42. Appendix I–XII

Indorsed: “14 April 1568. Copy of my

müstress’s letter to Mr Herd for the copy of

his monument of Mr Cranmer’s collections.”

[[? It has been conjectured that the first part of wrote his own minute of a letter under it. It is,]

[the above paper was written by queen Elizabeth, perhaps, however, more probable, that the first part]

[although not in her own hand, but at her dictation, was a draft prepared by a secretary, which Cecil did]

[and that secretary Cecil, thinking probably that it not approve, since the queen’s own dictation was]

[would appear of too much importance for the queen not a matter which he would have lightly thrown]

[to interfere personally, took the same paper and aside.]]

Append I. Cranmer’s Oath to the King for his Temporalties

I, Taomas CRANMER, renounce and utterly forsake all such clauses, words, sentences, British and grants, which I have of the pope’s holiness in his bulls of the archbishoprick of Canterbury, that in any manner was, is, or may be hurtful, or prejudicial to your bp. highness, your heirs, successors, estate, or dignity royal: knowledging myself to take and ». hold the said archbishoprick immediately, and only, of your highness, and of none other. Most lowly beseeching the same for restitution of the temporalities of the said archbishoprick; promising to be faithful, true, and obedient subject to your said highness, your heirs and successors, durthg my life. So help me God and the holy evangelists! II. Tis is an order taken for preaching, and bidding of the beads in all sermons

to be made within this realm’. 1534

First, Whosoever shall preach in the presence of the king’s highness and the queen’s grace, shall, in the bidding of the beads, pray for the whole catholic church of Christ, as ^ well quick as dead, and specially for the catholic church of this realm: and first, as we τ be most bounden, for our sovereign lord king Henry the VIIIth, being immediately next unto God the only and supreme head of this catholic church of England, and for the $47 most gracious lady queen Anne his wife; and for the lady Elizabeth, daughter and heir to them both, our princess, and no further.

Item, The preacher in all other places of this realm, than in the presence of the king’s said highness and the queen’s grace, shall, in the bidding of the beads, pray first in manner and form, and word for word, as is above ordained and limited; adding thereunto in the second part, for all archbishops and bishops, and for all the whole clergy of this realm; and specially for such as shall please the preacher to name of his devotion: and thirdly, for all dukes, earls, marquisses, and for all the whole temporalty of this realm; and specially for such as the preacher shall name of devotion: and finally for the souls of all them that be dead, and specially of such as it shall please the preacher to name.

Jtem, Yt is ordained, that every preacher shall preach once in the presence of his greatest audience against the usurped power of the bishop of Rome, and so after at his liberty: and that no man shal be suffered to defend or maintain the foresaid usurped power.

Furthermore, to keep unity and quietness in this realm, it is ordained, that no preachers shall contend openly in pulpit one against another, nor uncharitably deprave one another in open audience: but if any of them be grieved one with another, let them complain to the king’s highness, or to the archbishop or bishop of the diocese where such chance shall happen, and there to be remedied, if there be cause why; and if the complaint be not true, the complainer to be punished.

Item, Also to forfend, that no preachers for a year shall preach neither with nor against purgatory, honouring of saints, that priests may have wives, that faith only justifieth, to go on pilgrimages, to forge miracles; considering these things have caused

[[’ About the month of June this year, [A. D. great hand in it, sent by the king’s commandment]

[1534,] was a book drawn up for bishops and priests, to all the bishops, and to the archbishop of York,]

[wherein was an order for preaching; and in the though out of his province.” Strype’s Mem, or]

[same were forms devised for the beads, as well for Abp. Cranmer, Vol I. p. 35. Vid. Letters C.]

[preachers as curates: in which forms the king’s CXIX. pp. 283, 292.]]

[the archbishop, who, we may well suppose, had a]

dissension amongst the subjects of this realm already, which, thanked be God, is now well pacified.

Item, That from henceforth all preachers shall purely, sincerely, and justly preach the scripture and word of Christ, and not mix them with man’s institutions, nor make men believe that the force of God’s law and man’s law is like; nor that any man is able or hath power to dispense with God’s law.

Item, Tt is also ordained, that the declaration of the sentence which hath been used in the church four times in the year, shall not from henceforth neither be published nor esteemed in any point contrary to the pre-eminence and jurisdiction royal of our king and his realm, or laws and liberties of the same; and any so doing to be competently punished by the bishop of that diocese where it shall fortune him to be or inhabit: and this throughout the realm and dominions of our sovereign, shortly the bishops to set order in. Item, Yt is also ordained, that the Collects for the preservation of the king and queen by name be from) henceforth commonly and usually used and said in every cathedral church, religious house, and parish-church, in all their high masses, throughout all the realm and dominions of our king and sovereign.

Jtem, Yt is further ordained, that wheresoever the king’s just cause of matrimony hath either been detracted, and the incestuous and unjust set forth, or in places where as it hath not been dilated, that in all those places, till the people be fully satisfied and justly instruct, all manner of preachers, whatsoever they be, happening to come into any such part of the realm, shall from henceforth open and declare the mere verity and justness of this latter matrimony, as nigh as their learning can serve them, and according to the true determinations of a great number of the most famous and esteemed universities of Christendom; according also to the just resolution and definition of both the convocations of this realm, concurring also in the same opinion; by the whole assent of parliament, our prince, the lords spiritual and temporal, and commons of this realm: wherefore now they must declare this matter neither doubtful nor disputable, but to be a thing of mere verity, and so to be allowed in all men’s opinions.

Jtem, Yt is further ordained, that the foresaid preachers shall also declare the false and unjust handling of the bishop of Rome, pretending to have jurisdiction to judge this cause at Rome; which in the first hearing thereof did both declare and confess in word and writing the justness thereof to be upon our sovereign’s side, insomuch as by a decretal delivered to the legate, here then sitting for the same cause, he did clearly determine, that if prince Arthur was our prince’s brother, and then of competent age allowed in the law, when he married the lady Katharine, she being so likewise, and that, as far as presumptions can prove, carnal copulation ensued between them; that these proved before the said cardinals and legates, (which indeed were according to the laws justly proved,) that then the unjust copulation between our sovereign and the said lady Katharine was neither lawful, nor longer to be suffered; and so, eo facto, pronounced in the foresaid decretal the nullity, invalidity, and unlawfulness of their pretensed matrimony, which was by his law sufficient judgment of the cause; which decretal by his commandment, after and because he would not have the effect thereof to ensue, was, after the sight thereof, imbesiled by the foresaid cardinals, and one which then was here his cubicular, contrary to all justness and equity: wherein he hath done our sovereign most extreme wrong.

Secondly, contrary to all equity and determinations of general councils, he hath called the cause (which ought to be determined here) to Rome, where our sovereign is neither bound to appear, nor to send proctor: and yet hath he detained wrongfully the cause there these three or four years at the instance of the other party, which sued to have it there, because they knew he durst not displease the emperor, who maketh himself a party in it, as by the sequel it doth evidently appear; and so could our prince get no justice at his hand, but was wrongfully delayed to no small hinderance, both to his succession, and this his realm, eminent danger.

Thirdly, where it is a natural defence that the subject ought and may defend his

[3 Vid. Letter XCVIII. p. 281. n. 5.] [> And determination. ld.]]

^ Nor ought to be. Burnet.

natural sovereign or master, both in word and deed, and ought thereto to be admitted; this foresaid bishop of Rome, contrary to this equity in nature, hath rejected our sovereigns excusator, contrary both to his own laws, (which he most setteth by,) and also God’s law, which he ought to prefer. Upon which cause, and other great injuries, our sovereign did appeal to the general council; notwithstanding the which, he hath, contrary to all justice, proceeded ad wulteriora, wherein by a general council he is damned as an heretic; yet thus injuriously, from the beginning hitherto, he hath handled our prince’s cause and matter there.

Fourthly, the said bishop of Rome, since our prince’s appeal, hearing of the laws and acts of parliament which we then went about, and that our king having just ground (the premises considered) would provide according to his bounden duty, both for the surety of his succession and realm, gave out a sentence in manner of excommunication and interdiction of him and his realm; in which when he was spoken to for the iniquity and unjustness thereof by our princes agents, he and his council could nor did otherwise excuse them, (the fact being so contrary to all laws and right,) but that the fault was in a new officer late come to the court, which for his lewd doing should grievously be punished, and the process to cease. This they promised our prince’s agents; which notwithstanding was set up in Flanders to the great injury of our prince, and for partiality to the other part, as it may well appear by the foresaid sentence.

Fifthly, the said bishop of Rome sought all the ways possible with fair words and promises both by his ambassadors and our sovereign’s own, which by any means could be invented, to have abused our prince and sovereign: which when he saw that by none of his crafts our prince would be no longer abused with them, then sued he to the French king, to be a mediator between our sovereign and him; declaring to him and his council that he would gladly do for our sovereign, allowing the justness of his cause, so that they would find the means that our sovereign would not proceed in his acts and laws till that were proved; and that he would meet with him at Marcelles for the finishing thereof, for at Rome he durst not do it for fear of the emperor. The good French king admonished our prince hereof, offering to him to do all pleasure and kindness that lay in him in this cause, trusting that if the bishop of Rome came once to Marcelles, he should give sentence for our sovereign in his just cause, and therefore prayed our prince to be content with that meeting, in which he would labour for it effectuously; and so he did: to the which our prince answered, that touching the meeting he was content, but touching the forbearing of making laws, he prayed his good brother to hold him excused, for he knew well enough both the craft and delays of the bishop of Rome; by which from thenceforth he would never be abused: and that hkewise he feared that he would abuse his good brother, which so indeed after followed; for after he had gotten the marriage of the duke of Orleance, he then promised the French king to give judgment for our master, so he would send a proxy, which the said bishop of Rome knew well before that he neither would, nor was bound to do; yet notwithstanding his subtle imagination, his promise was to the French king, that our prince, sending a proctor, should there before his departure have judgment for him in the principal cause; for he openly confessed further, that our master had the right: but because our prince and master would not prejudicate princes’ jurisdiction’, and uphold his usurped power by sending a proctor, ye may evidently here see that this was only the cause why the judgment of the bishop of Rome was not given in his favour; whereby it may appear that there lacked not any justness in our prince’s cause, but that ambition, vain-glory, and too much mundanity, were the letts thereof. Wherefore, good people, I exhort you to stick to the truth and our prince according to our bounden duties, and despise these naughty doings of this bishop of Rome; and charitably pray that he and all others, abusers of Christ’s word and works, may have grace to amend,

Would not prejudicate for his jurisdiction. Burnet.

