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32,

MISCELLANEOUS WRITINGS

AND

LETTERS

THOMAS CRANMER,

ARCHBISHOP OF CANTERBURY,
MARTYR, 1556.

EDITED FOR

REV. JOHN EDMUND COX, M.A., F.S.A.,

OF ALL SOULS COLLEGE, OXFORD, CURATE AND LECTURER OF STEPNEY

Camftrftrge:

PRINTED AT

THE UNIVERSITY PRESS.

M.DCCC.XLVI.

5057

Clo,
I8H/4

JAN 12 1966

1039174

THE

WORKS

THOMAS C R A N M E R,

ARCHBISHOP OF CANTERBURY,
MARTYR, 1556.

EDITED FOR

RKV. JOHN EDMUND COX, M.A., F.9.A.,

()! ALL SOULS COI.I.KOF,, OXKOUD, Cl KATK AND LlCTl RMl O) STKPNKY,

VOLUME THE SECOND.

CambriUge:

PRINTED AT

THE UNIVERSITY PEESS.

M.DCCC.XLYI.

THE

W E K S

THOMAS CRANMER,

ARCHBISHOP OF CANTERBURY.

jfor tbe f ublttation of tfte fflfflorfes; of tfte
anft (Sarlj) JKBrtter* of tfte Btformrti

MISCELLANEOUS WRITINGS

AND

LETTEES

THOMAS CRANMER,

ARCHBISHOP OF CANTERBURY.

Snstftutfli a, IB.

jfor tfje f ublicattmt of tfte OTorfesJ of tfje
ani Ofarlp OTrfters; of tfte Eeformetr

C N T E N T S.

PAGE

BIOGRAPHICAL Notice of Archbishop Cranmer vii

A Confutation of Unwritten Verities 1

A Collection of Tenets from the Canon Law 68

Substance of a Speech on General Councils 76

Speech at an Assembly of Bishops, 1536 79

Some Queries concerning Confirmation, with Cranmer s Answers 80

Injunctions to the Diocese of Hereford, 1538 81

Corrections of the Institution by Henry VIII. with Cranmer s Annotations ... 83

Questions and Answers concerning the Sacraments, &c. 1540 115

Preface to the Bible, 1540 118

Speech at the Coronation of Edward VI. Feb. 20, 1547 126

Homily of Salvation 128

Homily of Faith 135

Homily of Good Works annexed unto Faith 141

Questions concerning some Abuses of the Mass 150

Questions with Answers by the Bishops of Worcester, Chichester, and Hereford. 152

Articles to be inquired of within the Diocese of Canterbury, 1548 154

Articles of Inquiry, 1550 159

Injunctions to the Dean and Chapter of Canterbury, 1550 161

Answer to the Fifteen Articles of the Rebels, Devon, 1549 163

Notes for a Homily against Rebellion 188

A Sermon concerning the Time of Rebellion ]90

Notes on Justification 203

Examination before Brokes, 1555 212

Appeal at his Degradation . 224

LETTERS... 229

APPENDIX.

I.
II.

III.

IV.

VI.

VII.

VIII.

XL
XII.

XIII.
XIV.

XV.

XVI.

Cranmer s Oath to the King for his Temporalties 460

An Order taken for preaching and bidding of the bead in Sermons,

1534 .- ib.

Inhibitio pro Visitatione Regia, 1535 463

The judgment of the Convocation concerning General Councils... ib.

Queries put by Cranmer in order to the correction of abuses, 1537 465

Considerations offered to the King for further Reformation 466

Opinion of certain of the Bishops. &c. touching the General Council. 467
Mandatum Archiepiscopi Cantuar de Festo D. Marci Evangelistae

celebrando 468

Minute of an answer of Henry VIII. to a letter from the Com
missioners prefixed to the Institution of a Christian Man 469

Mandatum Archiepiscopi Cantuar de non celebrandis Festis Diebus

jussu Regio in Synodo Provincial! abrogatis 470

Archiepiscopi Cantuar Epistola ad Regem pro Suffraganeo Dovorensi 471
Archiepiscopi Cantuar Litera Commissionalis ad Richardum, Suf-

fraganeum Dovorensem ib.

A Book containing divers Articles, De Unitate Dei et Trinitute Pcr-

sonarum, de Peccato Original?., &c 472

Articuli de Missa Privata, de Veneratione Sanctorum, et de Iinagi-

nibus 480

De Ordine et Ministerio Sacerdotum et Episcoporum 484

Breve Regis et Mandatum Archiepiscopi de Nominibus Bencficiato-

rum et Beneficiorum 489

CONTENTS.

PAGE

XVII. The King s Letter [and the Mandate of the Archbishop of Canter

bury] for taking away Shrines and Images 490

XVII I. Constitutio Thomse Cranmeri, Archiepiscopi, et aliorum Fratrum

suonim de apparatu escarum moderando 491

XIX. Statutum de Numero Procuratorum Curice Cantuar confirmatum

per dominum Thomam Cranmer, Cantuar Archiepiscopum ... ib.

XX. Liters Regis et Archiepiscopi Cantuar Mandatum Episcopo London

pro Orationibus pro Cessatione Pluvise 493

XXI. Literse Regiae Archiepiscopo Cantuar. pro Publicatione Regiarum

Injunctionum 494

XXII. Mandate by the Archbishop of Canterbury to the Bishop of London

for keeping Processions in English 495

XXIII. A Preface made by the King s most excellent Majesty unto his

Primer Book 496

XXIV. Injunctions given by the most excellent Prince, Edward the Sixth,

to all his loving subjects 498

XXV. King Edward VI s Injunctions particularly delivered to the Bishops. 504

XXVI. Letter from the Privy Council concerning Homilies and Injunctions. 505

XXVII. A Proclamation concerning the irreverent Talkers of the Sacrament.

Dec. 27, 1547 ib.

XXVIII. A Proclamation for the abstaining from Flesh in Lent time. Jan.

16,1548 507

XXIX. A Proclamation against those that do innovate, &c., and against

them which preach without licence. Febr. 6, 1548 508

XXX. Mandatum ad amovendas et delendas Imagines 509

XXXI. Letter Missive from the Council to the Bishops concerning the

Communion to be ministered in both kinds. March 13, 1548. . 511
XXXII. A Letter sent to all licensed Preachers from the Council. May 13,

1548 512

XXX II I. A Proclamation for the Inhibition of all Preachers. Sept. 23, 1548. 513

XXXIV. Of Unwritten Verities 514

XXXV. 1. Preface to the Book of Common Prayer, 1549. 2. Of Ceremo
nies. 3. Preface to the Ordination Service, 1550 ... 517

XXXVI. Three Letters from the Lords of the Council in Windsor to the

Lords of the Council in London. October, 1 549 520

XXXVII. The King s Order, and the Mandate of the Archbishop of Canter

bury, for bringing in Popish Rituals. Febr. 24, 1550 522

XXXVIII. The Council s Letter to Bishop Ridley to take down Altars, and

place Communion Tables in their stead. Nov. 24, 1550 524

XXXIX. Reasons why the Lord s Board should rather be after the Form of

a Table than of an Altar ib.

XL. Letter from the Council to the Princess Mary. Dec. 25, 1550 ... 526
XLI. Mandatum pro Publicatione Actus Parliament! contra Rebelles.

Mai. 9, 1551 530

XLII. Letters from Edward VI. to the Bishops on occasion of the Sweating

Sickness. July 18, 1551 531

XLI 1 1. Mandates by Edward VI. for Subscription to the Articles of 1552... 532
XLIV. Pole, Cardinal Legate, to Archbishop Cranmer, in answer to the

Letter he had sent to the Queen. Nov. 6, 1555 534

X L V. Processus contra Thomam Cranmer 541

XLVI. All the Submissions and Recantations of Thomas Cranmer, &c.

Anno MDLVI 563

BIOGRAPHICAL NOTICE

ARCHBISHOP CRANMER.

THE notice which the editor purposes to give of the Life of Archbishop Cranmer
will necessarily, be very brief: a full exhibition of the character and conduct of such
a man would require a careful and orderly investigation of documents connected with
the three reigns of Henry, Edward, and Mary, and a close examination of the leading
facts of ecclesiastical history, extending from the days of Wicliffe to his own ; while
the plan pursued by the Parker Society is only to present a succinct view of such
general and prominent features of individual biography as may contribute to the in
telligent appreciation of the writings collected in its volumes.

"The Life, State, and Story of Thomas Cranmer," already reprinted in the first
volume of this edition of his works, describes his character as it was viewed by his
contemporaries. This, together with Strype s Memorials of him, and his Life as written
severally by Todd and Gilpin, forms a valuable groundwork for all historians of his times,
as well as an important help to assist the general student to a just estimate of his
principles, as viewed in connection with the singular and appalling difficulties of his
position. These difficulties, candidly considered, will often suggest a satisfactory reply
to the obloquy, which either religious or political acrimony has attempted to cast on
the name of this illustrious martyr.

Thomas Cranmer was born July 2, 1489, at Aslacton in Nottinghamshire. At an
early period of his life he lost his father, but his mother sent him to Cambridge,
at the age of fourteen, and entered him at Jesus College, where he succeeded to a
fellowship. He devoted the first eight years of his academical career to the acquisi
tion of a knowledge of the questionists of the Church of Rome. In the year 1519
he commenced the study of the scriptures, which he pursued with unremitting assiduity
till he reached his thirty-fourth year, i.e. A.D. 1523. In his twenty-third year he
had married, by which he forfeited his fellowship ; but being appointed reader at Buck
ingham (now Magdalene) College, he continued to reside and to prosecute his studies
at Cambridge. His wife dying about twelve months afterwards, he was reinstated in
his former fellowship, which he continued to hold, though much urged by the agents
of Cardinal Wolsey to join the new foundation at Oxford, for the endowment of which
that prelate suppressed several monastic establishments ; but Cranmer preferred to con
tinue divinity lecturer in his own college, which office he held from the time of his
proceeding to the degree of D.D.

In 1 528 he retired to AValtham Abbey with two pupils, named Cressy, on account
of an infectious disorder breaking out at Cambridge. At this time the divorce between
Henry VIII. and his queen, Katherine of Arragon, attracted the attention of Cranmer,
whose opinion as to the best method of deciding upon the validity of the royal marriage
having been represented to Henry, he w r as summoned to court, when he w T as required to
digest his views in writing : having done this to the satisfaction of the king, he returned
to Cambridge, but in a short time afterwards became one of the commissioners ap
pointed from the universities, to determine the cause of the divorce, against the pope s
dispensation. Henry VIII. soon after appointed him to the archdeaconry of Taunton,
as well as one of his chaplains. In 1529, towards the close of the year, he was
sent as an ambassador to the court of Rome, upon the same question, but was com
pelled to return home about the end of the following year on account of the ill success
of his negociations.

viii BIOGRAPHICAL NOTICE.

In January 153^, he was sent as Henry s sole ambassador to the court of Charles
V., in order to induce the German divines to advocate the cause of his master, when
lie married a second time, his wife being the niece of Osiander, pastor of Nuremburg.
The embassy was unfavourable in its results; but Cranmcr was summoned to return
to England, to receive the highest appointment in the realm, which could be conferred
upon him, namely, the archbishoprick of Canterbury, which had become vacant by the
death of William Warham, August 23, 1532. Although ho delayed his return to
avoid the appointment, and manifested great reluctance to undertake the responsible
duties of this high station, he was at length compelled to yield to the determination
of the imperious monarch, and was consecrated on the 30th March, 1533, having made
a public and repeated protestation before witnesses, "wherein he declared that he in
tended not, by the oath that he was to take, to bind himself to do anything contrary
to the laws of God, the king s prerogative, or to the commonwealth, and statutes of
the kingdom 1 ." On the 23rd May, in the same year, the new archbishop pronounced
judgment in favour of the king s divorce.

The primary concern of the archbishop in the following year, 1534, was to bring
about the reformation of the church, and in connection with it, to effect an object
which he had long desired, namely, to procure a translation of the bible, and to obtain the
royal permission that it should be read by the people. He was also employed in endea
vouring to settle the succession to the crown upon the heirs of Anne Boleyn, in which
he was vehemently opposed by Sir Thomas More, and Fisher, bishop of Rochester, who
in consequence of their refusal to take the oath required in the preamble of the act were
beheaded, although Cranmer used every endeavour to prevent that result.

The archbishop about this time commenced the visitation of his province, and
met with much opposition from the bishops and clergy, who favoured Romanism, and
opposed the progress of the reformation ; amongst whom none was more persevering
than Stephen Gardiner, bishop of Winchester. He also counselled that the monasteries
should be visited, with a view to their dissolution, in order that "new foundations
might spring from them, which should be nurseries of learning throughout the realm."

On the 2nd May, 1536, Anne Boleyn was sent to the Tower, and a few days
after the archbishop divorced her, by command of Henry VIIL, which " he performed
by due order and process of law 2 ," but evidently with much reluctance.

In the year 1537, Cranmer had the satisfaction of seeing the bible of Tyndale s
translation printed in English, and by the assistance of his friend and fellow-labourer
in the work of the reformation, Crumwell, lord privy seal, he caused it to be set forth
by the king s authority. It had been preceded by that of Covcrdale, dedicated first to
Anne Boleyn, and afterwards to Jane Seymour. In the following year, J538, it is supposed
that the archbishop, still intent upon advancing the progress of the reformation, addressed
a memorial to the king, praying for his countenance and support in the accomplishment
of this purpose, as well as his assent to the marriage of the clergy. He succeeded in
having the English bible printed with farther revisions ; but at this time the influence
of the Romish party against his efforts was gaining ground, and so far from his second
request being granted, a proclamation was issued against the marriage of the clergy,
depriving all who had openly entered into that state of their privileges and offices,
and threatening the punishment of fine and imprisonment upon such as in future should
do so. Other disappointments also were encountered by the archbishop, amongst which
it was not the least, that a conference between the German ambassadors and the
English divines, which was held to effect an uniformity of doctrine between the re
formed and continental churches, had proved unsuccessful. His urgent applications
were set aside by those who were determined, if possible, to restore the power of
the Roman catholic church. The result of the mission from Germany proved utterly
useless. Every prospect now appeared of a decline of the archbishop s influence at
court, through the efforts which were made to obtain a counter ascendancy over the
mind of Henry VIII. It was in this year that Cranmer had to take a part in the

1 Strypc s Mem.of Abp. Cranmer, Vol. i. p. 28. Ed. Oxon. 15)40. 2 Id. ibid. p.

BIOGRAPHICAL NOTICE. ix

argument against John Lambert on the bodily presence in the sacrament, the result of
which was his condemnation and execution as a heretic ; which is one of the grounds of
accusation urged against the archbishop by his opponents.

From the year 1538 to 1541 Cranmer had to endure a succession of disappoint
ments, which much tried his spirit. He saw the Act of the Six Articles passed, not
withstanding his opposition to it, and Crumwell, his most intimate friend and associate,
beheaded in consequence of the part he had taken in bringing about the marriage of Henry
with Anne of Cleves. But although left almost alone, and surrounded by indefatigable
adversaries, who were bent upon his ruin, he yet firmly resisted an attempt which was
made by them " to extort from him a consent to a set of articles which would have re
established the dominion of error and superstition." In this instance the king still remained
his friend, and for a time opposition against him ceased ; and he was enabled to secure
a royal proclamation enforcing the placing of the bible in the churches throughout the
country. In the year 1542, attempts were made by the Roman Catholic party to
effect a revision of the English bible; but the archbishop succeeded in defeating the
object, by obtaining the consent of the king to have the matter referred to the univer
sities : in twelve months time, however, when the attempt was again renewed, he
was unable effectually to resist it ; for the king, wearied and perplexed by continued
dissension, was induced to sanction the prohibition of Tyndale s English bible, and
to limit the privilege of reading the translations of the scriptures, which had previously
been granted.

During the succeeding years Cranmer had still to encounter the hatred and oppo
sition of his opponents; but, in 1543, a conspiracy was resorted to which bade fair
to destroy his influence, and to render ineffective all that he had hitherto accomplished in
the advancement of the Protestant cause. " A succession of meetings were held, a
regular scheme was organized, and a voluminous mass of articles were collected by
Gardiner and his accomplices, to obtain an advantage over iiim. The chief accusations
brought against him were, that he had discouraged and restrained those preachers who
refused to promote the new doctrines of the Reformation, that he had ordered the
removal of images, and that he corresponded with the divines of Germany." The ac
cusations, however, were no sooner laid before the king than he suspected the parties
who originated them : he immediately shewed them to the archbishop, who solicited that
the whole matter might be sifted by a commission, to which the king at once acceded,
but insisted upon appointing the primate himself as chief commissioner. The result of
the examinations which followed was, that the archbishop s character was cleared, and
his adversaries confounded.

In the year 1544 Cranmer succeeded, through his influence with the king, in
mitigating the Act of the Six Articles, and effecting a great change in the forms of
public devotion, by the introduction of an English Litany, with responses: neverthe
less, his further attempts at a reformation were defeated, and he had again, A.D. 1545,
to endure another measure of hostility on the part of his adversaries, from which he was
only again released by the continuance of the firm friendship of Henry, who in this
instance personally defeated their object of sending him to the Tower, by granting him
his ring to be produced at any moment of emergency, and by afterwards reproving
them for their hostility and malice against him.

On the 28th of January, 1547, Henry VIII. died, at a period of the deepest in
terest to Cranmer, when he had anticipated the prospect of a speedy abolition of many
of the remaining and most notorious abuses of the church of Rome, which hitherto
he had been unsuccessful in his efforts to remove. The state of religion at this moment
throughout the country was unsettled, and it was evident to himself that he was
entering upon a reign which, in its earliest period, could not fail to increase his
anxiety and his cares. Edward VI. was but ten years old when he began to reign;
and as much of the affairs of state necessarily fell to the charge of the archbishop,
he had still to encounter the unceasing opposition of the men who throughout the
latter years of the late king s government had never ceased to harass and persecute him.
Gardiner still continued his activity, although separated from the government; but Cran
mer was enabled to set his machinations at defiance by prosecuting steadily the objects

x BIOGRAPHICAL NOTICE.

he had in view : and, in order to ascertain the actual condition of the church, he obtained
a royal proclamation for a visitation of the whole kingdom, which measure was resolved
upon in April, and carried into effect in the following September.

The Reformation was now progressing, and the archbishop s influence became more
and more predominant, especially in the deliberations of the clergy. On November
22, he produced an ordinance for the receiving of the sacrament in both kinds, which
was unanimously carried ; and immediately afterwards obtained an entire repeal of the
Act of the Six Articles, and other persecuting statutes, the abrogation of which hitherto
he had not been able to procure. This year, 1548, saw the abolition of images, and steps
taken for converting the mass into a communion-service in English. Opposition w r as
offered to these proposed changes ; but the tide had now set in favour of the progress of
the Reformation, and the great work of producing the English Liturgy was finished, and
received the final sanction of the legislature on the 15th of January, 1549. The spirit
of rebellion was, however, abroad ; and while a vast proportion of the inhabitants of
the country rejoiced at the changes which were taking place, in Devonshire and Cornwall
active opposition was roused by the disaffected, and a formidable revolt broke out,
which ended in the signal defeat of the rebels. The part which the archbishop had to
take in these events was of a prominent character; and his answer to the demands
of the rebels remains as an important and interesting document amongst his many
literary labours.

In the month of December, of the same year, an act passed the legislature authorising
the marriage of the clergy, which afterwards, A.D. 1552, was confirmed by a declaratory
statute that marriages performed under it were valid. From the year 1549 to 1551
the work of reformation still proceeded. " The labour of the most reverend the arch
bishop of Canterbury," writes Peter Martyr to Bullinger, Jan. 27, 1550, " is not to be
expressed. For whatever has hitherto been wrested from them (the bishops) we have
acquired solely by the industry, and activity, and importunity of this prelate 1 ." He
obtained orders for the abolition of popish books of devotion, and effected the comple
tion of the formulary for the ordination of the clergy. He likewise entertained many
of the foreign divines at Lambeth, with whom he took counsel in aiding the progress
of scriptural divinity. A source of affliction to Cranmer at this season was a spirit of
dissension, which spread amongst the reformers themselves, upon the refusal of Hooper,
bishop of Gloucester, to wear the episcopal vestments then usually worn. The arch
bishop was firm in his opposition to these scruples, and resisted the influence which
dictated the opposition : a compromise however was in the end effected. In October,
1550, the communion-table was substituted for the Roman catholic altar, to do away
the popish idea of a sacrifice, though several of the bishops resisted the change 2 .

