Thirty-Nine Articles

I Article I: Of Faith in the Holy Trinity

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There is but one lyuyng and true God, euerlastyng, without body, partes, or passions, of infinite power, wysdome, and goodnesse, the maker and preseruer of al things both visible and inuisible. And in vnitie of this Godhead there be three persons, of one substaunce, power, and eternitie, the father, the sonne, and the holy ghost.

II Article II: Of the Word or Son of God, which was made very Man

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The Sonne, which is the worde of the Father, begotten from euerlastyng of the Father, the very and eternall GOD, of one substaunce with the Father, toke man's nature in the wombe of the blessed Virgin, of her substaunce: so that two whole and perfect natures, that is to say, the Godhead and manhood, were ioyned together in one person, neuer to be diuided, whereof is one Christe, very GOD and very man, who truely suffered, was crucified, dead, and buried, to reconcile his father to vs, and to be a sacrifice, not only for originall gylt, but also for all actuall sinnes of men.

III Article III: Of the going down of Christ into Hell

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As Christe dyed for vs, and was buryed: so also it is to be beleued that he went downe into hell.

IV Article IV: Of the Resurrection of Christ

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Christe dyd truly aryse agayne from death, and toke agayne his body, with flesh, bones, and all thinges apperteyning to the perfection of man's nature, wherewith he ascended into heauen, and there sitteth, vntyll he returne to iudge all men at the last day.

V Article V: Of the Holy Ghost

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The holy ghost, proceedyng from the Father and the Sonne, is of one substaunce, maiestie, and glorie, with the Father, and the Sonne, very and eternall God.

VI Article VI: Of the Sufficiency of the Holy Scriptures for Salvation

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Holy Scripture conteyneth all thinges necessarie to saluation: so that whatsoeuer is not read therein, nor may be proued therby, is not to be required of anye man, that it shoulde be beleued as an article of the fayth, or be thought requisite as necessarie to saluation. In the name of holy Scripture, we do vnderstande those Canonicall bookes of the olde and newe Testament, of whose aucthoritie was neuer any doubt in the Churche. Of the names and number of the Canonicall Bookes: Genesis, Exodus, Leuiticus, Numeri, Deuteronomium, Josue, Judges, Ruth, The first booke of Samuel, The second booke of Samuel, The first booke of Kings, The second booke of Kings, The first booke of Chronicles, The second booke of Chronicles, The first booke of Esdras, The second booke of Esdras, The booke of Hester, The booke of Job, The Psalmes, The Prouerbes, Ecclesiastes or Preacher, Cantica or Songs of Solomon, Four Prophets the greater, Twelve Prophets the lesse. And the other bookes, as Hierome sayth, the Church doth read for example of life and instruction of maners; but yet doth it not applie them to establish any doctrine. Such are these folowing: The thirde booke of Esdras, The fourth booke of Esdras, The booke of Tobias, The booke of Judith, The rest of the booke of Hester, The booke of Wisedome, Jesus the sonne of Sirach, Baruch the Prophet, The Song of the Three Children, The Storie of Susanna, Of Bel and the Dragon, The prayer of Manasses, The first booke of Machabees, The second booke of Machabees. All the bookes of the newe Testament, as they are commonly receaued, we do receaue and accompt them for Canonicall.

VII Article VII: Of the Old Testament

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The olde Testament is not contrary to the newe, for both in the olde and newe Testament euerlastyng lyfe is offered to mankynde by Christe, who is the onlye mediatour betweene God and man. Wherefore they are not to be hearde whiche faigne that the olde fathers dyd looke only for transitorie promises. Although the lawe geuen from God by Moses, as touchyng ceremonies and rites, do not bynde Christian men, nor the ciuile preceptes thereof, ought of necessitie to be receaued in any common wealth: yet notwithstandyng, no Christian man whatsoeuer, is free from the obedience of the commaundementes, which are called morall.

VIII Article VIII: Of the Three Creeds

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The three Credes, Nicene Crede, Athanasian Crede, and that whiche is commonlye called the Apostles' Crede, ought throughlye to be receaued and beleued: for they may be proued by moste certayne warrauntes of holye scripture.