III. ZInhibitio pro Visitatione Regia

Tromas, permissione divina Cant archiepiscopus, &c., venerab’ confratri nostro domino Johanni, London episcopo, salutem et fraternam in Domino caritatem.. Cum nuper receperimus serenissimi domini nostri regis Henrici octavi, Dei gratia Anglie et Francis regis, Fidei Defensoris, dominique Hibernis, ac in terris supremi ecclesizz An-glicanz sub Christo capitis, literas inhibitorias sub verborum tenore sequent’: Henricus octavus Dei gratia Anglie et Francie rex, Fidei Defensor, dominus Hibernie, ac in terris supremum ecclesie Anglicane sub Christo caput, dilecto nobis reverendissimo in Christo patri, Thome, miseratione divina Cant. archiepiscopo, ac totius Angliw primati, salutem. Cum nos auctoritate nostra suprema ecclesiastica omnia ac singula monasteria, domos, prioratus, et loca alia ecclesiastica quacurtque, totumque clerum intra et per totum nostrum Anglie regnum constituta propediem visitare statuerimus; vobis tenore praesentium stricte inhibemus atque mandamus, et per vos suffraganeis vestris confratribus episcopis, ac per illos suis archidiaconis intra vestram provinciam Cant ubilibet constitutis, sic inhiberi volumus atque praecipimus, quatenus, pendente visitatione nostra hujusmodi, nullus vestrum monasteria, ecclesias, ac loca alia pradicta, clerumve visitare, aut ea qua sunt jurisdictionis exercere, seu quicquam aliud in praejudicium dicte nostre visitationis generalis quovis modo attemptare presumat, sub pena contemptus. In cujus rei testimonium has presentes literas inde fieri, et sigilli nostri, quo ad causas ecclesiasticas utimur, appensione communiri curavimus, Dat 18. die mensis Septembris, A.D. MDXXXV.”

Quocirca fraternitati vestre committimus et mandamus, quatenus omnibus et singulis episcopis et suffraganeis nostris, in nostra provincia Cant constitutis, ac eorum archidiaconis, commissariis, officialibus, et ministris quibuscunque, secundum tenorem et effectum literarum domini nostri regis inhibentis, quibus nos etiam tenore praesentium ex mandato regie majestatis predict inhibemus, quatenus, pendente visitatione regia hujusmodi, nullus eorum monasteria, ecclesias, ac alia loca ecclesiastica, clerumve visitare, aut ea que sunt jurisdictionis exercere, seu quicquam aliud in prejudicium regia visitationis quovis modo attemptare prassumat; vobis insuper mandantes, quatenus przfatos coepiscopos et suffraganeos nostros moneatis peremptorie, quos nos etiam tenore presentium sic monemus, quatenus ipsi modum et formam concionand’ ac preces inter pradicand’ juxta tenorem articulorum alias ad annum et dimidium ultimo elaps’ eis transmiss’ observent; literas quoque jurisdictionis a Romano pontifice et ejus pradecessoribus usurpat: expulsionem concernentes, eis etiam jam nuper missas, secundum formam in eis traditam, publice apud populum declarare non omittant. Et quid in promissis feceritis, nos, cum ad hoc fueritis requisiti, debite certificare curetis per literas vestras patentes, harum seriem in se continentes, auctentice sigilat. Dat in manerio nostro de Lamehith, secundo die mensis Octobris, A.p. Mpxxxv. et nostr? consecrat anno tertio.

IV. The Judgment of the Convocation concerning General Councils.

As concerning general councils, like as we (taught by long experience) do perfectly know, that there never was, ne is, any thing devised, invented, nor instituted by our forefathers more expedient, or more necessary for the establishment of our faith, for extirpation of heresies, and the abolishing of sects and schisms, and finally, for the reducing of Christ’s people unto one perfect unity and concord in his religion, than by the having of general councils, so that the same be lawfully had, and congregated in Spiritu Sancto, and be also conform and agreeable, as well concerning the surety and indifferency of the places, as all other points requisite and necessary for the same, unto that wholesome and godly institution and usage, for the which they were at first devised and used in the primitive church: even so on the other side, taught by like experience, we esteem, repute, and judge, that there is, ne can be any thing in the world more pestilent and pernicious to the common-weal of Christendom, or

whereby the truth of God’s word hath in times past, or hereafter may be sooner defaced and subverted’, or whereof hath and may ensue more contention, more discord, and other devilish effects, than when such general councils have or shall be assembled, not christianly nor charitably, but for and upon private malice and ambition, or other worldly and carnal respects and considerations, according to the saying of Gregory Nazianzenus, in his epistle to one Procopius, wherein he writeth this sentence following; Sic sentio, si verum, scribendum est, omnes conventus episcoporum, fugiendos esse, quia nullius synodi finem. vidi bonum, meque habentem. magis solutionem. malorum, quam incrementum: nam cupiditates. contentionum et glorie (sed ne putes me odiosum ista scribentem) vincunt rationem”. That is to say: “I think this, if I should write truly, that all general councils be to be eschewed; for I never saw that they produced any good end or effect, nor that any provision or remedy, but rather increase of mischiefs, proceeded of them. For the desire of maintenance of men’s opinions, and ambition of glory (but reckon not that I write this of malice) hath always in them overcome reason.” Wherefore we think, that christian princes, especially and above all things, ought and must, with all their wills, power, and diligence, foresee and provide, Ne sanctissima hac in parte majorum instituta. ad improbissimos ambitionis aut malitie effectus. explendos diversissimo suo fine et sceleratissimo pervertantur; neve ad alium pratextum possint. valere, et longe diversum effectum, orbi producere, quam sanctissima rei facies pro se ferat. That is to say: ‘Lest the most noble wholesome institutions of our elders in this behalf be perverted to a most contrary and most wicked end and effect; that is to say, to fulfil and satisfy the wicked affections of men’s ambition and malice; or lest they might prevail for any other colour, or bring forth any other effect, than their most virtuous and laudable countenance doth outwardly to the world shew or pretend.” And first of all, we think they ought principally to consider, who hath the authority to call together a general council. Secondly, whether the causes alleged be so weighty and so urgent, that necessarily they require a general council, nor can otherwise be remedied. Thirdly, who ought to be judges in the general council Fourthly, what order of proceeding is to be observed in the same; and how the opinions or judgments of the fathers are to be consulted or asked. Fifthly, what doctrines are to be allowed or defended:—with divers other things which in general councils ought of reason and equity to be observed. And as unto the first point, we think that neither the bishop of Rome, nor any one prince, of what estate, degree, or pre-eminence soever he be, may, by his own authority, call, indict, or summon any general council, without the express consent, assent, and agreement of the residue of christian princes, and especial such as have within their own realms and seignories?mperium merum, that is to say, of such as have the whole, entire, and supreme government and authority over all their subjects, without knowledging or recognising of any other supreme power or authority. And this to be true, we be induced to think by many and sundry, as well examples, as great reasons and authority. The which forasmuch as it should be over long and tedious to express here particularly, we have thought good to omit the same for this present. And in witness that this is our plain and determinate sentence, opinion, and judgment, touching the premises, we the prelates and clergy under-written, being congregate together in the convocation of the province of Canterbury, and representing the whole clergy of the same, have to these presents subscribed our names the 20th of July, in the year of our Lord 1536, 28 Hen. VIII.

TuoMAs Cromwell, Thomas Cantuariensis, JonaANNES Loxpow

With 13 bishops; and of abbots, priors, archdeacons, deans, proctors, clerks, and other ministers, 49.

[[^ Defaced or subverted.] φιλονεικίαι καὶ φιλαρχίαι (ἀλλ ὅπως μή pe φορτι- [5 Ἔχω μὲν. οὕτως, εἰ δεῖ τἀληθὲς γράφειν, κὸν ὑπολάβῃς οὕτω γράφοντα,) καὶ λόγου κρείτ-]

[ὥστε πάντα σύλλογον φεύγειν ἐπισκόπων, ὕτι Toves.—Greg. Nazian. Epist. cxxx. Procopio.]

[μηδεμιᾶς συνόδου τέλος εἶδον χρηστὸν, μηδὲ λύσιν Tom. II. p. 110. Ed. Paris, 1778.—1840.]]

[κακῶν μᾶλλον ἐσχηκυῖαν ἢ προσθήκην. ᾿Αεὶ γὰρ]

v. 1. Some Queries put by Cranmer in order to the correcting of several abuses’.

First, What causes, reasons, or considerations, hath or might move any man to desire to have the bishop of Rome restored in any point to his pretended monarchy, or to repugn against the laws and statutes of this realm made for the setting forth of the king’s title of supreme head?

2. Item, Whether a man offending deadly after he is baptized may obtain remission of his sins by any other way than by contrition, through grace?

3. Item, If the clergy know that the common sort of men have them in an higher estimation, because they are persuaded that it lieth in the will and power of priests to remit or not remit sins at their pleasure, whether in such case the said clergy offend, if they wink at this, and voluntarily suffer the people to continue in this opinion?

4. Item, Whether a sinner, being sorry and contrite for his sins, and forthwith dying, shall have as high a place in heaven as if he had never offended?

5. ltem, Whether any, and what difference may be assigued betwixt two men, whereof the one, being very sorry and contrite for his sins, dieth without absolution of the priest, and the other, which being contrite is also absolved by the priest, and so dieth?

6. Item, If it may appear that the common people have a greater affiance or trust in outward rites and ceremonies than they ought to have, and that they esteem more virtue in images and adoring of them, kissing their feet, or offering candles unto them, than they should esteem; and that yet the curates knowing the same, and fearing the loss of their offerings, and such other temporal commodities, do rather encourage the people to continue after this sort, than teach them the truth in the premises according to scripture; what the king’s highness and his parliament may do, and what they are bound in conscience to do in such case?

7. ltem, Whether now in time of the new law the tithes or tenth be due to curates by the laws of God, or of man; and if the same be due by the laws of man, what man’s laws they be?

8. ltem, Whether the clergy only, and. none but they, ought to have voices in general councils?

9. Item, Whether the ninth canon of the council of Chalcedon, wherein is contained that one clerk may not sue another before any secular judge, but only before his bishop, and such other canons of like effect, have been generally received or not? and whether the same be contrary to the king’s prerogative and laws of this realm; and whether it be expedient that it were declared by the parliament that the said canons being at no time received, especially within this realm, be void and of none effect?

10. ltem, Of the 24th canon of the said council, wherein is contained that monasteries once consecrate by the bishop may not after be made dwelling-houses for laymen, whether that canon have been received and observed, and whether the same be against the power of the king and authority of his parliament?

ll. Item, If it may appear that the bishops have not, ne yet do maturely examine and diligently inquire of the conversation and learning of such as be ordered or admitted to cures by them, but rather without examination or inquisition indistinetly admit persons unable, whereof ensueth great peril of souls, and innumerable inconveniences otherways; what the king’s highness or his parliament ought to do, or may do for reformation in the premises?

[[? These questions were probably drawn up by μὴ καταλιμπανέτω τὸν οἰκεῖον ἐκίσκοπον, kal ἐπὶ]

[Crumwell. Vid. Cat. of Cotton Library, British κοσμικὰ δικαστήρια κατατρεχέτω” ἀλλὰ πρότερον]

[Museum, Burnet refers them to Cranmer, as above. τὴν ὑπόθεσιν γυμναζέτω παρὰ τῷ ἰδίῳ ἐπισκόπῳ.]

