated Persons, how they are to be avoided
That persons which by open denunciation of the Church is rightly cut off from the unity of the Church and excommunicated, ought to be taken of the whole multitude of the faithful as an heathen and publican, until he be openly reconciled by penance and received into the Church by a judge that hath authority thereto.

De Excommunicatis Vitandis
Qui per publicam Ecclesiae denunciationem rite ab unitate Ecclesiae praecisus est et excommunicatus, is ab universa fidelium multitudine, donec per poenitentiam publice reconciliatus fuerit arbitrio iudicis competentis, habendus est tanquam ethnicus et publicanus.

Article XXXIV
Of the Traditions of the Church
It is not necessary that traditions and ceremonies be in all places one or utterly alike; for at all times they have been diverse, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's word.

Whosoever through his private judgement willingly and purposely doth openly break the traditions and ceremonies of the Church which be not repugnant to the word of God, and be ordained and approved by common authority, ought to be rebuked openly that other may fear to do the like, as he that offendeth against common order of the Church, and hurteth the authority of the magistrate, and woundeth the conscience of the weak brethren.

Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying.

De Traditionibus Ecclesiasticis
Traditiones atque caeremonias easdem non omnino necessarium est esse ubique, aut prorsus consimiles; nam et variae semper fuerunt et mutari possunt, pro regionum temporum et morum diversitate, modo nihil contra verbum Dei instituatur.

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

Of the Names of the Homilies

De Homiliis
Tomus secundus Homiliarum, quarum singulos titulos huic Articulo subiunximus,
continet piam et salutarem doctrinam et his temporibus necessarium, non minus
quam prior tomus Homiliarum, quae editae sunt tempore Edwardi Sexti: itaque
eas in Ecclesiis per ministros diligenter et clare, ut a populo intelligi possint,
recitandas esse iudicamus.

Article XXXVI
Of Consecration of Bishops and Ministers
The Book of Consecration of Archbishops and Bishops and ordering of Priests
and Deacons, lately set forth in the time of Edward the Sixth and confirmed
at the same time by authority of Parliament, doth contain all things necessary
to such consecration and ordering; neither hath it anything that of itself is
superstitious or ungodly.

And therefore whosoever are consecrate or ordered according to the rites of
that book, since the second year of 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 or ordered.

De Episcoporum et Ministrorum Consecratione
Libellus de Consecratione Archiepiscoporum et Episcoporum et de ordinatione
Presbyterorum et Diaconorum, editus nuper temporibus Edwardi Sexti et auctoritate
Parliamenti illis ipsis temporibus confirmatus, omnia ad eiusmodi consecrationem
et ordinationem necessaria continet; et nihil habet quod ex se sit aut supersitiosum
aut impium.

Article XXXVII
Of the Civil Magistrates
The Queen's Majesty hath the chief power in this realm of England and other her
dominions, unto whom the chief government of all estates of this realm, whether they
be ecclesiastical or civil, in all causes doth appertain, and is not nor ought to be subject
to any foreign jurisdiction.

Where we attribute to the Queen's Majesty the chief government, by which titles we
understand the minds of some slanderous folks to be offended, we give not to our princes the ministering either of God's word or of sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen doth most plainly testify: but only that prerogative which we see to have been given always to all godly princes in Holy Scriptures by God himself, that is, that they should rule all estates and degrees committed to their charge by God, whether they be temporal, and restrain with the civil sword the stubborn and evil-doers.

The Bishop of Rome hath no jurisdiction in this realm of England.

The laws of the realm may punish Christian men with death for heinous and grievous
offences.

It is lawful for Christian men at the commandment of the Magistrate to wear weapons and serve in the wars.

De Civilibus Magistratibus
Regia Maiestas in hoc Angliae regno ac caeteris eius dominiis summam habet potestatem, ad quam omnium statuum huius regni, sive illi ecclesiastici sive civiles, in omnibus causis suprema gubernatio pertinet, et nulli externae iurisdictioni est subiecta, necesse debet.

Article XXXVIII
Of Christian men's good which are not common
The riches and goods of Christians are not common, as touching the right, title, and
possession of the same, as certain Anabaptists do falsely boast; notwithstanding every man ought of such things as he possesseth liberally to give alms to the poor, according to his ability.

De illicita bonorum communicatione
Facultates et bona Christianorum non sunt communia quoad ius et possessionem, ut quidam Anabaptistae falso iactant; debet tamen quisque de his quae possidet, pro facultatum ratione, pauperibus eleemosynas benigne distribuere.

Article XXXIX
Of a Christian man's Oath
As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus
Christ, so we judge that Christian religion doth not prohibit but that a man may swear when the magistrate requireth in a cause of faith and charity, so it be done according to the Prophet's teaching in justice, judgement, and truth.

De Iureiurando
Quemadmodum iuramentum vanum et temerarium a Domino nostro Iesu Christo et Apostolo eius Iacobo Christianis hominibus interdictum esse fatemur, ita Christianorum religionem minime prohibere censemus quin, iubente magistratu in causa fidei et caritatis iurare liceat, modo id fiat iuxta Prophetae doctrinam in iustitia, in iudicio, et veritate.

Additional Articles published in 1553:

The Resurrection of the Dead is not yet brought to pass
The Resurrection of the dead is not yet brought to pass, as though it only belonged to the soul, which by the grace of Christ is raised from the death of sin, but it is to be looked for at the last day: for then (as Scripture does most manifestly testify) to all that be dead their own bodies, flesh, and bone shall be restored, that the whole man may (according to his works) have other reward, or punishment, as he has lived virtuously, or wickedly.

Ressurrectio mortuorum nondum est facta
Resurrectio mortuorum non adhuc facta est, quasi tantum ad animum pertineat qui per Christi gratiam a mote peccatorum excitetur, sed extremo die quoad omnes qui obierunt, expectanda est; tunc enim vita defuntis (ut Scripturae manifestissime testantur) propria corpra, carnes & ossa restituentur, ut homo integer, prout vel recte vel perdite vixerit, juxta sua opera, sive praemia sive poenas reportet.

The Souls of them that depart this life do neither die with the bodies, nor sleep idle.
They which say, that the souls of such as depart hence do sleep, being without all sense,
feeling, or perceiving until the day of judgment, or affirm that the souls die with the bodies, and that at the last day shall be raised up with the same, do verily dissent from the right belief declared to us in Holy Scripture.

Defunctorium animae neque cum corporibus intereunt, neque otiose dormiunt
Qui animas defunctorum praedicant usque ad diem judicii absque omni sensu dormire, aut illas asserunt una cum corporibus mori, & extrema die cum illis excitandas, ab orthodoxa fide, quae nobis in sacris literas traditur, prorsus dissentiunt.

Heretics called "Millennarians"
They that go about to renew the fable of heretics called "Millennialism" be repugnant to Holy Scripture, and cast themselves headlong into a Jewish dotage.

Millenarii
Qui Millenariorum fabulam reviocare conantur, sacris literis ad versantur, & in Judaica
deliramenta sese praecipitant.

All men shall not be saved at the length
They also are worthy of condemnation, who endeavor at this time to restore the dangerous opinion, that all men be they never so ungodly, shall at length be saved, when they have suffered pains for their sins a certain time appointed by God's justice.

Non omnes tandem servandi sunt
Hi quoque damnatione digni sunt, qui conantur hodie perniciosam opinionem instaurare, quod omnes, quantumvis impii, servandi sunt tandem, cum definito tempore a justitia divina oenas de admissis flagitiis luerunt.

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