IX Article IX: Of Original or Birth-Sin

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Originall sinne standeth not in the following of Adam, as the Pelagians do vaynely talke, but it is the fault and corruption of the nature of euery man, that naturally is engendered of the ofspring of Adam, whereby man is very farre gone from originall ryghteousness, and is of his owne nature enclined to euyll, so that the fleshe lusteth alwayes contrary to the spirite, and therefore in euery person borne into this worlde, it deserueth Gods wrath and damnation. And this infection of nature doth remayne, yea in them that are regenerated, whereby the luste of the fleshe, called in Greke φρόνημα σαρκὸς, which some do expounde the wisdome, some sensualitie, some the affection, some the desyre of the fleshe, is not subiect to the lawe of God. And although there is no condemnation for them that beleue and are baptized: yet the Apostle doth confesse that concupiscence and luste hath of it selfe the nature of synne.

X Article X: Of Free-Will

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The condition of man after the fall of Adam is suche, that he can not turne and prepare hym selfe by his owne naturall strength and good workes, to fayth and calling vpon God: Wherefore we haue no power to do good workes pleasaunt and acceptable to God, without the grace of God by Christe preuentyng us, that we may haue a good wyll, and workyng with vs, when we haue that good wyll.

XI Article XI: Of the Justification of Man

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We are accompted righteous before God, only for the merite of our Lord and sauiour Jesus Christe, by faith, and not for our owne workes or deseruynges. Wherefore, that we are iustified by fayth onely, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homilie of iustiflcation.

XII Article XII: Of Good Works

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Albeit that good workes which are the fruites of fayth, and folowe after iustification, can not put away our sinnes, and endure the seueritie of Gods iudgement: yet are they pleasing and acceptable to God in Christe, and do spring out necessarily of a true and liuely fayth, in so muche that by them, a lyuely fayth may be as euidently knowen, as a tree discerned by the fruit.

XIII Article XIII: Of Works before Justification

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Workes done before the grace of Christe, and the inspiration of his spirite, are not pleasaunt to God forasmuche as they spring not of fayth in Jesu Christ, neither do they make men meete to receaue grace, or as the schole aucthours saye, deserue grace of congruitie: yea rather for that they are not done as GOD hath wylled and commaunded them to be done, we doubt not but they haue the nature of synne.

XIV Article XIV: Of Works of Supererogation

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Voluntarie workes besydes, ouer and aboue Gods commaundementes, which they call workes of supererogation, can not be taught without arrogancie and impietie. For by them men do declare that they do not onely render vnto God as muche as they are bounde to do, but that they do more for his sake than of bounden duetie is required: Whereas Christe sayth playnly, When ye have done al that are commaunded to you, say, We be vnprofitable seruantes.

XV Article XV: Of Christ alone without Sin

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Christe in the trueth of oure nature, was made lyke vnto vs in al thinges (sinne only except) from which he was clearley voyde, both in his fleshe, and in his spirite. He came to be the lambe without spot, who by the sacrifice of hym self once made, shoulde take away the sinnes of the worlde: and sinne, (as S. John sayeth) was not in hym. But al we the rest, (although baptized, and borne agayne in Christ) yet offende in many thinges, and if we say we haue no sinne, we deceaue our selues, and the trueth is not in vs.

XVI Article XVI: Of Sin after Baptism

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Not euery deadly sinne willingly committed after baptisme, is sinne agaynst the holy ghost, and vnpardonable. Wherefore the graunt of repentaunce is not to be denyed to such as fall into sinne after baptisme. After we have receaued the holy ghost, we may depart from grace geuen, and fall into sinne, and by the grace of God we may aryse agayne, and amend our lyues. And therefore, they are to be condemned, whiche say they can no more sinne as long as they lyue here, or denie the place of forgeuenesse to such as truely repent.

XVII Article XVII: Of Predestination and Election

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Predestination to lyfe, is the euerlastyng purpose of God, whereby (before the foundations of the world were layd) he hath constantly decreed by his councell secrete to vs, to deliuer from curse and damnation, those whom he hath chosen in Christe out of mankynd, and to bryng them by Christe to euerlastyng saluation, as vessels made to honour. Wherefore they which be indued with so excellent a benefite of God, be called accordyng to Gods purpose by his spirite workyng in due season: they through grace obey the callyng: they be iustified freely: they be made sonnes of God by adoption: they be made lyke the image of his onelye begotten sonne Jesus Christe: they walke religiously in good workes, and at length by Gods mercy, they attaine to euerlastyng felicitie. As the godly consyderation of predestination, and our election in Christe, is full of sweete, pleasaunt, and vnspeakeable comfort to godly persons, and such as feele in themselues the working of the spirite of Christe, mortifying the workes of the fleshe, and their earthlye members, and drawing vp their mynde to hygh and heauenly thinges, as well because it doth greatly establyshe and confirme their fayth of eternal saluation to be enjoyed through Christe, as because it doth feruently kindle their loue towardes God. So, for curious and carnal persons, lacking the spirite of Christe, to haue continually before their eyes the sentence of Gods predestination, is a most daungerous downefall, whereby the deuyll doth thrust them either into desperation, or into rechelesnesse of most vncleane liuing, no lesse perilous then desperation. Furthermore, we must receaue Gods promises in such wyse, as they be generally set foorth to vs in holy scripture: and in our doynges, that wyl of God is to be folowed, which we haue expreslye declared vnto vs in the worde of God.

