The Articles of Religion
Extracts from the Declaration of His Majesty King Charles
I
...the Articles of the Church of England... do contain the true doctrine of the Church of England
agreeable to God's Word... no man hereafter shall either print, or preach, to draw the Article aside
any way, but shall submit to it in the plain and full meaning thereof: and shall not put his own
sense or comment to the meaning of the Article, but shall take it in the literal and grammatical
sense.
Canon A2 of the Church of England
The Thirty-Nine Articles are agreeable to the Word of God and may be assented unto with a good
conscience by all members of the Church of England.
Canon A5 of the Church of England
The doctrine of the Church of England is grounded in the holy Scriptures, and in such teachings of
the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures. In
particular such doctrine is to be found in the Thirty-Nine Articles of Religion, the Book of Common
Prayer, and the Ordinal.
The Articles of Religion are set out below in their traditional form followed by a modern
English equivalent or commentary. The latter is provided solely for the purpose of making
the Articles more easily understood. The standing or authority of the Articles as set out
in the Book of Common Prayer is in no way to be interpreted as diminished or undermined.
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.
1 Faith in the Holy Trinity
There is only one living and true God, who is eternal and without body, indivisible
and invulnerable. He is of infinite power, wisdom and goodness. He is the maker
and preserver of all things both visible and invisible. Within the unity of the
Godhead there are three persons who are of one substance, power and eternity -
the Father, the Son and the Holy Spirit.
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.
2 The Word, or Son of God, who became truly man
The Son, who is the Word of the Father, was begotten from eternity of the Father,
and is the true and eternal God, of one substance with the Father. He took man's
nature in the womb of the blessed virgin Mary, of her substance, in such a way that
two whole and perfect natures, the Godhead and manhood, were joined together in
one person, never to be divided. Of these two natures is the one Christ, true God
and true man. He truly suffered, was crucified, died, and was buried, to reconcile
the 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 it is to be believed, that he went down into
Hell.
3 The descent of Christ into the realm of the dead
Just as Christ died for us and was buried, so also it is to be believed that he
descended into the realm of the dead.
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.
4 The resurrection of Christ
Christ truly rose again from death and took again his body, with flesh, bones and all
that belongs to the completeness of man's nature. In this body he ascended into
heaven, where he is now seated until the last day when he will return to judge all
men.
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.
5 The Holy Spirit
The Holy Spirit proceeds from the Father and the Son. He is of one substance,
majesty and glory with the Father and the Son, true 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 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 Number 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 not apply them to establish any doctrine; such are
these following:
The Third Book of Esdras Baruch the Prophet
The Fourth Book of Esdras 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.
6 The sufficiency of Holy Scripture for salvation
Holy Scripture contains all things necessary for salvation. Consequently whatever is
not read in Scripture nor can be proved from Scripture cannot be demanded from
any person to believe it as an article of the faith. Nor is any such thing to be
thought necessary or required for salvation. By holy Scripture is meant those
canonical books of the Old and New Testaments whose authority has never been
doubted within the church.
The canonical books of the Old Testament are:
Genesis 1 Kings Ecclesiastes Obadiah
Exodus 2 Kings Song of Songs Jonah
Leviticus 1 ChroniclesIsaiah Micah
Numbers 2 ChroniclesJeremiah Nahum
Deuteronomy Ezra Lamentations Habakkuk
Joshua Nehemiah Ezekiel Zephaniah
Judges Esther Daniel Haggai
Ruth Job Hosea Zechariah
1 Samuel Psalms Joel Malachi
2 Samuel Proverbs Amos
The canonical books of the New Testament are:
Matthew 2 Corinthians 1 Timothy 2 Peter
Mark Galatians 2 Timothy 1 John
Luke Ephesians Titus 2 John
John Philippians Philemon 3 John
Acts Colossians Hebrews Jude
Romans 1 Thessalonians James Revelation
1 Corinthians 2 Thessalonians 1 Peter
The books of the Apocrypha, as Jerome says, are read by the church for examples
of life and instruction in behaviour, but the church does not use them to establish
any doctrine. They are:
1 Esdras Baruch
2 Esdras Song of the three children
Tobit Susanna
Judith Bel and the Dragon
Additions to Esther Prayer of Manasses
Wisdom 1 Maccabees
Ecclesiasticus 2 Maccabees
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.
