10. Corrections of the Institution of a Christian Man, with Cranmer's Annotations, Part 1

VILL

Item; That ye and every one of you shall two times in a quarter declare to your parishioners the band of matrimony, and what great danger it is to all men that useth their bodies but with such persons as they lawfully may by the law of God. And to exhort in the said times your parishioners, that they make no privy contracts, as they will avoid the extreme pain of the laws used within the king’s realm by his grace’s authority.

Corrections of the [4 Institution of a Christian Man, by Henry VIII. With Archbishop Cranmer’s Annotations

[IT is to be observed that the passages in small Roman type are extracted from the the marginal remarks in Italic are the Corrections proposed by Henry VIII. applying the text marked by. ‘The Annotations of Cranmer are in larger type, connected with rections by the nunierals added to the latter and prefixed to the former; and they are follow immediately after the passages they notice. The Institution of a Christian Man, pp. 30, 1. (edit. Oxf. 1825.) 1 believe also and profess, and this Father is almighty, that is to say, that his power and might excelleth incomparably in heaven and earth: and that all other powers, which be in heaven, earth, or hell, be nothing as of themselves, but have all their might, force, and strength of him only, and be all subject unto his power, and be ruled and governed thereby, and cannot resist or let the same

Annotations upon the King’s book?

I believe in God, the Father Almighty, Maker of heaven and earth.

And in Jesu Christ his only Son our Lord: Which was conceived by the Holy Ghost, born of the Virgin Mary: He suffered under Pontius Pilate, and was crucified, died, and was descended into hell: The third day he arose again from death: He ascended into heaven, and sitteth upon the right hand of God: From thence he shall come to judge both quick and dead. I believe in the Holy Ghost: And that there is an holy catholic church: A communion of saints, remission of sins: And that there shall be resurrection of the body: And life everlasting. Amen. This Credo I have translated as nigh as I can conveniently, word for to the Latin.

[[! Dr Jenkyns has printed these Corrections copy; for on the inside of the cover appears this]

[(Vol. LI. p. 21. etsqq.) “as a necessary introduction order: The king’s commandment is that I should]

[to Cranmer’s Annotations upon them,” and states not be had out of the privy chamber.” They are]

[that they are taken from a copy of the Institution here printed from Dr Jenkyns’ Remains of Cranmer,]

[formerly belonging to Rawlinson, and now in the with most of his notes; but they are differently ar-]

[Bodleian library,” as well as that Rawlinson be- ranged, so as to present the whole at one view to the]

[lieved them to have been written by Cranmer; but reader. They have been collated with the copy in]

[that Lewis of Margate, in a letter still preserved, the Bodleian Library, and also corrected by it.]]

[clearly proved, that, supposing the Annotations on [2 The Annotations are printed from the C. C.]

[the King’s Book, attributed to the archbishop, to be C. C. MSS. The title only is in Cranmer’s hand,]

[genuine, these Corrections, instead of being those the Annotations themselves being a copy by a]

[which he made, must be those on which he com- secretary. Extracts were printed by Strype, Mem.]

[mented; and that he further expressed his opinion, of Abp. Cranmer, p. 137, and Appendix, Num.]

[that Rawlinson’s copy of The Institution was the xxxi. p. 757, and the whole in the Fathers of the]

[identical Book on which Cranmer drew up his re- English Church:” but the editor of the latter]

[marks, Dr Jenkyns thinks that in this conjecture work, as well as Strype, supposed them to refer to]

[he seems to have gone too far. The probability the Necessary Doctrine,” generally known as the]

[ἰ is,” he says, ’ that these are Henry VI1L.’s rough King’s Book,” while the Institution was called]

[memoranda, which were afterwards transcribed the Bishops’ Book.” There is some doubt re-]

[fairly, and submitted, with some additions, to Cran- specting the time when they were written, Lewis]

[mer’s judgment. They are written chiefly by the stating them to have appeared in 1538, and Strype, in]

[king’s own hand, and it would seem in his own 1542, but the former date seems the more probable. ]]

i “By his ordinate power.” This word “ordinate power” obscureth the sentence in the understanding of them that be simple and unlearned; and among the learned it gendereth contention and disputation, rather than it any thing edifieth. “Therefore meseemeth it better and more plain as it is in the print; or else to say, By his ordinance.” For the scripture speaketh simply and plainly: Potestati ejus quis resistit? And, Omnia quecunque voluit. fecit.

i. “But by his grace.” It seemeth these words were better out; for God giveth not his grace to let his own power and ordinance.

Inst. pp. 31,2. And I believe also and profess, that among his other creatures he did create and make me, and did give unto me this my soul, my life, my body, with all the members that I have, great and small, and only by his all the wit, reason, knowledge, and understanding that I have; and finally, all the other outi pira m I ward substance, possessions, and things that I have or can have in this world, persevere in his And I believe also and profess, that he is my very God, my Lord, and my Father, and that me of. n2 I am his servant and his own son by adoption and grace, and? the right inheritor of his gi ier i- — kingdom; and that it proceedeth and cometh of his mere goodness only, without all my desert, by his grace that I am in this life preserved and kept from dangers and perils, and that I am sustained, qna mer: V nourished, fedf, clothed, and that I have health, tranquillity, rest, peace, or any£ other thing £ and all. necessary for this corporal life, I knowledge also and confess, that he suffereth and aly Ms ordi cuseth the sun, the moon, the stars, the day, the night, the air, the fire, the water, the land, pergant vie eie tlie fowls, iue fishes, the beasts, and all the fruits of the earth, to serve me for my eu gs di dein ΝΑ ΜΝ E confess and knowledge, that all bodily sickness and adversity, which ον M UC do fortune unto me in this world, kbe sent unto me by his hand and his visitation, and that when he punish- he punisheth me not to destroy me, but only to save me, and to reduce me again by penance on 0 no eh unto the right way of his laws and his religion.

iii. “Only by his sufferance.” This word sufferance” diminisheth the goodness of God, and agreeth not with the three verbs to whom it is referred, create, make, and give; for these three verbs import more than sufferance; and all the things that be here spoken of, be good and none of them evil, and therefore we may undoubtedly say, that we have them of God’s gift, and by his liberal benefit.

iv. “As long as I persevere in his precepts and laws, one of the right inheritors of his kingdom.” This book speaketh of the pure christian faith unfeigned, which is without colour, as well in heart, as in mouth. Ie that hath this faith, converteth from his sin, repenteth him, that he like filius prodigus vainly consumed his will, reason, wits, and other goods, which he received of the mere benefit of his heavenly Father, to his said Fathers displeasure; and applieth himself wholly to please him again, and trusteth assuredly, that for Christ’s sake he will and doth remit his sin, withdraweth his indignation, delivereth him from hell, from the power of the infernal spirits, taketh him to his mercy, and maketh him his own son and his own heir: and he hath also the very christian hope, that after this life he shall reign ever with Christ in his kingdom. For St Paul saith: Si filiv sumus, et haredes; heredes quidem Dei, coheredes autem Christi. This is the very pure christian faith and hope, which every good christian man ought to profess, believe, and trust, and to say of himself, even as Job said: Scio quod Redemptor meus vivit, et in novissimo die terra surrecturus sum, et rursum circumdabor pelle mea, et in carne mea videbo Deum salvatorem meum, quem visurus sum ego ipse, et non alius. — Reposita est hac spes mea in sinu meo.

And as for the other faith, that the good shall arise unto glory, and the evil unto pain; or that those which persevere in God’s precepts and laws, so long as they so do, they be the right inheritors of his kingdom;” this is not the commendation of a christian man’s faith, but a most certain proposition, which also the devils believe most certainly, and yet they shall never have their sins forgiven by this faith, nor be inheritors of God’s kingdom; because they lack the very christian faith, not trusting to the goodness and mercy of God for their own offences; but they hate God, envy his glory, and be utterly in desperation.

For the more large declaration of the pure christian faith, it is to be considered, that there is a general faith, which all that be christian, as well good as evil, have: as, to believe that God is, that he is the Maker and Creator of all things, and that Christ is the Saviour and Redeemer of the world, and for his sake all penitent sinners have remission of their sins; and that there shall be a general resurrection at the end of this mortal

world, at the which Christ shall judge all the good to joy without end, and the evil to pain without end; with such other like things. And all these things even the devils also believe, and tremble for fear and grievousness of God’s indignation and torments, which they endure and ever shall do. But they have not the right christian faith, that their own sins by Christ’s redemption be pardoned and forgiven, that themselves by Christ be delivered from God’s wrath, and be made his beloved children and heirs of his kingdom to come.

The other faith hath all devils and wicked christian people, that be his members: but this pure christian faith have none, but those that truly belong to Christ, and be the very members of his body, and endeavour themselves to persevere in his precepts and laws; although many pretend to have the said pure faith, which nevertheless have it not, but only in their mouths. For as there is a love in the mouth, and a love in the heart, even so there is a faith in mouth and a faith in heart. Examine every man, if he trust in God and love God above all things; and in words he will answer, yea: but examine every man’s acts and deeds, and surely in a great number their acts and deeds condemn their words. For they walk after their own wills and pleasures, and not after God’s commandments. And Christ himself saith: Qui diligit me, mandata mea servat; and St John saith: Qui dicit se nosse Deum, et mandata ejus non custodit, mendax est.

And therefore all those that bridle not their own appetites, but follow them, and accomplish the will of their own carnal minds, they trust in God and love God no further than the lips. And if they persuade themselves that they trust in God, and love God in their hearts, and be of any estimation before God, then be they much deceived, and, as St Paul saith, They deceive their own hearts.” Our own flesh and carnal mind is contrary to the Spirit and motion of God; and they,” saith St Paul, “that belong unto Christ, do crucify their flesh with the affections and lusts thereof.” And contrary, he saith, they that follow the works of the flesh “shall not inherit the kingdom of God.”

These be very notable and fearful sentences unto all such as be not repentant, but live after their own wills and not after God’s will, neither have the right faith nor love unto God, nor shall be inheritors of his kingdom. And though Christ hath paid a sufficient ransom for all the sins in the world, and is a sufficient Redeemer and Saviour of all the world, yet shall they have no part thereof; for they belong not unto Christ; and Christ utterly refuseth them for his, which have faith and love only in their mouth, and have not the same engraven in their hearts, and expressed in their acts and deeds.