XVIII Article XVIII: Of obtaining eternal Salvation only by the Name of Christ

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They also are to be had accursed, that presume to say, that euery man shal be saued by the lawe or sect which he professeth, so that he be diligent to frame his life accordyng to that lawe, and the light of nature. For holy scripture doth set out vnto vs onely the name of Jesus Christe, whereby men must be saved.

XIX Article XIX: Of the Church

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The visible Church of Christe, is a congregation of faythfull men in the which the pure worde of God is preached, and the Sacramentes be duely ministred, accordyng to Christes ordinaunce in all those thynges that of necessitie are requisite to the same. As the Church of Hierusalem, Alexandria, and Antioche haue erred: so also the Church of Rome hath erred, not only in their liuing and maner of ceremonies, but also in matters of fayth.

XX Article XX: Of the Authority of the Church

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The Church hath power to decree Rites or Ceremonies, and aucthoritie in controuersies of fayth: And yet it is not lawfull for the Church to ordayne any thyng that is contrarie to Gods worde written, neyther may it so expounde one place of scripture, that it be repugnaunt to another. Wherefore, although the Churche be a witnesse and a keper of holy writ: yet, as it ought not to decree any thing agaynst the same, so besides the same, ought it not to enforce any thing to be beleued for necessitie of saluation.

XXI Article XXI: Of the Authority of General Councils

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Generall Counsels may not be gathered together without the commaundement and wyll of princes. And when they be gathered together (forasmuche as they be an assemblie of men, whereof all be not gouerned with the spirite and word of God) they may erre, and sometyme haue erred, euen in thinges parteynyng vnto God. Wherfore, thinges ordayned by them as necessary to saluation, haue neyther strength nor aucthoritie, vnlesse it may be declared that they be taken out of holy Scripture.

XXII Article XXII: Of Purgatory

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The Romishe doctrine concernyng purgatorie, pardons, worshipping and adoration, as well of images, as of reliques, and also inuocation of Saintes, is a fonde thing, vainly inuented, and grounded vpon no warrantie of Scripture, but rather repugnaunt to the worde of God.

XXIII Article XXIII: Of Ministering in the Congregation

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It is not lawful for any man to take vpon hym the office of publique preachyng, or ministring the Sacramentes in the congregation, before he be lawfully called and sent to execute the same. And those we ought to iudge lawfully called and sent, whiche be chosen and called to this worke by men who haue publique aucthoritie geuen vnto them in the congregation, to call and sende ministers into the Lordes vineyarde.

XXIV Article XXIV: Of Speaking in the Congregation in such a Tongue as the people understandeth

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It is a thing playnely repugnaunt to the worde of God, and the custome of the primitiue Churche, to haue publique prayer in the Churche, or to minister the Sacramentes in a tongue not vnderstanded of the people.

XXV Article XXV: Of the Sacraments

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Sacramentes ordayned of Christe, be not onely badges or tokens of Christian mens profession: but rather they be certaine sure witnesses and effectuall signes of grace and Gods good wyll towardes vs, by the which he doth worke inuisiblie in vs, and doth not only quicken, but also strengthen and confirme our fayth in hym. There are two Sacramentes ordayned of Christe our Lorde in the Gospell, that is to say, Baptisme, and the Supper of the Lorde. Those fyue, commonly called Sacramentes, that is to say, Confirmation, Penaunce, Orders, Matrimonie, and extreme Vnction, are not to be compted, for Sacramentes of the gospel, being such, as haue growen partly of the corrupt folowing of the Apostles, partly are states of life alowed in the scriptures: but yet haue not lyke nature of Sacramentes with Baptisme and the Lordes Supper, for that they haue not any visible signe or ceremonie ordayned of God. The Sacramentes were not ordayned of Christ to be gased vpon, or to be caryed about; but that we shoulde duely use them. And in such only, as worthyly receaue the same, they haue a wholesome effect or operation: But they that receaue them vnworthyly, purchase to them selues damnation, as S. Paul sayth.

