The 39 Articles - full text
This is the full text of The 39 Articles. For an explanation
of the background and importance of The 39 Articles, click here.
THE ARTICLES OF RELIGION
Agreed upon by the Archbishops, Bishops, and the
whole clergy of the Provinces of Canterbury and York, London,
1562.
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.
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, war 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.
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.
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; wherewith
he ascended into Heaven, and there sitteth, until he return to judge all Men
at the last day.
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.
VI. Of the Sufficiency 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. believed as an article of the Faith, or be thought requisite
or necessary to salvation. In the name of the 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 Numbers of the Canonical Books
| Genesis |
The First Book of Chronicles, |
| Exodus |
The Second Book of Chronicles |
| Leviticus |
The First Book of Esdras |
| Numbers |
The Second Book of Esdras |
| Deuteronomy |
The Book of Esther |
| Joshua |
The Book of Job |
| Judges |
The Psalms |
| Ruth |
The Proverbs |
| The First Book of Samuel |
Ecclesiastes or Preacher |
| The Second Book of Samuel |
Cantica or Songs of Solomon |
| The First Book of Kings |
Four Prophets the greater |
| The Second Book of Kings |
Twelve Prophets the less
|
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 |
Baruch the Prophet |
| The Fourth Book of |
The Song of the Three Children |
| The Book of Tobias |
The Story of Susanna |
| The Book of Judith |
Of Bel and the Dragon |
| The rest of the Book of Esther |
The Prayer of Manasses |
| The Book of Wisdom |
The First Book of Maccabees |
| Jesus the Son of Sirach |
The Second Book of Maccabees |
All the Books of the New Testament, as they are commonly
received, we do receive, and account them Canonical.
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 they 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.
VIII. Of the Three Creeds
The Three Creeds, Nicene Creed, Athanasius's 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.
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 mature 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 Both remain, yea in them
that are regenerated; whereby the lust of the flesh, called in
the 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
of itself the nature of sin.
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.
XI. Of the justification of Adam
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.
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.
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.
XIV. Of Works of Supererogation
Voluntary Works besides, over and above, God's Commandments,
which they call Works of Supererogation, cannot be taught without
arrogant' 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 arc commanded to you, say,
We are unprofitable servants.
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 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 sin, we deceive ourselves, and the truth is not in us.
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.
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:
then 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 to us 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.
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 unto us only the Name of Jesus Christ, whereby men must be saved.
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.
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 any thing that
is 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, as it ought not to decree any thing against
the same, so besides the same ought it not to enforce
any thing to be believed for necessity of Salvation.
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 sometimes have erred, even in things pertaining unto 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.
XXII. Of Purgatory
The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration,
as well of Images as of Reliques, and also invocation of Saints, is a fond
thing vainly invented, and grounded upon no warranty of Scripture, but rather
repugnant to the Word of God.
XXIII. Of Ministering in the Congregation
It is not lawful for any man to take upon him the office of publick 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 publick authority
given unto them in the Congregation, to call and send Ministers into the Lord's
vineyard.
XXIV. Of speaking in the Congregation in suck
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 publick Prayer in the Church, or to minister the Sacraments in
a tongue not understanded of the people.
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 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
they have a wholesome effect or operation: but they that receive
them unworthily purchase to themselves damnation, as Saint Paul saith.
XXVI. Of the Unworthiness of the Ministers, which hinders
not the effect of the Sacrament
Although in the visible Church the evil be ever mingled with
the good, and sometimes 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 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
then.
Nevertheless, it appertaineth to the discipline
of the Church, that inquire 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.
XXVII. Of Baptism
Baptism is not only a sign of profession, and mark of difference, whereby Christian
men are discerned from others that be not christened, but it 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 forgiveness of
sin, and of our adoption to be 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.
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 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.
XXIX. Of the Wicked which eat not 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 Saint 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 cat and drink the sign or Sacrament of so great a thing.
XXX. Of both kinds
The Cup of the Lord is not to be denied to the Lay-people: for
both the parts of the Lord's Sacrament, by Christ's ordinance and
commandment, ought to be ministered to all Christian men alike.
XXXI. Of the Oblation of Christ of Christ finished upon
the Cross
The offering of Christ once made is that 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 Priest did offer Christ
for the quick and the dead, to have remission of pain or guilt, were blasphemous
fables, and dangerous deceits.
XXXII. Of the Marriage of Priests
Bishops, Priests and Deacons are not commanded by God's Law, either to vow the
estate of single life, or to abstain from marriage: therefore it is lawful
for them, as for all other Christian men, to mary at their own discretion,
as they shall judge the same to serve better to godliness.
XXXIII. Of excommunicate Persons, how they are to be avoided
That person whcih 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 thereunto.
XXXIV. Of the Traditions of the Church
It is not necessary that Traditions and Ceremonies be in all places one, and
utterly like; for at all times theca have been divers. and may be changed according
to the diversities of countries, times, and men's manners, so that nothing
be ordained against God's Word. Whosoever through his private judgement, willingly
and purposely, cloth 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 others may fear to do the
like,) as he that offendeth against the common order of the Church, and hurteth the
authority of the Magistrate, and woundeth the consciences of the
weak brethren.
Even' 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.
XXXV. Of the 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 tunes, 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
| 1. Of the right Use of the Church |
11. Of Alms-doing |
| 2. Against peril of Idolatry |
12. Of the Nativity of Christ |
| 3. Of repairing and keeping clean
of Churches |
13. Of the Passion of Christ |
| 4. Of good Works: first of Fasting |
14. Of the Resurrection of Christ |
| 5. Against Gluttony and Drunkenness |
15. Of the worthy receiving of
the Sacrament of the Body and Blood of Christ |
| 6. Against Excess of Apparel |
16. Of the Gifts of the Holy Ghost |
| 7. Of Prayer |
17. For the Rogation of Days |
| 8. Of the Place and Time of Prayer |
18. Of the State of Matrimony |
| 9. That Common Prayer and Sacraments
ought to be ministered in a known tongue |
19. Of Repentance |
| 10. Of the reverend estimation
of God's Word |
20. Against Idleness |
| |
21. Against Rebellion |
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 tine of
Edward the Sixth, and confirmed at the same time by authority
of Parliament, Both contain all things necessary to such Consecration
and Ordering: neither bath it any thing, that of itself is superstitious
and ungodly. And therefore whosoever are consecrated or ordered
according to the Rites of that Book, since the second year of the
forenamed 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.XXXVII.
Of the Civil Magistrates
The King's Majesty bath the chief power in this
Realm of England, and other his Dominions, unto whom the
chief Government of all Estates of this Realm, whether they be
Ecclesiastical or Civil, in all causes cloth appertain, and is
not, nor ought to be, subject to any foreign jurisdiction.
Where we attribute to the King'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 the Sacraments, the
which thing the Injunctions also lately set forth by Elizabeth our
Queen do most plainly testify; but that only 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 Ecclesiastical or Temporal, and restrain with the civil
sword the stubborn and evildoers.
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.
XXXVIII. Of Christian men's 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 falsely boast. Notwithstanding, every man ought, of such things
as he possesseth, liberally to give alms to the poor, according
to his ability.XXXIX. Of a Christian man's Oath
As we confess that vain and rash Swearing is
forbidden Christian men by our Lord Jesus Christ, and James his
Apostle, so we judge, that Christian Religion cloth 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, injustice, judgement, and truth.
Related:
The 39 Articles - overview
Home > History > Tudor > 39
Articles