St James assimileth him, that hath this faith only in his mouth, unto a man that pitieth his naked or hungry brother, and biddeth him go warm him or fill his belly; and yet will give him neither clothes nor meat, wherewith he may warm him or feed his hungriness. What availeth this mercy spoken only with the tongue, when he sheweth no mercy in deed, in relieving his brothers necessity? But St James saith, “So say, so do;” for he shall not receive mercy of God that speaketh mercifully, except he hath the same in his heart to do it in deed. For the mercy that is not in the heart, dieth even in the mouth, and he shall have judgment without mercy that showeth not mercy in deed, how mercifully that ever he speak. And as the body is but dead that lacketh a soul, even so is that faith but dead that is but in the mouth, and doth not enter effectuously into the heart, and work accordingly.

What love soever the son pretendeth unto his father, or the servant unto his master, yet surely all that love is but coloured and feigned, if they be not glad to accomplish the will and commandments of their father and master, and very loath and sorry to transgress any part thereof. Likewise, how can the son persuade with himself that his father loveth him, favoureth him, and will do all good for him, and at length make him his heir, if he love not his father, nor be sorry to offend his father, but, like an unnatural and disobedient child, is ready to follow his own sensual mind, and to rebel against his father and all his precepts? It is not possible that such a son should have a sure trust of his father’s benignity, gracious goodness, and fatherly love towards him, unless it come either of the ignorance or else the iniquity of his father; so that he either dissemble with his father, and trust that his father knoweth not of his folly, disobedience and rebellion; or else that he know that bis father be so evil himself, that he favoureth ill-doers, and delighteth in the iniquity of his son, and loveth him never the worse for his

vicious living. But to God (who knoweth all things, even before they be done, and knoweth all men’s hearts even to the bottom better than they do themselves, and who also can favour no iniquity or malice of sin, but hateth it and the doers of the same,) cannot be ascribed any ignorance or evilness. Therefore, let no man deceive his own mind; for no man surely can have the right faith and sure trust of God’s favour towards him, and persuade with himself that God is his benign and loving Father, and taketh him for his well-beloved son and heir, except he love God in his heart, and have a willing and glad mind, and a delight to do all things that may please God, and a very great repentance and sorrow that ever he did any thing that should offend and displease so loving a Father, whose goodness he can never account.

And as sure as it is, that God loveth and favoureth them that be thus minded; even as certain it is, that God hateth all those wicked children that love not him, and that be otherwise minded, that follow their own will, and rebel against his will: so that all such, what faith or love soever they pretend and say they have toward God, it is but in the lips and words only, and not in the heart altereth the whole man from all evil unto all good. Even as treacle kept only in the mouth doth not remedy poison in the whole body; but the treacle must enter down into the body, and then it altereth the whole body, and expelleth all venom and poison: in like manner, he whose profession of his faith is only in his mouth, altereth not his evil life, 1s not forgiven his sin, is not delivered from hell nor from the power of devils, is not made the son of God; but he continueth still in the poison of sin, in the wrath and indignation of God, and in the damnation of the wicked in hell.

But, if the profession of our faith of the remission of our own sins enter within us into the deepness of our hearts, then it must needs kindle a warm fire of love in our hearts towards God, and towards all other for the love of God,—a fervent mind to seek and procure God’s honour, will, and pleasure in all things,—a good will and mind to help every man and to do good unto them, so far as our might, wisdom, learning, counsel, health, strength, and all other gifts which we have received of God, will extendand, in summa, a firm intent and purpose to do all that is good, and leave all that is evil. This is the very right, pure, perfect, lively, christian, hearty, and justifying “faith, which worketh by love,” as St Paul saith, and suffereth no venom or poison of sin to remain within the heart, fide Deus purificans corda, (Acts xv.), but gendereth in the heart an hatred to sin, and maketh the sinner clean a new man. And this is the faith which every christian man ought to profess in his creed, and of this faith runneth all our paraphrasis upon the same. For, as for the other feigned, pretended, hypocritical, and adulterate faith in the mouth, it is but only a painted visor before men; but before God it is hollow within, dead, rotten, and nothing worth.

This being declared, in my judgment it shall not be necessary to interline or insert in many places, where we protest our pure christian faith, these words or sentences, that be newly added, namely, Í being in will to follow God’s precepts;” I rejecting in my will and heart the devil and his works;” “I willing to return to God;” “If I continue not in sin;” “If I continue a christian life;” “If I follow Christ’s precepts;” We living well;” “If we order and conform our wills in this world to his precepts;” If we join our wills to his godly motions;” and such other like sentences or clauses conditional, which to the right faith need not to be added: for without these conditions is no right faith. And these sentences, methinks, come not in aptly in some places, as they be brought in, but rather interrupt and let the right course and phrase of the paraphrasis, and obscure the same rather than make it clear. In this part I have spoken the more largely, because I do refer unto this fourth note all other places like to the same matter appertaining.

v. 1. By his grace and mercy.” This obscureth the sentence, and is superfluous: for it is sufficiently expressed by the former words, that is to say, “by his mere goodness only.”

v. 1. “By his ordinance.” This also obscureth the sense, and is superfluous.

v. 11. “Ordained.” The preter tense may not conveniently be joined with the present tense.

v. 111. “Sometime be suffered by him, and sometime sent by his visitation. And that

when he punisheth me he doth not punish.” The sentence, as it is printed, runneth more evenly, and is very comfortable to every good man in all sickness and adversities, to take — — all such things to be of God’s hand by his visitation. For as of meat, drink, clothing, and such like, which other men prepare for us or give unto us, we say, as we ought. indeed to say, that we have all of God’s hand, although other men or creatures be God’s ministers therein; even so ought we to take all sickness and adversity in this world with all humility and gladness, as the rod of Almighty God, whereby he justly and lovingly scourgeth and punisheth us for our correction and reformation; yea, although it be sent. unto us from him by ministration of wicked angels or men, as it shall appear more at length in the Annotation Ixxiii.

Inst. p.93. And sith he is my Father!, I am assured that, for the fatherly love and pity a which he hath and beareth unto me, he will not only care for me, but he will be also continu-!45 4/ore ix ally present with me by his grace and favour.

ix. “As afore.” These words do let and interrupt the course of the paraphrasis; and if they should be put in this place, there must be added more, viz. “as before is said.”

[Inst. pp. 34—36. And I believe also and profess, that Jesu Christ is not only Jesus and Lord to me and to all]

[men that believe in him, but also that he is my Jesus, my God, and my Lord, For whereas of,. I9ing Chris-]

[my nature I was born in sin, and in the indignation and displeasure of God, and was the very tian, and in will]

[child of wrath, condemned to everlasting death, subject and thrall to the power of the devil and Wi hispre]

[sin, having all the principal parts or portions of my soul, as my reason and understanding, and]

[my free-will, and all the other powers of my soul and body, not only so destituted and deprived of the gifts of]

[God, wherewith they were first endued, but also so blinded, corrupted, and poisoned with error, ignorance,]

[and carnal concupiscence, that neither my said powers could exercise the natural function and office for the]

[which they were ordained by God at the first creation”, nor I by them could do or think any, amd shal con.]

[thing which might be acceptable to God, but was utterly dead to God and all godly things, tinue as long as]

[and utterly unable and insufficient of mine own self to observe the least part of God’s com- she yor last-]

[mandments, and utterly inclined and ready to run headlong into all kinds of sin and mischief;]

[I believe, I say, that I being in this case, Jesu Christ, by suffering of most painful and shameful death upon]

[the eross, and by shedding of his most precious blood, and by that glorious victory which he had, when he]

[descending into hell, and there overcoming both the devil and death, rose again the third day from death to]

[life, and so ascended into heaven, hath now pacified his Father’s indignation towards me, and hath recon-]

[ciled me again into his favour, and that he hath loosed and delivered me from the yoke and tyranny of death,]

[of the devil, and of sin, and hath made me so free from them, that they shall not finally hurt or annoy me,]

[j and that he hath poured out plentifully his Holy Spirit and his graces upon me, specially faith, to illumine]

[and direct my reason and judgment, and charity, to direct my will and affections towards God, whereby]

[I? am so perfectly restored to the light and knowledge of God, to the spiritual fear and dread ὁ rejecting in]

[of God, and unto the love of him and mine neighbour, that with his grace I am now ready to ny. hii 2M]

[obey, and able to fulfil and accomplish. his will and commandments. Besides all this, he hath and his works.]

[brought and delivered me from darkness and blindness to light, from death to life, and from XI]

[sin to justice; aud he hath taken me into his protection, and made me as his own peculiar possession; and he]

[hath planted and grafted me into his own body, and made me a member of the same, and he hath communi-]

[cated and made me participant of his justice, his power, his life, his felicity, and of all his goods; so that now]

[I may boldly say and believe, as indeed I do perfectly believe, that by his passion, his death, his blood, and]

[his conquering of death, of sin, and of the devil by his resurrection and ascension, he hath made a sufficient]

[expiation or propitiation towards God, that is to say, a sufficient satisfaction and recompence as well for my]

[original sin, as also for all the actual sins that ever I have committed P; and that I am so clearly]

[rid from all the guilt of my said offences, and from the everlasting pain due for the same, that Mob NR]

[neither sin, nor death, nor hell shall be able, or have any power, to hurt me or to let med, but xiii.]

[that after this transitory life I shall ascend into heaven, there to reign with my Saviour Christ 1.9» their]

[perpetually in glory and felicity.]

[All which things considered, I may worthily call him my Jesus, that is to say, my Saviour, and my Christ,]

[that is to say, mine anointed King and Priest, and my Lord, that is to say, my Redeemer and Governor. For]

[he hath done and fulfilled the very office both of a Priest, and of a King, and of a Lord: of a Priest, in that]

[he hath offered up his blessed body and blood, in the altar of the cross, for the satisfaction of my sins; and]

[of a King and Lord, in that he hath, like a most mighty conqueror, overcome and utterly oppressed his]

[enemies, (which were also mine enemies,) and hath spoiled them of the possession of mankind!, τ wizzing to re-]

[which they won before by fraud and deceit, by lying and blasphemy, and hath brought us now àrntohim. xiv.]

[into his possession and dominion, to reign over us in mercy and love, like a most loving Lord and Governor.]