Proceedings were also taken out against Gardiner, who was deprived of his
bishoprick in April, 1551. In this matter the conduct of the archbishop has been
animadverted upon, as he undoubtedly took a considerable part in the degradation of
his old and inveterate adversary. Gardiner pertinaciously refused to comply with the
views of the Reformers. During his imprisonment in the Tower he prepared his
treatise on the sacrament, in answer to the archbishop s " Defence of the True Doctrine
of the Sacrament," which had attracted great attention, and met with extraordinary
success. The primate lost no time in preparing a reply to the bishop of Winchester s
confutation, which issued from the press in October, 1551. These works will be found
in the first volume of the present collection of the archbishop s writings. Gardiner also
replied to this work under the feigned name of Marcus Antonius Constantius, and his
rejoinder was published in 1552. It is impossible to say when this contest would have
terminated,, had Cranmer and Gardiner lived to carry it on. The anxious attention of
the former was occupied during his imprisonment about an answer to Marcus Antonius ;
and three parts of it are said to have been actually written, when the design was cut

1 Original Letters relative to the English Re- | to the writings of Roger Hutchinson published by

formation (Park. Soc. ) p. 4J! 80.

a In this year (1550) occurred the burning of
Joan Bocher. In the biographical notice prefixed

the Parker Society, there is a statement (pp. iv v.)
relieving the archbishop from the allegation respect
ing her case so commonly reported to his prejudice.

BIOGRAPHICAL NOTICE.

short by his approaching martyrdom : but not a fragment of his labours is known now
to be extant, though unceasing search has been made, if possible, to discover it ; and
but little doubt now exists that it is irrecoverably lost.

About this time the English Liturgy underwent a revision at the hands of the
archbishop, assisted by Ridley, and Cox (afterwards bishop of Ely), in which some of the
suggestions of Peter Martyr, Martin Bucer, and others were adopted. The result of these
labours was, that the Book of Common Prayer was reduced very nearly into the form in
which it stands at the present time, the subsequent changes in Queen Elizabeth s reign
having been principally intended to render it less objectionable to the opponents of
the reformation. A project of the archbishop for an agreement in religious doctrine
between the Anglican and foreign reformed churches about this time was once more
attempted, but it again failed ; and the design entertained by him, of holding a synod
in England, and adopting one Confession for all the reformed churches, was at length
finally abandoned.

In the course of 1551, the archbishop received an order of the king in council to
compile certain articles of religion : in the May following, 1552, the first draft was
completed, and laid before the council. In September it was again revised by the
archbishop, and on the 19th of the same month was submitted by him to sir John
Cheke, the tutor of Edward VI., and to Mr Secretary Cecil. On the 2nd October the
draft was handed over to six of the royal chaplains, viz. Harley, Bill, Home, Grindal,
Perne, and John Knox, the Scottish reformer. On the 20th November it was returned
to Cranmer, who again revised it, and returned it to the council, November 24th, with
a letter expressing his sentiments thereon, and requesting that all the clergy might be
called upon to subscribe to it as the book of articles 3 . The authority here sought was
not granted till June 9, 1553, when the king issued his mandate confirming Cranmer s
request.

The next project which the archbishop entertained was that of bringing about a
reformation of the ecclesiastical laws ; but his intention was cut short by the untimely
removal of his young master, Edward VI., who died before he could authorise the code
which had been prepared for this purpose, and which was printed in the following
reign, though never authorised or adopted.

The prospects of the reformation were now wholly darkened. By the accession of
Mary to power Cranmer lost not only all hope of completing the work he had so long
laboured to perfect, but he soon found that he could expect no mercy at the hands
of the successor of Edward VI. ; for although he raised his voice against the design
for making the Lady Jane Grey queen, yet he did not remain long unmolested after
Mary was firmly seated in the throne. Early in the month of August he was sum
moned before the council, and was commanded to keep his house at Lambeth.
On the 27th of the same month he was again brought before the council, and ordered
to give in an inventory of his goods ; and in the middle of the following September
he was committed to the Tower. The archbishop was now prepared for extremities,
which he anticipated would quickly follow upon his imprisonment. As the commence
ment of them, he found himself attainted of high treason by the parliament. This
took place in the month of November, and there is reason to believe that he fully
expected his execution would speedily have followed. This did not, however, im
mediately happen, and in the month of March 4 , 1554, he was removed to Oxford,
with Ridley and Latimer, where disputations were held between these reformers and
the Romanist party. On the 20th of April they were condemned, and excommuni
cated as heretics. Their execution did not, however, even now immediately follow :
eighteen months elapsed from the period of their condemnation, before Ridley and
Latimer were burned ; and there was still a further interval of five months al
lowed to expire between their martyrdom and that of Cranmer, as he was reserved

3 Vid. Letters CCCV. CCCVII. pp. 439, 40.

4 Incorrectly stated, Vol. I. p. 3111. in the quota
tion from Foxe, to have been " about the tenth of
April :" but Kishop Ridley (Works, Park. Soc. p.

3!JO.) says, "a little before Easter," (which was
March 27 th.) See also Original Letters relating to
the Knglish Reformation, p. 154. where the note,
following Foxe, is at variance with the text.

xii BIOGRAPHICAL NOTICE.

for another trial when the authority of the pope should be restored throughout the
realm. On the 1 2th September, 1555, the archbishop was summoned before his judges,
and on the following day the process against him was closed. On the 7th of September,
previously to these proceedings, he was cited to appear at Rome within eighty days ;
and though obedience to this citation was totally impossible, as he was still kept in
prison, yet no sooner had the eighty days elapsed, than on the fourth of December, he
was sentenced to excommunication at Rome : the pope s final executory letter was
dated December 14th, by which it was commanded that he should first be degraded from
his archbishoprick, and then be delivered over to the secular powers. It was not till
Feb. 14th, 1556, that this degradation was carried into execution; and notwithstanding
he appealed to a general council, after having formally withdrawn the recantations he
had been induced to make, he was led to the stake, and suffered death for the truth s
sake, on the 21st of March, 1550, in the 67th year of his age, and just at the close
of the twenty-third from his consecration as primate of all England.

A list of archbishop Craniner s writings, extracted from bishop Tanner s Biblio
theca, has already been given in Vol. I. pp. xxx. xxxi. To this the editor subjoins
the following lists: from Bale s Script, lllust. Mag. Brit. Cat, Todd s Life of Abp.
Cranmer, and Jenkyns Remains of Abp. Cranmer.

List of Abp. Cranmer s Writings from Bales "Script. lllust. maj. Brit. Cat. Ed.

Basil 1559."

INTER occupationes varias in Anglico sermone composuit Cranmerus:

Catechismum Doctrinas Christianas. Lib. I. "Excellentissimo principi Edwardo/

Ordinationes Ecclesice Reformats. Lib. I. " Nusquam excogitatum aliquid erat.

De Ministris Ordinandis. Lib. I. " Clarum est omnibus hominibus."

De Eucharistia cum Luthero. Lib. I.

Defcnsionem Catholicae Doctrine?. Lib. V. " Pro cura Dominici gregis mihi."

Ad Veritatis Professores. Lib. I. " Dominus et Servator noster."

Jura Ecclesiastica tempore Edwardi. Lib. I. " Quoniam regni potestas et legum.

Contra Gardineri Concionem. Lib. I.

Doctrinam Crenas Dominicas. Lib. I. " Servator Noster Christus Jesus."

Contra Trans ubstantiationis Errorem. Lib. I. " Quatuor audivistis declaratas."

Quomodo Christus adsit in Coana. Lib. I. " Resoluta jam, ut spero, transub."

De Esu Crenas Dominican. Lib. I. " Crassus Papistarum error de."

De Christi Oblationc. Lib. I. " Maxima blasphemia et injur."

liomelias Christianas. Lib. I.

Ad Ricardi Smithi Calumnias. Lib. I. " Jam mine obtinui, candide lee."

Confutations Veritatum non scriptarum. Lib. I. " Nihil addetis ad verbum,

quod."

Locos Communes ex Doctoribus. Lib. XII "Sacraa Scripture intellectus et."
De non ducenda Fratria. Lib. II.
Contra Primatum Papas. Lib. II.
Adversus Papas Purgatorium. Lib. II.
De Justificatione. Lib. II.
Pias Precationes. Lib. I.
Epistolas ad viros eruditos. Lib. I.

Scripsit ex carcere:

Contra Sacrificium Missas. Lib. I.
Contra Adorationem Panis. Lib. 1.
Ad Reginam Mariam. Lib. I.

et alia quaedam.

Bibliorum translationes Anglicas pluribus in locis emendavit, prarfationesque addidit.

BIOGRAPHICAL NOTICE. xiii

List of Alp. Cranmer s Writinys, from Mr Toc/d s Life of Cranmer, Vol. n.

p. 519 et sqq.

A LONG Speech in the House of Lords in 1534, discussing the propriety of a

General Council, and denouncing the authority of the Pontiff.
A Speech in Convocation in 1536, defending the Opinion of Alexander Aless

concerning the Sacraments of Baptism and the Lord s Supper.
Answers to Questions concerning Confirmation, 1537-

Considerations submitted to King Henry in order to a further Reformation, 1537.
Injunctions given at his Visitation of the See of Hereford, 1538.
Preface to the Translation of the Bible, in 1539, first printed in 1540.
Articles intended to be the Doctrine of the Church of England, 1540.
Answers 4 to Seventeen Questions concerning the Sacraments, previously to the

publication of the Necessary Doctrine, in 1543.
Three brief Discourses on his Review of the Necessary Doctrine, entitled, Faith,

Justification, and Forgiveness of Injuries.
Other Annotations on this Review.
Parts of three other Discourses against the fear of Death, and on Patience in

Sickness and Adversity.
Collection of Passages from the Canon Law, to shew the necessity of reforming it,

about the year 1544.

Speech to Edward the Sixth at his Coronation, 1546-7-
Speech in Convocation to the Clergy, 1547-
The Homilies on Salvation, Faith, and Good Works, 1547.
Answers to Questions concerning the Mass, 1547.
Additions to the Translation of Justus Jonas s Catechism, 1548.
Against Unwritten Verities, 1548.
Articles to be inquired into at his Visitation, 1548.
Preface to the Book of Common Prayer, entitled, " Concerning the Service of

the Church," 1548-9.

Answers to the Fifteen Articles of the Devonshire Rebels, 1549.
Notes for a Homily on the subject of Rebellion, 1549.
Defence of the True and Catholic Doctrine of the Sacrament of the Body and

Blood of our Saviour Christ, 1550.

Vindication of the Defence in Answer to Bishop Gardiner and Dr Smith, 1551.
Pious Prayers.

Declaration against the Mass, 1553.
Disputation at Oxford, 1554.
Speech before the Papal Commissioners, 1555.
Appeal to a General Council, 1555-6.
Speech at his Martyrdom, 1555-6.

List of Alp. Cranmer s Writings as given in " Jenkyvs Remains of Cranmer,"

4 Vols. Oxon. 1833.

LETTERS,

Collection of Extracts from the Canon Law.

Substance of a Speech on the authority of the Pope, and of General Councils.

Speech in Convocation.

Queries and Answers on Confirmation.

Injunctions for the Diocese of Hereford.

Corrections of The Institution of a Christian Man, by Henry VIII.

Annotations on the King s Book.

Seventeen Questions and Answers on the Sacraments, &c.

Preface to the Bible.

xiv BIOGRAPHICAL NOTICE.

Speech at the Coronation of Edward VI.
Notes and Authorities on Justification.
Homily of Salvation.

of Faith.

of Good Works.

Queries and Answers on the Mass.

Articles of Visitation for the Diocese of Canterbury.

Articles of Visitation for the Dean and Chapter of Canterbury.

Injunctions to the Dean and Chapter of Canterbury.

Answer to the Devonshire Rebels.

Notes for a Sermon against Rebellion.

Sermon on Rebellion.

Defence of the True and Catholic Doctrine of the Sacrament, &c.

Answer to Rich. Smj-the s Preface.

Answer to Gardyner s Explication.

Notes of Gardyner s Errors.

Declaration concerning the Mass.

Disputation at Oxford with Chedsey.

with Harpsfield.

Condemnation, by Weston.

Examination at Oxford before Brokes.

Appeal to a General Council.

Prayer, Exhortation, and Confession of Faith at St Mary s Church

Confutation of Unwritten Verities.

Appendix.

In bringing this edition of the Writings of Archbishop Cranmer to a close, the editor
cannot but express how much he has been indebted to the previous labours of Dr
Jenkyns, by whose researches many difficulties have been cleared for him : he would in
deed consider it a dereliction of duty, were he not to state that in preparing the reprint of
the archbishop s letters for this volume, he has found the chief part of the work amply
done before him, which he would here most thankfully acknowledge. Nevertheless he
has not thought it right to take any statements upon trust ; but in every instance, when
it has been practicable, he has collated for himself, having gone over the MSS. in the
State Paper Office, the British Museum, and other libraries, and examined them seriatim
and verbatim. He is enabled, through the kind assistance of friends, to add several letters
of the archbishop to those already published, which have never before been printed in any
collection of the archbishop s writings ; and in many instances, when it had been left
undone by Dr Jenkyns, he has supplied references not previously given.

The editor would be wanting in courtesy, were he not to acknowledge his obligations
to various persons who have kindly assisted him ; and more especially are his thanks due
to the Rev. the masters and fellows of Corpus Christi and Emmanuel colleges, Cam
bridge ; to R. Lemon. Esq., of the State Paper Office ; to the Rev. W. H. Cox, vice-
principal of St Mary Hall, Oxford; to the Rev. II. Christmas, Sion College ; to the Rev.
G. Bryan ; to the Rev. H. Robbins, Head Master of the Stepney Grammar School ; to
the Rev. J. Mendham, Sutton Coldfield ; to the Rev. S. R. Maitland, librarian of the
Archiepiscopal Library, Lambeth ; to Mr J. Darling, of the Clerical Library, Little
Queen Street, Lincoln s Inn Fields, London ; to Mr Black, of the Public Record Office ;
and, though last not least, to the Rev. J. Ayre, the indefatigable and laborious editor of
Becon, Jewel, &c. for the Parker Society, without whose aid the w r ork in several parts
would have been far less complete.

Dee. 10, 1846.

ADDENDA ET CORRIGENDA.

Page 17. n. 6. for Gardner read Gardiner.

36. at the end of n. 1. supply D. Scot. Prol. Sent, quaest. ii. p. 5. Ed. Venet. 1497.
66. 1. 7- after " another learned man," supply [Salcot. Bp. of Bangor.]
155. 1. 3. for war read wax.
210. n. 9. substitute the following :

Antididagma, seu Christiana et Catholics &c. Propugnatio. Ed. Paris. 1545.
fo. 34. 2. where is affixed a marginal note : " Cum judicio legenda sunthaec."
This is a work relative to Archbishop Herman s reformation at Cologne.
298. n. 1.1. 7- for 1533 read 1523.
457. to n. 6. add : These grounds may be briefly stated as follows :

1. It is clear from the letter that the bearer was high in Cranmer s estimation,
and also intimate with P. Martyr. Jewel had been engaged as an assistant to
Martyr at Oxford, and had also acted as notary in behalf of Cranmer at his
h rst trial in April, 1554.

2. He was a person of note among the reformers, and one who left England
late : for the date given by Bullinger either for the letter, or his own note to it,
is 1555. Now the exiles had settled at Zurich before Sept. 1554 ; but Jewel
came thither later than the rest.

3. The bearer of the letter was going straight from Oxford to the continent, and
to P. Martyr; for Cranmer evidently implies that the friend to whom he
entrusted it would deliver it in person to Martyr. And Jewel did actually
start from Oxford when he fled abroad, and immediately became Martyr s
assistant at Strasburgh, and followed him to Zurich.

4. Jewel had conformed ; but evidently repented of this before he left Oxford,
though it was not till he reached Frankfort that he made his open confession of
penitence. This previous repentance at Oxford accounts for his precipitate
flight thence ; and also for the caution observed by Cranmer in not mentioning
his name ; and explains his allusion to the "danger and mischief" occasioned
by letters.

6. It is also very intelligible that the fact of Jewel s temporary conformity to
the popish articles may have procured him access to Cranmer in his imprison
ment ; while it seems incredible that any friend of Cranmer and Martyr, not
conforming, would have been allowed such access.

6. To all this it must be added, that there is no evidence (it is believed) of any
other reformer a friend of Cranmer and Martyr having been in England and
at Oxford so late as the date of this letter.

*&lt;

A CONFUTATION

UNWRITTEN VERITIES.

[cRANMER, II.]

[Title-page of the original Edition.]

* & (bantu*

tatto of imtoritte bm ttesf, botf) bt tbe

holye scriptures and mostc auncient

autors, anfc also probable arguments,

anfc pitj)|i reasons, britj) platne auns-

toers to a! (or at tjje least) to tjje moste

part antr strongest argumentes, folnd)

tfte abuersartes of gotis trutf) either

ftaue, or can fcrgng fortj for tj)e profe

an& defence of tje same bnforitten ba

ntttes, berfttes as tfieg tuoulbe ftaue

t^em calletr : matre ftp ^Jomas ^ran=

mer, late ^rcfiebisjop of antorbu=

rte, jWartpr of gob, anb rntrnefc

at ([^xforb for tje fcefece of tje

tretoe boctrtne of our sauu

our ODStist, translated

antr set fortfi,

1T ^6f contentes tofjereof, tftou
sfialte finbe in tfje next sibe
folofomge.

If A Confutation of

vnwritten verities, both by the holye

Scriptures and most auntient authours, and also probable

Arguments, and pithie reasons, with plaine aunsweres to all (or at the
least) to the most part and strongest argumentes, which the Aduersa-
ries of Gods truth, either haue or can bring foorth for the proofe
and defence of the same vnwritten Vanities, Ve
rities as they woulde haue them
called.

Made ly Thomas Cranmer, late Arche-

lishop of Canterburie, Martir of God, and lurned at Oxen-

fordefor the defence of the true doctrine of our

Sauiour Christ.

The Contents whereof, thou

shalt finde in the next side

following.

(v)

Imprinted at London by Tliomas Purfoote

and are to be solde at his Shop, without Newgate, ouer-

against S. Sepulchers Churche.

Anno. 1582.

[The "Confutation of Unwritten Verities," is printed from the
edition "imprinted at London by Thomas Purfootc, anno 1582,"
and has been carefully collated with the original edition, published
by E. P. in the reign of Queen Mary.]

THE Title-page of the original edition of the " Confutation of Unwritten Verities "
states that it was " translated and set forth by E. P. ;" and upon that of both editions
it is said to be " made by Thomas Cranmer, late archbishop of Canterbury." Strypo,
in his Memorials of Archbp. Cranmer, writes, that " there was another book of the arch
bishop s against unwritten verities, which I do by conjecture place here, as put forth
under this year, or near this time, (A. D. 1547.) The book was in Latin, and consisted
only of allegations out of the bible and ancient writers. In queen Mary s days the
book was again published by an English exile, naming himself E. P. The title it
now bore was, A Confutation of Unwritten Verities, by divers authorities, diligently
and truly gathered out of the Holy Scripture and ancient fathers ; ly Thomas Cranmer,
late archbishop, and burned at Oxford for the defence of the true doctrine of our Sa
viour. Translated and set forth by E. P. Before it is a preface of the translator to
his countrymen and brethren in England," &C 1 .

Dr Jenkyns, in his edition of the archbishop s works 2 , pronounces that it certainly
was not " made" by Cranmer in its present form : for the preface and some other parts
were avowedly written by the translator. "And" (he goes on to say) "it may be
doubted, whether it was ever prepared by him for publication at all ; no complete copy
of it in Latin, either printed or in manuscript, having been yet discovered. The
citations, however, of which the work chiefly consists, are for the most part to be
found in one of the archbishop s common-place books in the British Museum, ar
ranged under the same heads as in the Confutation. And hence perhaps it may be
conjectured, that, according to his usual practice, he formed a collection of authorities
on the subject for his private use ; that this collection fell after his death into the
hands of the person designated by the letters E. P., and that it was moulded by
him, by addition, omission, and transposition, into the shape in which it now appears."
"Under these circumstances," Dr Jenkyns thinks, "it cannot safely be quoted as evi
dence of Cranmer s tenets, and that perhaps it scarcely ought to be admitted into a
collection of his works."

The work, however, has been usually placed amongst the writings of the arch
bishop; and there is but little doubt, even in the mind of Dr Jenkyns, that the
materials, from which "it was composed, were brought together" and prepared by
him. The editor has collated the original edition set forth by E. P., with that im
printed at London, A. D. 1582, by Thomas Purfoote, from which copy the piece is
printed in this edition, and he has given the different readings in each copy, though
adhering as closely as possible in the text to that of A. D. 1582.