[In Strype’s Observations, &c. of the two Vols. of the Labb. et Cossart. Concil. Calchedon. Can. ix.]

[Hist. of the Reformation, he says: “Two papers,” Tom. IV. p. 760. Ed. Lutet. Paris. 1671.]]

[(i. e. the above and the following) said to be Cran- [^ Τὰ ἅπαξ καθιερωθέντα μοναστήρια κατὰ]

[mer’s, but they are not written by him, nor by his γνώμην ἐπισκόπου μένειν εἰς τὸ διηνεκὲς μοναστή-]

[secretary; so it does not appear that they are his.” pia, kai τὰ προσήκοντα αὐτοῖς πράγματα φυλάτ-]

[Burnet’s Hist. of Reformat. (Corrections of Burnet) τεσθαι τῷ μοναστηρίῳ, καὶ μηκέτι δύνασθαι yive-]

[Vol. 111. Part 11. Appendix, p. 544.] σθαι ταῦτα κοσμικὰ karaywyia.~—Id. ibid. Can.]

[[ Εἴ τις κληρικὸς πρὸς κληρικὸν πρᾶγμα ἔχοι, xxiv. Tom. IV. p. 768.] [ CRANMER, 11.] 99]

19. ltem, If such as have deaneries, archdeaconries, chancellorships, and other offices or promotions of the clergy, use not themselves in their own persons after such sort as the primary institution of these offices or promotions require, and according to the wills of them that endowed the same, what the king and his parliament may do, or ought to do in this case?

13. ltem, For what causes and to what ends and purposes, such offices and promotions of the clergy were first instituted?

14. Item, If curates, having benefices with cure, for their more bodily ease refuse to dwell upon any of their sald cures, and remain in idleness continually in cathedral or collegial churches upon their prebends, whether it be in this case expedient that the king’s highness or his parliament take any order for the redress of the same?

15. ltem, Of the sacraments of confirmation, order, matrimony, and extreme unction, what the external signs and inward graces be in every of the said sacraments, what promises be made to the receivers of them by God, and of what efficacy they be of, and every of them? VI. Some Considerations offered to the King to induce him to proceed to further

Reformation’

PrEAsETH it your highness graciously to consider, deeply to ponder and weigh by your high wisdom these considerations following.

1. First, How no great thing is to be determined, principally matters of Christ’s yeligjon, without long, great, and mature deliberation. — 2, Secondly, How evil it hath succeeded, when in provincial, yea, or yet in general councils, men have gone about to set forth any thing as in the force of God’s law, without the manifest word of God, or else without apparent reasons infallibly deduced Ec-out of the word of God. hi: ) Ei. 3. Thirdly, How all christian regions? are now full of learned men in the scripture, which can well espy out and judge how things that be, or shall be set forth, are agreeable with scripture or not.

4. Fourthly, Of what audacity men be of now-a-days, which will not spare to write against high princes, as well as against private persons, without any respect to their high estates, only weighing the equity or the iniquity of the cause.

5. Fifthly, How not only men of the new learning (as they be called), but also the very papistical authors, do allow, that by the word of God priests be not forbidden to marry, although they were not ignorant that many expounders of scripture were of the contrary judgment.

6. Sixthly, How that it is not possible that all learned men should be of one mind, sentence, and opinion, as long as the cockle is mingled with the wheat, the godly with the ungodly, which certainly shall be, as long as this world endureth.

7. Seventhly, How variety of opinions have been occasion of the opening of many verities heretofore taken for heresy, yea, and yet so esteemed and taken of many in other regions; as namely the usurped authority of the bishop of Rome hath by that occasion come into light, with effusion of the blood not of a few, such as were the first stirrers up thereof.

9. Lastly, There be also other opinions not spoken of, which have made, and yet will make as much variance in your grace’s realm, as any of them treated of; namely, whether the holy scripture teacheth any purgatory to be after this life or not? whether the same scripture teacheth the invocation of dead saints? whether there be any unwritten verities necessary to be believed, not written in scripture, nor deducted by

! Although Strype has decided that neither 520,) agree with Burnet in attributing it to him.

[this nor the preceding document is Cranmer’, (vid. [? This document has been much altered by]

[p. 465. n. 3. supra,) yet both Collier ( Eccl. Hist. Collier, who has given the substance of it after his]

[Vol V. p. 33. Ed. Lond. 1840, 41) and Todd own rendering.]]

[(Life of Abp. Cranmer, Vol. I. p. 184, Vol. 11. p. [? All christened regions. Burnet.]]

infallible arguments out of the open places of scripture? whether there be any satisfaction beside the satisfaction of Christ? whether free-will by his own strength? may dispose itself to grace of a conveniency (as it is said), “de congruo?” whether it be against scripture to kiss the image of Christ in the honour of him? and generally, whether images may be used any other wise? than your grace setteth forth in your Injunctions?.

Wherefore in consideration of the premises it may please your highness to suspend your judgment for a time, and not to determine the marriage of priests to be against scripture; but rather to put both parts to silence, commanding them neither to preach, dispute, nor openly to talk thereof under pain of ——- &c. And in case these premises do not move your highness to stay, that then it may please the same to grant that the article of priests’ marriage may be openly disputed in both universities, under indifferent judges, before it be determined: all the arguments of the contrary part first to be delivered in writing to the defenders, twelve days before the disputation; to the intent they may the more maturely and deliberately make answer to the same; and they that shall enter as defenders into this disputation, to do it under this condition, that if their judges discern them to be overcome, they be right well contented to suffer death therefore: and if their adversaries cannot prove their purpose, their desire is no more, but that it may please your highness to leave your most humble subjects to the liberty that God’s word permitteth them in that behalf; and your said humble subjects shall pray unto Almighty God for the preservation of your most royal estate long to continue, to God’s glory and honour. VII. Zhe Opinion of certain of the Bishops and Clergy of this Realm, subscribed with

their hands, touching the General Council’. For the General Council

Tnovaz that, in the old time, when the empire of Rome had his ample dominion over

thé most part of the world, the first four general councils, which at all times have been of most estimation in the Church of Christ, were called and gathered by the emperor’s commandment, and for a godly intent, that heresies might be extinct, schisms put away, good order and manners in the ministers of the Church and the people of the same established; like as many councils more were called, till now of late by the negligence, as well of the emperor as other princes, the bishop of Rome hath been suffered to usurp this power: yet now, forsomuch that the empire of Rome and the monarchy of the same hath no such general dominion, but many princes have absolute power in their own realms, and an whole and entire monarchy, no one prince may by his authority call any general council; but if that any one or mo of these princes, for the establishing of the faith, for the extirpation of schisms, &c. lovingly, charitably, with a good sincere intent, to a sure place, require any other prince, or the rest of the great princes, to be content to agree, that for the wealth, quietness, and tranquillity of all christian people, by his or their free consent, a general council might be assembled; that prince, or those princes so required, are bound by order of charity, for the good fruit that may come of it, to condescend and agree thereunto, having no lawful impediment, nor just cause to the contrary. The chief causes of the general councils are before expressed.

In all the ancient councils of the church, in matters of the faith and interpretation of scripture, no man made definitive subscription, but bishops and priests; forsomuch as the declaration of the word of God pertaineth unto them.

[[ By its own strength. Burnet.] death in 1538, and as the pope summoned a council [> Any other way. Id.] to be held at Mantua in May 1537, it must have [5 Vid Injunctions, A.D. 1536. Burnet’s Hist. reference to that council, to which Henry VIII. ap-]

[of Reformat. Vol. I. App. B. iii. No. 7. Part 11. prehended that the emperor and the king of France]

[pp 250—256.] would accede: as appears by a letter from Fitz- [7 There is no date to this paper; but as it william to Crumwell, in the Chapter House.” State]

[must have been signed after John Hilsey became Papers. Vol. I. p. 543. n. 1.]]

[bishop of Rochester in Oct. 1535, and before his 30—2]

1The words of John in his 20th chapter, Sicut misit me Pater, et ego mitto vos, óc. hath no respect to a king’s or a prince’s power, but only to shew, how that the ministers of the word of God, chosen and sent for that intent, are the messengers of Christ, to teach the truth of his gospel, and to loose and bind sin, &c. as Christ was the messenger of his Father. The words also of St Paul, in the 20th chap. of the Acts, Attendite vobis et universo gregi, in quo vos Spiritus Sanctus posuit. episcopos, regere ecclesiam. Dei, were spoken to the bishops and priests, to be diligent pastors of the people, both to teach them diligently, and also to be cireumspect that false preachers should not seduce the people, as followeth immediately after in the same place. Other places of scripture declare the highness and excellency of christian princes’ authority and power; the which of a truth is most high, for he hath power and charge generally over all, as well bishops and priests, as other. The bishops and priests have charge of souls within their own cures, power to minister sacraments, and to teach the word of God, to the which word of God christian princes knowledge themselves subject; and in case the bishops be negligent, it is the christian princes office to see them do their duty.

Cantuarienz Tuowas Errew$

JoaNNEs Lowpow?. JomaANNEs Dawcon?,

CurunERTUS DuxzELMs. NicoLAUS SARISBURIEN 5,

Bar. Welles’. Hvco Wyvconw’?

JOoANNES RorrEs 10,

WinuELuvus Annas Mo’-

sTERII Scr ΒΝ ῬΙΟΤΙ,

RoBERTUS ALDRYDGE!2,

Ricarpus Coren!3

Epvanpus ΠΈΥΘΗΤΟΝ “4. VIII. Mandatum Archiepiscopi Cantuar de Festo D. Marci Evangeliste celebrando. Tuomas, miseratione divina Cant Archiepiscopus, totius Anglie primas et metropolitanus, dilecto nobis in Christo Mag Roberto Colyns, in legibus baccalaureo, intra civitatem et dicecesin nostras Cant commissario et officiali, salutem, gratiam, et bene- — dictionem. Licet serenissima regia majestas, tanquam supremum in terris sub Christo ecclesiz Anglican caput, atque ea auctoritate, de consensu et assensu prelatorum et cleri hujus regni sui Anglie in convocatione legitime congregatorum, inter cetera decrevit et ordinavit, quod omnes dies festi quorumcunque sanctorum contingentes in tempore messium sive autumni, computando hujusmodi tempus a 1 die Julii usque ad 29” diem Septembris, sive temporibus quibus jura apud Westmon’ per suos justitiarios reddi solent, non observabuntur in hoc suo regno tanquam solennes more solito; sed quod liceret unieuique suo subdito in hujusmodi diebus operibus tam mechanicis quam aliis (ut in diebus profestis fieri solet) operam dare (diebus, in quibus praefecti justitiarii ad jura reddenda apud aulam Westmonast’ sedere non solent, duntaxat exceptis;) nuperrime tamen eadem sua majestas ex causis justis et rationalibus animum suum in ea parte moventibus voluit et decrevit, quod festum D. Marci evangeliste (predicta ordinatione non obstante) solenniter ad instar festorum Apostolorum deinceps annis singulis observabitur more ab antiquo solito; sive intra dies, quibus jus apud Westmonast’ reddi solet, sive extra illud tempus contigerit. Tibi igitur committimus, et firmiter injungendo mandamus, quatenus cum omni celeritate qua decet diem D. Marci predict solenniter more solito celebrand’ clero et populo intra civitat’ et dioces’ nostras Cant constituto

[[! This paragraph, signed by the eight bishops [6 Goodrich.] [7 Salcot.]]