7 The Old Testament
The Old Testament is not contrary to the New, for in both the Old and New
Testaments eternal life is offered to mankind through Christ. Hence he, being both
God and man, is the only mediator between God and man. Those who pretend that
the Patriarchs only looked for transitory promises must not be listened to.
Although the law given by God through Moses is not binding on Christians as far as
its forms of worship and ritual are concerned and the civil regulations are not
binding on any nation state, nevertheless no Christian is free to disobey those
commandments which may be classified as 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.
8 The three Creeds
The three creeds, the Nicene Creed, Athanasian Creed, and that known as the
Apostles' Creed, ought to be wholeheartedly accepted and believed. This is
because their contents may be proved by definite statements 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 Nature of every man, that naturally is ingendered 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 the Greek,
Φρονεµα σαρκος, 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.
9 Original or Birth-sin
Original sin is not found merely in the following of Adam's example (as the Pelagians
foolishly say). It is rather to be seen in the fault and corruption which is found in
the nature of every person who is naturally descended from Adam. The
consequence of this is that man is far gone from his original state of righteousness.
In his own nature he is predisposed to evil, the sinful nature in man always desiring
to behave in a manner contrary to the Spirit. In every person born into this world
there is found this predisposition which rightly deserves God's anger and
condemnation. This infection within man's nature persists even within those who
are regenerate. This desire of the sinful nature, which in Greek is called phronema
sarkos and is variously translated the wisdom or sensuality or affection or desire of
the sinful nature, is not under the control of God's law. Although there is no
condemnation for those that believe and are baptized, nevertheless the apostle
states that any such desire is sinful.
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.
10 Free Will
The condition of man since the fall of Adam is such that he cannot turn and prepare
himself by his own natural strength and good works for faith and for calling upon
the name of the Lord. Hence we have no power to do good works which are
pleasing and acceptable to God, unless the grace of God through Christ goes before
us so that we may have a good will, and continues to work with us after we are
given that good will.
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.
11 The justification of man
We are accounted righteous before God solely on account of the merit of our Lord
and Saviour Jesus Christ through faith and not on account of our own good works
or of what we deserve. Consequently the teaching that we are justified by faith
alone is a most wholesome and comforting doctrine. This is taught more fully in the
homily on 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.
12 Good works
Although good works, which are the fruits of faith and follow on after justification,
can never atone for our sins or face the strict justice of God's judgment, they are
nevertheless pleasing and acceptable to God in Christ and necessarily spring from a
true and living faith. Thus a living faith is as plainly known by its good works as a
tree is known by its 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 willed and commanded them to be done, we
doubt not but they have the nature of sin.
13 Works before justification
Works done before receiving the grace of Christ and the inspiration of his Spirit are
not pleasing to God. This is because they do not spring out of faith in Jesus Christ.
Nor do they make people fit to receive grace or (as the schoolmen say) to deserve
grace of congruity. On the contrary, because they are not done as God has willed
and commanded that they should be done, it is undoubtedly the case that 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 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 are unprofitable servants.
14 Works of supererogation
The concept of voluntary works besides, over and above God's commandments,
which are sometimes called works of supererogation, cannot be taught without
arrogance and impiety. By them men declare not only that they render to God their
proper duty but that they actually do more than their duty. But Christ says: "So
you also, when you have done everything you were told to do, should say, 'We are
unworthy 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.
15 Christ alone is without sin
Christ, who truly took our human nature, was made like us in every respect except
that of sin. From this he was clearly free in both body and spirit. He came to be
the Lamb without blemish who, by the sacrifice of himself once made, should take
away the sins of the world. Sin, as St John says, was not in him. But all the rest of
us, again in Christ, still offend in many ways. 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.
16 Sin after baptism
Not every sin knowingly committed after baptism is sin against the Holy Spirit and
unforgivable. Therefore the gift of repentance is not to be declared impossible for
those who fall into sin after baptism. After we have received the Holy Spirit we
may depart from the grace given to us and fall into sin, and we may also by the
grace of God return and amend our
lives. Therefore those who say that they are incapable of sinning any more in this
life are to be condemned, as are those who deny the opportunity of forgiveness to
those who 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: they be made sons of God by adoption: they be made like the image of his onlybegotten
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.