Another treatise of unwritten verities, which was published, A. D. 1548, anony
mously, is also supposed by Strype to have been written by archbishop Cranmer.
Dr Jenkyns 3 , however, thinks, as he has not brought forward " any evidence in
support of his opinion, and has manifestly fallen into much confusion on this matter, *
that " his judgment is of no great weight, since Bale, the cotemporary of Cranmer,
evidently knew of no other work" of his than that, which was supposed to be written
in Latin, A. D. 1547, and afterwards translated and set forth by E. P. Bp. Tanner,
in reference to it, says, "that though it was written in Latin, it is evident to him
that it was never printed in that language 4 ."

f 1 Strype, Memorials of Archbishop Cranmer, ! [ 4 Qui liber Latine scriptus nunquam, ut mihi
Vol. I. p. 2255. Ed. Oxon. 1H40.] quidem videtur, in ea lingua impressus fuit. Tan-

| 2 Vol. IV. p. 144. Ed. Oxon. 1833.] , ner, Bibliotheca " Cranmer." J
[ 3 Ibid. p. 144.1

Dr Jenkyns 1 thinks, "that it was not unlikely that it was compiled by E. P. out
of Cranmer s MS. notes, which are still preserved in the British Museum;" and he
also positively asserts that " it is certain, at least, that the preface and the conclusion,
together with some parts of the body of the work, must be ascribed entirely to the
translator."

The anonymous treatise, which is found in Strype 8 , will be printed in an appendix
to this edition. For further particulars, relating to these treatises, the reader is referred
to Strype, Memorials of Archbishop Cranmer, Vol. I. pp. 228, 570, ed. Oxon. 1840.
Ecclesiastical Memorials, Vol. II. part i. pp. 212, 213; Vol. II. part ii. p. 410, ed.
Oxon. 1822. Bale, Script. Brit. Catal. p. 691, ed. Basil. 1559. Ames, Typ. Antiq.
Vol. I. p. 583, ed. 1785; Vol. III. p. 1563, ed. 1790.

[ l Vol. I. Preface, p. Ivi.] I part ii. (Appendix AA. MSS. D. Job. D. Episc.

[ 2 Strype, Ecclesiastical Memorials, Vol.11. | Elien.) p. 410. Ed. Oxon. 1822. J

THE CONTENTS.

First, the preface of the translator to his countrymen and brethren of England.

1. That the word of God, written and contained within the canon of the bible,
is a true, sound, perfect, and whole doctrine, containing in itself fully all things needful
for our salvation.

2. That the writings of the old fathers, without the written word of God, are
not able to prove any doctrine in religion.

3. That general councils have no authority to make new articles of our faith.

4. That nothing can be proved by oracles of angels touching religion.

5. That apparitions of the dead 3 be unsufficient to that purpose.

6. Neither are miracles able to prove the same.
7- Custom also is of no strength in this case.

8. Reasons against unwritten verities.

9. Scriptures alleged by the papists for unwritten verities, with answers to the same.

10. Doctors to the same purpose, with their answers.

11. The papists objections, with answers unto them 4 .

[ 3 The words, " of the dead," are not found in
the original ed.]

[ 4 The Editor is indebted to the edition of Dr
Jenkyns, Vol. IV. p. 147, et sqq. for the following
valuable information : " A conjecture has been
hazarded in a preceding note, that this Confutation
was compiled from a collection of authorities still
preserved in the British Museum (Royal MSS. 7.
B. xi. xii.) A list of the principal heads under which
these authorities are arranged, is subjoined. It will
assist the reader in forming a judgment on the vali
dity of the conjecture, and will also give him some
insight into Cranmer s studies on other subjects.
It will be found to be more copious than the Table
of Contents which is prefixed to the manuscript in
the Museum, and which has been printed by Strype,
(Life of Parker, App. No. 23). The additions are
distinguished by brackets. The articles marked
with an asterisk exist in the original Table, but are
not in the same handwriting as the rest.

Collectiones ex S. Scriptur. et Patribus.

TABULA REPERTOIIIA.

1. Sacrae Scripturae intellectus et utilitas, p. 9.

2. Quod auctorum scripta sine verbo Dei non sunt

accipienda pro articulis fidei, p. 15.

3. Scripture contirmantes idem, p. 16.

4. Doctores idem probantes, p. 19.

5. Rationes in idem, p. 42.

6. Conciliorum decreta sine Scriptura non sunt ac

cipienda pro articulis fidei, p. 47.

7. Veteres Canones abrogati, p. 48.

8. Ex angelorum oraculis non licet idem facere,

p. 53.

9. Nee miraculis idem probare fas est, p. 54.

10. Ne etiam apparitio mortuorum id ipsum satis

astruit, p. 59.

11. Sed ne consuetudini hac in re fidendum est,

p. 62.

12. Objectiones, quod praeter Scriptura? auctoritatern

recipiendi sunt novi articuli fidei, p. 65.

13. Traditiones non scriptas, p. 75.

*Ex Tertullian. Anglice, p. 93.

14. Rationes in idem, p. 94.

[Baptismus parvulorum, p. 97.
Baptizati ab haereticis non sunt rebaptizandi,
p. 98.]

15. Nee miracula, nee Christi professio, nee locus,

nee externum aliquod, faciunt hominem sanc
tum aut Deo gratum, sed observatio manda-
torum Dei, p. 99.

16. Novae doctrinae, p. 101.

17- In caeremoniis fere omnibus Juda?os imitamur,
p. 101.

18. Osiander.

19. De sacrificiis Christianorum, p. 103.

20. De sacramentis, p. 115, 121.

21. De charactere, p. 133.

22. De baptismo, p. 147-

23. De eucharistia, p. 211.

[Pro sacramentariis, p. 259.]

24. De poenitentia, p. 305, 327-

*De confessione, p. 351.
De satisfactione, p. 384.
De matrimonio, p. 397-
De ordinibus ecclesiasticis, p. 417, 454, 461.
[Multa fecerunt Christus et Apostoli qua?

hodie apud nos non observantur, p. 474.
Multi sacerdotalem dignitatem consecuti sunt

sine episcoporum consecratione, p. 476.
Quod ordo sit sacramentum, p. 477-]

28. De unctione, p. 464, 483.

29. De impositione manuum, p. 470.

[De unctione chrismatis, p. 486.
De contirmatione sine unctione chrismatis,
p. 502.]

30. De confirmatione, p. 506.

31. De extrema unctione, p. 519.

THE CONTENTS.

32. De unctioue podum, p. 53?.

33. De aqua benedictu, p. 540.

34. De feriis, p. 545.

Tomo secundo.

35. De sanctorum invocatione, p. 1.

[Desideria nostra sancti intelligunt, et quo-

modo, p. 10.]
30. De imaginibus, p. 115.
37- De divorum reliquiis, p. 59.
38. De vera religione et superstitione, p. 67.
3D. Ut oremus, aut peccatoruni veniam consequa-

mur, non est ullus locus pra&gt; alio Deo accep-

tior ; nee pro his opus cst longe pcrcgriuari,

P. 71.
[Pro sanctorum invocatione, p. 75.]

40. De religiosis, p. 11U.

41. De votis, p. 137.

42. De virginitate et de votis castitatis, p. 141.

43. De ecclesia, p. 86.

44. De ecclesiis aedificandis, dedicandis, et earum

ornatu, p. 85.

45. De horis canonicis, p. 88.

46. De oratione et cantu ecclesiastico, p. 91.

47. Dejejunio, p. 101.

48. De eleemosyna.

49. De corruptis ecclesiae moribus, p. 111.

50. De excommunicatione, p. 155.

51. De sepultura mortuorum, p. 100.

52. De missa, p. 164.

53. De divinis praeceptis, p. 513, b.

54. De gratia et meritis, p. 183, 245, 517.

[Accipere divinum adjutorium esse accipere
Spiritum Sanctum et charitatem, per quas
fit in homine delectatio summi boni, p. 183.

Gratis, id est, nullis praecedentibus meritis,
p. 185.

Justificare subinde significat justum pronun-
ciare, declarare, aut ostendere, p. 187.

Sola fides, p. 191.

Ex sola fide justificamur, p. 199.

Fide in Christum, hoc est, merito passionis
Christi, non nostris operibus justificamur,
p. 202.

Fides quid sit, p. 207.

Gratia accipitur pro gratia justificante, sive
pro gratia ilia qua3 bonos discernit a malis,
non pro ilia, quae communis est bonis et
malis, p. 229.

Conciliatio Pauli et Jacobi, p. 231.

De loco angelorum, p. 233.

Quod quidam angeli pr.nesint uno vitio, p. 234.

De libero arbitrio angelorum, ibid.

De cognitione angelorum, p. 23(5.

Utrum invocare licet auxilia dannonum, ibid.

De potestate damionum, p. 237-

An angeli corporei sint, p. 238.

Angeli aliquando loquuntur ex persona Patris,

aliquando Filii, aliquando Spiritus Sancti,

aliquando Trinitatis, p. 240.
Voces et species corporales Dei ante incarna-

tionem per angelos factae sunt. ibid.
Quod nomine sensualitatis inferior rationis

portio intelligitur, p. 244.]
55. De libero arbitrio, p. 244, 519, b.

[Prrcvenit gratia Dei bonam voluntatem, non

contra, p. 255.
Praedestinatio, p. 202.]
*Pro purgatorio, p. 203.
"Contra purgatorium, p. 334.
[Subversio illarum rationum qua? pro con-

stabiliendo purgatorio passim solent adduci,

p. 357.
Oramus ut eveniant ea, quas ex Dei promissis

certo novimus eventura, p. 431.]
50. Semper orandus est Deus, ut condonet peccata,
etiam piis filiis, quibus jam omnia peccata
dimissa sunt, p. 432, 521, b.
*De conversione impii, p. 453, a.
[Cum impius confitetur peccatum, omni.i

peccata dimittuntur, nee medium est ullum

inter filios Dei et diaboli, ibid.
Quod timore poence fit, non fit, p. 473, a.
Gratia sanat voluntatem, praeceditque meritum,

et justificatio cor rectum, p. 481, a.
Ex operibus ante Spiritum Sanctum rei potius

tenemur quam contra, p. 505.
Fides non est sine operibus, nee contra, sicut

nee dilectio Dei sine dilectione proximi, nee

e con verso, p. 510, a.]
De fide, p. 447, a. 450, a. 511, a.
[Duplex fides, p. 450, b.]
"Contra merita humana, p. 453, b.
[Gratia et meritum, p. 402, b. 517, b.
Baptismus parvulorum, p. 504, b.]

57. De beatissima Virgine Maria, Tom. I. p. 95.

Tom. II. p. 523, b.
[Peccatum originate, p. 539, b.]

58. De obedientia erga magistratus, p. 549, b.

[Christianorum sectae et errores, p. 559, b.J

In consequence of a mistake in the paging, there
are duplicates of the numbers after 447 in the second
volume. These are distinguished in the above list
by the letters a and b."J

THE PREFACE.

the heart of
man to ever

WHAT Christian heart, dearly beloved countrymen and brethren in our Saviour Christ, 2.
can abstain from deep sobs and sorrowful sighings? What natural and kind-hearted
man can forbear weeping ; so often as he calleth to remembrance the Lord s vineyard isai. v. 2.
within the realm of England (which he himself had of late so strongly hedged, walled,
and fenced round about by the princes of most famous memory, king Henry the eighth, Kings and
and Edward the sixth, and planted therein the pure vine of his own blessed word by to be^u iei
godly preachers, his gardeners,) to be so suddenly broken down, destroyed, wasted, and fn^ders;
rooted up by the roots, by the wild boar of the wood and the beasts of the field, that is,
by the Romish bishop and his bloody ministers ; and now in the same vineyard to see
planted, take root, and prosper, brambles, briars, and hemlocks ; that is, gross ignorance, m-onie! "
naughty doctrine, false worship of God, and such other kinds of most stinking, vile, and &gt;sa - lxxxj
filthy weeds ? Oh what a sweet and pleasant grape of godly doctrine was then gathered God s word
in England, to the great comfort and rejoicing of all them that lovingly tasted thereof! andpTeasant
Then was God s word (for that is the sweet and pleasant grape " that maketh glad the
heart of man") with great freedom preached, earnestly embraced, and with greedy hearts
in all places received. !S, inffsalva "

Then was God s great glory marvellously advanced. Then the only merits of Christ, Psal - clv -
then true repentance for our former sins, then trust in God s mercy through the death of
our Saviour Christ, with a new Christian life, was truly published and preached every
where. Then was there the common prayer rightly used, and the sacraments (baptism,
I mean, and the holy communion) in such a tongue and language set forth that all
people might understand them. Then were they plainly ministered, without any
juggling or sorcery, according to Christ s institution and thc rule of his holy word :
which word at that time had the prize and bare the bell away throughout the whole
land.

With that were all pulpits filled, churches garnished, printers shops furnished, and 3.
every man s house decked. With God s word was every man s mouth occupied, of that But thc
were all songs, interludes, and plays made. But, alas ! so long, till all was played under tllc most
the board. But what was the cause of all this ? Truly none other thing but our own naked, bare,
sins and wickedness. For we were talkers only and not walkers, lip-gospellers, from the ** tteproof
mouth outward and no farther. We were even such as thc prophet speaketh of, saying, t&lt;&gt; well
" This people honoureth me with their lips, but are far from me with their hearts." We sS u the
could speak of God s word and talk gloriously thereof; but in our hearts we were full

of pride, malice, envy, covetousness, backbiting, rioting, harlot-hunting, no whit bettered from any

at all than we were before under the pope s kingdom. Nothing was in us amended,

but only our tongues; no, nor they neither, if I shall speak rightly and as the truth was

in deed. For, besides our communication of scripture, we used detraction of our neighbour,

filthy talk, with many proud brags of ourselves. We read not thc scriptures, neither

heard them, for any amendment of our own wicked lives, but only to make a brag and a

shew thereof, to check and to taunt others, yea, and to spy small motes in other men s eyes, Matt \a &lt;&gt;.&lt;

but nothing desirous to sec the great beams in our own. This, I say, to talk and not to

walk, to say and not to do, was not only amongst the unlearned sort, but also amongst

thc great clerks and chief preachers of God s word. Which thing, as I judge, was the

only cause, why God by his just judgment suffered his elect and chosen vineyard to

be thus trodden down, rooted up, and miserably afflicted by this bloody boar of Rome,

and the fat bulls of Basan, his cruel officers. This is thc cause why God hath suffered r*ai. xxu.i

[&lt; Not in ed. 1,082.

10 CONFUTATION OF UNWRITTEN VERITIES.

The nope this great antichrist to disgrace the merits of Christ s passion, and in place thereof to set

for e truth, up men s merits, and instead of his sufficient satisfaction upon the cross once for all to set

nourishing up his masses satisfactory for the sins both of the quick and dead. This is the cause

and minister- that this monstrous beast hath taught the invocation of saints, and the same to be our

life. mediators to God, and satisfiers for our sins. Whereas before, in the forenamed vineyard,

John vi. W as planted Christ Jesus, the true bread that came down from heaven, and that most

John iv. p ure we ii O f the water of life ; now, after the rooting of this monstrous and ravenous

boar, are upsprung conjured bread, conjured water, to drive away evil spirits and to

purge our sins.

This bloody boar, besides all mischiefs that he hath done to the vineyard, yet ccaseth

4. he not, with fagot, fire, and all other cruel torments, to constrain and compel men to

Psai. cxv. worship images, the work of men s hands, to kneel to them, to reverence them, to bow

to them, and with all manner of obeisance to honour them, clean contrary to God s

Exod. xx. 4.2 commandment, who saith : "Thou shalt not make to thyself" (much less then to

honour, reverence, and worship them) "any graven image, nor the likeness of any

thing that is in heaven above, or in the earth beneath, or in the water under the earth ;

thou shalt not bow down to them, nor worship them." But yet these shameless wretches

be not abashed to say, that images are necessary, because they be laymen s books,

teaching them, instructing them, and leading them to the true worship of God. Oh

great blasphemy ! Oh sacrilege ! Oh spiteful robbery ! What is blasphemy, what is

God s word is sacrilege, what is robbery, if this be none ? God giveth his word written to be every

sufficient to i .

instruct ail man s book, and his pure, everlasting, and imdenled commandments as sufficient in-
true worship structions for all men to the true worship of him. But these earthly wroters (the pope,
out imkges. I mean, and his prelates) as though they were wiser than God, will teach men to
themselves worship him with images, although the same be utterly forbidden by God throughout
God. the whole course of his holy scriptures.

These and such other false and feigned doctrines, contrary to the scriptures of God

contained in his holy bible, are now blown out, blustered, and yelled forth in every

pulpit. Every street soundeth of these ; yea, every printer s house is filled with such

ungodly baggage; yea, and the same are commanded by public authority (which is much

to be lamented) to be set forth, and the sincere doctrine of Christ s holy word clean

put to silence, and utterly condemned. Neither may any man reason, or once doubt of

their doctrine, under pain of excommunication, nay, rather under pain of burning.

The pope And when they be not able (as they are not able at any time indeed) to prove any

iKoctrine of these doctrines by the word of God written, then they fly to their unwritten verities,

fagoted that is, to certain things delivered, as they say, from the apostles by word of mouth,

scriptures. y3 without writing. Which things are to all men uncertain ; for no man knoweth certainly,

A weak re- what they are. But whatsoever pleaseth them and maketh for their purpose, profit,

were not ob- and lordly ambition, that is an unwritten verity, not to be gainsaid or denied. This

shameless, is their shot-anchor, bulwark, and extreme refuge, whereunto they fly whensoever they

are forced and constrained by God s word. These they make their foundations, where

upon they build and maintain all their superstitions, idolatries and heresies. Which

5. foundations I trust, by God s grace and help, so to shake, both by the open scriptures,

by the full consent of all the most ancient writers, and by probable reasons, that the

building thereupon shall have a fall.

if unwritten For this is most true, that no unwritten verity is or can be necessary for our
salvation : for then should the sacred and holy scriptures, written by the apostles in
the Spirit of God, and sealed witli their bloods, seem to be insufficient and not able to
bring us unto salvation. But what a great blasphemy that should be to God and his

nto * most holy Spirit, all men, I trust, that list to read the same scriptures, easily shall
perceive. But when these unshamefaced robbers are put to their shifts, urged and forced
herein by the open and manifest word written, then have they another starting-hole to

[ Misprinted Psalm xx. in ed. 1582.] ! ed. 1582, Exo. 115.]

( 2 Misprinted in Orig. ed. Exo. xx. 2, and in I [ 3 By the holy scriptures, Orig. ed.J

THE PREFACE. 11

creep out at, crying and yelling, Templum Domini, Templum Domini, Templum Jer. \\\. 2.
Domini, &c. " The church, the church, the church ;" affirming in plain words that the thetr strong
church can in no wise err or be deceived. And here they deceive themselves, because Kafk of

they take 4 no distinction or difference of the church. For there are two manner of
churches, one true, perfect, and holy in the sight of God, and another false, imperfect, and
ungodly. Truth it is, that the true church of God, being grounded and set upon his code
holy word, (I mean the gospel of grace) cannot err unto damnation. But the other, how d
shining and glorious soever it appear, if it wander abroad, and be not contained within the
compass and limits of the word written, is no true, but a feigned and forged church, word eff
That church, as it is without the compass of God s promises made in truth, not only ^"matters of
may, but also doth commonly, yea continually err and go astray ; for they are not sal
coupled to the head Christ, which is the life, the way, and the truth. Paul, the apostle The church
of God, and elect vessel of salvation, writing to the Galatians, hath these words : " If eth from
we," saith he, " or an angel from heaven, preach any other gospel unto you, than that we written
have preached, hold him accursed:" and yet the papist 5 , not fearing the curse of God, errnfrnat

i ,1 i i T i i ,1 i tersof faith

dare be bold to teach things which Paul never knew, yea, things clean contrary to his and saiva-
evident and manifest teaching. Such gross ignorance (I would to God it were but Gaia t. i.
ignorance indeed) is entered into their heads, and such arrogant boldness possesseth their The papists
hearts, that they are bold to affirm no church to be the true church of God, but that curse.
which standeth by ordinary succession of bishops, in such pompous and glorious sort as 6.
now is seen. For if there be, say they, no such outward and visible church, how shall
any man know whether he be of the church of Christ, and in the right belief, or no ?
To this I answer, that if our faith should be stayed upon the outward, glistering, and
pompous church, not ruled nor governed by the determinate counsel of God in his word
written, we should never be certain thereof, but ever wavering and doubting; which is
the gate and ready pathway to desperation, from which God defend his chosen flock !

" Cursed is he," saith the scripture, "that putteth his trust in man." And why? For jer. xvii.
" all men," as the kingly prophet David saith, "are liars" in their words, and sinners in their rsai. cxvi.
works. By which words it appeareth plain, that there was never man so virtuous, holy, nor
so well learned, only the writers of the holy scriptures excepted, but, either of ignorance or
of negligence, there escaped some faults in his writings and doings. Yea, the general The general
councils themselves also, that they make so much of, have notably erred, as hereafter erred, and
shall be declared. Yea, such hath been the truth of those seen churches, that one small trifles.
general council hath condemned another of heresy : moreover, the outward seen church,
whereof they brag not a little, hath never since the beginning any space continued in
the true doctrine of God. Let us begin at Moses, who was the first lawgiver, and
we shall see the state of this outward church, which consisteth in the ordinary suc
cession of bishops, whether it be so as I have said, or no. When Moses was gone Exod. xxxii.
up to the mount Sinai to talk with God, and to receive the law at his hands, did
not Aaron, the high priest and bishop, with all the people, in the mean space worship
the golden calf? Read the book of Judges, and you shall see how the whole outward
and visible church fell to idolatry and worshipping of strange gods : as Baal, Astaroth,
gods of the Edomites, Moabites, Philistines, and the Syrians. After the reign of king
David, how many kings were there, I pray you, in whose time false gods were not
openly worshipped? All the kings of Israel served strange gods with the consent
of the bishops, priests, and the whole people. And in Juda there passed not three or
four kings, after David, in whose days open idolatry was not allowed and practised,
by the consent of the kings, bishops, high priests, scribes, and Pharisees. Which of
the prophets did not the open and visible church persecute ? Where was the visible
church in the time of Elias ? Were not all that were known, and thought to be of
the church, worshippers of Baal ; insomuch that Elias thought there had been left
alive of God s true church but himself only? And yet, notwithstanding, God had
preserved his church, known but only to himself; for he knoweth who are his. Who 2 Tim. ii.
smote Micheas, the true prophet of God, but the chief priest and bishop Zedechias ? i Kings xxii.