[named below, omitting Johannes Bangor. and the [ Shaxton.] [? Latimer.]]

[last four signatures, is printed by Burnet, ( Hist. of [19 Hilsey.] [’” Benson.]]

[Reformat. Vol. I. Part 11. Appendix, Book iii. No. [13 Canon of Windsor and Provost of Eton.]]

[10 p. 278. ex MSS. D. Stillingfleet.] [13 Archdeacon of Oxford and Colchester.]]

[I? Cranmer.] [? Stokesley.] [ Archdeacon of Sarum.]]

[[ Tonstall.] [^ Clerk.]]

publices, seu publicari facias. Et quid in premissis feceris, dicto negotio expedito, nobis, quam cito fieri poterit, debite certifices. In cujus rei testimonium sigillum nostrum presentibus est appensum. Dat in manerio nostro de Lamehythe, 19 die mensis Aprilis, anno Dom. Mwpxxxvir et consecrat nostre anno vIX. [Minute of an answer of Henry VIII. to a letter from the commissioners prefized

to the Institution of a Christian man”

[15 Vid. Letter CXC. p. 337, n. 3. supra.] [16 Probably for myslyke.]]

X. Mandatum Archiepiscopi Cantuar de non celebrandis Festis Diebus jussu

Regio in Synodo Provinciali abrogatis.

THOMAS, miseratione divina Cant archiepiscopus, totius Anglis primas et metropop. litanus, dilecto nobis in Christo decano nostro peculiaris jurisdictionis ecclesi: nostrae Christi Cant immediate de Bocking, ejusve in absentia commissario, salutem, gratiam, οὗ benedictionem. Cum serenissimus noster princeps Henricus VIII. Dei gratia, &c. in convocatione przsulum et cleri Cant provincie, anno Dom Mpxxxvi. apud zdes D. Pauli London legitime indicta, cum consensu omnium et singulorum interessentium, inter alia pie sanxierat et ordinaverat quasdam ferias, justissimis causis id exigentibus, abrogari ac penitus tolli; cujus quidem statuti’ seu ordinationis tenorem clero nostra peculiaris jurisdictionis ante hac tempora, literis in illum usum impressis, promulgari fecimus et curavimus; cumque idem serenissimus noster princeps visitatione sua regia eodem anno habita injunctiones quasdam, subditorum salutem et gloriam Dei promoventes, per commissarios suos ad hoc deputatos, clero nostre peculiaris jurisdictionis de Bocking przedict’ observandas exhibuerit; quia tamen accepimus et comperimus quosdam, imo quamplurimos (quod dolemus) nostre peculiaris jurisdictionis hujusmodi statutis non obtemperare, praemissa observare non curantes; nos, qui potius clementia quam severitate preesse volumus, quique hujusmodi hominum malitiam pietate paterna vincere conamur, ea demum vobis aut uni vestrum per presentes mandamus, quatenus clericis nostrae peculiaris jurisdictionis predicte, ad subsequentia convocatis in capellis vestris, auctoritate nostra (seu potius regia) przcipiatis, quibus et nos sic precipimus, uti sano consilio obtemperantes, omnia et singula pramissa summo cum studio et maxima cum diligentia, sub pcena privationis beneficiorum, observare curent: intimando iisdem, quod si aliqui in posterum circa

[[! i.e. A copy of the act made fortheabroga- and curates within their diocese, for the publication,]

[tion of certain holy days, according tothe transumpt and also effectual and universal observation of the]

[lately sent by the king’s highness to all bishops, same.” Wilkins’ Concilia. Vol. III. pp. 823, 4.]]

[with his grace’s strict commandment to signify his [2 Vid. Burnet’s Hist. of Reformat. Vol. I. Part]

[farther pleasure to all colleges, religious houses, 11. Append. Book iii. Nos. 7, and 9, pp. 250, 279.]]

praemissa se preastiterint culpabiles, nos, si beneficiati fuerint, sine dubio contra eosdem ad beneficiorum privationem, contra alios legitimis juris censuris processuros. Et quoniam nuper in eruditissimo concilio archiepiscoporum, episcoporum, ac aliorum doctorum virorum hujus regni, de rebus religionis consultantium, multa de religione controversa definita sunt, multaque populo ad vite institutionem explicata, qué propediem uno volumine congesta regie majestatis auctoritate emittentur; vobis mandamus, uti omnes et singulos clericos, quibus cura animarum committitur, moneatis, ut voluminis przdicti partem, sub poena przdicta, ordine singulis diebus dominicis clara apertaque voce et suggesto populo legant. Et quid in premissis feceritis, ille vestrum, qui praemissa executus fuerit, cum ad hoc requisitus fuerit, debite certificet. In cujus rei testimonium sigillum nostrum presentibus apponi fecimus. Dat in manerio nostro apud Ford, 10. die mensis Sep A.D. MDXXXVII, et nostre consecrat v.

XI. Archiepiscopi Cantuar Epistola ad Regem pro Suffraganco Dovorensi.

Dovorensem

TroMmas, permissione divina Cant archiep’ tot” Angl primas et metropolitanus, venerabili confratri nostro Dom Richardo, Dei gra sedis Doveriz nostra diocesios Cant suffraganeo, salutem, et fraternam in Domino caritatem. De tuis fidelitate et circumspectionis industria plenam in Domino fiduciam obtinentes, ad confirmandum sacri chrismatis unctione pueros quoscunque intra civitatem et diocesin nostras Cant’, et jurisdictiones nostras, et ecclesie nostre Christ Cant immediatas, ac jurisdictionem nostram villa Calisiz, et marchias ejusdem sub obedientia excellentiss’ principis et domini nostri, domini Hen Oct Dei gratia Angl et Fr regis, fidei defensoris, et domini Hib’, ac in terris sub Christo ecclesi: Anglic capitis supremi ubilibet constitut’: necnon altaria, calices, vestimenta, et alia ecclesie ornamenta quacunque et ea concernen’ benedicend’, locaque profana si quz inveneris, de quibus te inquirere volumus, a divinorum celebratione ultime suspendend’, ecclesias etiam et coemiteria sanguinis vel seminis effusione polluta forsan vel polluend’ reconciliand’, ecclesias et altaria noviter zdificat’ consecrand’, omnes ordines

[[? i.e. The Institution of a Christian Man. Vid. Letter CXC. p. 337, n. 3, and the preceding docu-]

[ment, No. 1x. p. 469.]]

minores quibuscunque civitatis, diocesios, et jurisdictionum nostrarum predictarum ipsos ordines a te recipere volentib’ et ad hoc habilibus ad jurejurandum de renuntiando Rom episcopo et ejus auctoritati ac de acceptando regiam majestatem pro supremo capite ecclesi Anglic” juxta statuta hujus regni in hac parte edita ab eisdem ordinand’ et eorum quolibet per te primitus recepto conferend’: ac etiam oleum sanctum chrismatis et sacra unctionis consecrand’: ceteraque omnia et singula, qua ad officium pontificale in premissis vel aliquo praemissorum quovis modo pertinent, vel pertinere poterunt, faciend’ exercend’ et expediend’, tibi tenore przsentium committimus vices nostras, et plenam in Domino potestatem: teque quoad praemissa suffraganeum nostrum ordinamus et praficimus per presentes; donec eas ad nos duxerimus revocand’. Et ut officium tuum hujusmodi possis in premissis liberius exercere, universis et singulis decanis, rectoribus, vicariis, capellanis, curatis, et non curatis, clericis et apparitoribus quibuscunque in virtute sacre [511 obedientiz firmiter tenore presentium injungendo mandanrus, quatenus tibi in promissis et quolibet premissorum sint obedientes, assistentes, et intendentes in omnibus, prout decet. In cujus rei testimonium sigillum nostrum presentibus est appensum. Dat in manerio nostro de Lamehith, decimo die Decembr’ anno Domini mill quin xxxvii. et nostre consecrationis anno quinto. XIII. A Book containing divers Articles, De Unitate Dei et. Trinitate Personarum,

Peccato Originali!, Table

De Unitate Dei et Trinitate Personarum. De Ponitentia. De Peccato Originali. De Sacramentorum Usu. De Duabus Christi Naturis. De Ministris Ecclesiae. De Justificatione… De Ritibus Ecclesiasticis. De Ecclesia. De Rebus Civilibus. De Baptismo. De Corporum Resurrectione et Judicio Extremo. De Eucharistia.

Unitate Dei Trinitate Personarum

DE unitate essentize divine et de tribus personis, censemus decretum Nicenz synodi verum, et sine ulla dubitatione credendum esse; videlicet, quod sit una essentia, divina, quae - οἱ appellatur et est Deus, @ternus, incorporeus, impartibilis, immensa potentia, sapientia, bonitate, Creator et Conservator omnium rerum visibilium et invisibilium, et tamen tres sint person ejusdem essentic et potentiz, et comterno, Pater, Filius, et Spiritus Sanctus;

2. 8, et nomine persona utimur ea significatione qua usi sunt in hac causa scriptores ecclesiastici, ^ ut significet non partem aut qualitatem in alio, sed quod proprie subsistit. Damnamus omnes hzreses contra hunc articulum exortas, ut Manicheos, qui duo principia ponebant, bonum et malum; item Valentinianos, Arianos, Eunomianos, Mahometistas, et omnes horum similes. Damnamus et Samosatenos, veteres et neotericos, qui cum tantum unam personam esse contendant, de Verbo et Spiritu Sancto astute et impie rhetoricantur, quod non sint person distincte, sed quod Verbum significet verbum vocale, et Spiritus motum in rebus creatum.

2. Peccato Originali

Owxzs homines, secundum naturam propagati, nascuntur cum peccato originali; hoc est, cum carentia originalis justitize debitze inesse, unde sunt filii ire, et deficiunt cognitione Dei, metu Dei, fiducia erga Deum, etc. Et habent concupiscentiam, repugnantem legi Dei: estque hic morbus seu vitium originis vere peccatum, damnans et afferens nunc quoque zternam mortem his qui non renascuntur per baptismum et Spiritum Sanctum. Damnamus Pelagianos, et alios, qui vitium originis negant esse peccatum, et, ut extenuent gloriam meriti et beneficiorum Christi, disputant hominem viribus naturalibus sine Spiritu

[[! This book was probably drawn up for the especially in the first seventeen articles. Vid. Jen-]

[agreement of the protestant English and German kyns’ Remains of Abp. Cranmer, Vol. IV. p. 273.]

[divines, who held their conferences in London, A.D. etsqq. Portions of this book have been printed]

[1538. There is much similarity between the clauses by Strype and Burnet, which are noted, in the]

faneto posse legi Dei satisfacere, et propter honesta opera rationis pronunciari justum coram. Deo.

