The
Thirty-nine Articles of Religion
Articles I - VIII
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.
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.
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.
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.
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.
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.
Genesis.
Exodus.
Leviticus.
Numbers.
Deuteronomy
Joshua.
Judges.
Ruth.
The First Book of Samuel.
The Second Book of Samuel.
The First Book of Kings.
The Second Book of Kings.
The First Book of Chronicles.
The Second Book of Chronicles.
The First Book of Esdras (also called Ezra).
The Second Book of Esdras (also called Nehemiah).
The Book of Esther.
The Book of Job.
The Psalms.
The Proverbs.
Ecclesiastes, or the Preacher.
Cantica, or Songs of Solomon.
Four Prophets the Greater (Lamentations is included in Jeremiah).
Twelve Prophets the Less.All the books of the New Testament, as they are commonly received, we do receive, and account them canonical.
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:
The Third Book of Esdras.
The Fourth Book of Esdras.
The Book of Tobias.
The Book of Judith.
The rest of the Book of Esther.
The Book of Wisdom.
Jesus the Son of Sirach.
Baruch the Prophet.
The Song of the Three Children.
The Story of Susanna.
Of Bel and the Dragon.
The Prayer of Manasses.
The First Book of Maccabees.
The Second Book of Maccabees.
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.
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.
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.
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.
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.
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
judgment, 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.
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.
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.
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.
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.
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 honor. 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.
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.
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.
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.
Article XXII - Of Purgatory
The Romish doctrine concerning Purgatory, 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.
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.
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.
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.
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 judgment, be deposed.
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.
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.
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.
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.
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.
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.
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.
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 judgment 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.
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
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.
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.
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.
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, judgment, and
truth.