4 Make, Orig. ed.] [ 5 Papists, Orig. ed.]

12 CONFUTATION OF UNWRITTEN VERITIES.

And he, with four hundred priests more of his own mind and religion, deceived

7. Achab, and promised him victory over the Assyrians, although Cod had made them
no such promise, hut rather had pointed the contrary, as it came to pass. Who

jer. xx commanded Jeremy to he beaten for his true prophesying, but Phashur, the archbishop?
This and such Who persuaded with the king that Jeremy, the true prophet of God, was a seditious
ward of ail fellow, and w r ent about to discourage the people in Jerusalem, that they should not
c : rs ami f.uth- resist Nabuchodonozor, king of Babylon, but the priests ? Yea, and when the king
of God. delivered him out of prison, who but these holy men of the church procured him to
be cast again into a deep dungeon, where they would have famished him, if God had not
put in the king s heart to take him out and deliver him ? These be the fruits and
practices of the visible and seen church, which, if it be true that the papists say,
cannot err. But whatsoever they say, it forceth not : for we know what the spi
ritualty, as they call themselves, have been since the beginning, the very expressed
i Mac. vii. image whereof is set forth and declared in the Machabies (as they that read the story
shall perceive it well enough) by Alcinus, Simon, Jason, and Menelaus.

Now let us come to the new Testament, and see what the visible and known

church was under it. Who was the true church, or how was it known to the people,

in Christ s time ? The high priests, bishops, scribes, Pharisees, and Sadducees, which

appeared outwardly and boasted themselves to be the church of God, were indeed, as

Matt. ni. xii. Christ calleth 1 them, serpents, the generations of vipers, hypocrites, children of hell,

painted tombs, persecutors of true religion, and murderers of the prophets, yea, of

himself and his apostles ; men that shut up the kingdom of heaven, so that neither

they would enter therein themselves, nor suffer the poor simple, that were desirous

to know the truth, to enter, but excommunicated and thrust them out of the

church, as men cast away, as heretics, and forsaken of God, whosoever believed on

Actsiv. Christ. W T ho commanded the apostles that they should preach no more in Christ s

Acts vii. name? Who caused Stephen to be stoned, and James to be thrown off the pin-

Eub. Kcci. nacle? 2 Who gave authority to Paul to bind and bring before them all that professed

cap L 22. lb Christ? Who commanded him to be buffeted? Who accused him before Festus and

Acts xxv. Agrippa ? Who stirred the gentiles against him in all countries where he went to

preach, but the church ? If you will then needs judge the outward visible church,

that sitteth in Moses chair, (though they do not as the chair requireth,) to be the true

Rum, Lib. church of God, I pray you then tell me, who caused Constantinus, the emperor, to

Boo&^Lib. banish Athanasius? 3 Who exiled Chrysostome and many other more godly and well

learned bishops, and slew a great number of godly and well learned men, but the

8. priests, by seducing the empress Eudoxia? 4 Who put out the eyes of Constantino,
Mark woii the fourth emperor, and caused him to be slain, because he pulled the images out of
[ills outward the church, being worshipped contrary to God s holy will and commandment, but his
by them yc own mother, by the counsel of the pope and the bishops, being then taken for the
whauhey church ? Who deposed Henry, the fourth emperor, causing his own son to rebel

against him ? Who deposed Childericus, the French king, assoiling his subjects from
their obedience to him, and made Pipine king in his stead, but the pope and his
churchmen ?

Let us come to our own realm, and speak of things done in our own memory.
Who procured king Henry the eighth, in the beginning of his reign, to war against
the French king; where, besides the murder committed, adultery was learned, theft
and sacrilege practised, lying, swearing, yea, and forswearing, with all other kinds of
vices, used, which be the very fruits of war, but the clergy ? For the pope, then being
in war with the French king, to make his part good and the stronger, procured the
bishops of the church of England, being the pope s dear darlings, and chief of the king s
council, to entitle the king to his right of the realm and crown of France ; and to en
courage the young king thereto, the pope accursed the king of France and all his

[ l Called, Ori. ed.] j pp. 11)0, 1. Ed. Basil. IfilJl.]
[- Eusebius, Eccl. Hist. Lib. ji. cap.xxii. p. Gl. ( 4 Socrates, Eccl. Hist. Lib. vi. cap. xvi. p. 7 24.

Ed. Paris. lfir,9.] | Ed. Colon. Allobr. 1612.]

[ 3 Ruffinus, Eccl. Hist. Lib. i. cap. xvii. x ; x. I

THE PREFACE. 13

aiders and succonrcrs. Then free pardons flew abroad as thick as butterflies in sum
mer: but so free, that the realm thereby and the said warriors 5 was robbed of a great
deal of our treasure, and in manner half undone. There w r as full remission a noena The i n i ie

* imketh him-

et culpa preached at Paul s Cross, and almost m every sermon through all England ; s ? lf iai to
promising, that whosoever died in the pope s quarrel, his soul should be in heaven ralh e r &gt;V C
before his bones were cold. After, when the same king Henry had justly, by the his promise,
authority of God s word, and the full consent both of the parliament and convocation,
abolished the usurped power of the bishop of Rome, then the pope interdicted the T h llis &gt; ls one of
whole realm, and sent cardinal Poolc from prince to prince, to excite and move them of prelate*,
(if he could have brought it to pass) to make open war against the king and the
realm; as it appcareth in a sermon preached by Tonstall then* 3 bishop of Durham,
and set out in print openly: which sermon, and all other tcll-truths, opening the
abuses and tyranny of the bishop of Rome, arc now put to silence. Who were the
workers of all these mischiefs ? Who, these three years past, hath persecuted, prisoned,
and burned so many learned and godly men, only for their true faith s sake, grounded
upon God s most holy word, (men worthy to be compared with the old martyrs of
the primitive church, as well for the constancy of their faith, as also for patience and
charity shewed at their deaths,) but the church, as they call themselves? Who, by
their cruel tyranny, hath enforced so many notable members of Christ (leaving wife,
children, kinsfolk, lands and goods) cither to fly into strange realms, or else from
town to town, from city to city, only because they would not drink of the venomous
cup of the whore of Babylon? Who hath wrought all these wickednesses, but only
the mitred prelates and their popish priests?

If we shall allow them for the true church of God, that appear to be the visible
and outward church, consisting of the ordinary succession of bishops, then shall we
make Christ, which is an innocent lamb without spot, and in whom is found no Exod. xu.
guile, to be the head of ungodly and disobedient members. Which thing is as im- J Pet S
possible as to make God, which is only good, and nothing but goodness itself, to be
the author, original, and cause of all evil. For Christ, as he is pure, holy, and
perfect, even so must his church and members be, to whom he, as the head, is ad- Ephes. i.
joined and coupled. But if we allow the pope, his cardinals, bishops, priests, monks,
canons, friars, and the whole rabble of the clergy, to be this perfect church of God,
whose doings are clean contrary, for the most part, to the will and commandment
of Christ, left and expressed in his word written; then make we him a sinner, and
his word of no effect 9 . For as sweet agreeth with sour, black with white, dark
ness with light, and evil with good ; even so this outward, seen, and visible church,
consisting of the ordinary succession of bishops, agreeth with Christ.

But here they will ask me, how shall a man know whether he be in the right faith,
but by this church ? To this Christ shall make answer himself, saying, in the gospel of
John, " My sheep hear my voice, and shall not hear a stranger." And where, I pray John \.
you, hath Christ left any voice to be heard or followed, but in his word written?
" Search the scriptures," saith he, " for they bear witness of me." Where he biddeth you John v.
not search unwritten verities, such as the outward, seen, and pompous church shall of
their own heads shew you, but the written verities contained in the holy scriptures,
"which are profitable to teach, to improve, to amend, and to instruct in righteousness, 2 Tim. in.
that the man of God may be perfect and prepared unto all good works."

If thou therefore be desirous to know, whether thou be in the right faith or no
seek it not at man s mouth : for " all men be liars." Seek it not, I say, at a proud, i ai. m.
glorious, and wavering sort of bishops and priests ; but at God s own mouth, which is oni/eerti-
his holy word written, which can neither lie, deceive, nor be deceived. Ask, I say, uhethelThTs
seek, and knock by diligent study and earnest prayer unto God, who hath promised to or no. c !

10.

[ 5 Warres, Grig. ed.J [ 7 Nunquam enim spiritualis pcrsequitur carna-

[ 6 Now Bishop, Grig. ed. See Strypc, Eccl. lem, sed ignoscit. Hieron. in Epist. ad Galat. Lib.

Mem. Vol. I. parti, pp. fl, , r 2l. Oxford, 1822.
This Sermon was intituled "Against the Pope s
supremacy." Bertholet. 1539.]

11. cap. v. Tom. IX. p. 140. Ed. Francof. 1G34.
[ 8 1 Pet. ii. Grig. ed.J
[ 9 None effect, Grig, ed.]

14 CONFUTATION OF UNWRITTEN VERITIES.

give to all them that ask faithfully of him the certainty of good faith in their con
science, taught and confirmed by the holy scriptures of the old and new Testament.

And here I forbid no man, as though they should not ask and learn of the learned ;
for that is good and necessary, yea, and allowed by God s truth : but this would I have
all men to do, to use discretion and wisdom in this matter, and to know whether they
be learned, godly-minded, and able to instruct by the scriptures, or no. And yet, if they
ke, believe them no further than they can shew their doctrine and exhortation to be
a g reeaD l e with the true word of God written. For that is the very touchstone which
mus t&gt; yea, and also will, try all doctrine or learning, whatsoever it be, whether it be
scriptures good or evil, true or false. And let not men of small learning be too curious in asking
triethS?" 1 or movm dark an ^ doubtful questions, which breed contention rather than godly

wh"fher the edifying, but let them be content with the plain and open places of the scriptures. Let
bejood or them rather be earnest to observe the commandments of faith and love, which are plainly
set forth in God s book, than to trouble themselves and busy their heads with dark
places; for that is a thing that hath done, and also doth displease God very greatly.
Yea, I think surely, that these heavy plagues, wherewith God most justly punisheth
now this realm of England (which I beseech him, of his infinite mercy, either to take
clean away, or else to mitigate them for his elect s sake) cometh not so much from the
simple, innocent, and unlearned sort, (which, being beguiled through their simplicity, by
the craft and subtlety of the wily papists, do still continue in superstition and idolatry,)
but rather for the curious sort, which preach strange and far-fetched doctrines, nothing
so much to edifying as to contentious brawling. Yea, I would to God there were
not a great number of them, that were and are counted learned, which preach and
defend doctrines which themselves know to be untrue and contrary to the evident
scriptures. Would God there were not many hundreds of great gospellers sometimes,
that had not subscribed with their own hands, and confirmed by their open and
Their con- public sermons, the contrary of that which they once builded in Christ. And some

sciences shall L . * . J .

therefore O f such, I know, in persuading privately with their old friends and acquaintance,

them for so have confessed no less, but that they have done contrary to the truth, and the good

repent not in persuasion of their own conscience: and yet the same men counsel their friends, for

11. unity and peace sake, as they term it, but rather, they may say, for fear of loss of

goods and life, to obey wicked superstition 1 , naughty rites, and damnable laws. But

Matt. xvi. what peace, or what unity is that, that is against God and his Christ ? And " what
profiteth it a man to win all the world, and lose his own soul ?" For "he that loveth
his own life more than me," saith Christ, " is not worthy of me." For these men s
sakes therefore, that is to say, the stubborn papists, that lead the world in blindness,

The wit and contrary to their own consciences ; and specially for delicate gospellers sakes, whose
wit and virtue is in their tongues, hot disputers, busy talkers, taunters and fault-
finders with others, rather than menders of themselves ; for these two sorts sakes
chiefly, I say, God heapeth these great plagues, that is, persecution of his word, dearth,
danger of war, and people of strange nations, likely to subdue and utterly destroy that
our realm, except they repent and amend their lives in time, and become not only
forgetful of their former evils, but also diligent workers and true followers of the
word, that they have so lightly condemned and refused. "Which if they do not, let

Matt, xxiii. them be sure that all the plagues which are written in the book of God, and all the
blood of his saints, which hath been shed from just Abel unto this present time, shall
be poured upon them. But howsoever these men do, let us, dear brethren, whose
hearts God of his goodness hath more mercifully touched, repent and amend our former
lives, and cease from all dead works, lest we be partakers of the same plagues with
them. But thanks be unto our God, that hath so gently ordered us ! For this we
know, that God sufiereth not his people long to follow their own minds, but shortly
punisheth them, which is a token of his great loving-kindness toward them. For this

2 Mace. vi. grace have we of God more than other people, as it is written, that he suffereth not
us long to sin unpunished, like other nations, that when the day of judgment cometh,
he may punish them in the fulness of their sins. If we sin, he correcteth us, but he

[ Superstitions, Orig. ed.

THE PREFACE.

m th&lt;

never withdraweth his mercy from us ; and though he punish us with adversity, yet

doth he never forsake his people : " For whom," as St Paul saith, " the Lord loveth, Heb. xii.

him he chasteneth; yea, and he scourgeth every son whom he receiveth."

But, to leave this digression and come to our purpose again, I will briefly shew
you what the outward face of the church and religion hath been in all ages ; even
such as hath pleased the mighty kings, emperors, and rulers of the world. When
Jeroboam set up golden calves at Bethel and Dan, the priests and Levites consented 2Chron.xiii.2
thereto, and all Israel worshipped them, contrary to God s commandment. When 12.
Jesabel had persuaded with her husband about murder, he fulfilled her mind and slew
all the prophets of God that he could come by; only Elias remained that was known
to be the true church, whereas the priests of Baal were four hundred and fifty in J
number. Ezechias destroyed the brazen serpent, and restored the true religion and }
worship of God; but Manasses, his son, set up idolatry, maintained wicked religion,
and slew them that were good. Josias restored right religion; but Jehoas and Jeho-
achim, his sons, forsook it, and all their priests and subjects with them committed
idolatry. And generally, what religion soever the king would have, that was stab- AS princes
lished for his time ; so that, as Solomon saith of the judges, so may we say of the things were
clergy, "Whatsoever saith the prince, that saith the priest."

But let us once again come to the new Testament. Did not the head rulers of
the church, with the authority of Herod and Pilate, condemn Christ and his doctrine Matt. xxvi.
as erroneous and seditious; and all the people followed, and cried, crucifye? Did not
all the emperors before Constantine, being seduced by their bishops and priests, con
demn Christian religion as heretical, seditious, and traitorous, and for the same mur
dered many thousands of martyrs ? When Constantine was christened, then was the
true religion first set forth and openly preached by public authority: and yet, in the
space between Christ and this godly emperor, God was not without his church, though
it were not known, seen, and so accepted of the world. In this prince s time, and
by his authority, was kept the first and best general Council of Nice 3 ; where was set
forth our common creed, containing shortly the chief and most necessary articles of
our belief. This Constantinus son, Constantius, favouring the error of the Arians, in Theodoreti,

Lib. ii. cap.

the council of Arimine, decreed that Christ was not God but man only 4 : and then is.
to call Christ the Son of God, was by the outward known church, and by a general
council, condemned for an heinous heresy. From that time forth, w T hen painime 5 princes The priests,
reigned, idolatry and worshipping of false gods was the public doctrine. When heretics part, were
reigned and bare the rule, heresy was openly preached for God s truth. When the em- turnttppett
perors were catholic, then was the true doctrine of the gospel openly preached. And an
generally, such as was the faith of the emperors, kings, or other rulers, such did the
priests preach. And if any, by the authority of God s word, preached the contrary, or
withstood their corrupt teachings, straightway he was either deposed from his office,
condemned for an heretic, banished, brent, or put to some other cruel death.

After all these sprung up the pope, that triple-crowned monster, and great anti-
christ, which took upon him authority 6 , not only over the clergy, but also climbed
above kings and emperors, deposing them at his pleasure, and settled himself in the
temple of God, that is, in the consciences of men, extolling himself above God, dispensing
with good 7 laws, and giving men leave to break them, and to regard more his decrees
than the everlasting commandments of God. And so it came to pass in time, that
to eat flesh on the Friday, or fasting-day, was counted greater sin than drunkenness,
adultery, or perjury. And why? because his laws were diligentlier and more straitly
looked to, and the offenders thereof sorer punished, than God s laws. Since this anti
christ of Rome, I say, was stablished in his full power, whatsoever pleased him, that
was taken for God s law, and that was decreed upon by general council, confirmed

13.

[ 2 Omitted in ed. 1582.]

[ 3 The first (Ecumenical, or General Nicene
Council, was held at Nice, A.D. 325.]

[ 4 Theodoreti, Eccl. Hist. Lib. n. cap. xviii.
p. 70. Ed. Colon. Allobr. 1612. The Council of

Rimini was held, A.D. 359. Vid. Labbe et Cossart,
Tom. II. col. 791. Ed. Lutet. Paris. 1671. J

[ 5 Painime: Pagan.]

[ 6 An authority, Orig. ed.]

P With God s laws, Orig. ed.]

10 CONFUTATION OF UNWRITTEN VERITIES.

and ratified by whole heaps of clerks. To speak against that was, and also now is,
detestable heresy, and so heinous a crime against the Holy Ghost (if it were true
that they say), that it cannot be forgiven cither in this world or in the world to come.
These bo the He that spcaketh against any of his decrees must utterly be condemned for an heretic,
Bxii? un ~ accursed of God, and damned into hell for ever, without redemption, except he recant,
toSrth abjure, and deny the truth, and set forth error and false doctrine, and promise with
SSffijSk a solemn oath, that he shall never preach, teach, nor defend the truth hereafter.
d?t?M Now let us come to our days. AVhcn king Henry the eighth was, as he ought

to be by God s law, made supreme head, as well of the clergy as of the laity, he, by
the consent of the parliament and convocation, set forth in print a godly book of
religion 1 , not much varying from that which was enacted in his son s time, Edward
it was a small the sixth. But when he took displeasure with certain bishops, as they term them,
of the new learning, because they would not give their consent in the parliament,
that the king should have all abbey lands to his own use, but only such lands as
were given by his ancestors, kings of England; and that the residue of those lands
shoukf have been bestowed to augment the number of learned men in the universities;
to the founding also of grammar schools in every shire of England, where children,
most apt to learning, should have been brought up freely, and without great cost to
their friends and kinsfolks; to the founding of hospitals, where poor and impotent
people should have been sufficiently provided for with physicians and surgeons,
14. which should have ministered physic 2 and surgery freely, not only to them, but also
to all other poor folk within this realm; and also in every shire town, and other
market towns, where should be thought most meet and fit, to set up divers occupa
tions, most profitable for the commonwealth, where all valiant and sturdy beggars
should have been set to work, and if they refused to labour, then to force them thereto
by whipping, stocking, and hunger; and the residue of the abbey lands above these
should have been reserved in the common treasuries, to aid the king in his wars, or
other affairs of his realm, and thereby to have favoured and eased the more his sub-
private com- jects, in taxes, subsidies, fifteenths 3 , and loans, and such other like thing 4 : king Henry,
oSS. as I said before, upon the displeasure taken, and by the incitation of the old popish
I-unep2d bishops, shortly after, by consent of the same, or the most part of them, that were
aml bnmljhf makers of the first book of religion, set forth by open parliament and convocation the
in tyranny, g.^ j^k^ as we n a rr re eing with the former parliament and the word of God, as
black with white, light with darkness, Christ with Belial, or with antichrist. But
after, when he was pacified with these foresaid bishops, considering that they spake
against the king s profit, not of malice but of good conscience and zeal to God s
glory and the commonwealth, he mitigated the Six Articles, and from that time forth,
more and more, restored true religion. And I doubt not but, if he had lived, he
would have brought all things to a better state than he left it. But Edward the
sixth, his son, succeeding in his said father s place, by the advice of his uncle, the
duke of Somerset, the lords of his council, bishops, and the clergy, set forth such a
book of religion 3 , as without boast or dispraise of other be it spoken, was never a
better set forth since the apostles time.