XXVI Article XXVI: Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments

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Although in the visible Churche the euyl be euer myngled with the good, and sometime the euyll haue cheefe aucthoritie in the ministration of the worde and Sacramentes: yet forasmuch as they do not the same in their own name but in Christes, and do minister by his commission and aucthoritie, we may vse their ministrie, both in hearing the word of God, and in the receauing of the Sacramentes. Neither is the effect of Christes ordinaunce taken away by their wickednesse, nor the grace of Gods gyftes diminished from such as by fayth and ryghtly do receaue the Sacramentes ministered vnto them, which be effectuall, because of Christes institution and promise, although they be ministred by euyll men. Neuerthelesse, it apperteyneth to the discipline of the Churche, that enquirie be made of euyl ministres, and that they be accused by those that haue knowledge of their offences: and finally, beyng founde gyltie by iust iudgement, be deposed.

XXVII Article XXVII: Of Baptism

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Baptisme is not onely a signe of profession, and marke of difference, whereby Christian men are discerned from other that be not christened: but is also a signe of regeneration or newe byrth, whereby as by an instrument, they that receaue baptisme rightly, are grafted into the Church: the promises of the forgeuenesse of sinne, and of our adoption to be the sonnes of God, by the holy ghost, are visibly signed and sealed: fayth is confyrmed: and grace increased by vertue of prayer vnto God. The baptisme of young children, is in any wyse to be retayned in the Churche, as most agreable with the institution of Christe.

XXVIII Article XXVIII: Of the Lord's Supper

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The Supper of the Lord, is not only a signe of the loue that Christians ought to haue among them selues one to another: but rather it is a Sacrament of our redemption by Christes death. Insomuch that to suche as ryghtlie, worthyly, and with fayth receaue the same the bread whiche we breake is a parttakyng of the body of Christe, and likewyse the cuppe of blessing, is a parttakyng of the blood of Christe. Transubstantiation (or the chaunge of the substaunce of bread and wine) in the Supper of the Lorde, can not be proued by holye writ, but is repugnaunt to the playne wordes of scripture, ouerthroweth the nature of a Sacrament, and hath geuen occasion to many superstitions. The body of Christe is geuen, taken, and eaten in the Supper only after an heauenly and spirituall maner: And the meane whereby the body of Christe is receaued and eaten in the Supper, is fayth. The Sacrament of the Lordes Supper was not by Christes ordinaunce reserued, caryed about, lyfted vp, or worshipped.

XXIX Article XXIX: Of the Wicked which do not eat the Body of Christ in the use of the Lord's Supper

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The wicked, and suche as be voyde of a liuelye fayth, although they do carnally and visibly presse with their teeth (as Saint Augustine sayth) the Sacrament of the body and blood of Christ: yet in no wyse are the partakers of Christe, but rather to their condemnation do eate and drinke the signe or Sacrament of so great a thing.

XXX Article XXX: Of both Kinds

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The cuppe of the Lorde is not to be denyed to the laye people. For both the partes of the Lordes Sacrament, by Christes ordinaunce and commaundement, ought to be ministred to all Christian men alike.

XXXI Article XXXI: Of the one Oblation of Christ finished upon the Cross

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The offering of Christ once made, is the perfect redemption, propiciation, and satisfaction for all the sinnes of the whole worlde, both originall and actuall, and there is none other satisfaction for sinne, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said that the Priestes did offer Christe for the quicke and the dead, to haue remission of payne or gylt, were blasphemous fables, and daungerous deceits.

XXXII Article XXXII: Of the Marriage of Priests

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Byshops, Priestes, and Deacons, are not commaunded by Gods lawe eyther to vowe the estate of single lyfe, or to abstayne from mariage. Therefore it is lawfull also for them, as for all other Christian men, to mary at ther owne discretion, as they shall iudge the same to serue better to godlynesse.

XXXIII Article XXXIII: Of excommunicate Persons, how they are to be avoided

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That person whiche by open denuntiation of the Churche, is rightly cut of from the vnitie of the Churche, and excommunicated, ought to be taken of the whole multitude of the faythfull as an Heathen and Publicane, vntill he be openly reconciled by penaunce, and receaued into the Churche by a iudge that hath aucthoritie thereto.

