35. THE ELEVEN ARTICLES, 1559
History
These Articles were drawn up in 1559 or 1560 and approved
by Archbishop Matthew Parker for the subscription of the clergy. The intention
was to make them as close to the Forty-two Articles (1553) as possible, though
in fact they bear little relation to that document. Clergy were expected to
subscribe to these Articles twice a year, as well as when they were presented
to a living. They were effectively replaced by the Thirty-eight Articles in
1563.
Theology
The Articles are clearly Protestant, though it is obvious
that the main emphasis is on the recognition of Royal Supremacy. It was this,
more than anything else, which Elizabeth was keen to secure, so that the other
elements of her religious policy could be implemented without serious objections.
Forasmuch as it appertaineth to all Christian men, but
especially to the ministers and the pastors of the Church, being teachers and
instructors of others, to be ready to give a reason of their faith when they
shall be thereunto required; I for my part, now appointed your parson, vicar or
curate, having before my eyes the fear of God, and the testimony of my
conscience, do acknowledge for myself, and require you to assent to the same.
01. First, that there is but one living and true God, of
infinite power, wisdom and goodness, the Maker and Preserver of all things; and
that in unity of this Godhead there be three Persons, of one substance, of
equal power and eternity, the Father, Son and the Holy Ghost.
02. I believe also whatsoever is contained in the holy
canonical Scriptures, in the which Scriptures are contained all things
necessary to salvation, by the which also errors and heresies may sufficiently
be reproved and convicted, and all doctrine and articles necessary to salvation
established. I do also most firmly believe and confess all the articles
contained in the three Creeds, the Nicene Creed, Athanasius’ Creed, and our
common Creed, called the Apostles’ Creed; for these do briefly contain the
principal articles of our faith, which are at large set forth in the Holy
Scriptures.
03. I do acknowledge also that church to be the spouse of
Christ, wherein the Word of God is truly taught, the sacraments orderly
ministered according to Christ’s institution, and the authority of the keys
duly used; and that every such particular church hath authority to institute,
to change, to clean put away ceremonies and other ecclesiastical rites, as they
be superfluous, or be absurd, and to constitute other making more to
seemliness, to order or edification.
04. Moreover I confess that it is not lawful for any man
to take upon him any office or ministry, either ecclesiastical or secular, but
such only as are lawfully thereunto called by their high authorities, according
to the ordinances of this realm.
05. Furthermore, I do acknowledge the Queen’s Majesty’s
prerogative and superiority of government of all estates and in all causes, as
well ecclesiastical as temporal, within this realm, and other her dominions and
countries, to be agreeable to God’s Word, and of right to appertain to her
highness in such sort, as is in the late act of Parliament expressed, and since
by Her Majesty’s injunctions declared and expounded.
06. Moreover, touching the Bishop of Rome, I do
acknowledge and confess that by the Scriptures and the Word of God he hath no
more authority than other bishops have in their provinces and dioceses; and
therefore, the power which he now challengeth, that is, to be supreme head of
the universal Church of Christ, and to be above all emperors, kings and
princes, is an usurped power, contrary to the Scriptures and Word of God, and
contrary to the example of the primitive Church, and therefore is for most just
causes taken away and abolished in this realm.
07. Furthermore, I do grant and confess that the Book of Common Prayer and
administration of the holy sacraments, set forth by the authority of
Parliament, is agreeable to the Scriptures, and that it is catholic, apostolic
and most for the advancing of God’s glory and the edifying of God’s people,
both for that it is in a tongue that may be understood of the people, and also
for the doctrine and form of ministration contained in the same.
08. And although in the administration of baptism there
is neither exorcism, oil, salt, spittle or hallowing of the water now used, and
for that they were of late years abused and esteemed to be necessary, where
they pertain not to the
substance and necessity of the sacrament, that they be reasonably abolished, and yet the sacrament full and perfectly ministered to all intents and purposes, agreeable to the institution of our Saviour Christ.
substance and necessity of the sacrament, that they be reasonably abolished, and yet the sacrament full and perfectly ministered to all intents and purposes, agreeable to the institution of our Saviour Christ.
09. Moreover I do not only acknowledge that private
masses were never used amongst the fathers of the primitive Church, I mean,
public ministration and receiving of the sacrament by the priest alone, without
a just number of communicants, according to Christ’s saying: Take ye and eat
ye, etc., but also that the doctrine that maintaineth the mass to be a
propitiatory sacrifice for the quick and the dead, and a mean to deliver souls
out of purgatory, is neither agreeable to Christ’s ordinance nor grounded upon
doctrine apostolic, but contrariwise most ungodly and most injurious to the
precious redemption of our Saviour Christ, and his only sufficient sacrifice
offered once for ever upon
the altar of the cross.
10. I am of that mind also, that the holy communion or
sacrament of the body and blood of Christ, for the due obedience to Christ’s
institution, and to express the virtue of the same, ought to be ministered unto
the people under both kinds; and that it is avouched by certain fathers of the
Church to be a plain sacrilege, to rob them of the mystical cup, for whom
Christ hath shed his most precious blood, seeing he himself hath said: Drink ye
all of this; considering also that in the time of the ancient doctors of the
Church, as Cyprian, Jerome, Augustine, Gelasius and others, six hundred years
after Christ and more, both the parts of the sacrament were ministered to the
people.
11. Last of all, as I do utterly disallow the extolling
of images, relics and feigned miracles, and also all kind of expressing God
invisible in the form of an old man, or the Holy Ghost in the form of a dove,
and all other vain worshipping of God, devised by man’s fantasies, besides or
contrary to the Scriptures, as wandering on pilgrimages, setting up of candles,
praying upon beads, and such like superstition; which kinds of works have no
promise of reward in Scripture, but contrariwise threatenings and maledictions;
so I do exhort all men to the obedience of God’s law and to the works of faith,
as charity, mercy, pity, alms, devout and frequent prayer with the affection of
the
heart, and not with the mouth only, godly abstinence and fasting, charity,
obedience to the rulers, and superior powers, with such like works and
godliness of life commanded by God in his Word, which as St Paul saith: hath
promises both of this life and of the life to come, and are works only acceptable
in God’s sight.
These things above rehearsed, though they be appointed by
common order, yet I do without all compulsion, with freedom of mind and
conscience, from the bottom of my heart, and upon most sure persuasion,
acknowledge to be
true and agreeable to God’s Word; and therefore I exhort you all, of whom I
have cure, heartily and obediently to embrace and receive the same, that we all
joining together in unity of spirit, faith and charity, may also at length be
joined together in the Kingdom of God, and that through the merits and death of
our Saviour Jesus Christ, to whom with the Father and the Holy Ghost be all
glory and empire now and forever. Amen.
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