Now, after that God had plagued this realm with the most grievous plague that
ever came to it, in taking away from it so godly a king as he was, yea, such an one
as hath not been read of, of his age, in any realm, both for wit, learning, so
berness, and godliness; in his stead he hath set up queen Mary, who in short time
They are nil hath pulled down that was not buildcd in many years, and brought in the bishop
Vr.ai U y r asgTve of Rome, before justly and by law of parliament abolished, with open perjury of so
^ theTrinT many, as gave their voices and consent to the same. For they had all made a
imta?pof he solemn oath before, never to receive his unjust usurped power into the realm again.

llom

[ l "The godly and pious institution of a chris- the reformation than the other.]
dan man," published 1537, which was superseded [ s Ministered both physic, Orig. ed.]

by "A necessary doctrine and erudition of any [ 3 Fifteens, Orig. ed.]
Christian man," in 1540; the latter book being in [ 4 Things, Orig. ed.]

several points less favourable to the doctrines of ; [ 5 i. e. the Liturgy.]

THE PREFACE.

m 3 ,

Hath she not, being seduced by the perjured prelacies 6 , revoked and made of none
effect so many godly laws enacted by parliament, that is, by the consent of the lords J" 1 ^
both spiritual and temporal, the clergy and common house, yea, and by them that were
the chief of king Henry her father s privy council, and setters on of him in the abo- {Sj^Sjot
lishing of the bishop of Rome, even open preachers and writers against the pope s a" waging
tyranny, with so pithy reasons and strong arguments, as neither they themselves, nor r&lt; ^. t and
any other after them, shall be able at any time rightly to assoil and answer? Yet
these men were chief of counsel, and procurers of the queen, and first workers in the
parliament to allure the lords and commons to receive the bishop of Rome again for
the supreme head of this realm, contrary to God s law, the laws of this realm, and By their
their own solemn oaths. And not only this, but they have taken away the acts of krj
mortmain and praemunire, and divers other statutes that did bridle the unsatiate 7
covetousness and licentious liberty of the popish priests, and restored the act ex qfficio 3 .
Which thing if it should long continue in this state that it is in, the great treasure
of this realm should come into the clergy s hands, and a great part thereof should
fly to Rome for bishoprics, benefices, appellations, pardons, dispensations, and such
other baggage.

But (say the papists) when scriptures be hard and doubtful, and seem to be con
trary one to another, by mistaking and wrong understanding whereof divers heresies
do arise ; how shall a man know the truth in such diversity of opinions, both parties
grounding themselves upon the scriptures, but only by the church, which (as they say)
cannot err ? St Augustine shall make answer herein for me, saying on this wise : in his third
"Dark places are to be expounded by more plain places; for that is the surest way of Christian
declaring the scriptures, to expound one scripture by another 9 ." And again he saith, cap. as" 6
that " in things openly contained in the scriptures are found all things that concern in his second
faith, good living, and charity 10 ." "And if any thing cannot be tried by the certain Christum
and clear places of the scriptures, let man s presumption," saith he, " stay itself, not esp!?!*
leaning to either part: for this I am sure of, that if it were requisite to be known Inl jJ 88econd
upon pain of damnation, there should not lack most plain and clear authorities of the J , Ic ri &lt;
same in the scriptures. But in seeking of the scriptures, let us seek no farther than , f Sin \.
is left in writing by God our Saviour, lest in desiring too much we lose all 11 ." St^ap. uit.
Chrysostom also saith : " It is not possible that he which with earnest study and u P n GcTie -
fervent desire applieth him to the scriptures of God, should ever be 12 neglected of Ilom - 3&lt;5 -
God; but although we lack a master to teach us, yet the Lord himself, entering our
hearts from above, shall give light into our minds, and pour his bright beams into ]0.
our reason and understanding, and open the things that be hid, and teach us those
things whereof we be ignorant 13 ." "Therefore," saith the same Chrysostom, "if thou inhi*rnp?r-
wilt enter into the truth of the scriptures, now ask by prayers, now knock by good cap. as!""
works, and search the old ancient writers, and ask divers priests, to know which be

and
en ess

[ 6 Prelates, Orig. ed. i. e. Bishops Gardner,
Bonner, ccc. who had previously written and spoken
against the Pope s supremacy.]

[7 Unsatiable, Orig. ed.]

[ 8 Vid. Foxe s Acts and Monuments, Ed. 1583.
pp. 418, 11). 523. and 1410; and Strype, Eccl. Me
morials, Vol. III. Part i. p. 59; and Life of Abp.
Whitgift, Vol. II. pp. 2832. Ed. Oxon. 1822.]

[ Ubi autem talis sensus eruitur, cujus incer-
tum certis sanctarum scripturarum testimoniis non
possit aperiri, restat ut ratione reddita manifestus
appareat, etiamsi ille cujus verba intelligere quas-
rimus, eum forte non sensit. Sed hasc consuetudo
periculosa est. Per scripturas enim divinas multo
tutius ambulatur. Augustin. I)e Doctrina Chris
tiana, Lib. in. cap. xxviii. Tom. III. p. 25.
Paris. 1635.]

[ 10 In iis enim quas aperte in scriptura posita
sunt, inveniuntur ilia omnia qua? continent fidem
moresque vivendi, spem scilicet atque caritatem.
Id. Lib. ii. cap. ix. Tom. III. p. 12.]

CCRANMER, n."]

[ n Ubi enim de re obscurissima disputatur, non
adjuvantibus divinarum scripturarum certis claris-
que documentis, cohibere se debet humana pra?-
sumptio, nihil faciens in partem alteram declinando.
Etsi enim quodlibet horum, quevnadmodum de-
monstrari et explicari possit, ignorem, illud lamen
credo, quod etiam hinc divinorum eloquiorum cla-
rissima auctoritas esset, si homo illud sine dispendio
promissa? salutis ignorare non posset. Id. De Pec-
catorum mentis et remissione. Tom. VII. p. 3U4.J

[ 12 Would ever be, Orig. ed.]

j^ 13 Ouoe ydp eoTTt TOV fifrd CTTTOUOJ/S /cat TTO\\OV

TTodoV TOIS 06iOlS V TVy^dvOVTa 7T6yOtO00i;j/ai 7TOT6

a XXa KU.V civQpwTros ijfJiiv fJLij yivi\Ta.i ototi ir/caXos,
auTos 6 &lt;5e&lt;r7roTj;s dviafiev e^i/3Teu6uf Tats Kapciat?
Tats ij^CTc /oais &lt;/&gt;a&gt;Ttei TIJI/ didvoLav, KaTavyd^ci
TOV Xoyicrfjiov, e/CKaXirTTTet TCC Xai/6az/oj/Ta, otoa-
cr/caXos tj/utv yive-rat tiav dyvoovfUViav. Chrysost.
in (lenes. Cap. xiii. Horn. xxxv. Tom. IV. pp.
349,50. Ed. Paris. 1J1838.]

CONFUTATION OF UNWRITTEN VERITIES.

James i.

Matt. xxii.
Mark xii.

John x.

Rev. iii.

John xv.

the true key-keepers, and which are the false 1 . For all things," saitli he, "are plain
and manifest in the divine scriptures : whatsoever things are needful are there 2 opened 3 ."
But if these authors will not satisfy them, then let them use St James counsel,
saying : " He that lacketh wisdom, let him ask it of God, which giveth to all men
indifferently, and casteth no man in the teeth, and it shall be given him." For God
is not partial, nor regardeth any more a pope than a potter, a cardinal than a carter,
a bishop than a butcher, a priest than a pedlar, except his faith and life be agree
able to God s will.

Whither should a man (desiring to know the truth, and right understanding and
worshipping of God) have resorted in Elias his time, when there was no more of the
true outward church but he alone ? To whom should a man have resorted for counsel
of the truth in the time of Jeremy ? Of whom should a man have learned the truth
in Christ s time, when there was no ordinary succession of bishops in the truth ?
Should they have learned (think you) the truth of God of the head priests, scribes,
and Pharisees ? Then you know what a learning they should have had, and how
much Christ should have profited them. How should a man have been satisfied of
his salvation at Annas, Caiphas, and the rest of the Pharisees hands? Even so, no
doubt, would they have taught and instructed him, that, if he had believed and fol
lowed their sayings, Christ and he should never have met. And yet those men bare
the image and name of the known church at that time; yea, and the same men
condemned him of whom our faith and salvation dependeth, as a seditious fellow,
as a traitor to Cassar, as an heretic, and a blasphemer of God. Christ therefore, to
teach us what we should do in matters pertaining to his glory and our own com
modity, sendeth his hearers to the scriptures, and not to the church. He said also
to the Sadducees, "Ye err because ye know not the scriptures;" and not, because
ye believe not the church. He also promiscth his elect, that they shall hear his
voice, and not a stranger s voice. If ye be doubtful therefore in any point, resort
to the scriptures given from God, and out of them search for the thing whereof
thou art ignorant ; and, above all things, be not too rash in judgment, neither trust
too much in thine own wit.

Ask also counsel of such men whom thou knowest to be well learned and exercised
in the same scriptures, and whose conversation thou seest to be agreeable to their
words; and yet believe them no farther than they can prove their doctrines and ex
hortations to answer and agree with God s most holy word. Seek, ask, cry, call,
knock, fast and pray, with a constant faith, joining thereto a Christian, sober, and a
charitable living ; and then " he that hath the key of David, who openeth, and no man
shutteth," shall (according to his promise) give unto you all that you ask of his
Father in his name, and shall send his Holy Spirit into your hearts, who shall lead
you into all truth, and put you in remembrance of all those things which Christ
hath commanded, needful and necessary for your salvation.

Whatsoever therefore the church teacheth you out of the canonical books of the
bible, believe that; but if they teach any thing beside that, (I mean, which is not
agreeable 4 with the same,) believe neither that, nor them. For then they are not the
church of Christ, but the synagogue of Sathan and antichrist. For the church of
God (as Saint Paul witnesseth) is "builded upon the foundation of the apostles and pro
phets;" not upon the apostles, -but upon the same foundation which they laid, that
is, Christ Jesus, and his holy word. And all such unwritten verities as the papists

[ l Et si velles scripturarum ingredi veritatem,
nunc peteres orationibus, nunc quaereres in scripturis,
nunc pulsates bonis operibus, nunc interrogates
sacerdotes, nunc istos, nunc illos; non investigas
qui veri sint clavicularii scripturarum, qui falsi.
Id. Opus. Imperf. in Matthaeum. Horn. xliv. col.
clxxxvii. in cap. xxiii. Tom. VI. This treatise
is generally supposed to be spurious. See James
Corruption of Scripture Councils, p. 107. &c. Lon

don, 1843. Rived Critica Sacra. Ed. Genevae,
1626.]

f 2 Needful there to be opened, Orig. ed.]
[ 3 Ergo non sunt scriptura; clausae....Non ergo
abscondita est in scripturis veritas, sed obscura :
non ut non inveniant earn qui quserunt earn, sed
ut non inveniant earn qui quaerere earn nolunt. Id.
ibid. col. clxxxvi.]

[ 4 Agreeing, Orig. ed.J

THE PREFACE. 19

have in their mouths, though they seem never so glorious a church to the face of

the world, if they bo not agreeing (as they are not indeed) to the very word of

God, suspect them, yea, rather, I bid you utterly to abhor and reject them. For

their outward and seen church may, and doth (as is before proved) commonly err

in great and weighty matters. Stand fast therefore to sound and good doctrine, and

waver not. And " if any man come unto you, and bring not this doctrine with him, 2 John

receive him not into your house : bid him not God speed," nor have ought to do

with him; but count him as an abject from God and Christ. But cleave ye fast to

the sound and certain doctrine of God s infallible word, written in the canonical

books of the new and old Testament, which is able sufficiently to instruct

you to eternal salvation, through Jesus Christ our Lord. To

whom, with the Father and the Holy Ghost,

be all honour and praise for

ever and ever.

Amen.

THE BOOK TO THE READER,

18. Judge not before

Thou know mine intent,
But read me throughout,
And then say thy Jill :
As thou in opinion
Art minded and bent,
Whether it be
Either good or ill.

I care not for praise,
Nor slander untrue,
Of man nor of child,
Whatever he be:
Truth need not to fear,
Who doth it pursue
With praise or dispraise
In any

For truth is not bettered
By praises at all,
Nor harmed by dispraise
Of any wight :
But goodness or hurt
Most surely come shall
To him that doth judge
Either wrong or right.

Read me, then judge me,
Therefore I thee pray,
Nothing for my cause,
But only thine own :
For I shall endure,
Whosoever say nay,
When unwritten truths
Shall be overthrown.

A CONFUTATION

UNWRITTEN VERITIES

BY DIVERS AUTHORITIES DILIGENTLY AND TRULY GATHERED TOGETHER
OUT OF THE HOLY SCRIPTURES AND ANCIENT FATHERS.

THE FIRST CHAPTER.

That the word of God written, contained within the canon of the Bible, is a true,
sound, perfect, and whole doctrine, containing in itself fully all things needful for
our salvation.

" YE shall put nothing to the word which I command you, neither take aught Dcut. iv.
therefrom ; that ye may keep the commandments of the Lord your God which I com
mand you."

"You shall not do after any thing 1 that we do here this day, every man what Deut. xii.
seemeth him good in his own eyes."

" Whatsoever I command you, that take heed you do only to the Lord ; and put ibidem
nothing thereto, nor take aught therefrom."

" The prophet which shall presume to speak a word in my name, which I have Deut. xvm.
not commanded him to speak, or that speaketh in the name of strange gods, that
prophet shall die."

"All the words of God are pure and clean: for he is a shield unto all them that Prov. xxx.
put their trust in him. Put thou nothing unto his words, lest he reprove thee, and
thou be found a liar."

" Hear not the words of the prophets that preach unto you and deceive you : for Jer. xxm.
they speak the meaning of their own hearts, and not out of the mouth of the Lord."

" Whosoever teacheth and keepeth the same, (speaking of his commandments,) shall Matt. r.
be called great in the kingdom of heaven."

"Whosoever heareth these my words, and doth the same, shall be likened unto aMatt.vii.
wise man, that buildeth his house upon a rock ; and abundance of rain fell, the floods
came, the wind blew, and beat upon the same house, and it fell not, because it was
grounded on the sure rock."

" This people draweth nigh unto me with their mouth, and honourcth me with Matt. xv.
their lips 2 , howbeit their hearts be far from me; but in vain do they serve me, teaching
the doctrines and precepts of men."

" Go ye, and teach all nations, baptizing them in the name of the Father, &c. Matt, xxviii
teaching them to observe all things whatsoever I have commanded you."

" Go ye into all the world, and preach my gospel to all creatures." Mark xvi.

" He that heareth my word, and believcth in him that sent me, hath everlasting John v.
life, and shall not come into damnation ; but is escaped from death to life."

" Search the scriptures, for in them ye think ye have eternal life, and they are John v.
they which testify of me."

" These are written that you might believe that Jesus is Christ the Son of God, John xx.
and that (in believing) ye might have life through his name."

" I have spared no labour, but I have shewed you all the counsel of God." Acts xx.

" I have obtained help of God, and continue unto this day, witnessing both to the Acts xxvi.
small and to the great, saying none other things than those which the prophets and
Moses did say should come."

[ Do anything, Orig. ed.] f 2 With lips, Grig, ed.]

22 A CONFUTATION [CHAP.

Horn, x. " Faith cometh by hearing, hearing cometh by the word of God."

Hom. xiv. "Whatsoever is not of faith, the same is sin."

2 cor. i. "We be not lords over your faith, but helpers of your joy."

c*ai. i. " Though we ourselves, or an angel from heaven, preach any other gospel unto

you than that which we have preached, let him be accursed."

2 Tim. ill. " Continue thou in the things which thou hast learned, which also were commit

ted unto thee, knowing of whom thou hast learned them : and forasmuch also as thou
hast known the holy scriptures of a child, which are able to make thee learned unto
salvation, through the faith which is in Christ Jesu. For all scripture, given by in-
21. spiration of God, is profitable to teach, to improve, to amend, to instruct in righte
ousness, that the man of God may bo perfect, and prepared to all good works."

1 Pet. iv. " If any man speak, let him speak as the words of God."

2 John, " If any man come unto you, and bring not this learning, receive him not into

your house, neither bid him God speed. For he that biddeth him God speed is par
taker of his evil deeds."

itev. xxii. "If any man shall add unto these things, God shall add unto him the plagues

that are written in this book. And if any man shall minish of the words of this
prophecy, God shall take away his part out of the book of life, and out of the holy
city, and from those things which are written in this book."

THE SECOND CHAPTER.

That t/ie Writings of the old Fathers, without the written Word of God, are not able
to prove any doctrine in religion.

Doctrine in IREN^EUS, Lib. ii. cap. 46. " To lean to the scriptures of God (which is the certain

be grounded an d undoubted truth) is to build a man s house upon a sure and strong rock. But
scriptures to leave that, and lean to any other doctrines (whatsoever they be), is to build a

ruinous house upon the shattering gravel, whereof the overthrow is easy 1 ."
We may^not Idem, in Epist. 72. " Happy is he that sowcth upon the water where the ox and
faith upon the ass treadeth, that is, upon that people which only folio weth the doctrine of both

men s tradi- . J

turns. the testaments, and not upon the vain traditions of men.

Tertullian, in the Prescriptions of Heretics, pa. 19. " It is not lawful for us to

favour any doctrine at our pleasure, nor yet to choose what any man hath brought

The apostles J n O f n i s O wn mind. We have the apostles of the Lord for our authors, which did

taught

nothing but no t elect any thing, that they would bring in, of their own heads ; but taught faith-
they learned fully to all nations that doctrine that they had received of Christ. Therefore, although

an angel from heaven should preach any other thing, let us hold him accursed 2 . "
The first And a little after he saith : " We need to use no curiosity after Jesus Christ,

point of be-

lief is, that nor make further search after the gospel : for when we believe, we desire to believe
pel no 3 other no more. For first we believe this, that there is nothing else that we ought to

thing is to be

believed. bellCVC .

22. ,

[* Quia autem parabolas possunt multas recipere
absolutiones ; ex ipsis de inquisitione Dei affirmare,
relinquentes quod certum et indubitatum et verum
est, valde praecipitantium se in periculum, et irra-
tionabilium esse, quis non amantium veritatem con-
fitebitur ? Et numquid hoc est non in petra firma,
et valida, et in aperto posita aedificare suam do-
mum ; sed in incertum effusae arenac ? Unde et
facilis est aversio hujusmodi aedificationis. Iren.

Lib. n. cap. xlvi. (xxvii.) p. 155. Ed. Paris. Jesum, nee inquisitione post evangelium. Cum
1710.] credimus, nihil desideramus ultra credere. Hoc

[ 2 Nobis vero nihil ex nostro arbitrio inducere enim prius credimus, non esse quod ultra credere
licet, sed nee eligere quod aliquis de arbitrio suo debeamus. Id. cap. viii. p. 205.]

induxerit : apostolos Domini habemus auctores, qui
nee ipsi quicquam ex suo arbitrio, quod inducerent,
elegerunt ; sed acceptam a Christo disciplinam fide-
liter nationibus adsignaverunt. Itaque etiamsi an-
gelus de ccelis aliter evangelizaret, anathema dice-
retur a nobis. Tertull. de Prescript, haereticor.
Cap. vi. p. 204. Ed. Lutet. Paris. 1664.]

[ 3 None, Orig. ed.]

[ 4 Nobis curiositate opus non est post Christum

II.]

OF UNWRITTEN VERITIES.

Idem, Of the Flesh of Christ, pa. 20. against Apelles, which said that the angels
had a bodily substance, which they took of the stars. Tertullian answereth, that " there
is no certainty in this matter, because the scripture declareth it not 5 ."

The same, to Praxeas. "Let this be a general rule, indifferently determined before
and against all heresies : that that is true, whatsoever is first ; and that to be forged,
whatsoever cometh after 7 ." pa. 418.

Origen, in his first homily upon Jeremy. " We must needs call the holy scrip
tures to witness : for our judgments and expositions without these witnesses are worthy
no credit 9 ."

Idem, upon Leviticus, in his fifth homily. " If the holy scripture do not deter
mine any thing, we ought not to admit any other writing for the stablishing of our
doctrine: but as for the rest, let us leave it to God 10 ."

The same, upon the third chapter to the Romans. "After these, as his custom
is (meaning St Paul), he doth confirm that he had said by the scriptures, giving also
an example to the preachers of the church, that those things which they speak to
the people should be armed and maintained by the holy scriptures, and not spoken
out of their own judgments. For if he (being such and so great an apostle) thought
not the authority of his own words to be sufficient, except he teach those things
which he saith to be written in the law and the prophets ; how much more ought
we little ones to take heed, that when we teach, we utter not our own minds, but
the sentences of the Holy Ghost 11 !"

The same, upon Matthew, in his 26th Homily. " No man ought (for the stablishing
of doctrine) to use any books that be without the canonical scriptures 13 ."