3. Duabus Christi Naturis

Item docemus, quod Verbum, hoc est Filius Dei, assumpserit humanam naturam in utero beate Marie Virginis, ut sint due nature, divina et humana, in unitate persona inseparabiliter conjunctze, unus Christus, vere Deus, et vere homo, natus ex Virgine Maria, vere passus, crucifixus, mortuus, et sepultus, ut reconciliaret nobis Patrem, et hostia esset non tantum pro culpa originis, sed etiam pro omnibus actualibus hominum peccatis. Item descendit ad inferos, et vere resurrexit tertia die; deinde ascendit ad coelos, ut sedeat ad dexteram Patris, et perpetuo regnet et dominetur omnibus creaturis, sanctificet credentes in ipsum, misso in corde eorum Spiritu Sancto, qui regat, consoletur, ac vivificet eos, ac defendat adversus diabolum et vim peccati. Idem Christus palam est rediturus, ut judicet vivos et mortuos, &c. juxta symbolum apostolorum.

4. Justificatione

Item de justificatione docemus, quod ea proprie significat remissionem peccatorum et acceptationem seu reconciliationem nostram in gratiam et favorem Dei; hoc est, veram renovationem in Christo, et quod peccatores, licet non assequantur hanc justificationem absque poenitentia, et bono ac propenso motu cordis quem Spiritus Sanctus efficit erga Deum et proximum, non tamen propter dignitatem aut meritum penitentie aut ullorum operum seu meritorum suorum justificantur, sed gratis propter Christum per fidem, cum credunt se in gratiam recipi, et peccata sua propter Christum remitti, qui sua morte pro nostris peccatis satisfecit. IHanc fidem imputat Deus pro justitia coram ipso. Rom. 3. et 4. Fidem vero intelligimus non inanem et otiosam, sed eam ^ quz per dilectionem operatur.” Est enim vera et Christiana fides, de qua hie loquimur, non sola notitia articulorum fidei, aut credulitas doctrinze Christiana duntaxat historica; sed una cum illa notitia et credulitate, firma fiducia misericordie Dei promisse propter Christum, qua videlicet certo persuademus ac statuimus eum etiam nobis misericordem et propitium. Et hec fides vere justificat, vere est salutifera, non ficta, mortua, aut hypocritica, sed necessario habet spem et caritatem sibi individue conjunctas, ac etiam studium bene vivendi, et bene operatur pro loco et occasione. Nam bona opera ad salutem sunt necessaria, non quod de impio justum faciunt, nec quod sunt pretium pro peccatis, aut causa justificationis; sed quia necessum est, ut qui jam fide justificatus est et reconciliatus Deo per Christum, voluntatem Dei facere studeat juxta illud: Non omnis qui dicit mihi Domine, Domine, intrabit regnum coelorum, sed qui facit voluntatem Patris mei, qui in colis est.” Qui vero hec opera facere non studet, sed secundum carnem vivit, neque veram fidem habet, neque justus est, neque vitam eternam (nisi ex animo resipiscat, et vere poeniteat) assequetur.

Ut hane fidem consequamur, institutum est ministerium docendi evangelii et porrigendi sacramenta. Nam per verbum et sacramenta tanquam per instrumenta donatur Spiritus Sanctus, qui fidem efficit, ubi et quando visum est Deo, in his qui audiunt evangelium, scilicet quod Deus non propter nostra merita sed propter Christum justificet poenitentes, qui credunt se propter Christum in gratiam recipi. Damnamus anabaptistas, i et alios, qui sentiunt Spiritum Sanctum contingere sine verbo externo hominibus per ἃ ipsorum praparationes et opera.

9. Ecclesia

Eccresia preter alias acceptiones in scripturis duas habet praecipuas: unam, qua 1 ecclesia accipitur pro congregatione omnium sanctorum et vere fidelium, qui Christo capiti vere credunt et sanctificantur Spiritu ejus. Hzc autem vivum est et vere sanc- 3 tum Christi corpus mysticum, sed soli Deo cognitum, qui hominum corda solus intuetur.

[[? The above MS. from the Cotton MSS. pre- Paper Office, which the text follows, it has been]

[served in the British Museum, is a draft of the printed in smaller type at the end of this article.]

[: article, de Ecclesia,” which was corrected by The words inclosed in brackets were erased by]

[Henry VIIL, in his own hand. As the readings Henry VIII.; those which he proposed to sub-]

[are somewhat different from the copy in the State stitute are placed in the margin.]]

Altera acceptio est, qua ecclesia accipitur pro congregatione omnium hominum qui baptizati sunt in Christo, et non palam abnegarunt Christum, nec juste et per ejus verbum sunt excommunicati. Ista ecclesi: acceptio congruit ejus statui in hac vita duntaxat, in qua boni malis sunt admixti, et debet esse cognita ut possit audiri, juxta illud: “Qui ecclesiam non audierit,” &c. Cognoscitur autem per professionem evangelii et communionem sacramentorum. Hac est ecclesia catholica et apostolica, qua non episcopatus Romani aut cujusvis alterius ecclesize finibus cireumscribitur, sed universas totius Christi-anismi complectitur ecclesias, qua simul unam efficiunt catholicam. In hac autem catholica ecclesia nulla particularis ecclesia, sive Romana illa fuerit sive quavis alia, ex institutione Christi supra alias ecclesias eminentiam vel auctoritatem ullam vindicare potest. Est vero hac ecclesia una, non quod in terris unum aliquod caput seu unum quendam vicarium sub Christo habeat aut habuerit unquam, (quod sibi jam diu pontifex Romanus divini juris pretextu vindicavit, cum tamen revera divino jure nihil amplius illi sit concessum quam alii cuivis episcopo;) sed ideo una dicitur, quia universi Christiani in vinculo pacis colligati unum caput Christum agnoscunt, cujus se profitentur esse corpus, unum agnoscunt Dominum, unam fidem, unum baptisma, unum Deum ac Patrem omnium.

Traditiones vero, et ritus, atque ceremonias, qua vel ad decorem vel ordinem vel disciplinam ecclesie ab hominibus sunt institute, non omnino necesse est ut ezdem sint ubique aut prorsus similes. He enim et varie fuere, et variari possunt pro regionum et morum diversitate, ubi decus, ordo, et utilitas ecclesi; videbuntur postulare!:

[He enim et varie fuere, et variari possunt pro regionum et morum diversitate, ubi decus decensque ordo principibus rectoribusque regionum videbuntur postulare; ita tamen ut nihil varietur aut instituatur contra verbum Dei manifestum.

Et quamvis in ecclesia secundum posteriorem acceptionem mali sint bonis admixti, atque etiam ministeriis verbi et sacramentorum nonnunquam przsint; tamen cum ministrent non suo sed Christi nomine, mandato, et auctoritate, licet eorum ministerio uti, tam in verbo audiendo quam in recipiendis sacramentis, juxta illud: Qui vos audit, me audit.” Nec per eorum malitiam minuitur effectus aut gratia donorum Christi rite accipientibus; sunt enim efficacia propter promissionem et ordinationem Christi, etiamsi per malos exhibeantur.

Ecclesia

“ECCLESIA praeter alias acceptiones in scripturis duas habet precipuas: unam, qua ecclesia accipitur pro congregatione sanctorum et vere fidelium, qui Christo capiti vere credunt, et sanctificantur Spiritu ejus: hac in autem [unum ] est, et vere [Ὁ sanctum corpus Christi], sed soli Deo 1 cognitum, ^ una. qui hominum corda solus [intuetur.] Altera acceptio est, qua ecclesia accipitur t Sponsa Christi pro congregatione omnium hominum qui baptizati sunt in Christo, et non palam: Fidi abnegarint Christum, nec sunt excommunicati 47: qua ecclesi: acceptio congruit yy. ejus statui in hac vita duntaxat, ubi habet malos bonis simul admixtos, [et 41 Autobstinati. debet esse cognita per verbum et legitimum usum sacramentorum] ut possit ^ Et cognitio hujus ecclesia audiri; sicut docet Christus, Qui ecclesiam non audierit. Porro ad veram unita- Pe”venit per usum verbi et satem ecclesi: requiritur, ut sit consensus in recta doctrina fidei et administratione erumentarum, acceptione Pa e dq? Jecta unitate ac unanimi consacramentorum sensu acceptata. Ista est eccle- ‘Traditiones vero et ritus atque ceremoniz, quz vel ad decorem, vel ordi- sia nostra catholica et apostonem, vel disciplinam ecclesie ab hominibus sunt institute, non omnino necesse ca, cum qua mec pontifex est ut ezdem sint ubique aut prorsus similes: ha enim et varie fuere et variari Nd d ms possuntTt pro regionum atque morum diversitate et commodo, [sic tamen ut ouicquig agere praterquam in sint consentientes verbo Dei:] et quamvis in ecclesia secundum posteriorem suas dioceses. acceptionem mali sint bonis admixti, atque etiam ministeriis verbi et sacramen- tt Modo rectoribus placeant, torum nonnunquam preesint, tamen cum ministrent non suo sed Christi nomine, “ibus semper obtemperandum mandato, et auctoritate, licet eorum ministerio uti, tam in verbo audiendo quam ^ 5’^ amen uL KO eta Desto, ie à S, q atque lex verbo Dei non adverrecipiendis sacramentis, juxta illud, Qui vos audit, me audit; nec per eorum setur, malitiam imminuitur effectus aut gratia donorum Christi rite accipientibus; sunt enim efficacia propter promissionem et ordinationem Christi, etiamsi per malos exhibeantur?.”

[6 De Baptismo.]

[Cott. MSS. Dr Baptismo dicimus, quod baptismus a Christo sit institutus, et sit necessarius]

[2 ὃ. T ad salutem, et quod per baptismum offerantur remissio peccatorum et gratia Christi]

[ritis u-]

[seum ---“--------------- —Θ ———“T1777]

[Original.:;: [! In the MS. a space is here left vacant, and [? Annotationes in margine sunt D. Regis]

[the following passage within brackets is written on Henrici VIII. manu propria scripta.” Strype.]]

[a loose slip of paper.]]

infantibus et adultis. Et quod non debeat iterari baptismus, et quod infantes debeant baptizari. Et quod infantes per baptismum consequantur remissionem peccatorum et gratiam, et sint filii Dei, quia promissio gratiee et vite aternz pertinet non solum ad adultos, sed etiam ad infantes. Et hzc promissio per ministerium in ecclesia infantibus et adultis administrari debet. Quia vero infantes nascuntur cum peccato originis, habent opus remissione illius peccati, et illud ita remittitur ut reatus tollatur, licet corruptio nature seu concupiscentia manet in hac vita, etsi incipit sanari, quia Spiritus Sanctus in ipsis etiam infantibus est efficax et eos mundat. Probamus igitur sententiam ecclesi» que» damnavit Pelagianos, quia negabant infantibus esse peccatum originis, Damnamus et anabaptistas, qui negant infantes baptizandos esse. De adultis vero docemus, quod ita consequuntur per baptismum remissionem peccatorum et gratiam, si baptizandi attulerint poenitentiam veram, confessionem articulorum fidei, et credant vere ipsis ibi donari remissionem peccatorum et justificationem propter Christum, sicut Petrus ait in Actis: Poenitentiam agite, et baptizetur unusquisque vestrum in nomine Jesu Christi in remissionem peccatorum, et accipietis donum Spiritus Sancti.”