[Finally, I believe assuredly, and also profess, that this redemption and justification of mankind could not]

[have been wrought nor brought to pass by any other means in the world, but by the means of this Jesu Christ,]

[God’s only Son; and that never man could yet, nor never shall be able to come unto God the Father, or to]

[believe in him, or to attain his favour, by his own wit or reason, or by his own science and learning, or by any]

[his own works, or by whatsoever may be named in heaven or in earth, buts by the faith in Da bis]

[the name and power of Jesu Christ, and by the gifts and graces of his Holy Spirit. And there- gst cated. ami]

[fore, sith he is my Jesu Christ and my Lord, I will put my whole trust and confidence in him, then by the faith.]

[and will have the self.same faith and affiance in him in all points which I have in God the ES:]

Father. And I will knowledge him for my only Lord, and will obey all his commandments during my life, t which I am without any grudging. And I am sure that while he is my Lord and Governor, and I volg of whites 1 under his protection, neither sin, neither the devil, nor yet death, nor hell can do me xvi. any hurt.

x. “I being christian, and in will to follow his precepts.” He that hath the true faith in heart is christian, and in will to follow his precepts; ut supra ad iv. Annotationem.

xi. “And shall continue as long as the world lasteth.” This maketh the sentence very dark and ambiguous, to what noun the verb continue” is referred; whether to the powers, or to the function and office. And I cannot perceive any manner of consideration why those words should be put in that place.

xi. ‘Rejecting in my will and heart the devil and his works.” His heart is not replenished with a right faith, which in will and heart rejecteth not the devil and his works; ut supra ad iv.

xii. “Before my reconciliation.” “These words be superfluous; for the true faithful heart is already reconciled: and the place can no otherwise be understand but of sins committed before reconciliation; for immediately before be written these words, “for all actual sins that ever I have committed:” which words cannot be extended to them which I shall commit hereafter.

xiv. ^ Willing to return to him.” It is good to speak of our redemption after the fashion of the scripture, which useth ever to say, that Christ hath spoiled the devils, and redeemed the world, without this or any like addition: Ipse, saith the scripture, spoliavit principatus et potestates; et, Passus est pro peccatis nostris, non solum autem nostris, sed et totius mundi. And thus the scripture speaketh, to set forth only the glory of our redemption by Christ. And he that hath the pure faith is not only willing, but also indeed returneth to Christ; ut supra ad iv.

xv. “By his grace first called, and then by the faith.” Calling for God’s grace precedeth not faith; but, contrary, faith must needs precede our invocation of God, as St Paul saith: Quomodo invocabunt in quem non crediderunt?

xvi. “Which I am void of, if I continue in sin.” These words may stand, but they were sufficiently expressed before by these words: while he is my Lord and Governor, and I under his protection.”

Inst. pp. 37,8. And I believe also, that this child Jesu Christ was not only thus conceived without sin, but also that he was born in like manner of his said most blessed mother; and that she, both in the conceptions» land ever 0d also in the birth and nativity of this her child, and ever after, retained still her virginity after also, aswe pure and immaculate, and as clear without blot, as she was at the time that she was first verily believe. born”.

And I believe, that this conception and nativity of our said Saviour was ordained to be thus pure, holy, and undefiled, to the intent that all filthiness and malediction, wherewith the conception and birth of me, ro ali » christian people and of all other men that ever were sith Adam, or shall be, and all the filthiness LZ y 48 IOTIT us they reconcile and malice of the sins of the whole world, as well original as actual, should om “all. y his grace after thereby be purified, purged, and made clean y. themselves by his grace after And I believe that this innocent. Jest Inst. pp. 38,9. 2And I believe, that our Saviour Jesu Christ, being thus c n the moni Se most falsely and wrongfully accused, and brought before the said judge, id had of thorn put upon his s ti b» Ei en e n Ld m m ors was at length in publie and open judgment condemned, by the sentence not only most spitefully mocked and Of the said judge, to be nailed unto a cross, and to be hanged upon the pe oF ihe not e ue lom same, to the intent he should so suffer that kind of death, which among at the last in public and open judge- the Jews was ever most abhorred and detested, and accounted to be the t condemned by th l of the: mene pg icd cified, to the Qf 4 most shameful and cursed of all others.: he should suffer that kind of death, And I believe, that after this sentence and judgment thus pronounced Which among the aee ero and given contrary to all justice and equity, the Jews did take this innocounted to be the most shameful ind cent Jesu Christ our Saviour, and first of all binding him fast to a pillar, cred of gather i soors cruci and pressing with great violence a crown of thorn upon his head, they hu, that εἰ to we en Said Kio did not only most spitefully mock him, and scorn him, but they also most pod me, m bio the same, on a cruelly scourged, tormented, and afflicted him, and finally they crucified certain hill called Calvary him, that is to say, they nailed him through hands and feet unto a cross, and so hanged him up upon the same, on a certain hill called Calvary.

And I believe also and profess, that he hanged there upon the same cross between two thieves, which were malefactors, until he was dead, and his soul departed from his body: and that after he was thus dead, one Joseph ab Arimathea, being one of Christ’s disciples, and certain other devout men and women,

See Necessary Doctrine, 232, Oxford, 1825.] Ibid. 233.]

which also believed in Christ, obtained licence of the said judge to take down this blessed body of our Saviour Jesu Christ from the said cross: and that when they had so done, they wrapped Andthat done, - ^ HET 1.2/1 he with another and folded the same body in a clean sindone, and so laid it and buried it in a new grave or,rcnpise’s disei- — sepulchre, which the said Joseph had made of stone, wherein there was never man buried before. pies entied Nico-i Inst. p. 40. And I believe that by this passion and death of our Saviour Jesu Christ? not » 1 doing my only my corporal death is so destroyed that it shall never have power to hurt me, but rather duty xvii it is made wholesome and profitable unto me; but also that all my sins, and the sins also of all them that do believe in him and follow him, be mortified and dead, that is to say, all the guilt and offence thereof, and also the damnation and pain due for the same, is clearly extincted, abolished, and washed away, so that the same shall not afterward be imputed or inflicted unto me.

xvii “I doing my duty.” We may not say that we do our duty. Nevertheless he hath not the right faith in his heart, that hath not a good heart and will to do his duty; ut supra ad iv. But no man doth do all his duty, for then he needeth not to have any faith for the remission of his sins. Therefore this particle following “that all my sins be washed away.”

The sense and interpretation of the fifth Article

And I believe assuredly that this s Inst. pp. 40—42. I believe assuredly with my heart, and with my an Lah ἄν m Ze θην qun mouth I do profess, that this our Saviour Jesu Christ, after he was thus οὐρα, dead upon the cross, and buried, dedead upon the cross, he descended immediately in his soul down into $ed A δῷ nh, si idu hell, leaving his most blessed body here in earth, and that at his coming and loosed the pains and sorrows thereof, thither, by the incomparable might and force of his Godhead, he rari M was not possible that he should entered into hell.

And like as that mighty man, of whom St Luke speaketh, which entering into the house of another strong man, first overcame him, and bound him hand and foot, and afterward spoiling him of all his armour and strength, wherein he trusted, took also away from him all the goods and substance he had; and like as strong Samson slew the mighty lion, and took out of his mouth the sweet honey: even so our Saviour Jesu Christ at his said entry into hell, first he conquered and oppressed;; simi, though their powers be not comboth the devil and hell, and also death itself, whereunto all mankind parable to his. xviii. was condemned, and so bound them fast, that is to say, restrained,,;, conquered it, that finally hebereaved the power and tyranny which they had before, and exercised over all the demand hell of all their power to hurt mankind, that they never had sith that time, nor never shall have, any any of tem power finally to hurt or annoy any of them that do faithfully believe in Jesu Christ; and afterward he spoiled hell, and delivered and brought with him from thence all the,,; jy believe, that not only by this his suf souls of those righteous and good men, which from the fall of Adam tinge AE MSAN Goat), aril Gen into died in the favour of God, and in the faith and belief of this our cupiivity and thraldom oom Pie Saviour Jesu Christ, which was then to come. And I believe that by that the sentence and judgment. this descending of our Saviour Jesu Christ into hell, not only his elect people, which were holden there as captives, were delivered from thence; but also that the sentence and judgment of the malediction and of eternal damnation (which God himself most rightfully pronounced upon Adam and all his posterity, and so consequently upon me) was clearly dissolved, satisfied, released, and discharged, and that the devil and hell both have utterly lost and be deprived of all the right, claim, and interest which they might have pretended to have had in me by the authority of that sentence, or by reason of any sin that ever I had or have committed, be it original or actual: and that the devil, with all his power, craft, subtilty, and maliee, is now subdued and made captive, not only unto me, but also unto all the other faithful people and right believers in Jesu Christ that ever was or shall be sith the time of Christ’s said descending into hell: and that our Saviour Jesu Christ hath also, by this his passion, and this his descending into hell, paid my^ ransom, and hath merited and deserved, that neither my soul, neither the, pur. souls of any such as be right believers in Christ, shall come therein, or shall finally be en- so. cumbered with any title or accusation that the devil can object against us, or lay unto our 4 if we s die, charge d, xix.

xviii. “In simili, though their powers be not comparable to his.” 7» simili is superfluous; for the same is before spoken in English, even so:” also the rest is not true; for we may compare God’s power and acts unto his creature im similitudine, but not n wqualitate.

xix. “If we so die.” This condition taketh away the right belief of a faithful man: for the faithful man trusteth surely in God’s goodness, that he will give him grace so to die. So that it pertaineth as well to our faith, that we should so die, as that we should be saved; ut supra ad iv.

[[ See Nec. Doctr. p. 233.] tion alone in the fifth. “This division is adopted 1 In The Institution, the fifth article of the both in Cranmer’s Annotations and The Necessary]

[Creed comprises the descent into hell and the re- Doctrine.]]

[surrection. Henry VIII. adds the descent into [5 See Nec. Doctr. p. 234.]]

[hell to the fourth article, and places the resurrec- ’]

Inst. pp. 42,3. And I believe assuredly, that by this descending of Christ into hell, and this his resurrection again from death to life, Christ hath merited and deserved for me and all true and faithful christian men, not only that our souls shall never come into hell, but also that we shall here in this life be perfectly justified in the sight and acceptation of God, and shall have such grace, might, and power given unto us by Analy him, that we shall be made able thereby to subdue, to mortify, and to extinguish our old Adam, and all our carnal and fleshly concupiscences, in such sort, that sin shall never ὁ afterward reign in our mortal bodies, but that we shall be wholly delivered from the kingdom of sin, and from spiritual death, and shall be resuscitated and regenerated into the new life of the Spirit and grace.