Cyprian, in the exposition of the creed, after that he hath rehearsed the canonical
books of the bible, he saith: "These be they which our fathers have included within the
canon, out of the which our fathers would the doctrine of our faith to be certain : never
theless there be other books, which of our elders were not called canonical, but ecclesias
tical; as the book of Wisdom, the books of Sirach, Tobie, Judith, Machabees, and
other. All which books they would have to be read in the church, but not alleged as of
authority to confirm any article of our faith. All other writings they called Apocrypha,
which they would in no wise to be read in the church 14 ."

There is no
certainty in
that the scrip
ture dcfmeth
not

The law, the
prophets, and
gospel , are
the first doc
trines, and
therefore
true.

Our words,
without*
God s word
are not to be
believed.
That which
cannot be
proved by the
scripture,
leave to God.

If Paul
thought his
autho&gt;ity[not

sufficient,
much more
ought we to
take heed
that we utter
not our own
minds 1 - .]

All books
which be not
in the canon
of the Hible
are called
Apocrypha,
and are not
sufficient to
prove any
articles of
our faith.

[ 5 Igitur probent angelos illos camera de si-
deribus concepisse. Si non probant, qviia nee scrip-
turn est, nee Christi caro inde erit .... Igitur, cum
relatum non sit unde sumpserint carnem, relinquitur
intellectui nostro non dubitare, hoc esse proprium
angelicae potestatis, ex nulla materia corpus sibi
sumere. Quanto magis, inquis, ex aliqua ? Certum
est, sed nihil de eo constat, quia scriptura non ex-
hibet. Id. De carne Christi, cap. vi. p. 312.]

[ 6 And the gospel, Orig. ed.]

[ 7 Quo peraeque adversus universas haeraeses jam
hinc prsejudicatum sit, id esse verum quodcumque
primum; id esse adulterum quodcumque posterius.
Id. adversus Praxeam. Cap. ii. p. 501. J

[ 8 With God s words, 1582.]

[ Md/oTUyOcts (5eT XajSeu/ TCCS y/oa^a s. dfj.dpTvpoi
yap al 67rt/3o/\ai I I/ULWV Kal ai tjjyfjcrets a-jncrToi
elcriv. Origen. In Jeremiam. Horn. i. Tom. III.
p. 129. Ed. Paris, 17331759.]

[ 10 Si quid autem superfuerit, quod non divina
scriptura decernat, nullam aliam tertiam scripturam

debere ad auctoritatem scientiae suscipi, sed igni

tradamus quod superest, id est, Deo reservemus.
Id. In Levit. Horn. v. Tom. II. p. 212.]

[ n Post haec vero, ut ei moris est, de scripturis
sanctis vult affirmare quod dixerat : simul et doc-
toribus ecclesiaa prsbet exemplum, ut ea quse lo-
quuntur ad populum, non propriis praasumpta sen-
tentiis, sed divinis munita testimoniis proferant. Si
enim ipse tantus ac talis apostolus auctoritatem dic-
torum suorum sufficere posse non credit, nisi doceat
in Icge et prophetis scripta esse qua 1 dicit ; quanto

magis nos minimi hoc observare debemus, ut non
nostras cum docemus, sed sancti Spiritus sententias
proferamus ! Id. In Epist. ad Romanos, Cap. in.
Tom. IV. p. 504.]

[ 12 The words, "If Paul thought his authority,"
are only found in the margin of the original edition.
The remaining clause is in Jenkyns Cranmer,
Vol. IV. p. 175.]

[ 13 Non ergo debemus ad confirmandum doc-
trinam nos tram nostros proprios intellectus jurare,
et quasi testimonia assumere, quos unusquisque
nostrum intelligit, et secundum veritatem existimat
esse, ni ostenderit eos sanctos esse ex eo quod in
scripturis continentur divinis. Id. In Matthaeum,
Horn. xxv. Tom. III. p. 842.]

[ 14 Haec sunt quae patres intra canonem conclu-
serunt ; ex quibus fidei nostrae assertiones constare
voluerunt. Sciendum tamen est, quod et alii libri
sunt qui non canonici, sed ecclesiastici a majoribus
appellati sunt: ut est Sapientia Salomonis, et alia

Sapientia quae dicitur filii Syrach Ejusdem

ordinis est libellus Tobiae et Judith, et Macha-

bzeorum libri quaeomnia legi quidem in ecclesiis

voluerunt, non tamen proferri ad auctoritatem ex
his fidei confirmandam. Ceteras vero scripturas
apocryphas nominarunt, quas in ecclesiis legi
noluerunt. Cyprian. Expos, in Symb. Apostol.
Capp. xxxvii, viii. col. ccxxiv. Ed. Paris. 172(1.
This exposition is asserted by the Benedictine edi
tors to be spurious. Ruffinus was probably the
author. J

A CONFUTATION

23.

No man can
dispense with
God s law.

Things that
be not com
manded be
inditrbreiit to
be used or
not used : but
yet as cliarity
requireth.
Search no
further than
the gospel.

24.

In time of
heresy there
is no means
to try the
truth, and
the true
church of
Christ from
Antichrist s
church, but
only by the
scriptures.

Athanasius against the Gentiles. " The holy scriptures, being inspired from God, are
sufficient to all instruction of the truth ."

Basilius, in his book of Ethics, of his short definitions the 20. "Every word and
deed that maketh for the certainty and surety of good men, and the confusion of them
that be evil, must be confirmed by the testimony of God s scriptures. And those things,
which either in our nature, or in the custom and manner of our life, arc manifestly
known, must we use to confirm those things which we do and say 2 ."

The same, in his short definitions, the first question: "Whether it be lawful or expe
dient for a man to permit himself to do what he thinketh good, without the testimony
of the holy scriptures." His answer : " Seeing that our Saviour saith of the Holy Ghost,
4 He shall not speak of himself, but whatsoever he hath heard, that shall he speak : and
of himself he saith, The Son can do nothing of himself : and again, I have not
spoken of myself, but he which sent me gave me commandment what I should say, and
what I should speak ; and I know that his commandment is eternal life : therefore those
things that I speak, I speak as the Father said unto me : who is he then that will run
into such madness, that he dare once think only anything of himself, seeing that he hath
need of the Holy Ghost for his aid, so that both in mind, word, and work, he may be
guided in the way of truth, and that he must needs walk in darkness, except he be
lightened with the Sun of Righteousness, our Lord Jesus Christ, which shineth upon us
with his commandments, as with bright beams ? For the commandment of the Lord
is clear, and giveth light to the eyes. For of those things that are done, and com
monly used among us, some are by God s commandment determined, and plainly set
forth in the holy scriptures, and some not expressed. Of those that be expressed by the
scriptures, there is utterly no power given to any man (whatsoever he be in the whole
world) either to do anything of those that be forbidden, or else to leave undone anything
of them that be commanded : seeing that the Lord hath once commanded and said,
Whatsoever I command you, that take heed ye do, &c. But of those things that
are not expressed, the apostle Paul hath given us a rule, saying : I may do all
things; but all things are not expedient. I may do all things; but all things edify
not 3 . "

Isychius, upon Leviticus, lib. v. cap. 16. "Let us, which would have anything
observed of God, search no more but that which the gospel doth give unto us 4 ."

Chrysostom, upon the 24 cap. of Matthew, Homilia 49. " When you shall see
the abominable desolation stand in the holy place, (that is) when you shall see ungodly
heresy (which is the army of antichrist) stand in the holy places of the church, in
that time let them which are in Jewry fly unto the hills, (that is) let them that be in
Christendom resort unto the scriptures. For like as the true Jew is a Christian (as

1 Aura/oKeis /uti/ yap ela-iv al aytai Kal 0eo-
ypafpal -717)09 Ttji/ TJ|S a XtjOeias aVayye-
\iav. Athanas. Oratio contra Gentes. Tom. I.
p. I.Ed. Paris. 1598.]

[ 2 "OTI Sel irdv pnp.a jj irpdy/j.a TTLcrTcveffQai -ry
fjLapTvpta T//S QcoTTveuffTou ypafpijs, eis 7r\tjpo(po-

piav /JLCV TWV dyadwv, evTpoTrijv Se TU&gt;V Troviipwv

Ori 06? Kal TOIS ev TTJ (pvtrei Kal TT) (rvvt]$eia TOV
(3iov yvaipi^ofjievot^ Kex/&gt;7/&lt;r0i eis fiefia ucHriv Ttav
yivofjLevwv j Xeyo^eVtof. Basil. Moralia Ethica.
Regula xxvi. cap. i. ii. pp. 434, 435. Ed. Paris.
1887.]

[ 3 Tov Kvpiov TJ/UWI&gt; Iiiffov XpicrTov Xe yoz/Tos
Trepi TOV dyiov -Tn/eu/xarus, Ou yap XaXfjo"ei dtp
eavTov, cc XX ocra civ duovtrri, TavTa XaXtjcrei* treat
oe eauTou, Ov cvvaTai b i/los iroielv dtp cavTov
ovctv KUI TraXif/ Ori tycu e e/mavTov OVK eXa X^o-a,
a XX 6 Tre /ivJ/as /me TraTtjp, airros /not emroXj/V eow/ce,
rt etTro), KUI XaXfj crio Kal olda OTL ?; ei/roXtj af/Tov
jjanj cuw mos CCTTLV d ovv XaXw eyto, /ca0ws etp?;/ce
fjL&lt;)i b iraTtj/o, ovTca XaXw Tts dv eis TocrauTijv ee X0;
/Ltoi/iay, ai(TT6 d(p eavrov To\[i.ij(rai TI KUI fie^pi-s
tvvoia* Xafielir, tis ocijyov /j.tu TOU dyiov Kal dya-

6ov TrveufjLaros \pciav ex^tj iva KarcvQuvQfj eis T-fjv
bdov T?JS a X}0ei as, Kara re vovv, Kal Xdyoj/, /cat
Trpd^iv, TU^&gt;Xos ^e Kal ev ovcoTet cidyet uvev TOV
?;Xiov T?;S dtKaioarvviyi avTOV TOV Kvpiov ij/mwif Irjo-ou
X piaTOv TOV (pwTt^ovTos, uxnrep a /CTlcTi, Tais cav-
TOV ei/ToXals ; ij yap ei/roXjj Kvpiov, &lt;pr)crl, TJjXau-
yrjs, (pcoT^ov&lt;ra 6(ptia\/Jiov&lt;i. uia-trep fte Ttav ev r\p.!v
aTpcfyofjievtav Trpay/jiaTiav Ta fiev earTtv VTTO T^S
ti/ToX/Js TOV Beou ev Ty dyia ypacpfj oteo-TaX/ze i/a,
Ta oe o ec itoTrTj/At i a TTCpl fjiev T&lt;Jov yeypafjLfjLeviov
ov^efjiia efcovtria SedoTai Ka06\ov ovSevl, OVTC Troirj-
&lt;rai Ti TWV K6/ca)Xu/xej/ajj/, oi/Te Trapa\el\l/ai TI TIOV
TrpoarTeTay/ULovwv TOV Kvpiov dira Trapayyel\av-
TOS, Kal eiTrovTO? Kal (f)v\d^y TO prifia o eVreX-

Xo/xat (rot (Ti i/j.epov Trepl de TWV (retrKa Trrjfj.evwv

Kavova vfjiiv ee6eTO b aTrotrroXos IlauXos e nruiu
irdvTa IULOL eeo-TLV, dXX" ov irdvTa crvfirfrepei. irdvTa
fioi efcevTtv, aXX" ov irdvTa OLKoco/j.el. Id. Regulae
Breviores. Interrogatio prima. Tom. II. pp. 623,4.]
[ 4 Et nihil amplius qua?ramus nos qui aliquid
de Deo scrutari volumus, sed quantum nobis evan-
gelicus sermo tradit. Isychius, in Levit. Lib. v.
cap. xvi. fol. 91. Ed. Basil. 152J-]

II.]

OF UNWRITTEN VERITIES.

the apostle saith, He is not a Jew which is outward, &c. ), in like ma nner the very

Jewry is Christianity, the hills are the scriptures of the apostles and prophets. And

why doth he command all Christians at that time to resort to the scriptures ? For in

this time, since heresy hath prevailed in the church, there can be none other proof of

true Christianity: neither can there be any other refuge for Christian men (willing to

know the truth of the right faith) but only unto the holy scriptures. Beforetime it was

shewed by many other means, which was the true church of Christ, and which gentility :

but now there is no way to know it. And why ? For all those things, which pertain

to Christ indeed, have the heretics in their schism : likewise churches, likewise the

scriptures of God, likewise bishops, and other orders of clerks, and likewise baptism

and the sacrament of thanksgiving, and (to conclude) Christ himself. Wherefore he

that will know which is the true church of Christ in this so great a confusion of

things being so like, how shall he know it but only by the scriptures ? It was also

known which was the true church of Christ by their manners, when the conversation

of Christian men (either of all or many) was holy, which was not among the heathen.

But now Christian men are become like, or worse than the gentiles or heretics : yea, An heary

and there is more continency found amongst them than amongst Christians. Therefore aUsTfeo true.

he that will know which is the true church of Christ, whereby shall he know it but

only by the scriptures? The Lord therefore, knowing that so great a confusion of

things should come in the latter time, commandeth that Christian men, that be willing

to know the right faith, should fly to none other things but only to the scriptures.

For if they look upon any other thing but only the scriptures, they shall be offended

and perish, not perceiving which is the true church; and so fall into the abominable

desolation which standeth in the holy places of the church 5 ."

The same in the Unperfect Work, Matth. 7- "Every preacher is a servant of the Preachers
law, which may neither add anything above the law of his own mind, nor withdraw STm"r uke
anything after his own understanding; but preach that thing only that is had in the GwKiaS
law, as Salomon saith, Thou shalt add nothing to the word of God, nor take aught 25.
therefrom 6 . "

The same of the Holy Ghost, torn. 3. " If you see any man saying that I have They that
the Holy Ghost, and not speaking the gospel, but his own, that man speaketh of se
himself, and the Holy Ghost is not in him." And after: "If any of them therefore

f the

scripture, be
void of the
Holy Ghost.

[ 6 Tune cum videriiis abominationem desola-
tionis stantem in loco sancto. Id est, cum videritis
haeresim impiam, qua; est exercitus antichristi, stan
tem in locis sanctis ecclesia;, in illo tempore qui in
Judaea sunt fugiant ad montes : id est, qui sunt in
Christianitate, conferantsead scripturas. Sicut enim
verus Judaus est Christianus,Aicente apostolo,...sic

vera Judaea Christianitas est Montes autem sunt

scripturas apostolorum aut prophetarum Et quare

jubet in hoc tempore omnes Christianos conferre se
ad scripturas ? Quia in tempore hoc, ex quo ob-
tinuit haeresis illas ecclesias, nulla probatio potest
esse vera; Christianitatis, neque refugium potest
esse Christianorum aliud, volentium cognoscere
fidei veritatem, nisi scripturae divinae. Antea enim
multis modis ostendebatur, quae esset ecclesia
Christi, et quae gentilitas : nunc autem nullo modo
cognoscitur volentibus cognoscere quae sit vera
ecclesia Christi, nisi tantummodo per scripturas.
Quare ? quia omnia haec quae sunt proprie Christi
in veritate, habent et hasreses illae in schismate :
similiter ecclesias, similiter et ipsas scripturas di-
vinas, similiter episcopos ceterosque ordines clerico-
rum, similiter baptismum, similiter eucharistiam, et
cetera omnia, denique ipsuvn Christum. Volens ergo
quis cognoscere quae sit vera ecclesia Christi, unde
cognoscat in tantae conlusione similitudinis, nisi

tantummodo per scripturas? Item ex moribus

ipsis prius intelligebatur ecclesia Christi, quando

conversatio Christianorum, aut omnium, aut mul-
torum, erat sancta, quae apud impios non erat. Nunc
autem aut tales, aut pejores facti sunt Christiani,
quales sunt haeretici aut gentiles. Adhuc autem et
major continentia apud illos invenitur, quamvis in
schismate sunt, quam apud Christianos. Qui ergo
vult cognoscere quae sit vera ecclesia Christi, uncle
cognoscat, nisi tantummodo per scripturas ? Sciens
ergo Dominus tantam confusionem rerum in novis-
simis diebus esse futuram, ideo mandat, ut Chris
tiani qui sunt in Christianitate, volentes tirmitatem
accipere fidei verae, ad nullam rem fugiant nisi
ad scripturas. Alioqui si alia respexerint, scanda-
lizabuntur, et peribunt, non intelligentes quae sit
vera ecclesia ; et per hoc incident in abomina
tionem desolationis, quae stat in sanctis ecclesia;
locis. Chrysostom. Opus Imperf. in Matthaeum.
in cap. xxiv. Horn. xlix. Tom. VI. col. cciv. Ed.
Paris. 171838.]

[ Omnis doctor servus est legis, quia neque
supra legem addere potest aliquid de suo sensu,
neque subtrahere aliquid secundum proprium intel-
lectum, sed hoc tantummodo pra:dicat, quod habe-
tur in lege. Nee enim potest mens humana direc-
tare, id est extra rectum facere, scilicet perversum
vel malum ostendere, quod sapientia divina dictavit.
Sic enim ait Moses ac Salomon : Non addas verbis
Dei, neque detrahas inde. Id. ibid, in cap. vii.
Horn. xx. Tom. VI. col. xcix.]

A CONFUTATION

[CHAP.

reason.

an p thin h be

which saith he hath the Holy Ghost, and speakcth anything of himself, and not forth
of the gospel, say, Follow my counsel, believe him not 1 ."

The same on the 7. of Matth. Horn. 19. Upon this text: "By their fruits ye shall
know them." "The fruits of man is the confession of his faith, and the works of his
conversation. If thou, therefore, shalt see a Christian man, forthwith consider, if his
confession agree with the scriptures, he is a true Christian : but if not, he is (as Christ
said) false. For so John, when he wrote his epistle of the heretics, said not, If any
come unto you, not having the name of Christ, bid him not God speed : but, If
any bring not this doctrine 2 /"

Heretics The same in the same place, the 22. chapt. and 42. Homily. " Let us first allege

be convinced the authority of the scriptures to the false forgers, afterward let us shew them reasons :
tur,*nd and to them that ask for any manner of purpose, first let us declare unto them the
reason, and afterward the authority, that we may pacify them with reason, and stablish
them with authority. For we ought to confute false interpreters, and instruct them that
search V

^ e same &gt; u P on the ^ as * f * ne Romans, upon this text: "I beseech you, bre-
thwn.* "He saith, that dissensions and slanders, that is to say, heresies, are brought
and * n f those, which bring any thing besides the doctrine and learning of the apostles 4 ."
AH things The same, upon the latter epistle to Timothy, the third chapter. " There is no-

terming by thing that cannot be determined by the scriptures, to reprove, if it be to be reproved,
re that is to say, lies ; to correct, and to teach in righteousness. If it be needful
(saith he) that any should be corrected or instructed, that is, to be made continent
and sober unto righteousness, and to execute those things that be just ; all that shall be
given by the scripture, that the man of God may be perfect : the amendment (saith
he) is prepared by the scriptures, that nothing may be lacking to that man that
walketh after God 5 ."
The holy The same, upon Matth. 22. cap. Horn. 4. "Whatsoever is required for our salva-

scripture con- . . .... .

tainethaii tion is already contained in the holy scriptures. He that is ignorant, shall find there
luiforour what he may learn; he that is stubborn, and a sinner, may find there scourges of

the judgments to come, the which he may fear ; he that is troubled, may find there

the joys and promises of everlasting life, through the beholding of the which he may

be stirred to good works 6 ."

The same, upon the 2. of the Thessalo. cap. 2. "All things be plain and clear

in the scriptures; and what things soever be needful, be manifest there 7 ."

26.

I" 1 ~Edv ?o;re TLVCL \eyovra,
KO.I fit] \u\ovvra TO. eva.yye\iKd, dXXa TO. toia, d&lt;p
eavTov XaAei, KCII OVK e&lt;rri Trvevfia ayiov evauTco....
edv Tts ovv T(av ovofjict^ovrtav e~)^eiv irvevfia \eyri TL
d(f&gt; cauTOu, /cat /o; diro TWV eiiayyeXiwf, /JLI] TTI-
crreuo-aTe. Id. De Spiritu Sancto. Cap. x. Tom.
III. p. 808. This treatise is pronounced by the
Benedictine editors to be spurious.]

[ 2 Ex fructibus eorum cognoscetis eos. Fructus
enim hominis est confessio fidei ejus, et opera con-
versationis ipsius. Si ergo videris hominem chris-
tianum, statim considera, si confessio ejus conveniat
cum scripturis, verus est Christianus : si autem non
est quemadmodum Christus mandavit, falsus est.
Sic enim et Joannes, cum de ha?reticis scripsisset
epistolam, non dixit, Si quis venerit ad vos non
habens nomen Christi, nee ave ei dixeritis : sed, Si
quis non attulerit istam doctrinam. Id. Opus Im-
perf. in Matthaeum, in cap. vii. Horn. xix. Tom.
VI. col. xciv.]