XXXIV Article XXXIV: Of the Traditions of the Church

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It is not necessarie that traditions and ceremonies be in al places one, or vtterly like, for at all times they haue ben diuerse, and may be chaunged accordyng to the diuersitie of countreys, times, and mens maners, so that nothing be ordeyned against Gods worde. Whosoeuer through his priuate iudgement, wyllyngly and purposely doth openly breake the traditions and ceremonies of the Church, which be not repugnaunt to the worde of God, and be ordayned and approued by common aucthoritie, ought to be rebuked openly (that other may feare to do the lyke), as he that offendeth agaynst the Common order of the Churche and hurteth the aucthoritie of the Magistrate, and woundeth the consciences of the weake brethren. Euery particuler or nationall Churche, hath aucthoritie to ordaine, chaunge, and abolishe ceremonies or rites of the Churche ordeyned onlye by mans aucthoritie, so that all thinges be done to edifiyng.

XXXV Article XXXV: Of Homilies

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The seconde booke of Homilies, the seuerall titles whereof we haue ioyned vnder this article, doth conteyne a godly and wholesome doctrine, and necessarie for these tymes, as doth the former booke of Homilies, which were set foorth in the time of Edwarde the sixt: and therefore we iudge them to be read in Churches by the Ministers diligently, and distinctly, that they may be vnderstanded by the people. Of the names of the Homilies. 1 Of the right vse of the Churche. 2 Agaynst perill of Idolatrie. 3 Of repayring and keping cleane of Churches. 4 Of good workes, first of fastyng. 5 Agaynst gluttony and drunkennesse. 6 Agaynst excesse of apparell. 7 Of prayer. 8 Of the place and time of prayer. 9 That common prayer and Sacramentes ought to be ministred in a knowen tongue. 10 Of the reuerente estimation of Gods worde. 11 Of almes doing. 12 Of the Natiuitie of Christe. 13 Of the passion of Christe. 14 Of the resurrection of Christe. 15 Of the worthie receauing of the Sacrament of the body and blood of Christe. 16 Of the gyftes of the holy ghost. 17 For the Rogation dayes. 18 Of the state of Matrimonie. 19 Of repentaunce. 20 Agaynst Idlenesse. 21 Agaynst rebellion.

XXXVI Article XXXVI: Of Consecration of Bishops and Ministers

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The booke of Consecration of Archbishops, and Byshops, and orderyng of Priestes and Deacons, lately set foorth in the time of Edwarde the sixt, and confirmed at the same tyme by aucthoritie of Parliament, doth conteyne all thinges necessarie to suche consecration and orderyng: neyther hath it any thing, that of it selfe is superstitious or vngodly. And therefore, whosoeuer are consecrate or ordered accordyng to the rites of that booke, sence the seconds yere of the aforenamed king Edwarde, vnto this time or hereafter shal be consecrated or ordered accordyng to the same rites, we decree all such to be ryghtly, orderly, and lawfully consecrated and ordered.

XXXVII Article XXXVII: Of the Civil Magistrates

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The Queenes Maiestie hath the cheefe power in this Realme of Englande, and other her dominions, vnto whom the cheefe gouernment of all estates of this Realme, whether they be Ecclesiasticall or Ciuile, in all causes doth apparteine, and is not, nor ought to be subiect to any forraigne iurisdiction. Where we attribute to the Queenes Maiestie the cheefe gouernment, by whiche titles we vnderstande the mindes of some slanderous folkes to be offended: we geue not to our princes the ministring either of God's word, or of Sacraments, the which thing the injunctions also lately set forth by Elizabeth our Queene, doth most plainlie testifie: But that only prerogatiue whiche we see to haue ben geuen alwayes to all godly Princes in holy Scriptures by God him selfe, that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiasticall or Temporall, and restraine with the ciuill sworde the stubberne and euyll doers. The bishop of Rome hath no iurisdiction in this Realme of Englande. The lawes of the Realme may punishe Christian men with death, for heynous and greeuous offences. It is lawfull for Christian men, at the commaundement of the Magistrate, to weare weapons, and serue in the warres.

XXXVIII Article XXXVIII: Of Christian Men's Goods, which are not common

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The ryches and goodes of Christians are not common, as touching the ryght, title, and possession of the same, as certayne Anabaptistes do falsely boast. Notwithstandyng euery man ought of suche thinges as he possesseth, liberally to geue almes to the poore, accordyng to his habilitie.

XXXIX Article XXXIX: Of a Christian Man's Oath

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As we confesse that vayne and rashe swearing is forbidden Christian men by our Lord Jesus Christe, and James his Apostle: So we iudge that Christian religion doth not prohibite, but that a man may sweare when the Magistrate requireth, in a cause of faith and charitie, so it be done accordyng to the prophetes teaching, in iustice, iudgement, and trueth.