And whereas I and all other christian men should have been the most miserable of all other creatures in the world, and should have died like heathens and pagans, without all hope of everlasting life, or of rising again after our death, if Christ our head and Saviour had not risen again to life after his death; I believe f his passion, 20d trust now assuredly, that by the virtue and efficacy of this descending of Christ into death, and hell, and of his resurrection again from death to life Ἐ, not only our corporal death and all S don fntind a the afflictions which we may sustain in this world shall not annoy us, but shall rather turn Christian’s life. unto our profit, and be as entries and occasions of our greater glory; but also that we? shall XX after our corporal death be preserved from the captivity of hell, and shall be made partakers of Christ’s resurrection.

xx. “Continuing a Christian’s life.” These words be superfluous, for continuance of a Christian’s life pertaineth unto a pure faith; ut supra ad iv.

Inst. p. 45. And I believe, that according thereunto our Saviour Jesu Christ is of his own goodness not only more ready always than any other creature in the world is, to help me by his mediation and intercession; but also that whensoever I do invocate and call upon him in right faith and hope with full intent and:., purpose to amend and return from my naughty life, he presenteth and Arana TC CANIS Emo oM af s exhibiteth unto the sight of his Father his μοὶ blessed Y as it was maketh continual request and intercession wounded, crucified, and offered up in sacrifice for the redemption of unto him for the remission of all:: μ᾿:

mankind, and so from time to time maketh continual request and intercession unto God his Father for the remission of all my sins, and for my reconciliation unto his favour.

Inst. pp. 49,50. Neither it is possible for any man to come unto the Father by Christ, that is to say, to be reconciled into the favour of God, and to be made and adopted into the number of his children, or to obtain any part of that incomparable treasure which our Saviour Jesu Christ, by his nativity, his passion, his death, h by grace his resurrection, and his ascension, hath merited for mankind, unless this Holy Spirit shall first i 1man adhib. Mlumine and inspire! into his heart the right knowledge and faith of Christi, with due coniting his wil trition and penance for his sins, and shall also afterward instruct him, govern him, aid him, Bereta ΣΧ direct him, and endue him with such special gifts and graces, as shall be requisite and necessary to that end and purpose. And 1 believe also assuredly, that this Holy Spirit of God is of his own nature full of all goodness and benignity, or rather that he is goodness itself: forasmuch as he is the only Ghost or Spirit, which with the k right Father by Christ instilleth and infoundeth into the hearts of mortal men (after they be once ι the gift of purified from sin byk faith, and delivered from the power of the Devil) divers and manifold calling by many most noble and excellent gifts and graces; as, the! gift of holy fear and dread of God; the αν; sty gift of fervent love and charity towards God and our neighbour; the gift of spiritual wisdom suchother. xxii and understanding; the gift of free-will and desire, and also of very fortitude and strength Maps ie ΑΝ to contemn this world, to subdue and mortify all carnal concupiscence, and to walk in the will and desire ways of God; the gift of perseverance to continue in the same; the gift of pity and mercy, of MP d the patience and benignity, of science and cunning, of prophesying, of curing and healing, and of all other virtues necessary for christian men to have, either for the attaining of their own salvation, or for the edifying and profit of their neighbours. All and singular which gifts and graces I knowledge and profess that they proceed from this Holy Spirit, and that they be given, conferred, and distributed unto us mortal men here in earth, at his own godly will, arbitre, and dispensation, and that no man can purchase or obtain, ne yet receive, retain, or use any one of them, without the special operation of this Which will not let: and was left with us therefore to remember Holy Spirit aAng although he giveth not nor disdispenseth the same paco and unto p adis 2 like; but he like; yet he giveth always Some portion thereof unto qukm fm feu and tp ἐφ ory iene e ite all persons which be accepted in the sight of God, μι in such Fh and measure as dui his EUM will and os and that not only fr eely » and without all their deledge is thought to be most beneficial and expedient for the same. servings, but also in such plenty and measure, as all βοᾷ mere mercy and goodness freely ni, his godly knowledge is thought to be most

beneficial and expedient

xxi. “Man adhibiting his will thereto.” This interrupteth the phrase of speech; and man’s will is most amply and fully contained in the words next immediately following, contrition and penance.”

xxi. “The gift of calling by many ways the sinner from sin, and such other.” [1 See Nec. Doctr. p. 242.) [? See Nec. Doctr. ibid.] [? See Nec. Doctr. ibid.]

Calling is no gift of God in us, as all the other following, but the operation of God toward us.

Inst. p. 53. All the prayers, good works, and merits, yea, and all the gifts, graces, and goods which be conferred, done, or wrought in or unto unto any member of Christ’s mystical body, shall be applied and redound

i

this whole body, or any member of the μων, its Be ig of ov ne to the edifying gd Sevens: of rists church. na Likewise a, graces, and gooas whic )6 consame, shall be applied unto every one of ferred unto the whole body, shall be P and Nae unto the commodity them, and shall redound commonly unto and profit of every one of the members of the same. xxiii. the benefit of them all.

xxii. “Any member of Christ’s mystical body, &c.” This particle, I confess, I never well understood, neither as it was by us made, nor as it is now corrected; but I consented thereto only because there is no evil doctrine therein contained, as far as I perceive and discern.

Inst. pp. 53,4. Although God doth ofttimes suffer not only sin, error, and iniquity so to abound here in the world, and the congregation of the wicked to exercise such tyranny, cruelty, and persecution over this holy church, and the members of the same, that it might seem the said church to be utterly oppressed and extinguished, but also suffereth many and sundry of the members of the same holy church to fall out from this body for a season, and to commit many grievous and horrible offences and crimes, » (nat is to for the which they deserve to be precided and excluded for a season” from the communion say, UT hy No of this holy church; yet I believe assuredly, that God will never utterly abject this holy Tene they reH…? be { church, nor any of the members thereof, but that the same doth and shall perpetually con- rn. tinue and endure here in this worlde, and that God shall at all times (yea, when persecution t i αν ὅλῳ is greatest and most fervent) be present with his Holy Spirit in the same church, and pre- selves. xxiv. serve it all holy and undefiled, and shall keep, ratify, and hold sure all his promises made ae unto the same church or congregation: and finally, that all such members as be fallen out 2 vm from the same by sin, shall at length rise again by penance, and shall be restored and united they withstand not his calling. again unto the same holy body. XXV.

xxiv. “If fault be not in themselves.” This article speaketh only of the elect, in whom finally no fault shall be, but they shall perpetually continue and endure.

xxv. “If wilfully and obstinately they withstand not his calling.” Likewise the elect shall not wilfully and obstinately withstand God’s calling?.

Inst. pp. 54, 5. And I believe that this holy church is catholic, that is to say, that it cannot be coarcted or restrained within the limits or bonds of any one town, city, province, region, or country; but that it is dispersed and spread universally throughout all the whole world: insomuch that in what part soever of the world, be it in Africa, Asia, or Europe, there may be found any number of people, of what sort, state, or condition soever they be, which do believe in one God the Father, Creator of all things, and in one Lord Jesu Christ his Son, and in one Holy Ghost, and do also profess and have all one faith, one hope, and one charity, according as is prescribed in holy scripture, and do all consent in the true interpretation of the same scripture, and in the right use of the sacraments of Christ; we may boldly pronounce and say, that there is this holy chureh, the very espouse and body of Christ, the very kingdom of Christ, and the very temple of God.

And I«4 believe that these particular churches, in what place of the world soever they 4 that all. xxvi. be congregated, be the very parts, portions, or members of this catholic and universal church.

xxvi. “And that all particular churches.” This word these” must needs remain, and not be put out: and it were better to say, “and that all these particular churches;” for if there be any particular church, out of the number of the elect, it is no number [member?] of this universal holy church.

Inst. p. 58. And I believe, that I being united and corporatedr as a living member, incorporated into this catholic church, (as undoubtedly I trust that I am,) not only Christ himself, being 5,4 so contiHead of this body, and the infinite treasure of all goodness, and all the holy saints and wing. xxvii. members of the same body do and shall necessarily help me, love me, pray for me, care for doth me, weigh on my side, comfort me, and assist me in all my necessities here in this world”; hy according to but also that I shall be made partaker of the fruit, benefit, and treasure of Christ’s most Me promise blessed life and his bitter passion, and of all the holy life, passions, and patience, and of all the prayers and other good works of faith and charity, which have been or shall be done or sustained —.,. me noy by any and every one of all those faithful and righteous people, which ever have been or saints shall be members of this catholie church.

And I believe that in this catholic church I, and all the lively and quick members of the same, shall continually and from time to time, so long as we shall live here on earthy, obtain — Y Sollowing Ce Pe, remission and forgiveness of all our sins, as well original as actual, by the merits Sgt Jag reper

See Nec. Doctr. 244.] See Nec. Doctr. ibid

shall the more plenteously οἵ Christ’s blood and his passion, and by the virtue and efficacy of Christ’s sacraattain the same ments, instituted by him for that purpose, so oft as we shall worthily receive the. same.

And like as it is not in the power of any man to dispense, minister, or distribute any part of that nutriment which he receiveth in at his mouth unto any member which either is mortified and dead in his body, or that is cut off from the same; even so I believe assuredly, that neither Christ’s blood, nor his sacraments, nor any of the graces of the Holy Ghost, nor any good work in the world, do or can any thing ^ obstinately and. vimm profit to remission and forgiveness of sin, or salvation unto any person, which is in repentance. xxix. very deed out of the catholic church, as long as he shall so stand, and continue out

of the same?

xxvii. ” And so continuing.” Continuance is comprehended in faith; for if I believe not that I shall continue in the holy catholic church, I cannot believe that I shall have any benefit by Christ; ut supra ad iv.

xxvii. “Following Christ’s steps, or when we fall repent our fault.” The elect, of whom is here spoken, will follow Christ’s precepts, and rise again when they fall; and the right faith cannot be without following of Christ’s precepts, and repentance after falling. See the fourth annotation. Therefore in my judgment it were better to say thus: “The elect shall follow Christ’s precepts, or when they fall, they shall repent and rise again, and obtain remission,” &c.

xxix. Obstinately and without repentance.” These words need not; for without m obstinacy, and lack of repentance, no man is out of the catholic church.