[ Ut et nos calumniatoribus prius auctoritatem
scripturae proferamus, postea rationem reddamus.
Interrogantibus autem quocumque proposito, prius
rationem exponamus, postea auctoritatem; ut ra-
tione quidem eos placemus, auctoritate confirmemus :
quoniam calumniatores convincere oportet, interro-

gatores autem docere. Id. ibid. Horn. xlii. Tom.
VI. col. clxxix, clxxx.]

[ 4 H Se QiyoaTavia TroOei/; diro TWV coy/JLaTwit
TWV irapd TI]V l&gt;ioayr\v TWV aTroo-ToXcoi/. Id. ill
Epist. ad Rom. Horn, xxxii. Tom. IX. p. 754.]

[ 5 Ileco-a ovv ; -roiawTtj OeoVveuo-Tos. /juidev ovv
a/i&lt;/)i/3a\Xfc , f/)trt. /cat w (/)cXi/xos -TT/OOS ^toatr/caXiav,
7ryoo5 e Xcy^of, TT^OOS eTrai/o/oOaxrii/, Iva a/oTios y o
TOV Qeov aj/O/owTTos, TT^OS TTO.V epyov dyaQov e]~i)pTi-
&lt;TfJievo&lt;s. TTyoos oiSa&lt;TKa\iav. iva. apTios 17 6 TOV Qfou
avOpwTros, Sid TOVTO c^njcri, yeyovev Tiav ypa.(p(ou
Tra/oa/cXtjcris, iva. a/oTios ^ o TOV Oeov avdpiairos, OVK
upa )(a)pis au-ri/s dpTtov evi yeveffQai. Id. In
2 Epist. ad Timoth. cap. iii. Horn. ix. Tom. XI.
p. 714.]

[ 6 Quidquid quseritur ad salutem, totum jam ad-
impletum est in scripturis. Qui ignarus est, inve-
niet ibi quod discat. Qui contumax est et peccator,
inveniet ibi futuri judicii flagella, quaa timeat. Qui
laborat, inveniet ibi glorias et promissiones vitap
perpetua?, quas manducando amplius excitetur ad
opus. Id. Opus Imp. in Matthasum, Horn. xli.
in cap. xxii. Tom. VI. col. clxxiv.]

[ 7 Ilaj/Ta tra^ij Kal cvOea TO. Trapd TaZs 0eta&lt;s
yp(/&gt;a?s irdvTct Ta dvaynala o7Xa. Id. in 2 Epist.
ad Thessal. cap. ii. Horn. iv. Tom. XI. p. 528.]

n.] OF UNWRITTEN VERITIES. 27

The same, upon the 2. to Timo. cap. 3. " If there be any thing needful to be
known, or not to be known, we shall learn it by the holy scriptures : if we shall need
to reprove a falsehood, we shall fetch it from thence : if to be corrected, to be chas
tened, to be exhorted, or comforted, to be short, if aught lack that ought to be taught
or learned, we shall also learn it out of the same scriptures 8 ."

The same, Horn. 1. Titum. "Like as the beadle crieth openly to all them that A preacher
be in the court, so do we preach openly ; but on that condition, that we add nothing, nXin^but
but preach only that thing that we have heard. For the office of a crier is to speak Sooth.
out those things that be committed to him, and not to add, change, or take away
any thing 9 ."

The same upon the later epistle to Timothy, cap. 3. " Therefore neither ought Believe him
they to be believed at all, except they speak those things which be agreeable to the speaketh

Scriptures 10 ." scripture.

The same, upon the 20. chap, of John, Horn. 89. " But why did not the apostles "^^the"
write all things ? Chiefly, because of the multitude of them. Moreover, they did f^ 1 ^^
consider, that he which would not believe these, would not believe more : but he believe no
that bclieveth these, need no more to attain faith 11 ."

The same, upon Genesis, the 12. Homily. "The holy scripture expoundeth itself,
and suffereth not the hearer to err 13 ."

The same, in the same book, Horn. 21. "Neither hath the scripture of God Not man s
any need of man s wisdom, that it may be understand, but the revelation of the Holy the Holy

, , . , , . , J Ghost, is the

Ghost : that, the true meaning being sucked thereout, great advantage may grow to trueexpositor

. . ., of the scrip-

US thereby 13 . ture.

Hieronymus, in the prologue of the bible to Pauline. After he had recited the Nothing is of
books of the New Testament and the Old, he saith : " I pray thee, dear brother, among rity with the
these live, muse upon these, know nothing else, seek for none other thing 14 ." ture. s r

Again, upon the books of the Old and New Testament. " These writings be
holy, these books be sound both in number and authority; there is none other to be
compared to these ; whatsoever is besides these may in no wise be received among
these holy things."

Again, upon the first chapter of Agge. " All other things which they seek out and God s word
invent at their own pleasure, without the authority and testimony of the scriptures (as SSStonf **
though they were the traditions of the apostles), the sword of God cutteth off 15 ." thTy caii as

Again, in his little commentaries to the Galatians, upon this place: " Condescend bedside the
to no man : this persuasion is not of God, which hath called you :" thus he inter- same ^
preteth it: "Ye ought neither to consent to them, nor to me, without the word of God 16 ." Jott U aiio

[ 8 Ei Tt jua0eTv, ei TI dyvoijarai X/ T J
el eXe yat TCC x//"ei;o7, Kal TOVT

O eKeev

el cTravopQwQ^vai Kal &lt;r(o&lt;ppovL&lt;TQi)vai. TT/OOS Trapd-
TjOos TrapafjLvQlaV) &lt;^&gt;rjcrt, Trpo s eTravopQcacriv
TovT6&lt;TTiv, ei Tt XetTTet, Kal XP J TrpoarTeQijvat. Id
in 2 Epist. ad Timoth. cap. iii. Horn. ix. Tom. XI.
P. 714.]

[ 9 "Qa-irep yap 6 /oj/ou TrdvTtav irapovTcov ev TW

KT)/OUTT6i, OUTO) Kal JJjUcTs /CrjjOUTTO/i6t/, (a(TT

/uTj&lt;5ei/ TrpocrQelvai) d\\ auTa a riKovarafiev elirelv.
/ yap TOU KtipvKo&lt;i dpCTi) ev TU&gt; Traaiv elirelv eari
TO yeyoi/os, OVK ev T(ia TrpoarQelvat Tiva Kal d(f&gt;e-
Xelv. Id. In Epist. ad Titum. cap. i. Horn. i.
Tom. XI. p. 732.]

[ 10 These words are not found. Similar senti
ments are in the end of Horn. viii. on 2 Timoth.
Tom. XI. p. 713.]

[ n Tti/os oiiv eveKev ov iravra eTrijXQov; /xcc Xiora
juev Sid TO Tr\fjQos. eireiTa tie KUKS^VO evevoovv^ OTL
6 fir} TTioreuo-as TO!S elpii/uievoLS ovSe TOIS TrXeuxri
b 8e TavTa ^ea xeyos oi/Sev

eTepov eis TOV T/S Tri&lt;TT(0s \6yov. Id. In Joan-
nem. cap. xx. Horn. Ixxxvii. (al. Ixxxvi.) Tom.

now

any man s

docfrine,
without God s

VIII. p. 521.]

[ 12 KottTot ye TJJS a ytas ypafyijs, eireiodv (3ov\e-

ai TI TOLOVTOV ?}/uas 5t(5ao-Keii/, cauTfjV kpfjii]vevov

&lt;rijSj Kai OVK a^ueto-tjs 7rXaj/ao-6ai TOV

Id. In Genes, cap. ii. Horn. xiii. (al. xii.) Tom. IV.

p. 103.]

[ 13 Ouoe yap &lt;TO^HGCS dvQpiairivi]^ SetTat tj Beta

ypa(j&gt;i] TTjOos TJ
d\\d T^S TOU Trvev/jLaTos aVo/caXui^eeos, Lva TOV
d\i]Qrj vovv TWV eyKei/j.evu)V /caTa/xaOoi/Tes TroXXiji/
eKeWev de^tafj.eQa TTJV cofpeXeiav. Id. In Genes.
cap. iv. Horn. xxi. Tom. IV. p. 181.]

[ u Oro te, frater carissime, inter hacc vivere,
ista meditari, nihil aliud nosse, nihil quasrere.
Hieron. in Epist. ad Paulinum, de Studio divinaj
scripturae. Tom. III. p. 8. Ed. Francof. 1684.]

[ 15 Sed et alia, quae absque auctoritate et testi-
moniis scripturarum quasi traditione apostolica
sponte reperiunt atque confingunt, percutit gladius
Dei. Id. in Aggeum. cap. i. Tom. VI. p. 184.]

[ 16 Nee illis, nee mihi, sine verbis Dei consentire
debetis. Id. in Epist. ad Galat. cap. v. Tom. IX.
p. 286.]

A CONFUTATION

The apostles
grounded all
their doctrine
upon the law
and prophets.

To build
upon any
doctor s say
ing, without
scripture or
reason agree
ing to scrip
ture, were to
follow Pytha
goras, rather
than Christ.

[Be a man
never so
holy, and
never so
learned after
the apostles,
yet his words,
without
God s word,
are of none
authority 5 .]

To teach that
as needful to
salvation,
which Christ
hath not
taught, is
damnable.

The soul
Jiveth only
by the word
of God.

28.

Nothing is to
be added to
the word of
God, al
though it be
for a good
purpose.

Again, upon Matth. cap. 13. Upon this place: "Every learned scribe." "Whatso
ever the apostles preached, they confirmed it by the oracles of the law and prophets V

The same, to Minerius and Alexander. "Not, according to Pythagoras disciples,
the opinion given sentence upon aforehand by the doctors, but the reason of the doctrine
is to be weighed : but if any man, that is of a contrary sect, do murmur why I read
their expositions unto whose doctrines I do not consent, let him know that I willingly
hear this of the apostle, 4 Prove all things, but cleave to that which is good ; and
the words of our Saviour, saying, Be ye tried bankers; and if any money be coun
terfeited, and have not the emperor s stamp, nor be current money, refuse it ; but that
that sheweth the face of Christ in the clear light, bestow it in the purse of your
heart V

The same, upon Matthew, 23d chap. "That which hath none authority of the
scriptures may as easily be rejected as proved 3 ."

The same, in the 98. Psal. " All that ever we speak we ought to prove it by
the scriptures 4 ."

The same, in the 86. Psal. " The Lord shall speak in the scriptures of the
people," c. " And how shall he speak ? Not with words, but with scriptures of
those princes that were in it, that is, of the apostles and evangelists. And mark
what he saith, c Of those princes that were in it, and not which are. So that (the
apostles except) whatsoever shall be spoken afterward, let it be cut off, and have none
authority. Be a man therefore never so holy, be he never so well learned, after the
apostles he hath none authority : for the Lord speaketh in the scriptures, of those
princes that Avere in it 6 . "

Ambrosius, of Virgins, Lib. 3. cap. 1. "We justly do condemn all new things
which Christ hath not taught ; for Christ is the way to the faithful. If therefore we
ourselves preach any thing that Christ hath not taught, judge that abominable 7 ."

The same, in the Psal. 118. "The word of God is the lively meat of our souls,
with the which it is nourished, fed, and governed : neither is there any thing else
that maketh a reasonable soul to live but the word of God 8 ."

The same, in his book of Paradise, chap. 12. " By that which Eva added to the
word of God, Thou shalt not touch, &c. we do learn how much this present lesson
putteth us in remembrance that we ought to add nothing to the word of God 9 ,]
yea, though it be for a good purpose. For if thou put to, or take away any thing,

[ J Ut quicquid in evangelic praedicabant, legis
et prophetarum vocibus comprobarent. Id. in Mat-
thccum, cap. xiii. Tom. IX. p. 35.]

[ 2 Nee juxta PythagoraD discipulos praejudicata
doctoris opinio, sed doctrinae ratio ponderanda est.
Si quis autem contrariae factionis immurmurat,
quare eorum explanationes legam, quorum dog-
matibus non acquiesco ; sciat me illud apostoli
libenter audire : " Omnia probate, quod bonum est
tenete;" [et Salvatoris verba dicentis : "Estote pro-
bati numularii,"] ut si quis nummus adulter est,
et figuram Caesaris non habet nee signatus est
moneta publica, reprobetur. Qui autem Christi
faciem claro praefert lumine, in cordis nostri marsu-
pium recondatur. Id. Minerio et Alexandro. Tom.
III. p. 128.]

[ 3 Hoc quia de scripturis non habet auctoritatem,
eadem facilitate contemnitur, qua probatur. Id. in
Matth. cap. xxiii. Tom. IX. p. 5J.]

[ 4 Omne quod loquimur, debemus affirmare de
scripturis sanctis. Id. in Psalmum xcviii. Tom.
VIII. p. 118. J

f 5 This side-note is omitted in ed. 1582.]

[ 6 [Dominus narrabit^ &c.] Non dixit, qui
sunt in ea, sed qui fuerunt in ea. Dominus nar-
rabit : et quomodo narrabit ? Non verbo, sed scrip.

tura. In cujus scriptura? In populorum. Non
sufficit in populorum, sed etiam principum dicit.
Et quorum principum ? Qui sunt in ea. Non dixit

hoc, sed qui fuerunt in ea Et principum, hoc est,

apostolorum et evangelistarum : horum qui fuerunt
in ea. Videte quid dicat : Qui fuerunt, non qui
sunt : ut exceptis apostolis, quodcunque aliud pos-
tea dicetur, abscindatur ; non habeat postea auctori
tatem. Quamvis ergo sanctus sit aliquis post
apostolos, quamvis disertus sit, non habet auctori
tatem. Quoniam Dominus narrat in scriptura
populorum et principum horum qui fuerunt in ea.
Id. in Psalmum Ixxxvi. Tom. VIII. p. 103.]

[ 7 Nos enim nova omnia, quae Christus non do-
cuit, jure damnamus, quia fidelibus via Christus
est. Si igitur Christus non docuit quod docemus,
etiam nos id detestabile judicamus. Ambros.
De Virginibus. Lib. HI. cap. i. Tom. IV. p. 229.
Ed. Colon. Agrip. 1616.]

[ 8 Hacc est enim animae nostrae vitalis substantia,
qua alitur, pascitur, gubernatur. Nee quidquam
aliud est quod vivere facial rationabilem animam,
quam alloquium Dei. Id. in Psalmum cxviii. (119)
Octon. vii. Tom. II. p. 437.]

[ 9 This passage is omitted in ed. 1582.]

II.]

OF UNWRITTEN VERITIES.

it appoarcth to be a transgression of the commandment : for there ought nothing to be
added, although it seem good 10 ."

The same, in the epistle to the Galatians, cap. 1. "Neither saith the apostle, AS well who
if they preach contrary: but, * if they preach any thing besides that that we have beside the
preached/ (that is, if they add any thing to it at all,) hold them accursed. Neither against it, is
do I except myself, if I put to any thing beside that which was preached afore 11 ."

The same, in the same place. " He doth affirm the gospel, which he had preached Even the
unto them, to be so firm and true, that although it should chance themselves (that preaching be-
is to say, the apostles), being changed, to preach any other thing, he teacheth that g&lt;*pei, are
they ought not to be heard Ia ." believed.

Augustine, of the consent of the Evangelists. " He that sent the prophets before Christ made
his incarnation, the same sent also his apostles after his ascension ; yea, and by that ten that he
manhood, which he took upon him, he is the head of all his disciples, which are members should read
of his body : therefore, forasmuch as they wrote those things, which he shewed and
taught them, it ought not to be said that he wrote them not, seeing that his mem- weareas
bers wrote that which they knew by their head teaching them. For whatsoever he tobettere
would have us to read, both of his deeds and words, that commanded he them to

write, as his hands of his body. Whosoever doth perceive this fellowship of unity, though Christ
and agreement of members, ministering under one head in diverse offices, he shall none with his own
other ways take that that he readeth in the gospel, the disciples declaring it, than if he
had seen the very hand of the Lord, which he bare in his own body, writing it 13 ."

The same, to Vincent, against the Donatists, the 6th torn. pa. 116, Epist. 48. "We The church
therefore for this cause are certain and sure, that no man ought to withdraw himself the scripture.
from the communion of all men. And let none of us seek the church in our own righte
ousness, but in the holy scripture 14 ."

The same, to the Mandarens, Epi. 42. "All that ever our elders made mention of AH that con-
to be done towards mankind in times past, and delivered to us; all things also which religion is
we see and deliver to our posterity, which do appertain to getting and maintaining of the scripture.
true religion, the scripture of God did not pass with silence 15 ."

Again, to the brethren in the wilderness. " Read the holy scripture, wherein ye shall t^*^ 1
find fully what is to be followed, and what to be avoided 1 "." enough for

The same, of nature and grace, lib. i. cap. 61. "I owe my consent to the canonical turn 17. ]
scriptures only, without any refusal 18 ."

[ lo Etenim quantum praesens lectio docet, dis-
cimus nihil vel cautionis gratia jungere nos debere
mandate. Si quid enim vel addas vel detrahas, pras-

varicatio qusedam videtur esse mandati Nihil

igitur, vel quod bonum videtur, addendum est. Id.
De Paradise, cap. xii. Tom I. p. 62.]

[ n Aut si forte diabolus angelumDei se fingens,
ut facile possit audiri, de ccelis appareret contra hacc
praedicans, sciretur esse contrarium, et ut abominatio
haberetur. Si ergo apostolos Christi, quorum tarn
praeclara opinio in signis et prodigiis erat faciendis,
et angelum de ccelo, quern possit spiritalis ratio
commendare, aliter docentes quam ab apostolo
Paulo edocti erant, anathematizari praecepit, c.
Id. in Epist. ad Galat. cap. i. Tom. III. p. 221.]

[ 12 Nam tarn firmum atque verum evangelium
quod eis praedicaverat, asserit, ut etiam seipsos, id
est apostolos, si immutati forte aliter praedicarent,
non audiri doceret. Id. ibid. cap. i. Tom. III.
p. 221.]

[ 13 Proinde qui prophetas ante descensionem
suam prannisit, ipse et apostolos post ascensionem
suam misit. Omnibus autem discipulis suis per
hominem quern assumpsit, tanquam membris sui
corporis, caput est. Itaque cum illi scripserunt, quae
ille ostendit et dixit, nequaquam dicendum est quod
ipse non scripserit : quandoquidem membra ejus id
operata sunt, quod dictante capite cognoverunt.

Quicquid enim ille de suis factis et dictis nos
legere voluit, hoc scribendum illis tanquam suis
manibus imperavit. Hoc unitatis consortium et in
diversis officiis concordium membrorum sub uno
capite ministerium, quisquis intellexerit, non aliter
accipiet quod narrantibus discipulis Christi in evan-
gelio legerit, quam si ipsam manum Domini, quam
in proprio corpore gestabat, scribentem conspexerit.
Augustin. De Consensu Evangelistarum. Lib. i.
cap. xxxv. Tom. IV. p. 170. Ed. Paris. 1635.]

[ 14 Nos autem ideo certi sumus, neminem se a
communione omnium gentium juste seperare potu-
isse, quia non quisque nostrum in justitia sua, sed
in scripturis divinis quaerit ecclesiam. Id. Epist.
xlviii. Vincentio contra Donatistas Tom. II. p. 68.]

[ 15 Omnia quae prscteritis temporibus erga huma-
num genus majores nostri gesta esse meminerunt,
nobisque tradiderunt ; omnia etiam quae nos vide-
mus, et posteris tradimus, qua? tamen pertinent ad
veram religionem quaerendam et tenendam, divina
scriptura non tacuit. Id. Epist. xlii. Mandauren-
sibus. Tom. II. p. .57-]

[ 16 Legite sacram scripturam, in qua quid tenen-
dum, et quid fugiendum sit, plene invenietis. Id.
Sermones ad fratres in eremo. Serm. xxxviii. Tom.
X. p. 734.]

[ 17 Omitted in ed. 1582.]

[ 1R Quia solis canonicis debeo sine ulla recusa-

A CONFUTATION

[CHAP.

No man is
bound to be
lieve farther
than the
holy scrip
tures teach.

The balanee
to try the
truth is the
holy scrip
ture.

They that
sit on Moses
chair , and
teach their
own doctrine,
are not to be
believed.

All evil is
condemned
by the scrip
ture, and all
good things
are there
found.

We may law
fully di. sent
from all doc
trine except
the scriptures
only.
30.

All things
that concern
f.iith, hope,
love, and

The same, upon John, 49th Treatise, cap. 11. " Not all things that the Lord Jesus
did arc written, as the same evangelist witnesseth : for the Lord both did and said many
things that are not written; but things were chosen out to be written, which seemed
sufficient for the salvation of the believers ."

The same, against Faustus, lib. 23, cap. 9. " That which Faustus putteth forth upon
the birth of Mary, that she had a certain priest to her father, of the tribe of Levi, named
Joachim ; because it is not canonical, it doth not bind me 2 ."