7. Eucharistia

DE eucharistia constanter credimus et docemus, quod in sacramento corporis et sanguinis Domini vere, substantialiter, et realiter adsunt corpus et sanguis Christi sub speciebus panis et vini; et quod sub eisdem speciebus vere et realiter exhibentur et distribuuntur ilis qui saeramentum accipiunt, sive bonis sive malis.

Rss 8. Poenitentia

SuwMAM et ineffabilem suam erga peccatores clementiam et misericordiam Deus Opt. Max. apud prophetam declarans hisce verbis, “Vivo ego, dicit Dominus Deus, nolo mortem impii, sed ut impius convertatur a via sua et vivat,” ut hujus tanta clementi? ac misericordi:? peccatores participes efficerentur, saluberrime instituit pcenitentiam, quz sit omnibus resipiscentibus velut antidotum quoddam et efficax remedium adversus desperationem et mortem. Cujus quidem poenitentiz tantam necessitatem esse fatemur, ut quotquot a baptismo in mortalia peccata prolapsi sint, nisi in hac vita resipiscentes poenitentiam egerint, eterne mortis judicium effugere non poterint. Contra i [vero] qui ad misericordiam Dei per penitentiam tanquam ad asylum confugerint, 1 quantiscunque peccatis obnoxii sunt, si ab illis serio conversi poenitentiam egerint, peccatorum omnium veniam ac remissionem indubie consequentur. Porro quoniam peccare a nobis est, resurgere vero a peccatis Dei opus est et donum; valde utile et necessarium esse arbitramur docere, et cujus beneficium sit ut veram salutaremque poenitentiam agamus, et quanam illa sit ac quibus ex rebus constet, de qua loquimur, poenitentia. i Dicimus itaque poenitentie, per quam peccator a morte anime resurgit, et denuo S in gratiam cum Deo redit, Spiritum Sanctum auctorem esse et effectorem, nec quemquam posse sine hujus arcano afflatu peccata sua salutariter vel agnoscere vel odio habere, multo minus remissionem peccatorum a Deo sperare aut assequi — Qui quidem ἐ sacer Spiritus poenitenti:e initium, progressum, et finem, ceteraque omnia quae veram peenitentiam perficiunt in anima peccatrice, hoc (quem docebimus) ordine ac modo E operatur et efhcit. ἢ Principio, facit ut peccator per verbum peccata sua agnoscat, et veros conscientiz terrores concipiat, dum sentit Deum irasci peccato, utque serio et ex corde doleat 1 ac ingemiscat, quod Deum offenderit: quam peccati agnitionem, dolorem, et animi 1 pavorem ob Deum offensum, sequitur peccati confessio, qua fit Deo dum rea conj scientia peccatum suum Deo confitetur, et sese apud Deum accusat et damnat, et sibi 3 petit ignosci. Psalm 31. [32.] Delictum meum cognitum tibi feci, et injustitiam meam 1 non abscondi. Dixi, confitebor adversum me injustitiam meam Domino, et tu remisisti

[3 [^ Vid Seckendorf. Comment. Hist. Apol. Cotton MSS., two in Strype, and one other besides]

[i de Lutheran Lib 111. Sect. xiii. xxxix. Add. the above in the State Paper Office, which was cor-]

[ii (f) pp 111, 12. Ed. Francof. et Lips. 1/92; where rected by Abp. Cranmer himself in his own hand.]

[ἢ the agreement of the English and German divines, Those inserted in the copy, from which the above is]

[5 ACD 1535, upon the doctrine of the above article is printed, are marked by brackets. The suggestions]

[ἐν given almost verbatim as in hs article. ] NN which were not adopted are placed in the margin.] [ There are four drafts of this article in the i]

impietatem peccati mei.” Atque hac coram Deo confessio conjunctam habet certam fiduciam misericordie divine et remissionis peccatorum propter Christum, qua fiducia conscientia jam erigitur et pavore liberatur, ac certo statuit Deum sibi esse propitium, non merito aut dignitate poenitentiz, aut suorum operum, sed ex gratuita misericordia propter Christum, qui solus est hostia, satisfactio, ac unica propitiatio pro peccatis nostris. Ad hzc adest et certum animi propositum vitam totam in melius commutandi, ac studium faciendi voluntatem Dei et perpetuo abstinendi a peccatis. Nam vite novitatem sive fructus dignos peenitentize ad totius poenitentize perfectionem necessario requirit Deus, juxta illud, Rom. 6: Sicut exhibuistis membra vestra servire immunditi: et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire justitiz in sanctificationem.”

Atque hzc quidem omnia, agnitionem peccati, odium peccati, dolorem pavoremque pro peccatis, peccati coram Deo confessionem, firmam fiduciam remissionis peccatorum propter Christum, una cum certo animi proposito postea semper a peccatis per Dei gratiam abstinendi et serviendi justiti;, Spiritus Sanctus in nobis operatur et efficit, modo nos illius afflatui obsequamur, nec σταύϊ Dei nos ad poenitentiam invitanti repugnemus.

Ceterum cum has res, qua poenitentiam efficiunt, maxima pars Christiani populi ignoret, nec quomodo agenda sit vera peenitentia intelligat, nec ubi speranda sit remissio peccatorum norit; ut in his rebus omnibus melius instituatur et doceatur, non solum concionatores et pastores diligenter in publicis concionibus populum de hac re informare, et quid sit vera poenitentia, ex sacris literis sincere przdicare debent, verum etiam valde utilem ac summe necessariam” esse dicimus peccatorum confessionem, qua» auricularis dicitur, et privatim fit ministris ecclesia.

Quz sane confessio modis omnibus in ecclesia retinenda est et magni facienda, cum propter hominum imperitorum institutionem in verbo Dei, et alia commoda non pauca, (de quibus mox dicemus,) tum precipue propter absolutionis beneficium, hoc est, remissionem peccatorum, que in hac confessione confitentibus offertur et exhibetur per absolutionem et potestatem clavium, juxta illud Christi, Joan. 20. “Quorum remiseritis peccata,” &c. Cui absolution certo oportet credere. Est enim vox evangelii, qua minister per verbum, non suo sed Christi nomine et auctoritate, remissionem peccatorum confitenti annuntiat ac offert. Cul voci evangelii per ministrum sonanti dum confitens certa fide credit et assentitur, illico conscientia ejus fit certa de remissione peccatorum, et jam certo secum statuit Deum sibi propitium ac misericordem esse. Que una profecto res Christianos omnes magnopere debet permovere, ut confessionem, in qua per absolutionem gratie et remissionis peccatorum certitudo concipitur et confirmatur, modis omnibus et ament et amplectantur. Et in hac privata absolutione sacerdos potestatem habet absolvendi confitentem ab omnibus peccatis, etiam illis qui soliti sunt vocari casus reservati, ita tamen ut ile privatim absolutus nihilominus pro manifestis criminibus (si in jus vocetur) publicis judiciis subjaceat.

Accedunt huc et alia confessionis arcanz commoda, quorum unum est, quod indocti ac imperiti homines nusquam [commodius] aut melius quam in confessione de doctrina Christiana institui possint, [modo confessorem doctum et pium nacti fuerint.] Nam cum animos attentos ac dociles in confessione afferunt, diligenter ad ea que a sacerdote dicuntur animum advertunt. Quocirca et fides eorum explorari potest, et quid peccatum sit, quamque horrenda res sit, et qua sint, peccatorum inter se discrimina, ac quam graviter contra peccata irascitur Deus, a doctis ac piis pastoribus seu confessoribus [ex verbo Dei] doceri possunt ac informari. Multi enim, propterea quod hac ignorent, in conscientiis sepe graviter anguntur, illic trepidantes timore, ubi timor non est, qui (ut Servator ait) eulicem excolantes, camelum deglutiunt;” in minimis levissimisque peccatis valde anxii, de maximis et gravissimis non perinde poenitentes. Sunt porro qui simili laborantes inscitia propter immodicum timorem et animi pusillanimitatem de peccatorum venia fere desperant. Contra sunt, qui per hypocrisim superbientes seipsos adversus Deum erigunt, quasi aut sine peccato sint, aut ipsos pro peccatis Deus nolit punire.

Jam quis nescit quam utilis et necessaria istiusmodi hominibus confessio sit, in qua hi verbo Dei dure increpandi arguendique sunt, ut peccatores se agnoscant, atque — intelligant, quam horribiliter Deus peccata puniat? Contra, illis qui nimio timore desperant, suavissima evangelii consolatio afferenda est. Ad hee, in confessione [ex verbo Dei] doceri homines possunt, non solum qua ratione Diaboli tentationes vincant, et carnem mortificent, ne ad priores vite sordes postea relabantur; verum etiam quibus

remediis peccata omnia fugiant, ut non regnent in ipsis. Preterea illa animi humilitas, qua homo homini propter Deum sese submittit, et pectoris sui arcana aperit, multarum profecto virtutum custos est et conservatrix. Quid quod pudor ille et erubescentia peccati qua ex confessione oritur, preterquam quod animum a peccato ad Deum vere conversum indicat, etiam multos mortales a turpibus factis retrahit ac cohibet? Postremo, ut ille qui simpliciter et tanquam coram Deo peccata sua ministro ecclesie confitetur, declarat se verum Dei timorem habere; ita hac animi humilitate discit Deum magis et timere et revereri, et innatam in corde superbiam reprimere, ut Dei voluntati facilius obsequatur et obtemperet. Jam vero, cum hzc ita se habeant, nihil dubitamus, quin omnes viri boni hanc confessionem tot nominibus utilem ac necessariam, non solum in ecclesia retinendam esse, sed magno etiam in pretio habendam judicent. Quod si qui sunt qui eam vel damnant, vel rejiciunt, hi profecto se et in verbo Dei institutionem, et absolutionis beneficium (quod in confessione datur), et alia multa atque ingentia commoda Christianis valde utilia, negligere et contemnere ostendunt; nec animadvertunt se in orbem Christianum maximam peccandi licentiam invehere, et magnam in omne scelus ruendi occasionem prebere.

Quod vero ad enumerationem peccatorum spectat, quemadmodum non probamus serupulosam et anxiam, ne laqueum injiciat hominum conscientiis, ita censemus segnem et supinam negligentiam in re tam salutari magnopere periculosam esse et fugiendam.

affligitur,

9. Sacramentorum Usu

ταῖς:.