Inst. p. 67. Τὴ the fifth article it is to be noted, that therein is included and contained the grounds and foundations of the greatest part of all the mysteries of our catholic faith: insomuch that St Paul saith, that whosoever believeth in his heart that God the Father did resuscitate and raise up his Son Christ b to this effect, from death to life, he shall be saved. And in another place he saith^, that who- remaineth still in sin, and soever believeth not that Christ is risen from death to life, cit is not possible 80 dying cannot be saved his sins should be remitted. There is nothing that can in all ad-:: TIt i i i i le nd sins Bwindi po Inst. pp. 67, 8. 1 is also to be noted in this article, that the victory comfortable unto us than the belief of and conquest which Christ had over death, hell, and the Devil himself, this article, tha rist rose ain i i i From death to life, and that hc with all their power and tyranny, besides that it proceeded of the inalso do the same. The faith and be- finite mercy and goodness of God towards us, it was also founded upon Ref of bo Rr ως E very justice. For surely like as the sin of man and his disobedience was Devil, hell, and death, and the only the only mean and cause, wherefore God ordained and suffered that death me ih P ive a EM and the Devil should have and occupy such dominion and tyranny over all ve i assured, tht as ai oii mankind as they had; even so was it contrary to the will and ordinance hold 4 Shay i ng) Yenvistian οἵ God, that death, hell, or the Devil should have or exercise any power Jaith the very members and body of or authority where as no sin reigned: insomuch that if man had never Christ, but that we shall rise from.:. death and live again, if we order sinned, he should never have died, but should have been immortal; nor and conform, our will in this world never should have descended into hell, but should ever have had the supeto his precepts. xxxi. And the only. 3 hope hereof maketh us, that we regard riority over the Devil, death, and hell, and should have had them always not pe ti adversities: - qe: ror es o’s Subdued unto him. And therefore, sith the Devil himself did perfectly sake, because we be assured to have a know that our Saviour Jesu Christ expressed in all his life most exact and better and mare glovious lift after most perfect obedience unto the laws and will of God, and so fulfilled and SA: saying, “If we Caristian satisfied the same in every point to the uttermost, that there could never Tp Q ΡΟΣ ali) fm be found untruth or deceit in his mouth, nor any spot or blot of filthiness or of other if than this that is present, impurity in any part ofall his living; and yet that notwithstanding, (knowthen were we the most miserable of.: all men. But now Christ is risen ing him to be a very natural man,) laboured, procured, and caused the Jews again from death and hath declared to kill this innocent Christ, and to put him unto most sharp and bitter thereby, that there is a life after this ó Tuas;; life which all christian men hope to death, contrary to all equity and justice, and all to the intent that he might, come to.” According hereto saith St gai “hs 1 i:: PAM e ap Moi Mui A in after his said death, have Christ with him down into hell, as one of his capeth in this point, that we shall rise tives, and so there to exercise his tyranny upon him, like as he had done ae Thi male St Pa do sehen oF over all other men from the beginning of the world until that time; no this article the episties of St Paul end doubt but the Devil, in this doing, did extreme and manifest wrong, and mo New Totam te T hn utterly exceeded the limits of the power given unto him. And therefore Jor our justification” To Timothy he God, considering this high presumption and malice of the Devil, and this saith: Remember that Jesus Christ is..::. risen again from death.” The apostles, intolerable abuse of his said power, did send his only-begotten Son down beside other names pertaining to their into hell, there to condemn the Devil of this extreme iniquity, and to conoffice, be especially called the witnesses: A:: of Christ’s resurrection. The which quer, to spoil, and deprive him, not only of the possession of all the souls esurrection as it was by many and::: dedi p Saline Wig vy, Borin of the righteous men, which by his craft and subtilty he had before reduced arguments declared and proved unto and brought under his dominion; but also restrained him of the power and no. P $0 di nU Ds and quan authority which he by death and hell had over mankind. All which things principal and a tief atticte of Carus Christ did not by the might of his godly power only, but for and upon this up le ple ould, apo of ajj just and reasonable cause given unto him on the behalf of the Devil, which true and faithful believers in Christ — for the causes aforesaid most worthily deserved to be served so.

See Nec. Doctr. 235.] See Nec. Doctr. ibid.]

— — xxx. “We living well” The right faith requireth good living; but yet our triumph and victory over the devil, hell, and death, standeth not in our well living, but in Jesus Christ; to whom whensoever we convert in heart and mind, we have the triumph and victory of the Devil and sin, notwithstanding our evil life before, See the fourth annotation.

xxxi. “If we order and conform our will in this world to his precepts.” Whether we order our will to his precepts or not, we shall rise from death to life, but not to the glorious life. And yet to the glorious life also we shall rise, though we have not in all things conformed our will to God’s will, but have repugned to his will, so that we be repentant and amend, as David, Peter, and Paul did. And the true faithful man endeavoureth himself to conform his will to God’s will in all things, and to walk right forth in all his precepts. And where by infirmity he chanceth to take a fall, he lieth not still, but: by God’s help riseth again. And his trust is so much in God, that he doubteth not in God’s goodness toward him, but that, if by fragility and weakness he fall again, God will not suffer him so to lie still, but put his hand to him and help him up again, and so at the last he will take him up from death unto the life of glory everlasting.

Inst, pp. 69, 70. Notwithstanding, if any of you shall fortune to commit any deadly sin, yet let him consider and remember, that Jesu Christ, which fulfilled all justice for us, and by the sacrificing and offering up of his precious blood 4 made due satisfaction and propitiation unto God his Father, not only a pecame and for all our sins, but also for the sins of all the world, is now our continual and perpetual advo- nade ” Dine eate, our patron and defender before the throne of his Father, and maketh continual inter- saviour, and incession and prayer for the remission of all our sins. tercessor xxxii xxxi. “Became, and made himself our redeemer, saviour, and intercessor.” Satisfaction,” which is put out, meseemeth in any wise should stand still, to take away the root, ground, and fountain of all the chief errors, whereby the bishop of Rome corrupted the pure foundation of christian faith and doctrine. For upon this satisfaction did he build his sticks, hay, and straw, satisfactory masses, trentals, scala celi, foundations of chantries, monasteries, pardons, and a thousand other abuses, to satisfy the covetousness of him and his; and yet for their covetousness there never could be found any satisfaction, that is to say, any thing that could satisfy it.

Inst.p. 70. Thirdly, it is to be noted, that although it be said in this article that Christ is ze Father. our only mediator and intercessor, yet thereby is not excluded the intercession f of the f mediation and holy saints? which be now in heaven, or hereafter shall be; neither yet the intercession of Prayers the ministers of Christ’s church, or of any the holy members of the same, which be living here Wl CR. in this world. But we must know for certain, that all the! members of Christ’s church, hmediation and whether they be departed this life, or yet living here in the world, be all knit and united to- p; gether in perfect charity, and each doth care and pray for other continually unto k Almighty Peru que pe God, and that Christ, being head of the same body, is advocate and intercessor for them alll, — Christlike as it is more at large declared in the tenth article of this Creed.! to his Father. xxxii. ^ Mediation and prayers of holy saints to Christ.” Because that St Paul saith, that there is but one mediator between God and man, and that is Christ Jesus,” which doctors expound to be understand of mediation by redemption, not of mediation by prayer; therefore I think it better to say, “mediation by prayer of holy saints,” putting “by” in the stead of “and.” And the same is spoken twice. It is written there also, that “the members of Christ should be mediators by prayer one for another only unto Christ:” which is not true; for, as St Paul saith in divers places, by Christ we have also access unto the Father. And Christ in all places teacheth us to pray unto the Father, Pater noster; et, Adorabitis Patrem in spiritu. et veritate; et, Flecto genua mea ad Patrem.

Inst. p. 74. Like as Christ is the author, the mean, and the very highway to come unto God the Father, so is this Holy Spirit the very conductor, the guide, the director, and the governor, to bring, we accept us into the same highway, and to minister unto us not only alacrity and strength to walk the same, p and run therein, but also perseverance to continue in the same, until we shall come unto our J’ ud ko journey’s end, tions.

? See Nec. Doctr. p. 235.) [^ Cranmer’s amendment was adopted in the Nec. Doctr. p. 237.

» baptism by 1014. Thirdly, that it is also the peculiar function or office of this Holy Spirit, (after we us received, and o inspired, and perfectly instructed in the said knowledge) first to purge and purify our that. Mj Durisy οὐμὰϊ we mal hearts by this faith and knowledge from the malice and filthiness of sin, and afterward to attain intheend stir, inflame, and ravish our hearts, and to make us able gladly and thankfully to embrace and the plac Ai m receive the said benefits, and so to keep them, to use them, and to dispose them to our own folk to be de- wealth, and to the edifying and profit of our neighbours; and finally, to comfort us, and to sa. + be unto us in manner as a certain pledge or an earnest-penny, to assure and warrant us, by wu Pl] OUT true and infallible tokens, that weP be in the favour of God, and his own children by grace tions. xxxiv. and adoption, and the right inheritors of heaven.

xxxiv. ” Applying our will to his motions.” Our faith and trust that we be in God’s favour and his own children hangeth not of our own merits and applying of our will to his motions: for, insomuch as many times the good men do the contrary, that were the ready way unto desperation. Therefore if any thing should be here added, it were good, in mine opinion, to say thus: “that we, which be renovate by the same Spirit, and do convert our lives from following our own carnal wills and pleasures, and repenting us that we have followed the same, and now apply our minds to follow the will of that Holy Spirit, be in the favour of God.” &c.

Inst. p. 78. Although the lively members of this militant church be subject to the infirmities of their flesh, and fall ofttimes into error and sin, as was said before; yet they always in scripture be called holy, as well because they be sanctified in the blood of Christ, and professing in their baptism to believe in God, and to forsake the devil and all his works, they be consecrated and dedicated unto Christ; as also for that they be from time to time purged4 by the word of God, and by faith, hope, and charity, and by the q by penance,::: y

exercise of other virtues; and finally, shall be endued with such grace of the Holy Ghost, that they shall be clearly sanctified and purified from all filthiness, and shall be made the glorious espouse of Christ, shining in all cleanness, without having any spot or wrinkle, or any other thing worthy to be reprehended.