17 Predestination and election
Predestination to life is the eternal purpose of God, whereby (before the
foundations of the world were laid) he has consistently decreed by his counsel
which is hidden from us to deliver from curse and damnation those whom he has
chosen in Christ out of mankind and to bring them through Christ to eternal
salvation as vessels made for honour. Hence those granted such an excellent
benefit by God are called according to God's purpose by his Spirit working at the
appropriate time. By grace they obey the calling; they are freely justified, and
made sons of God by adoption, are made like the image of his only-begotten Son
Jesus Christ, they walk faithfully in good works and at the last by God's mercy
attain eternal happiness.
The reverent consideration of this subject of predestination and of our election in
Christ is full of sweet, pleasant and inexpressible comfort to the godly and to those
who feel within themselves the working of the Spirit of Christ, putting to death the
deeds of the sinful and earthly nature and lifting their minds up to high and
heavenly consideration establishes and confirms their belief in the eternal salvation
to be enjoyed through Christ and kindles a fervent love towards God. But for
inquisitive and unspiritual persons who lack the Spirit of Christ to have the sentence
of God's predestination continually before their eyes is a dangerous snare which the
Devil uses to drive them either into desperation or into recklessly immoral living (a
state no less perilous than desperation).
Furthermore we need to receive God's promises in the manner in which they are
generally set out to us in holy Scripture, and in our actions we need to follow that
will of God which is clearly declared to 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.
18 Obtaining salvation only by the name of Christ
Those who presume to say that every person shall be saved by the rule of life,
religion or sect that he professes, provided he makes diligent efforts to live by that
rule and the light of nature, must be regarded as accursed. For holy Scripture
declares to us that it is only in the name of Jesus Christ that 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.
19 The church
The visible church of Christ is a congregation of believers in which the pure Word of
God is preached and in which the sacraments are rightly administered according to
Christ's command in all those matters that are necessary for proper administration.
As the churches of
Jerusalem, Antioch and Alexandria have erred, so also the church of Rome has
erred, not only in their practice and forms of worship 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, yet, 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.
20 The authority of the church
The church has authority to decree forms of worship and ceremonies and to decide
in controversies concerning the faith. However, it is not lawful for the church to
order anything contrary to God's written Word. Nor may it expound one passage of
Scripture so that it contradicts another passage. So, although the church is a
witness and guardian to holy Scripture, it must not decree anything contrary to
Scripture, nor is it to enforce belief in anything additional to Scripture as essential
to 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.
21 The authority of general councils
General councils may not be gathered together without the command and will of
rulers. And when they are gathered together (since they are an assembly of men,
among whom not all are ruled by the Holy Spirit and the Word of God), they may
err. Indeed they sometimes have erred, even in things elating to God. Therefore
anything commanded by them as necessary to salvation has no power or authority
unless it can be shown to be taught by 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.
22 Purgatory
The Roman doctrine concerning purgatory, pardons, worshipping and adoration
(both of images and of relics) and the invocation of saints is a futile thing foolishly
conceived and grounded on no evidence of Scripture. On the contrary this teaching
is 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.
23 Ministering in the congregation
It is not right for an man to take upon himself the office of public preaching or of
administering the sacraments in the congregation before he has been lawfully called
and sent to perform these tasks. The lawfully called and sent are those who have
been chosen and called to this work by men who have had public authority given to
them in the congregation to call and send such ministers into the Lord's vineyard.
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 publick Prayer in the Church, or to minister the Sacraments in a tongue not
understanded of the people.
24 Speaking in the congregation in a language that people understand
It is plainly repugnant to the Word of God and to the custom of the early church for
public prayer or the administration of the sacraments to be conducted in a language
not understood by 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.
25 The sacraments
The sacraments instituted by Christ are not only badges or tokens of the profession
of Christians but are also sure witnesses and effectual signs of God's grace and
good will towards us. Through them he works invisibly within us, both bringing to
life and also strengthening and confirming our faith in him.
There are two sacraments instituted by Christ our Lord in the Gospel - baptism and
the Lord's Supper.