DocEMUs, quod sacramenta, qua per verbum Dei instituta sunt, non tantum sint note professionis inter Christianos, sed magis certa quaedam testimonia et efficacia signa gratim, et bona voluntatis Dei erga nos, per qua Deus invisibiliter operatur in nobis, et suam gratiam in nos invisibiliter diffundit, siquidem ea rite susceperimus, quodque per ea excitatur et confirmatur fides in his qui eis utuntur. Porro docemus, quod ita utendum sit sacramentis, ut in adultis, preter veram contritionem, necessario etiam debeat accedere fides, qua credat praesentibus promissionibus, qua per sacramenta ostenduntur, exhibentur, et prestantur. Neque enim in illis verum est, quod quidam dicunt, sacramenta conferre gratiam ex opere operato sine bono motu utentis; nam in ratione utentibus necessum est, ut fides etiam utentis accedat, per quam credat illis promissionibus, et accipiat res promissas, que per sacramenta conferantur. De infantibus vero, cum temerarium sit eos a misericordia De iexcludere, presertim cum Christus in evangelio dicat, Sinite parvulos ad me venire, talium est enim regnum coelorum;” et alibi, Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest intrare in regnum colorum;” eumque perpetua ecclesia catholice consuetudine, jam inde ab ipsis apostolorum temporibus, receptum sit infantes debere baptizari in remissionem peccatorum et salutem, dicimus quod Spiritus Sanctus efficax sit in illis, et eos in baptismo mundet, quemadmodum supra in articulo de baptismo dictum est.

10. Ministris Ecclesia

Dr ministris ecclesi docemus, quod nemo debeat publice docere, aut sacramenta ministrare, nisi rite vocatus, et quidem ab his, penes quos in ecclesia, juxta verbum Dei, et leges ac consuetudines uniuscujusque regionis, jus est vocandi et admittendi. Et quod nullus ad ecclesie ministerium vocatus, etiamsi episcopus sit sive Romanus sive quicunque alius, hoc sibi jure divino vindicare possit, ut publice docere, sacramenta ministrare, vel ullam aliam ecclesiasticam functionem in aliena diocesi aut paro- 3 chia exercere valeat; hoc est, nec episcopus in alterius episcopi diocesi, nec parochus in alterius parochia. Et demum quod malitia ministri efficacie sacramentorum nihil detrahat, ut jam supra docuimus in articulo de ecclesia.

Ritibus Ecclesiasticis

Rrrvs, ceremoniz, et ordinationes ecclesiastice humanitus institute, quzcunque prosunt ad eruditionem, disciplinam, tranquillitatem, bonum ordinem, aut decorem in ecclesia, servande sunt et amplectende, ut stata festa, jejunia, preces, et his similia.

De quibus admonendi sunt homines quod non sint illi cultus, quos Deus in scripiura precipit aut requirit, aut ipsa sanctimonia, sed quod ad illos cultus et ipsam sanctimoniam admodum utiles sunt, ac tum placent Deo, cum ex fide, caritate, et obedientia servantur. Sunt autem veri et genuini cultus timor Dei, fides, dilectio, et cetera opera a Deo mandata. Ad quz consequenda et prsstanda quoties ritus et traditiones adjumentum adferunt, diligenter servanda sunt, non tanquam res in scripturis a Deo exacte, aut illis veris et genuinis cultibus @quand, sed tanquam res ecclesiz utiles, Deo grate, et adminicula verz pietatis. Et quamvis ritus ac traditiones ejusmodi a Christianis observari debeant, propter causas quas ante diximus; tamen in illarum observatione ea libertatis Christiane ratio habenda est, ut nemo se illis ita teneri putet, quin eas possit omittere, modo adsit justa violandi ratio et causa, et absit contemptus, nec per ejusmodi violationem proximi conscientia turbetur aut ledatur. Quod si ejusmodi ritus aut ordinationes alio animo ac consilio instituuntur aut observantur, quam ut sint exercitia quzdam, admonitiones, et padagogie, quae excitent et conducant ad eas res in quibus sita est vera pietas et justitia; nos talem institutionem et observationem omnino improbandam et rejiciendam esse dicimus. Non enim remissio peccatorum, justificatio, et vera pietas tribuenda est ejusmodi ritibus et traditionibus, (nam remissionem peccatoris et justificationem propter Christum gratis per fidem consequimur;) sed hoc illis tribuendum est, quod quemadmodum nec sine legibus politicis civitas, ita nec sine ritibus ac traditionibus ecclesie ordo servari, confusio vitari, juventus ac vulgus imperitum erudiri potest; quodque ejusmodi ritus et traditiones ad pietatem et spirituales animi motus non parum adminiculantur et prosunt. Quod si ulle traditiones aliquid preeipiunt contra verbum Dei, vel quod sine peccato preestari non potest, nos ejusmodi traditiones, tanquam noxias et pestiferas, ab ecclesia tollendas esse censemus: impias etiam opiniones et superstitiones, qua Christi gloriam ac beneficium ledunt atque obscurant, quoties vel populi ignorantia ac simplicitate, vel prava doctrina aut negligentia pastorum, traditionibus ullis annectuntur et hzrent, resecandas penitus et abolendas esse judicamus. Preterea etiam hoc docendi sunt homines, quod ejusmodi rituum ac traditionum externa observatio Deo minime grata sit, nisi his, qui ilis utuntur, animus adsit qui eas referat ad pietatem, propter quam institute sunt: ad hac, quod inter precepta Dei, et ritus sive traditiones quae ab hominibus instituuntur, hoc discrimen habendum sit, nempe quod ritus sive traditiones humanitus institut: mandatis ac preceptis Dei (que in scripturis traduntur) cedere semper et postponi ubique debeant. Et nihilominus, quoniam ordo et tranquillitas ecclesize absque ritibus et ceremoniis conservari non potest, docemus adeo utile esse et necessarium, ecclesiam habere ritus et ceremonias, ut si ab ecclesia tollerentur, ipsa illico ecclesia et dissiparetur et labefactaretur.

Postremo ritus, ceremonias, sive traditiones, de quibus antea diximus, non solum propter causas predictas, verum etiam propter preceptum Dei, qui jubet nos potestatibus obedire, servanda sunt.

19. Rebus Civilibus!

Misery mortalium. conditio, peccato corrupta, praceps ad iniquitatem et ad flagitia ruit, nisi salubri auctoritate retineatur, nec potest publica salus consistere sine justa gubernatione et obedientia: quamobrem benignissimus Deus ordinavit reges, principes, ac gubernatores, quibus dedit auctoritatem non solum curandi ut populus juxta divine legis prescripta vivat, sed etiam legibus aliis reipublice commodis et justa potestate eundem populum continendi ac regendi; hos autem in publicam salutem deputavit Deus suos in terra ministros, et populi sui duces ac rectores, eisque subjecit universam cujusvis sortis multitudinem reliquam. Atque ob eam causam multa ac diligenter de ilis in seripturis tradit. Primum quidem, ut ipsi coelestibus preceptis erudiantur ad sapientiam et virtutem, quo sciant cujus sint ministri, et concessum a Deo judicium et auctoritatem legitime atque salubriter exerceant; juxta illud, Erudimini qui judicatis terram, servite Domino in timore.” Deinde vero przcipit, atque illis in hoc ipsum auctoritatem dat, ut pro conditione reipublice sus salutares ac justas leges (quoad pro virili

! The title is in the archbishop’s hand in another copy of this article preserved in the State Paper Office.

J 1538.]. APPENDIX.! 479 possint) provideant atque legitime condant, per quas non solum:equitas, justitia, et tranquillitas in republica retineri, sed etiam pietas erga Deum promoveri possit; atque insuper ut legis Dei atque Christian religionis tuendze curam habeant, quemadmodum Augustinus diserte fatetur, dicens: “In hoc reges, sicut eis divinitus precipitur, Deo serviunt, in quantum reges sunt, si in suo regno bona jubeant, mala prohibeant, non solum quz pertinent ad humanam societatem, verum etiam quz ad divinam religionem.” Proinde principum ac gubernatorum potestas et officium est, non solum pro sua et reipublice incolumitate ac salute justa bella suscipere, probos amplecti et fovere, in improbos animadvertere, pauperes tueri, afflictos et vim passos eripere, arcere injurias, et ut ordo et concordia inter subditos conservetur, atque quod suum est cuique tribuatur, curare; verum etiam prospicere, et (si causa ita postulaverit) etiam compellere, ut universi tam sacerdotes quam reliqua multitudo officiis suis rite et diligenter fungantur; omnem denique operam suam adhibere, ut boni ad bene agendum invitentur, et improbi a malefaciendo cohibeantur. Et quamvis ilii qui timore legum et poenarum corporalium cohibentur a peccando, aut in officio continentur, non eo ipso fiunt pii vel accepti Deo; tamen hucusque proficit salubris coercio, ut et illi qui tales sunt, interim vel minus sint mali, vel saltem minus flagitiorum committant, viamque nonnunquam facilius inveniant ad pietatem, et reliquorum quies ac pietas minus turbetur, scandala et perniciosa exempla auferantur a Christianis coetibus, et apertis vitiis aut blasphemiis nomen Dei et religionis decus quam minimum dehonestetur.

Ad hee, quia necessum est, ut auctoritatem principum, reipublice atque rebus humanis summopere necessariam, populus tanquam Dei ordinationem agnoscat et revereatur; idcirco Deus in scripturis passim precipit, ut omnes, cujuscunque in republica gradus aut conditionis fuerint, promptam et fidelem obedientiam principibus prestent, idque non solum metu corporalis pena, sed etiam propter Dei voluntatem; quemadmodum Petrus diligenter monet: Subditi (inquiens) estote omni human creatures propter Deum, sive regi quasi przcellenti, sive ducibus, tanquam ab eo missis ad vindictam malefactorum, laudem vero bonorum, quia sic est voluntas Dei.” Paulus vero in hunc modum: Admone illos principibus et potestatibus subditos esse, magistratibus parere, ad omne opus bonum paratos esse, neminem blasphemare.” Quod si malus princeps aut gubernator quicquam injuste aut inique imperat subdito, quamvis ille potestate sua contra Dei volun- 1 tatem abutatur, ut animam suam ledat, nihilominus subditus debet ejusmodi imperium, quantumvis grave, pati ac sustinere, (nisi certo constet id esse peccatum,) potius quam resistendo publicum ordinem aut quietem perturbare: quod si certo constet peccatum esse quod princeps mandat, tum subditus neque pareat neque reipublieze pacem quovis modo perturbet, sed pace servata incolumi, et causa ultione Deo relicta, vel ipsam potius mortem sustineat, quam quicquam contra Dei voluntatem aut preceptum perpetret.