Inst. pp. 80, 1. Τὸ the attaining of which faith, it is also to be noted, that Christ hath instituted and ordained in the world but only two means and instruments, whereof the one is the ministration of his word, and τ common the other is the administration of his sacraments instituted by him; so that it is not possible r commo”) +o attain this faith, but by one or both of these two means, as shall be hereafter declared.

corel “Which in spiritual cure are committed to them.” It is small difference between “cure” and “charge,” but that the one is plain English, and the other is deducted out of the Latin. And as for the diversity between these two sayings, they are committed to them in cure or charge,” and “they be committed to their cure or charge,” is no more, I suppose, than is between these two, “it is committed to me in custody,” and, “it is committed to my custody;” which I reckon to be all one. The rest of the degrees Inst. pp. 88, 4. God prohibited that any matrimony should be made between the iain ne Sa do father and the daughter, the mother and the son, the brother and the sister, and between divers other persons, being in certain degrees of consanguinity and affinity: which laws of prohibition in marriage, although they were not by express words of God declared at the first institution of matrimony, ne yet at this second repetition of the same, t did engrave and empr int made unto Noe; yet undoubtedly God thad engraved and enprinted the same βῳ Fagin: ud laws in the heart of man at his first creation. ” And forasmuch as in long connatural light, so ran in dark- tinuance and process of time the natural light and knowledge of man was almost M ὧν pi gn idi and by sin and malice extincted, or at the least 80 corrupted and obscured in the most part of men, that they could not perceive and judge what things were of their own nature naughty and detestable in the sight of God, ne yet how far that natural honesty and reverence which we owe unto such persons as be near of blood, or of near alliance unto us, was extended; x which God perceiving and God commanded his prophet Moses to promulgate and to declare by his word ici man to return from unto the people of Israel the said laws of prohibition of matrimony in certain dares degrees of consanguinity and affinity, which be specially mentioned in the book of Leviticus,

xxxvi. “Nota, that the rest of the degrees prohibited are necessary to be expressed also.” All the degrees prohibited, in my judgment, may be best expressed in these general words: that no man may marry his mother, nor mother-in-law, and so upward in linea recta; daughter, nor daughter-in-law, and so downward in linea recta; sister, nor sister-in-law; aunt, nor aunt-in-law; niece, nor niece-in-law.

[! Where the number of the Annotations is thus [? See Nec. Doctr. p. 270, and Letter to Crum-]

[printed, the expression criticised is not to be found well, 7 Sept. 1536. ]]

[in the Bodleian copy of Hen. V I1I.’s Corrections. ]]

See Inst. p. 93. Τὸ is offered unto all men, as well infants as such as have the use — y they dying in that grace of reason, that by baptism they shall have remission of all their sins, the grace and mih. “ἡ Dé saunas of favour of God, and everlasting life, according to the saying of Christ, Whosoever and not by sin alter the same. believeth and is baptized shall be saved v. xxxvii,

xxxvii They dying in the grace, which by the sacrament of baptism is conferred unto them, and not by sin alter the same.” It is better speech to say, If they die,” &c. And these words come in such place immediately after Christ’s words, that they seem to be Christ’s own words, which they be not; therefore it were better to put them next after these words, which be in the line before, viz. “everlasting life.”

Inst. p. 96. Like as such men, which after baptism do fall again into sin, if they do not penance in this life, shall undoubtedly be damned; even so whensoever the same men shall convert themselves from their naughty life and do such penance for the same as Christ requireth of them, they shall = having time without doubt attain remission of their sins, and shall be saved. and space

Inst. p. 97. The penitent must conceive certain hope and faith that God will forgive him his sins, and repute him justified, and of the number of his elect children, not for the worthiness of any ^ «only merit or work done by the penitent, but^ for the only merits of the blood and passion of our ^ cniefty. Saviour Jesus Christ, xxxviii

xxxvii. “Only, chiefly.” These two words may not be put in this place in any wise: for they signify that our election and justification cometh partly of our merits, though chiefly it cometh of the goodness of God. But certain it is, that our election cometh only and wholly of the benefit and grace of God, for the merits of Christ’s passion, and for no part of our merits and good works: as St Paul disputeth and proveth at length in the epistle to the Romans and Galatians, and divers other places, saying, Si ex operibus, non ex gratia; si ex gratia, non ex operibus.

Inst. p.98. Jtem, That the people may in no wise contemn this auricular confession, which is made unto the ministers of the church; but that they ought to repute the same as a very expedient and necessary mean, whereby they may require and ask this absolution at the priest’s hands, at such ὁ ypereny they time as they shall find their consciences grieved with mortal sin, and have occasion so to ws RES ani do, to the intent they may thereby attain certain comfort and consolation of their con- on ple the sciences. xxxix. priest’s hands, xxxix. “Τὸ the intent that they may thereby attain certain comfort and consolation of their consciences.” Although these words make the sentences not very perfect in English, yet they may stand: but I like it better as it is in the print.

Inst.pp.98,9. As touching the third part of penance, we think it convenient that all bishops and preachers shall instruet and teach the people committed unto their spiritual charge, that although Christ and his death be the sufficient oblation, dsacrifice, satisfaction, and recompence, for the which God the d’and Father forgiveth and remitteth to all sinners not only their sins, but also eternal pain due for —. m hristi the same; yet all men truly penitent, contrite, and confessed, must needs also bring PC “an forth the fruits of penance, that is to say, prayer, fasting, and almsdeed, with much mourning 44?» yan an and lamenting for their sins before committed. And they must also make restitution or nefit oj the same, satisfaetion in will and deed to their neighbours, in such things as they have done them mem they. be wrong and injury inf. And finally, they must do all other good works of mercy and charity,,;.: 211:: 2 and also in and express their obedient will in the executing and fulfilling of God’s commandment out- deed, if they be wardly, when time, power, and occasion shall be ministered unto them, or else they shall able ΧΙ never be saved. For this is the express precept and commandment of God, Do you the worthy fruits of penance. And St Paul saith, Like as in times past you have given and applied yourselves, and all the members of your bodies, to all filthy living and wickedness, continually increasing in the same; in like manner you be now bound, and must give and apply yourselves wholly to justice, increasing continually in purity and cleanness of life. And in another place he saith, I chastise and subdue my carnal body, and the affections of the same, and make them obedient unto the spirit.

Item, That these precepts and works of charity be necessary works to our salvation; and God necessarily requireth that every penitent man shall perform the same, whensoever time, power, and occasion shall be ministered unto him so to do.

xl And also in deed, if they be able, though they put themselves to pain.” This is well added; and yet there might be said more amply, how painful soever it be unto them:” for there is no perfect contrition, where is not also a good will to make restitution according to all possible power?.

See Nec, Doctr. 254.] Ibid. 260.]

lic SR oan eden saa EAS ie Item, That by penance, and such good works of m, Tha ism and faith we become the children: dies of Christ, yet ipM P This vale of misery, and continuing in the same, we shall not only obtain everlasting life, the same, shall by penance and other good works of the same be. but also we shall deserve remission or mitigation of made meet and apt and assured to receive the virtue of Christ’s:: ja % N passion (xli.), which is our everlasting life, and also by them we! the present pains and afflictions, which we sustain

here in this world

xli. “Be made meet, apt, and assured, to receive the virtue of Christ’s passion.” The penitent person, as soon as he repenteth from the bottom of his heart, for Christ’s sake only he is made partaker of Christ’s passion, and good works follow thereof; but they be not the cause thereof. And if we should esteem our works so highly, we should glory against Christ.

Inst. pp. 100, 1. As touching the sacrament of the altar, we think it convenient, that all bishops and preachers shall instruct and teach the people committed unto their spiritual charge, that they ought and must constantly believe, that under the form and figure of bread and wine, which we there presently do see and perceive by outward senses?, is verily, substantially, and really contained and comprehended the very selfsame body and blood of our Saviour Jesu Christ, which was born of the Virgin Mary, and suffered upon the cross for our redemption: and that under the same form and figure of bread and wine the very selfsame body and blood of Christ is corporally, really, and in the very same substance exhibited, distributed, and ελιγῶ, received unto and of all them which receive the said sacrament: and that therefore 5 Ἐ the x ál in said sacrament is to be used with all due reverence and honour; and that every man ought SUP first to prove and examine himself, and religiously h to try and search his own conscience, before he shall receive the same, according to the saying of St Paul, Whosoever eateth this body of Christ unworthily, or drinketh of this blood of Christ unworthily, shall be guilty of the very body and blood of Christ: wherefore let every man first prove himself, and so let him eat of this bread, and drink of this i that he may drink. For whosoever eateth it or drinketh it unworthily, he eateth it and drinketh it to his do it worthily own damnation; because he putteth no difference between the very body of Christ and other and to his sal- _ ” vation. kinds of meat.

alin. “We living as we ought to do.” Who liveth as he ought to do? Who ever kept so his journey that he never fell? And the penitent knowledgeth that he hath lived otherwise than he ought to do. And the words next immediately following declare the same, sc. “that we shall attain remission of our sins,” &c. Ie that hath sinned hath lived otherwise than he ought to do. And ten or twelve lines together need good interpretation; for they seem to attribute unto the words of consecration all things whatsoever we have of Christ, and ought to attribute unto him, or to any of God’s words contained in the holy scripture.

The Sacrament of Orders.: Inst. pp. 101,2. As touching the sacrament of holy orders, we think it convenient, that all bishops and preachers shall instruct and teach the people committed unto their spiritual charge, first, how that Christ and his apostles did institute and ordain in the new testament, that besides the civil powers and governance of kings and princes (which is called potestas gladii, the power of the sword) there should also be continually κ being chosen as the apostles the church militant certain other mist ficers, which k should in the church militant certain other ministers or officers, which shou were, and living ad normam have special! power, authority, and commission, under Christ, m to preach Scripturas and teach the word of God unto his people; to dispense and administer the 1 cure, authority, power, and É administration, given by God Sacraments of God unto them, and by the same to confer and give the graces unto them. of the Holy Ghost; to consecrate the blessed body of Christ in the sacrament qs hereafter fotaweth, frs of the altar; to loose and absoyle from sin all persons which be duly penitent nat, a e com EE o ne and sorry for the same; to bind and to excommunicate such as be guilty in constitute) have cure of soul, au- manifest crimes and sins?, and will not amend their defaults; to order and thority to preach and teach the: word of God, and consecrate others in the same room, order, and office, whereunto they be called » expressed in scripture. and admitted themselves; and finally, to feed Christ’s people, like good paso clean living and good exam- tors and rectors, (as the apostle calleth them,) with their wholesome doctrine»; ple; and by their continual exhortations and admonitions to reduce them from sin and iniquity, so much as in them lieth, and to bring them unto the perfect knowledge, the perfect love and dread of God, and unto the perfect charity of their neighbours.