The five that are commonly called sacraments (confirmation, penance, ordination,
marriage and extreme unction) are not to be regarded as gospel sacraments. This
is because they are either a corruption of apostolic practice or states of life as
allowed in the Scriptures. They are not of the same nature as the sacraments of
Baptism and the Lord's Supper since they do not have any visible sign or ceremony
instituted by God.
The sacraments were not instituted by Christ to be gazed at or carried about but to
be used properly. It is only in those who receive them worthily that they have a
beneficial effect or operation. As Paul the apostle says, those who receive them in
an unworthy manner bring condemnation upon themselves.
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 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.
26 The sacraments are not rendered ineffectual by the unworthiness of the
minister
Although in the visible church the evil are always mingled with the good and
sometimes evil people possess the highest rank in the ministry of the Word and
sacraments, nevertheless since they do not do these things in their own name but
in Christ's and minister by his commission and authority, we may use their ministry
both in hearing God's Word and in receiving the sacraments. The effect of Christ's
institution is not taken away by the wickedness of these people, nor is the grace of
God's gifts diminished, so long as the sacraments are received by faith and rightly.
The sacraments are effectual because of Christ's institution and promise, even
though they may be administered by evil men.
Nevertheless, it belongs to the discipline of the church that investigation be made
into evil ministers. Those who are accused by witnesses having knowledge of their
offences and who in the end are justly found guilty, should 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 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.
27 Baptism
Baptism is not only a sign of profession and a mark of difference by which
Christians are distinguished from those who are not baptized. It is also a sign of
regeneration or new birth, through which, as through an instrument those who
receive baptism in the right manner are grafted into the church, the promises of the
forgiveness of sin and of our adoption as sons of God by the Holy Spirit are visibly
signed and sealed, faith is confirmed and grace is increased by virtue of prayer to
God. The baptism of young children is undoubtedly to be retained in the church as
that which agrees best with Christ's institution.
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.
28 The Lord's Supper
The Supper of the Lord is not only a sign of the mutual love that Christians ought
to have among themselves. Rather, it is a sacrament of our redemption through
Christ's death. To those who rightly, worthily and with faith receive it, the bread
which we break is a partaking of the body of Christ, and similarly the cup of
blessing is a partaking of the blood of Christ.
Transubstantiation (the change of the substance of the bread and wine) in the
Supper of the Lord cannot be proved from holy Scripture, but is repugnant to the
plain teaching of Scripture. It overthrows the nature of a sacrament and has given
rise to many superstitions.
The body of Christ is given, taken and eaten in the Supper only in a heavenly and
spiritual manner. The means by which the body of Christ is received and eaten in
the Supper is faith.
The sacrament of the Lord's Supper was not instituted by Christ to be 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
eat and drink the sign or Sacrament of so great a thing.
29 The wicked who partake of the Lord's supper do not eat the body of Christ
The wicked and those who lack a living faith, although they physically and visibly
'press with their teeth' (as St Augustine says) the sacrament of the body and blood
of Christ, nevertheless are in no way partakers of Christ. Rather, by eating and
drinking the sign or sacrament of so great a thing, they bring condemnation upon
themselves.
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.
30 Reception in both kinds
The cup of the Lord is not to be denied to the laity. For by Christ's institution and
commandment both parts of the Lord's sacrament ought to be administered to all
Christian people alike.
XXXI. Of the one Oblation 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.
31 The one oblation of Christ finished upon the cross
The offering of Christ made once is the perfect redemption, propitiation and
satisfaction for all the sins of the whole world, both original and actual. There is no
other satisfaction for sin but this alone. Consequently, the sacrifices of masses, in
which it was commonly said that the priest offered Christ for the living and dead so
as to gain 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 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.
32 The marriage of priests
It is not commanded by any decree of God that bishops, presbyters or deacons take
a vow of celibacy or abstain from marriage. So it is lawful for them, as for all other
Christians, to marry at their own discretion when they judge that this will promote
godliness.
XXXIII. Of excommunicate Persons, how they are to be avoided.
That person 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 thereunto.
33 The excommunicated: how they are to be avoided
Any person who has openly been denounced by the church and justly cut off from
its fellowship and excommunicated is to be regarded by the whole body of the
faithful as a "pagan and tax-collector" until he is openly reconciled by repentance
and received back into the church by a judge who has the necessary authority in
such matters.