Porro quemadmodum de obedientia principibus exhibenda scriptura diligenter przcipit, ita etiam ut cetera officia alacriter illis prastemus, monet atque jubet; qualia sunt tributa, vectigalia, militi: labor, et his similia: qua populus, ex Dei precepto, principibus pendere et prastare debet, propterea quod respublieze absque stipendiis, przesidiis, et magnis sumptibus neque defendi possunt neque regi. Est preterea et honos principibus deferendus, juxta Pauli sententiam, qui jubet, ut principibus honorem exhibeamus. Qui sane honos non in externa duntaxat reverentia et observantia positus est, sed multo verius in animi judicio et voluntate; nempe ut agnoscamus principes a Deo ordinatos esse, et i Deum per eos hominibus ingentia beneficia largiri: ad hzc, ut principes propter Deum et 1 metuamus et amemus, et ut ad omnem pro viribus gratitudinem illis prestandam parati simus: postremo ut Deum pro principibus precemur, uti servet eos, ac eorum mentes semper inflectat ad Dei gloriam et salutem reipublice. Hzc si fecerimus, vere principes i honorabimus, juxta Petri preceptum, Deum timete, regem honorificate.”

Qua cum ita sint, non solum licet Christianis principibus ac gubernatoribus regna et 3 ditiones possidere, atque dignitatibus et muneribus publicis fungi, qua publicam salutem spectant, et undecunque promovent vel tuentur, uti supra diximus; verum etiam, quando in ejusmodi functionibus respiciunt honorem Dei, et eodem dignitatem suam atque

[3 [^ August. ad Bonifacium. Epist. i. Tom. 11. Bened. 1679—1700); where the above passage is]

[p. 83. Ed. Paris. 1635. (Epist. clxxxv. 19. Ed. found in sense, and partly in the same words.]]

potestatem referunt, valde placent Dco, ejusque favorem ac gratiam ampliter demerentur. Sunt enim bona opera que Deus premiis magnificentissimis non in hac duntaxat vita, sed multo magis in @terna, cohonestat atque coronat.

Licet insuper Christianis universis, ut singuli quique pro suo gradu ac conditione, juxta divinas ac principum leges et honestas singularum regionum consuetudines, talia munia atque officia obeant et exerceant, quibus mortalis hzc vita vel indiget, vel ornatur, vel conservatur: nempe ut victum quzrant ex honestis artibus, negotientur, faciant contractus, possideant proprium, res suas jure postulent, militent, copulentur legitimo matrimonio, prastent jusjurandum, et hujusmodi. Qua omnia, quemadmodum universis. Christianis, pro sua cujusque conditione ac gradu, divino jure licita sunt, ita cum pii subditi propter timorem Dei principibus ac gubernatoribus suis promptam atque debitam prestent obedientiam, ceteraque student peragere, que suum officium et reipublice utilitas postulat, placent etiam ipsi magnopere Deo, et bona faciunt opera, quibus Deus ingentia premia promittit, et fidelissime largitur.

18. Corporum. Resurrectione Judicio Extremo

CnEDENDUM firmiter atque docendum censemus, quod in consummatione mundi Christus, sicut ipsemet apud Matthaeum affirmat, venturus est in gloria Patris sui cum angelis sanctis, et majestate, ac potentia, sessurusque super sedem majestatis suc; et quod in eodem adventu, summa celeritate, in momento temporis, ictu oculi, divina potentia sua suscitabit mortuos, sistetque in eisdem in quibus hic vixerunt corporibus ac carne coram tribunali suo cunctos homines, qui unquam ab exordio mundi fuerunt, aut postea unquam usque in illam diem futuri sunt. Et judicabit exactissimo atque justissimo judicio singulos, et reddet unicuique secundum opera sua, quz in hac vita et corpore gessit: piis quidem ac justis @ternam vitam et gloriam cum sanctis angelis; impiis vero et sceleratis @ternam mortem atque supplicium, cum diabolo et przevaricatoribus angelis. Preterea quod in illo judicio perfecta et perpetua fiet separatio proborum ab improbis, et quod nullum erit postea terrenum regnum aut terrenarum voluptatum usus, qualia quidam errore decepti somniaverunt. Demum quod nullus post hoc judicium erit finis tormentorum malis, qui tunc condemnabuntur ad supplicia, sicut nec ullus finis beatitudinis bonis, qui in illo die acceptabuntur ad gloriam. XIV. Articuli de Missa Privata, De Veneratione Sanctorum, et De Imaginibus!.

Missa Privata

LEcTIONES sacras [ac conciones] in missa recitari, et precationis pro rebus vel in singulos vel etiam in universos necessariis fieri, [et eucharistiam in missa populo exhiberi, ] non est dubium quin Paulus et reliqui apostoli ecclesiis ordinaverint. Quem morem, a primis Christianitatis incunabulis observatum, nullo nunc pacto abolendum, sed omni or reverentia et religione in ecclesiam retinendum atque conservandum judicamus. Nam lectiones ille permultum habent efficaci: ad excitandas hominum mentes, vel ad fidem,. vel ad [amorem ac] timorem Dei et obedientiam przeceptorum ejus, maxime si populo satis intelligantur, vel a concionatore docto et pio explicentur. Siquidem et fides ex auditu est, et quid operis faciendum sit ut Deo placeas, non aliunde melius aut certius quam ex ipsius verbo discas. Precationes autem, qué in communi ccetu fiunt, promissiones a Christo quam amplissimas adjunctas habent; cum ait, “Si duo ex vobis consenserint super terram. de omni re quacunque petierint, fiet illis a Patre meo qui in coelis est; ubi

[[! “These three papers, De Missa Privata, De Hist. of Reformat. Vol. I. Add. No. 7. pp. 493—]

[Veneratione Sanctorum, et De Imaginibus, seem to 517. Ed. Oxon. 1829; and Seckendorf, Comment.]

[be drafts for some of the Articles on which the Hist. Apol. de Lutheran. Lib. irr. Sect. 21.]

[English and German divines, assembled in London lxxviii. Add. 3. pp. 266, 7. Ed. Francof. et Lips.]

[in 1538, could not agree.” Jenkyns, Remains of 1692.]]

[Cranmer, Vol. I. p. 293. n. e. Letter of German [? The side-notes are the additions of the arch-]

[Ambassadors to Hen. VIII. (Cott. MSS. E. v. f. bishop, which are found in the MS, in his own]

[172 British Museum, Original.) Vid. Burnet’s hand.]]

enim sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum.” Voluit igitur Christus, ut oraturi congregaremur, et nos ecclesie aggregaremus. “Voluit ecclesiam totam sic inter se devinctam esse, ut haberet cor unum et animam unam, et invicem alii aliorum necessitatibus aflicerentur, et pro ills communibus precibus Deum orarent, ratas fore promittens et sibi gratas hujusmodi precationes. Preterea ecclesiam sic convenire et junctim Deum precari, valde etiam prodest ad exemplum. Ibi enim alii aliorum exemplis vel ignari docentur vel segnes excitantur, ut et ipsi credant et Deum invocent. Quam multos necessitatum publicarum vel nulla vel minima cura tangeret, nisi ibi admonerentur. singulos debere affici publicis curis, et orare non solum pro ecclesia universa, ut liberetur ab erroribus, scandalis, dissidiis, impiis cultibus, ut vera doctrina propagetur, ut veri cultus (pulsa superstitione) Deo prastentur, ut pax et tranquillitas ecclesice conservetur, sed etiam pro principum salute et felici gubernatione, pro proventu frugum, contra pestilentiam, cum similibus! Hujusmodi precationes in missa et ceremoniis publicis censemus pie et necessario institutas esse, vel ob hoc quoque, ut assuescant homines in omnibus periculis Deum invocare, in illum fiduciam collocare, ab illo pendere, et auxilium petere et exspectare. Sed precationes communes communi lingua fieri consentaneum foret; ut omnes astantes communiter atque unanimiter orare Deum possint, tam mente quam spiritu. Ita enim oratio et Deo fieret acceptior, et hominibus haud dubie fructuosior, si populus intellecta sacerdotis verba, non minus animorum interius consensu, quam vocis exterius consono concentu approbaret. Nam, ut inquit Paulus, “Si orem lingua, spiritus meus orat, at mens mea fructu vacat:” et iterum, “Si incertam vocem tuba dederit, quis apparabitur ad bellum? sic et vos per linguam nisi significantem sermonem dederitis, quomodo intelligetur quod dicitur?” et mox ibidem, Alioqui si benedixeris spiritu, is qui implet locum indocti quomodo dicturus est, Amen, ad tuam gratiarum actionem?” Peractis vero lectionibus, concionibus, et precationibus, populus corpus Christi quod pro nobis traditum est, et sanguinem ejus qui pro nobis effusus est, in eucharistia sumebat, in memoriam videlicet mortis suz, uti ipse pridie passionis instituerat. Quo factum est, ut illi, veluti Christo incorporati et connati, et cum illo peccatis mortui, denuo in nova vita emendationem sepissime resurgerent. Hodie vero adeo praevaluit Romani Antichristi tyrannis non solum adversus mundi monarchas, sed etiam contra veterem ecclesia morem et sinceram ac puram doctrinz christian religionem, ut qua sanctissime primitus fuerunt instituta, illa in sui suorumque gloriam ac commodum impurissime profanaverit. Lectiones sacra et precationes hodie apud sacerdotes manent, sed ea lingua ut a populo non intelligantur, et populus ipse quod precatur (quia peregrino sermone id facit) non intelligit. Conciones sacre vel nulle vel rarissime sunt; eucharistia a solo sumitur sacerdote, qui ila in turpissimum quastum pro vivis ac defunctis applicat; populo christiano vix in paschate datur, e£ ne tunc quidem integrum sacramentum. Ceterum quanto missa res est sacratior, tanto minus decet eam impiis opinionibus profanari, aut ad libidinem quorundam et quastum in sinistrum usum converti. Damnanda est igitur impia illa opinio sentientium usum sacramenti cultum esse a sacerdotibus applicandum pro aliis, vivis et defunctis, et mereri ilis vitam zternam et remissionem culpa et peenz, idque ex opere operato. Talis siquidem doctrina ignota erat veteri ecclesie, et aliena est a scripturis sacris, et subvertit rectam de fidei justificatione doctrinam, et parit alieni operis fiduciam. Christus autem, cum institueret hoc sacramentum, dixit, ^ Hoc facite in meam commemorationem;” volens nimirum, ut ibi fieret in vera fide recordatio mortis ipsius, et beneficiorum quz nobis sua morte meruit. Qus beneficia per sacramentum applicantur sumenti, cum fidem tali recordatione exsuscitat. Non possunt autem aliis, quam sacramentum sumentibus, per sumentes applicari. Sed quemadmodum unusquisque pro seipso tantum, et non pro alio baptizatur; ita et eucharistia a Christo est instituta, ut illam nemo pro alio, sed pro sese quisque Christianus sumeret. Talis quippe est sacramentorum ratio et 1 natura, ut signa? sint visibilia, certa, et efficacia, per qua Deus invisibiliter in recte utentibus operatur; verum non nisi in ipsis tantum utentibus per illa operatur, nec k alis per alios, sive sacerdotes seu cujuscunque ordinis aut conditionis fuerint, accommodari possunt. Qua re una animadversa ac perpensa, facile apparebit privatarum missarum applicationes et nundinationes non amplius esse ferendas. Nam cum, teste

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