[[ This correction is written on the fly leaf at ranged in great measure by conjecture. Henry]

[the end of the volume; but it appears from its pur- VIII. was evidently much dissatisfied with this]

[port, and from the number prefixed to Cranmer’s article Of Orders;’ for the marks of his pen occur]

[Annotation on it, to belong to this place. It was in all partsof it, and he has frequently expressed his]

[probably intended to be substituted for, Item, disapprobation of particular passages by the word]

[that by penance.also we.”’] nihil. It was probably re-written before it was sub-]

[2 In the original copy the words from «they mitted to Cranmer; for he here refers, not, as usual,]

[ought” to “senses,” are erased, and in the margin to the number of the leaf in the printed book, but]

[is written, — and in many things God’s works be to fo. script.” i.e. to a manuscript leaf inserted.]

[wondrous.” As might be expected from the king’s objections,]

[[? These corrections are written in so confused a the article is very much altered in The Necessary]

[manner in the original, that they have been ar- Doctrine. See that Formulary, p. 278.]]

Item, That this office, this ministration, this power and authority, Pis no ty-,, ros qnd avsoree rannical power, having no certain laws or limits within the which it ought to be all persons that sin M: according to the scripcontained, 4 nor yet none absolute power; but it is a moderate power, subject, tyres, e o ΒέΔα determined, and restrained unto those certain ends and limits, for the which the same unicale, to consecrate β ν 4 sacraments (xlii.), and was appointed by God’s ordinance; which, as was said before, is only to administer to administer the same and distribute unto the members of Christ’s mystical body spiritual and everlasting Min orn] dnm things, that is to say, the pure and heavenly doctrine of Christ’s gospel, and the Ghost have graces conferred in his sacraments; and further to do and execute such other things ^ «and appertaining unto their office, as were before rehearsed.

xli. “To consecrate sacraments.” Consecration is called only of the sacrament of the altar: therefore it is more plain to say thus: “to consecrate the body of Christ, and to minister the sacraments.”

Inst. pp. 102, 8. ΡῈ And that they should also not cease from the execution of their said office, until all the said members were not only reduced and brought unto the unity of the ty ad faith, and the knowledge of the Son of God; but also that they were come unto a perfect so vigilant upstate and full age therein, that is to say, until they were so established and confirmed in the nly Hoek, same, that they could no more afterward be wavering therein, and be led or carried like Jab cad them children into any contrary doctrine or opinion, by the craft and subtile persuasion of the false pastors and teachers, which go about by craft to bring them into erroneous opinions: but that they should constantly follow the true doctrine of Christ’s gospel, growing and increasing continually by charity unto a perfect member of that body, whereof Christ is the very head. s only

alin. As heretofore be rehearsed.” t appeareth to me to be in vain, after a particular recitation, to add this general, “and such other,” and then to restrain the general only to the particulars before expressed. For what availeth it to say “such other,” when it is meant of none other than before is expressed?

ele. And the head thereby fully pleased.” I can perceive no good cause why these words should be put in this place; for they come in very strangely. “Inst. p. 104. Thirdly, because the said t power and office, or order function hath annexed unto it assured promises of excellent and in- ἃ the occupiers thereof being such as estimable things”. afore.

Inst. pp. 104, 5. Item, That this office, this power, and authority, was committed and given Note, sina by Christ and his apostles unto certain persons only, that is to say, unto priests or bishops, there were no whom they did elect, call, and admit thereunto by their prayer and imposition of their hands. kings christian Second, we think it convenient, that all bishops and preachers shall instruct and teach they did dwell. the people committed unto their spiritual charge, that the sacrament of orders may worthily — @s0 be called a sacrament, because it is a holy rite or ceremony instituted by Christ and his apostles in the new testament, and doth consist of two part, like as the other sacraments of the church do, that is to say, of a spiritual and an invisible grace, and also of an outward and a visible sign. The invisible gift or grace conferred in this sacrament is nothing else but the power, the office, and the authority before mentioned. The visible and outward sign is the prayer and imposition of the bishop’s hands upon the person which receiveth the said gift or grace. And to the intent the church of Christ should never be destituted γ and that it of such ministers, as should have and execute the said power of the keys, it was also 7065 institute ordained and commanded by the apostles, that the same sacrament should be applied and Jormer administered by the bishop from time to time unto such other persons as had the qualities necessarily required thereunto; which said qualities the apostles did also very diligently describe, as it —, Ovi: sion appeareth evidently in the third chapter of the first Epistle of St Paul to Timothy, and the Aic erprimunfirst chapter of his Epistle unto Titus. tur?

Inst. pp. 108, 9. And ^ in this part also two things be to be noted. The first is, that —, “2::::: ΣΑ͂Σ farther it is all punishment which priests or bishops may, by the authority of the gospel, inflict or put to any person, is by word only, and not by any violence or constraint corporal. €’ The second ’ ano is, that although priests and bishops have the power and jurisdiction to excommunicate, as is aforesaid, yet they be not bound so precisely by any commandment of God, but that they ought and may attemper, moderate, or forbear the execution of their said jurisdiction in that part at all times, whensoever they shall perceive and think that by doing the contrary they should not cure or help the offenders, or else give such oecasion of further trouble and unquietness in the church, that the peace and tranquillity thereof might thereby be impeached, troubled, or otherwise interrupted or broken.

4. The second point, wherein consisteth the jurisdiction committed unto priests and, Farther bishops by the authority of God’s law, is to approve and admit such persons as (being nominated, elected, and presented unto them to exercise the office and room of preaching the gospel, and of ministering the sacraments, and to have the cure of jurisdiction over these certain people within this parish or within this diocese) shall be thought unto them meet and worthy to exercise the same; and to reject and

[[ See Nec. Doctr. p. 278.] [crRANMER, r1. ] 7]

repel from the said room such as they shall judge to be unmeet therefore. And in this part we must know and understand, that the said presentation and nomination is of man’s ordinance, and appertaineth unto - ein every re- the founders and patrons, or other persons, according to the laws and ordinances of men progion. vided for the same.

Inst. p. 110. The third point, wherein consisteth the jurisdiction committed unto priests and bishops t Moreover DY the authority of God’s law, is to make and ordain f certain rules or canons, 8. Ἐ concerning concerning. holy days, fasting days, the manner and ceremonies to be used in “the ministration of the 5 establishing gacraments, the manner of singing the psalms and spiritual hymns, (as St Paul calleth them,) Phechurchin tpe diversity of degrees among the ministers, and the form and manner of their ornaments, and finally concerning such other rites, ceremonies, and observances as do tend and conduce to the preservation of quietness and decent order to be had and used among the people when they shall be assembled ES together in the temple!, For sith that scripture commandeth that ER Rd Rua convenionl that te adl 7 all Christian people should at certain times assemble themselves, them, and foresee that by them there should not. and convene together in some publie or open place, there to invobs Induced pid S oF 444 cate and call upon the name of God, there to hear his will and his then they be reputed most meet to have autho- word by our preachers, there to receive the sacraments, there to τόν ADR, ull yuo the: pi Si give laud and praise to God in psalmody, in prayers, in meditations, and in reading; and finally, with all humility and reverent order, to magnify, extol, and set forth the honour of God with all our possible power; and forasmuch also as great trouble, unquietness, and tumult might arise among the multitude so assembled, in case there were no certain rules, ordinances, and ceremonies prescribed unto them, whereby they should be contained in quietness, and k it is therefore thought re- 0t suffered to do every man after his own fashion or appetite; kit belongeth quisite and right necessary unto the jurisdiction of priests or bishops to make certain rules or canons conart the lersy hopin cerning all these things, and for the causes aforesaid.

Inst. p. 111. Although the whole jurisdiction appertaining (as is aforesaid) unto priests and bishops be committed unto them in general words, (as it appeareth by divers places of scripture, and specially in the! Here is cure spoken of, and 20th chapter of the Acts!, where the apostle saith, Take diligent heed to yournotjurisdiction or power selves, and to all your whole flock, among whom the Holy Ghost hath set, ordained, and made you bishops, to rule and govern the church of God;) yet there is also a particular videlicct, as order, form, and manner requisite to the due execution of the same, according to the saying fid you hve of St Paul, Look that all things be done in the church seemly and in a decent order m,

Inst. p. 114. The second thing to be noted is, that like as it is the will and commandment of God that priests and bishops should, in the execution of all those things which appertain unto their jurisdiction by the authority of the gospel, (as is aforesaid,) attemper their doings and proceedings with all charity and mildness, and should foresee by their singular wisdom that they pronounce no sentence, nor prescribe or make any constitution or ordinance which may in any wise be prejudicial or hurtful unto their flock, but such as undoubtedly do tend as well to the good preservation and increase of Christ’s true religion, as also n Also it is Of Christian charity and tranquillity to be had among them; even so and in like manner? all VS » £7” the people being under their cure, and within the limits of their said jurisdiction, (of what spiritual estate or condition soever they be,) be also bound by the law of God, and by the order and P should bond of charity, humbly? to obey them, and to» fulfil all their said precepts and ordi- 1 Seriplureand ances, duly and rightfully made by the authority of dtheir said jurisdiction; specially being the same ones received by the common consent of the people, and authorised by the laws of the christian princes.

Inst. p. 1106. Finally, being thus declared, not only what is the virtue and efficacy, with the whole institution and use of the sacrament of holy orders, but also in what things consisteth the power and jurisdiction of priests and bishops, and unto what limits the same is extended by the authority of the gospel, and also what is added thereunto by the grants and sufferances, or permission of kings and princes: CT wer think it convenient, that all bishops and preachers shall instruct and teach the people sour iid committed unto their spiritual charge, that whereas certain men do imagine and affirm that Christ should give unto the bishop of Rome power and authority, not only to be head and governor of all priests and bishops in Christ’s church, but also to have and occupy the whole monarchy of the world in his hands, and that he may thereby lawfully depose kings and princes from their realms, dominions, and seigniories, and so transfer and give the same to such persons as him liketh; that is utterly false and untrue: for Christ never gave unto St Peter, or unto any of the apostles, or their successors, any such authority.

Inst. pp. 120,1. Moreover the truth is, that God constituted and ordained the authority of christian kings Mp and princes to be the most high and supreme above all other powers and offices in the tn δη οί regiment and governance οὗ “his people; and committed unto them, as unto the chief heir heads of their commonwealths, the cure and oversight of all the people which be within their realms and dominions, without any exception.