XXXIV. Of the Traditions of the Church.
It is not necessary that Traditions and Ceremonies be in all places one, or utterly like; for
at all times they 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, 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 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.
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.
34 The customs of the church
It is not necessary that customs and forms of worship be exactly the same
everywhere. Throughout history they have differed. They may be altered
according to the differing nations, times and habits of people provided that nothing
is commanded contrary to God's Word. Whoever by his own private judgment
openly, willingly and deliberately breaks those customs and forms of worship of the
church which do not contradict the Word of God and are approved by common
authority, is to be openly rebuked. This is so that others will be afraid to act
similarly, and in so doing offend against the common order of the church, to
undermine the authority of the state's representative and to wound the
consciences of weak Christians.
Every particular or national church has authority to command, change or abolish the
ceremonies or forms of worship of the church which are appointed only by man's
authority provided that everything is done for the building up of Christian people.
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.
1 Of the right use of the Church
2 Against peril of Idolatry
3 Of repairing and keeping clean of churches
4 Of good Works: first of fasting
5 Against Gluttony and Drunkenness
6 Against Excess of Apparel
7 Of Prayer
8 Of the Place and Time of Prayer
9 That Common Prayers and Sacraments ought to be ministered
in a known tongue
10 Of the reverend estimation of God’s Word
11 Of Alms-doing
12 Of the Nativity of Christ
13 Of the Passion of Christ
14 Of the Resurrection of Christ
15 Of the worthy receiving of the Sacrament of the Body and
Blood of Christ
16 Of the Gifts of the Holy Ghost
17 For the Rogation-days
18 Of the State of Matrimony
19 Of Repentance
20 Against Idleness
21 Against Rebellion
35 The Homilies
The second book of homilies contains godly and wholesome teaching which is
necessary for these times, as does the first book of homilies published during the
reign of Edward VI. We therefore judge that they ought be read diligently and
distinctly in the churches by the ministers so that they may be understood by the
people.
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 any thing, that of itself is superstitious and ungodly. And
therefore whosoever are consecrated and 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.
36 The consecration of bishops and ministers
The book for the consecration of archbishops and bishops and for ordaining
presbyters and deacons, published in the time of Edward VI and confirmed at the
same time by authority of Parliament, contains all things necessary to such
consecration and ordination. Nor does it contain anything which of itself is
superstitious and ungodly. Therefore whoever is consecrated or ordained according
to the services of that book, since the second year of Edward VI to the present
time, and whoever will be consecrated and ordained according to those services in
the future, we declare to be rightly, duly and lawfully consecrated and ordained.
XXXVII. Of the Civil Magistrates.
The King's Majesty hath 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 doth 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.
37 The state and its civil representatives
The sovereign has the chief power in the realm of England and his other
possessions. The supreme government of all in this realm, whatever their station,
whether ecclesiastical and civil, and in all matters, belongs to him and is not, nor
ought to be, subject to any foreign jurisdiction. When we attribute to the sovereign
the chief government (a title which seems to have offended some slanderous
persons) we do not grant our rulers the ministry of either God's Word or of the
sacraments. This is also made clear in the Injunctions published by Queen Elizabeth
I. By this title we acknowledge only the prerogative which we see in holy Scripture
God has given to all godly rulers. They should rule all people committed to their
charge by God, whatever their station or rank, whether ecclesiastical or secular, and
restrain with the civil power those who are stubborn or practise evil.
The bishop of Rome has no jurisdiction in this realm of England.
The laws of the realm may punish Christian people with death for heinous and grave
offences.
It is lawful for Christian men at the command of the state to carry weapons and
serve in 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.
38 The possessions of Christians are not common to all
Contrary to what some Anabaptists claim, the wealth and possessions of Christians are
not common, as far as the right, title and possession of them is concerned. Nevertheless,
everyone ought to give freely to the poor from what he possesses, according to his
means.
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 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.
39 A Christian's oath
We believe that the vain and rash swearing of oaths is forbidden to Christians by our Lord
Jesus Christ and St James. However, we judge that the Christian faith does not prohibit
the swearing of an oath when the state requires it, if in a cause where faithfulness and
love justify it, and according to the prophet Jeremiah's teaching, in justice, judgment and
truth.
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