[Inst. p. 121. We must think and believe that God hath constituted and made christian kings and princes]

[to be as the chief heads and overlookers over the said priests and bishops, to cause them to administer their]

[office and power committed unto them purely and sincerely; and in case they shall be negligent in any]

[x or will not diligently Part thereof, to cause them to supply and repair the same again. And God]

[execute the same, hath also commanded the said priests and bishops to obey, with all humbleness and]

[y or else to put other in reverence, all the laws made by the said princes, being not contrary to the laws of God,]

[their place, whatsoever they be; and that not only propter iram, but also propter conscientiam.]

Just. pp. 128,4. Second, that although it be not expressed in scripture, that the said apostles had then any new commandment of Christ to anoint such as they had healed with oil; yet, forasmuch as the holy apostle St James, endued with the holy Spirit of Christ, prescribed a certain rule or doctrine, and gave in manner a commandment, that whensoever any person should fortune to fall sick, he should call or,,,, send for the priests or ancients of the church, and cause them to pray over him, anointing him ἐμαί then they with oil in the name of our Lord;?and further added hereunto, as an assured promise, that should minister by the said prayer of the priests and the sick person, made in right faith and confidence in the Same xii) God, the sick man should be restored unto his health, and God should set him on foot again, Ὁ calling for and if he were in sin, his sins should be forgiven him; it shall therefore be very necessary and expedient that all true christian people do use and observe this manner of anoiling of sick persons with due reverence and honour, as it is prescribed by the holy apostle St James.

xlvi. “That then they minister the same.” The commandment requireth first, that the sick man should call for the priests, and that they, being called, should pray over him. And the promise made of the prayer in time of anointing is stricken out, which chiefly ought to be known”.

Inst. pp. 124-6. And to the intent the same should be had in more honour and veneration, the said holy fathers willed and taught, that all christian men should repute and account the said manner of anoiling among the other sacraments of the church, forasmuch as it is a visible sign of an invisible grace: whereof the visible sign is the anoiling with oil in the name of God; which oil (for the natural properties belonging unto the same) is a very convenient thing to signify and figure the great mercy and grace of God, and the spiritual light, joy, comfort, and gladness which God poureth out upon all faithful people calling upon him by the inward unction of the Holy Ghost: and the grace conferred in this sacrament is the relief and recovery of the disease and sickness wherewith the sick person is then diseased and troubled, and also the remission of his sins, if he be then in sin. This grace we be assured to obtain by the virtue and efficacy of the faithful and fervent prayer used in the ministration of this sacrament of anoiling, according to the saying of St James before rehearsed, and also according to the sundry promises made by Christ unto the faithful prayer of his church; as when Christ saith, Whatsoever ye shall ask and pray my Father to give unto you in my name, it shall be granted unto you. For the better understanding whereof, two things be here specially to be noted. The first is, that St James calleth here the prayer to be used in the time of this inunction the prayer of faith: whereby he meaneth, that this prayer ought to be made in that right faith, trust, and confidence, which we ought to have in God, to obtain the effect of our petitions made in the ministration of this sacrament; and that it ought to contain nothing but that shall stand with the pleasure, the honour, and glory of God; and that when we direct our prayers unto God for any bodily health or relief, or for any other temporal commodity, we ought always to temper our said prayer with this condition, that is to say, if it shall so stand with God’s will and his pleasure; and that we ought to say, as Christ said in his prayer unto his Father, Father, if it shall please thee, I am content to die and suffer this shameful and cruel death of the cross: thy will be fulfilled herein: let not my will and desire be followed, but let thy will and disposition be fulfilled, whereunto I wholly commit myself.

b The second thing to be noted is, that to the attaining of the said grace, (xlvii),, conferred in this sacrament of extreme unction, it is expedient also that the sick person himself shall knowledge his offences towards God and his neighbour, and ask forgiveness of them for the same; and likewise forgive all them that have offended him in word or deed: and so being in perfect love and charity, to pray himself (as he may) with faithful heart, and full hope and confidence in God, for the remission of his sins, and restoring unto his bodily health, if it shall so stand with God’s pleasure.

xlvii. “Also to the attaining of the said grace.” The said grace mentioned of before, and the virtue of the prayer also whereby the same grace is given, be both stricken out.

Inst. pp. 128, 9. Thus being declared the virtue and efficacy of all the seven sacraments, we think it convenient, that all bishops and preachers shall instruct and teach the people committed to their spiritual charge, that although the sacraments of matrimony, of confirmation, of holy orders, and of extreme unction, have been of long time past received and approved by the common consent of the catholic church, to have the name and dignity of sacraments, as indeed they be well worthy to have; (forasmuch as they be holy and godly signs, whereby, and by the prayer of the minister, be not only signified and represented, but also given and conferred some certain and special gifts of the Holy Ghost, necessary for christian men to have for one godly purpose or other, like as it hath been before declared;) yet there is a difference in dignity and necessity between them and the other three sacraments, that is to say, the sacraments of baptism 4, of penance, (xlviii.) and of the altar; and that for divers causes. First, because four these four sacraments? be instituted of Christ, to be as certain instruments or remedies neces- ἃ matrimony, sary for our salvation and the attaining of everlasting life. Second, because they be also,, that most ar commanded by Christ to be ministered and received in their outward visible signs. Thirdly, because they have annexed and conjoined unto their said visible signs such spiritual graces, as whereby our sins be remitted and forgiven, and we be perfectly renewed, regenerated, purified, justified, and made the very members of Christ’s mystical body, so oft as we worthily and duly receive the same.

xlviii. “Of matrimony, of baptism, and of penance.” The causes there assigned

Nec. Doctr. 290.] Three Sacraments. Inst. Oxon. 1825.]

may not be well applied to matrimony; that it should be, as the other were, by the manifest institution of Christ: or, that it is of necessity to salvation: or, that thereby we should have the forgiveness of sins, renovation of life, and justification, &c.‘

The Ten Commandments

ἐμοὶ [Inst. p. 130.] 1. THOU shalt! haves none other gods but meh.

& nor repute any other God, or 2. Thou shalt not make to thyself any graven thing, ne any similitude h Jesu Christ, xlix. of any thing that is in heaven above, or in earth beneath, nor in the i to the intent to water under the earth, Thou shalt not bow down to them, nek kor honour them as God or worship them. Gods 1 3. Thou shalt not take the name of thy Lord God in vain. 4. Remember that thou do sanctify and keep holy thy sabbath day. 5. Honour thy father and mother. 6. Thou shalt not kill. 7. ‘Thou shalt not commit adultery. 8. ‘Thou shalt not steal. 9. Thou shalt not bear false witness against thy neighbour.! wvongfulty or 10. Thou shalt not desire thy neighbour’s house, his wife, his servant, his maid, his unjustly. li. ox, his ass, ne any other thing that is his!.

xlix. “But me Jesus Christ.” It is not the use of scripture to attribute to one person of the Trinity peculiarly that thing which doth express the three persons in one deity. And we must not repute for God only Jesus Christ, but also the Father and the Holy Ghost. And here be set forth the ten commandments, as they were written by God in the two tables. And it seemeth better to read these commandments, taken out of the scripture, even as they be there written, without any addition, than that we should alter the words of scripture, and specially of God’s own commandments.

l. Or honour them as God or Gods” We may not thus add to the words of scripture, but set them out first plainly and surely, even as they be, and after expound and declare them?.

li. Wrongfully or unjustly.” To this I say as to the next before. Inst. p. 131. To have God is not to have him as we have other outward things, as clothes upon our ΘΗΝ back, or treasure in our chests; nor also to name him with our mouth ”^, or to worship him a ond Y with kneeling, or other such gestures: but to have him our God is to conceive him in our d hearts, to cleave fast and surely unto him with heart and mind, to put all our trust and confidence in him, to set all our thought and care upon him, and to hang wholly of him, taking him to be infinitely good and merciful unto us. Inst. p. 133. And so do they, that by superstition repute (lii.) some days good, some dismal or infortunate; or think it a thing unlucky to meet in a morning with certain kind of beasts, or with men of certain professions. For such superstitious folk infame the creatures of God. Jtem, ‘That they be of the same sort, which by lots, astrology, divination, chattering of birds, physiognomy, and looking of men’s hands, or other unlawful and superstitious crafts, take upon them certainly to tell, determine, and judge beforehand of men’s acts and fortunes, which be to come afterward.

li. “They that by superstition repute.” Whereas the same is stricken out, it seemeth more necessary to remain, forsomuch as the common people do in nothing more superstitiously. Likewise of astrology, and specially physiognomy. Inst. pp. 134-36. The second commandment Moses declareth at good length in the book of Deuteronomy, where he speaketh in this manner: In the day when our Lord spake to you in Horeb from the midst of the fire, you heard the voice, and the sound of his words, but you saw no form or similitude, lest peradventure. you should have been thereby deceived, and should have made to yourself an engraved similitude or image of man or woman, or a similitude of any manner beast upon earth, or of fowl under heaven, or of any beast that creepeth upon the earth, or of fishes that tarry in the water under the earth; and lest peradventure lifting up your eyes to heaven, and there seeing the sun, and the moon, and the stars of heaven, you should e and nottobehon- by error be deceived, and bow down to them, and worship them, which the Lord hath ured as God lii ^ created to serve all people under heaven o.”

lii. “And not be honoured as God.” All the long sentence before, whereunto these words be added, is the very words of God in Deuteronomy, which would be recited sincerely without any addition. And the images ought to have no manner of honour, neither such honour as is due unto God, nor such as is due unto his reasonable creatures. And the same words as God” be added in another place in the same side of the leaf, and not well, as I surely think. [! See Nec. Doctr. p. 293.] [? Ibid. p. 295.] [? Ibid.] [^ Ibid.] [^ Ibid. p. 298.]

By these words we be utterly forbidden to make or to have any similitude or image, to the intent to bow down to it, or to worship it. And therefore we think it convenient, that all bishops and preachers shall instruct and teach the people committed to their spiritual charge, first, that God in his substance cannot by any similitude or image be represented or expressed; for no wit ne understanding can comprehend his substance: and that the fathers of the church, considering the dulness of man’s wit, and partly yielding to the custom of gentility, (which before their coming unto the faith of Christ had certain representations of their false gods,) suffered the picture or similitude of the Father of heaven to be had and set up in churches; not that he is any such thing as we in that image do behold, (for he is no corporal ne bodily substance,) but only to put us in remembrance that there is a Father in heaven, and that he is a distinct person from the Son and the Holy Ghost; which thing nevertheless, if the common people would duly conceive of the heavenly Father without any bodily representation, it were more seemly for christian people to be without all such images of the Father, than to have any of them. (liv.)

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