The same, of Baptism against the Donatists, lib. ii. cap. 6. " Let us not bring de
ceitful balances, wherein we may weigh what we will after our own pleasure, saying,
this is heavy, this is light/ but let us bring the divine balance of the holy scriptures, as
of the treasures of the Lord, and in it let us weigh what is heavy; yea, let us not weigh,
but rather acknowledge the things that are weighed of the Lord 3 ."

Again, upon John, the 46th Treatise. " Sitting upon the chair of Moses, they teach
the law of God : therefore God teach eth by them. But if they will teach their own,
hear them not, do not after them : for truly such men search their own, but not those
things which are of Jesus Christ 5 ."

Again, Lib. 3. of the Christian Doctrine, cap. ult. " How much less the abundance
of gold, silver, and clothing, which that people brought with them forth of Egypt,
is in comparison of the riches which afterwards they had at Jerusalem, which, above
all other, was shewed in king Salomon ; so let all knowledge, which is in deed profitably
gathered out of the books of the gentiles, be such, if it be compared to the knowledge of
God s scriptures. For whatsoever man learneth without them, if it be evil, there it is
condemned ; if it be profitable, there it is found. And seeing then every man shall find
all things there which he hath profitably learned other where; much more abundantly
shall he find those things there, which can no where at all else be learned, but only
in the marvellous deepness and wonderful humility of those scriptures 6 ."

The same, in his book of Nature and Grace, the 16th chapt. "We may lawfully
sometimes dissent from other learning; but to the catholic learning every man must give
place, every man must subscribe, whether he be layman, priest, king, or emperor 7 ."

The same, in his 2nd book of the Christian Doctrine, cap. 9. After that he hath
numbered the canonical books, he saith thus : " In all these books they that fear God,
and are tamed through godliness, do search the will of God. The first note of whicli
labour and travail, as we said, is to know these books ; and if as yet we cannot under
stand them, yet let us by reading get them in memory, or not to be altogether ignorant
in them. Furthermore, those things which be plainly contained therein, whether they be
precepts of living, or else of believing, are earnestly and diligently to be searched ; which,

tione consensum. Id. De Natura et Gratia contra
Pelagianos. Lib. i. cap. Ixi. Tom. VII. p. 322.J

[ Nam cum multa fecisset Dominus Jesus, non
omnia scripta sunt : sicut idem ipse sanctus Joannes
evangelista testatur, multa Domiuum Christum et
dixisse et fecisse quae scripta non sunt. Electa sunt
autem quae scriberentur, qua? saluti credentium suf-
ficere videbantur. Id. in Joannem. Tract, xlix. De
cap. xi. Tom. IX. p. 146.]

[ 2 Ac per hoc illud, quod de generatione Marias
Faustus posuit, quod patrem habuerit ex tribu Levi
sacerdotem quendam nomine Joachim, quia canoni-
cum non est, non me constringit. Id. Contra Faus-
tum, Lib. xxiu. cap. ix. Tom. VI. p. 188.]

[ 3 Non afferamus stateras dolosas, ubi appen-
damus quod volumus, et quomodo volumus pro ar-
bitrio nostro, dicentes, hoc grave, hoc leve est : sed
afteramus divinam stateram de scripturis sanctis
tanquam de thesauris Dominicis, et in ilia quid sit
gravius appendamns : imo non appendamus, sed
a Domino appensa recognoscamus. Id. De Bap-
tismo contra Donatistas. Lib. II. cap. vi. Tom. VII.
p. 43.]

I 4 On Moses scat, Orig. ed.]

[ 5 Sedendo enim [super] cathedram Moysi le-
gem docent; ergo per illos Deus docet. Sua vero
illi si velint docere, nolite audire, nolite facere :
certe enim tales sua qucerunt, non quceJesu Chrinti.
Id. in Joannem. Tract, xlvi. De cap. x. Tom. IX.
p. 139.]

[ 6 Quantum autem minor est auri, argenti, ves-
tisque copia, quam de JEgypto secum ille populus
abstulit, in comparatione divitiarum, quas postea
Hierosolymae consecutus est, qua? maxime in Salo-
mone rege ostenduntur ; tanta fit cuncta scientia,
quae quidem est utilis collecta de libris gentium, si
divinarum scripturarum scientiae comparetur. Nam
quicquid homo extra didicerit, si noxium est, ibi
damnatur; si utile est, ibi invenitur. Et cum ibi
quisquis invenerit omnia quae utiliter alibi didicit;
multo abundantius ibi inveniet ea quae nusquam
omnino alibi, sed in illarum tantummodo scriptu
rarum mirabili altitudine et mirabili humilitate dis-
cuntur. Id. De Doctrina Christiana, Lib. n. cap.
xlii. Tom. III. p. 20.]

[ 7 The reference in the text appears to be er
roneous.]

II.]

OF UNWRITTEN VERITIES.

how many the more every man findeth, so much the more is he apt in his understanding. fi od m n -
In these, therefore, which are evidently contained in the scripture, are found all things, [Jnd in the
which contain faith, manners of living, hope, and love 8 ."

The same, of the Unity of the Church, cap. 3. " Let us not hear, I say, Thou Not what we
sayest ; but let us hear, Thus saith the Lord. There are, out of doubt, the Lord s the Loni,
books, to the authority whereof we both consent, we both believe, we both serve. Let heart.
us search the church there; let us discuss our cause there 9 ." b known by

Again in his second book of Baptism, against the Donatists, cap. 3. " Who is he
that knoweth not that the scripture canonical is so contained within his certain bounds 10
of the Old and New Testament, and is so to be preferred above all other writings" of We may
bishops, that a man may not at all either doubt or dispute of it, whether any thing be mSX do?
true or right, that he is sure is written in it? but the letters of all other bishops, which notofhoiy
are or shall be hereafter written, besides the canonical scriptures, already confirmed, may scnptui
be reproved either by more grave authority of other bishops or learned men, and by the
words of every nwi that is better seen in the matter 12 ."

Again, in his second book of the Merits and Forgiveness of Sins, cap. ult. Tom. vii. if God s
" Where disputation is had of a doubtful matter, if the certain and clear doctrine of the ranffdis-
scriptures of God do not help it, man s reason ought to stay itself, nothing leaning to either todoubtflet
part. For though I know not how to express every one of these things, yet I believe J&gt; a JX e to
surely that the scriptures of God should be most plain herein, if a man might not be
ignorant hereof without the loss of that salvation that is promised him 13 ."

Again, in his book of Pastors. " He appointed the hills of Israel, the authors of who feedeth
the scriptures of God ; feed there, that you may feed safely. Whatsoever you hear out of ratytuni,
that, let it savour well to you ; whatsoever is besides that, refuse it, lest you wander
into clouds. Get you to the hill u of the scriptures : there be the pleasures of your hearts ;
there is no noisome, hurtful, or venomous things, no inconvenient things ; there be most "erTti
plentiful pastures 16 ." untruly

Again, of Christian Doctrine, lib. 2, cap. 9. "In these things that be plainly set 31
forth in the scriptures are found all things that contain faith and manners of living, that J"
is to wit, hope and charity. Then after a certain familiarity had with the speech of the J
scripture of God, we must go to expound and discuss those things that be dark, that * n h | t 5 1 jj ( l fe
(to give light to dark speeches) examples may be taken out of the more plain places,

[ R In his omnibus libris timentes Deum et pie-
tate mansueti quaerunt voluntatem Dei. Cujus
operis et laboris prima observatio est, ut diximus,
nosse istos libros, et si nondum ad intellectum, le-
gendo tamen vel mandate memoriae, vel omnino in
cognitos non habere. Deinde ilia quae in eis aperte
posita sunt, vel praacepta vivendi vel regulae credendi,
solertius diligentiusque investiganda sunt. Quae
tanto quisquis plura invenit, quanto est intelligentia
capacior. In iis enim quae aperte in scriptura posita
sunt, inveniuntur ilia omnia quae continent fidem,
moresque vivendi, spem scilicet atque caritatem.
Id. De Doctrina Christiana. Lib. n. cap. ix. Tom.
III. p. 12.]

[ 9 Sed, ut dicere cceperam, non audiamus, Haec
dico, hasc dicis; sed audiamus, Haec dicit Domi-
nus. Sunt certe libri Dominici, quorum auctori-
tati utrique consentimus, utrique credimus, utrique
servimus : ibi quaeramus ecclesiam, ibi discutiamus
causam nostram. Id. De Unitate Ecclesiae. cap. iii.
Tom. VII. p. 142. J

[ 10 Certain bonds, Orig. ed.]

[ n All latter writings, Orig. ed.]

[ 12 Quis autem nesciat sanctam scripturam ca-
nonicam tarn veteris quam novi testamenti certis
suis terminis contineri, eamque omnibus posteriori-
bus episcoporum literis ita praeponi, ut de ilia om
nino dubitari et disceptari non possit, utrum verum

vel utrum rectum sit, quicquid in ea scriptum con-
stiterit; episcoporum autem literas, quae post con-
firmatum canonem vel scriptae sunt vel scribuntur,
et per sermonem forte sapientiorem cujuslibet in ea
re peritioris et per aliorum episcoporum graviorem
authoritatem doctioremque prudentiam et per con
cilia licere reprehendi ? Id. De Baptismo contra
Donatistas, Lib. n. cap. iii. Tom. VII. p. 40. J

[ 13 Ubi enim de re obscurissima disputatur non
adjuvantibus divinarum scripturarum certis claris-
que documentis, cohibere se debet humana pra?-
sumptio, nihil faciens in partem alteram declinando.
Etsi enim quodlibet horum, quemadmodum demon-
strari et explicari possit, ignorem, illud tamen credo,
quod etiam hinc divinorum eloquiorum clarissima
auctoritas esset, si homo illud sine dispendio pro-
missaa salutis ignorare non posset. Id. De pecca-
torum mentis et remissione, Lib. II. cap. xxxvi.
Tom. VII. p. 304. Ib.J

[ 14 To the hills, Orig. ed.]

[ 15 Constituit montes Israel auctores scriptura
rum divinarum. Ibi pascite, ut secure pascatis.
Quicquid inde audieritis, hoc vobis bene sapiat :
quicquid extra est, respuite, ne erretis in nebula....
Colligite vos ad montes scripture sanctae. Ibi sunt
deliciae cordis vestri, ibi nihil venenosum, nihil ali-
enum ; uberrima pascua sunt. Id. De Pastoribus,
cap. xi. Tom. IX. p. 279-1

A CONFUTATION

[CHAP.

Jf any man s
saying or
writing
cannot be
proved by
plain scrip
ture, or good
reason
gathered of
trie same, a
man may
allow or
refuse it, as
him liketh.

32.

The old
writers are
not of such
authority
but that we
may deny
them, if they
dissent from
the holy
scriptures.

We may not
think afl
that the old
fathers did
write to be
true.

and some testimonies of places being certain may take away the doubt of the uncertain
sentences 1 ."

Again, of the Christian Doctrine, the 3 lib. cap. 26. " Dark places are to be ex
pounded by plainer places. That is the surest way, to expound one scripture by another 2 ."

Again, to Vincent the Donatist, Epist. 48. "This kind of learning (speaking of
the old writers doings) is not to be read with necessity of belief, but with liberty of
judgment." And after : " There, that is, in the holy scriptures, it is not lawful to say, the
author of this book perceived not the truth ; but either that the book is false, or the
interpreter hath erred, or thou understandest it not. But in the works of all them that
come after, (which be contained in innumerable books, yet in no wise to be compared to
the most holy excellency of the canonical scriptures,) although in some of them be found
the same truth, yet the authority is far unlike. Therefore, if it fortune any thing in
them to be thought to dissent from the truth, because they are not so understand as they
be spoken, yet the reader or hearer hath his free judgment, so that either he may allow
that that pleaseth him, or reject that which offcndeth him. And therefore all such
like (except they may be defended either by good reason, or by the canonical authority,
that it may be proved that they are so in deed, or may be so, because either it is there
disputed or declared), if it displease any man, or if he will not believe it, he is not to be
blamed therefore 3 ."

The same, in the same place, Epist. 48. " Gather not, my brother, against so many,
so clear, and so undoubted witnesses of the scriptures, sentences misunderstanded, out of
the writings of bishops, either of ours, or of Hilary, or Cyprian, bishop, and martyr of
the church : for \ve must put a diversity betwixt this kind of writing and the canonical
scriptures. For these are not so to be read, as though a witness might be alleged out of
them, so that no man might think otherwise, if they fortune to judge otherwise than the
truth requireth 4 ."

The same to Jerome. "I have learned to give this reverence and honour to those
only writers which be now called canonical, that I dare be bold to believe that none of
them did err any thing at all in writing. But if I find any thing in those scriptures
that seemeth contrary to the truth, I doubt not but that either the book is false, or the
interpreter did not attain the thing that was spoken, or else I understand it not. But all
other authors, be they never so excellent both in virtue and learning, I do so read them,
not that I think it true that they writ 5 , because they thought so ; but because they could
persuade me either by other canonical scriptures, or by some probable reasons, a thing
not altogether abhorring from the truth 6 ."

[ l In iis enim, quae aperte in scriptura posita
sunt, inveniuntur ilia omnia qua; continent {idem
moresque vivendi, spem scilicet atque charitatem :
Turn vero facta quadam familiaritate cum ipsa
lingua divinarum scripturarum in ea quae ob-
scura sunt aperienda et discutienda pergendum est,
ut ad obscuriores locutiones illustrandas de mani-
festioribus sumantur exempla, et quondam certarum
sententiarum testimonia dubitationem de incertis
auferant. Id. De Doctrina Christiana, Lib. n. cap.
ix. Tom. III. p. 12.J

[ 2 Ubi autem apertius ponuntur, ibi discendum
est quomodo in locis intelligantur obscuris. Neque
enim melius potest intelligi quod dictum est de Deo.
Id. Lib. in. cap. xxvi. ibid. p. 25.]

[ 3 The reference is erroneous ; the passage is as
follows : Quod genus literarum non cum credendi
necessitate, sed cum judicandi libertate legendum
est. Ibi si quid velut absurdum moverit, non licet
dicere, author hujus libri non tenuit veritatem : sed,
aut codex mendosus est, aut interpres erravit, aut tu
non intelligis. In opusculis autem posteriorum,
quae libris innumerabilibus continentur, sed nullo
modo illi sacratissimae canonicorum scripturarum
excellentia? coa:quantur, etiam in quibuscunque
eorum invenitur eadem veritas, longe tamen est im-

par authoritas : itaque in eis, si quae forte propterea
dissonare putantur a vero, quia non ut dicta sunt
intelliguntur, tamen libeium ibi habet lector audi-
torve judicium, quo vel approbet quod placuerit,
vel improbet quod offenderit: et ideo cuncta ejus-
modi nisi vel certa ratione, vel ex ilia canonica au-
thoritate defendantur, ut demonstretur sive omnino
ita esse, sive fieri potuisse, quod vel disputatum ibi
est, vel narratum : si cui displicuerit, aut credere
noluerit, non reprehenditur. Id. Contra Faustum,
Lib. xi. cap. v. Tom. VI. pp. 104, 5.J

[ 4 Noli ergo frater contra divina tain multa, tain
clara, tarn indubitata testimonia colligere velle ca-
lumnias ex episcoporum scriptis, sive nostrorum, si-
cut Hilarii, sive antequam pars Donati separaretur,
ipsius unitatis, sicut Cypriani, et Agrippini : primo,
quia hoc genus literarum ab authoritate canonis dis-
tinguendum est. Non enim sic leguntur, tanquam
ita ex eis testimonium proferatur, ut contra sentire
non liceat, sicubi forte aliter sapuerint quam veritas
postulat. Id. Vincentio contra Donatistas, Tom. II.
p. 70.]

[ 5 That they wrote, Orig. ed.]

[ 6 Ego enim fateor caritati tua?, solis eis scrip
turarum libris, qui jam canonici appellantur, didici
hunc timorem honoremquc deferre, utnullum eorum

II.]

OF UNAVRITTEN VERITIES.

,-33

Tho same against Cresconlum^ a grammarian, lib. ii. cap. 32. "I am not bound AH men s
to his authority. For I do not account Cyprian s writings as canonical, but weigh them ouSulo be
by the canonical scriptures ; and that in them which agreeth with the canonical scrip- thecanonii
tures, I allow to his praise; but that that agreeth not, by his favour I refuse 7 ."

The same to Vincent Victor. " I cannot, nor ought not to deny, that like as in mine Heomfesseth
ciders, so also in my so many books, be many things that by just judgment, without ^""w own"
rashness, may be reproved 8 ." others also.

The same, in the Prologue of his book of the Trinity. "Be not bound to my Believe not
writings, as to the canonical scriptures : but if thou find any thing in them, which thou exceptthou
diddest not believe, straightway believe it ; in these that thou art not sure of, except thou them r b y the
certainly understand it, believe it not certainly 9 ."

The same to Fortunate, Epist. 198. "Neither ought we to allow the reasonings of We ought
any men, whatsoever they be, (although they be catholic and laudable men,) as the man s writ-

ings further

canonical scriptures; so that it shall not be lawful for us, saving the reverence that is due than they
to those men, to reprove and refuse any thing in their writings, if it chance that they the scrip-
have judged otherwise than truth is; the same truth, by God s help, being understand may refuse
either of other men, or of us. For I am even such an one in other men s writings as I pleasures,
would men should be in mine 10 ."

The same, in the same place. " Let us seek no further than is written of God our
Saviour, lest a man would know more than the scriptures witness 11 ." 33.

Cyril, lib. vi. upon Leviticus. " There be two offices of a bishop, to learn Understand
the scriptures of God, and by oft reading to digest the same, or else to teach the wrltte?, for
people; but let him teach those things, which he hath learned of God, and not ofkurnofit
his own heart, or by man s understanding, but those things which the Holy Ghost
teacheth V

The same, in John, chap. vi. He saith, " By this we learn, that only Christ ought
to be followed as a master, and we must cleave unto him only 13 ."

The same, in John, chap. xx. " Not all things that the Lord did are written, but AH things
those things that the writers thought sufficient, as well to good manners as to doctrine ; 5oSSSend
that we, shining with a constant faith, good works, and virtues, may come to the king- nersarein

f. fe the word

dom of heaven . written,

which is

sufficient.

auctorem scribenclo aliquid errasse firmissime cre-
dam. Ac si aliquid in eis offendero literis, quod vi-
deatur contrarium veritati : nihil aliud, quam vel
mendosum esse codicem, vel interpretem non asse-
quutum esse quod dictum est; vel me minime intel-
lexisse, non ambigam. Alios autem ita lego, ut,
quantalibet sanctitate doctrinaque praapolleant, non
ideo verum putem, quia ipsi ita senserunt ; sed quia
mihi vel per illos auctores canonicos, vel probabili
ratione, quod a vero non abhorreat, persuadere po-
tuerunt. August. Epist. xix. (de Petro reprehenso
a Paulo ad Hieronymum) Tom. II. p. 27. Ed.
Paris. 1637.]

[ 7 Ego hujus epistolae auctoritate non teneor,
quia literas Cypriani non ut canonicas habeo, sed
eas ex canonicis considero ; et quod in eis divinarum
scripturarum auctoritati congruit, cum laude ejus
accipio; quod autem non congruit, cum pace ejus
respuo. Id. contra Cresconium Grammaticum, Lib.
n. cap. xxxii. Tom. VII. p. 177.]

[ 8 Neque enim negare debeo, sicut in ipsis mo-
ribus, ita multa esse in tarn vnultis opusculis meis,
quae possint justo judicio et nulla temeritate culpari.
Id. De Anima et ejus origine, Lib. iv. (ad Vincen-
tium Victorem) cap. i. Tom. VII. p. 499.]

[ 9 Noli meis literis quasi scripturis canonicis
inservire; sed in illis et quod non credebas cum
inveneris incunctanter crede, in istis autem quod
certum non habebas, nisi certum intellexeris, noli

QCRANMEH, u.]

firmiter retinere. Id. Procemium in Lib. in. de
Trinitate, Tom. III. p. 104.]

[ 10 Neque enim quorumlibetdisputationes.quam-
vis catholicorum et laudatorum hominum, velut
scripturas canonicas habere debemus, ut nobis non
liceat salva honorificentia, qua illis debetur homi-
nibus, aliquid in eorum scriptis improbare atque
respuere, si forte invenerimus quod aliter senscrint
quam veritas habet, divino adjutorio vel ab aliis
intellecta vel a nobis. Talis ego sum in scriptis
aliorum, tales volo esse intellectores meorum. Id.
Fortunatiano,(de videndoDeo). Epist.cxi.Tom.il.
p. 199.J

[ n De corpore autem spiritali pacatius et dili-
gentius inquiramus, ne forte aliquid certum ac
liquidum, si nobis hoc utile esse novit, secundum
scripturas suas Deus dignetur demonstrare. Id.
ibid.]

[ 12 Haec duo sunt pontificis opera: ut a Deodiscat
legendo scripturas divinas et sa?pius ruminando, aut
populum doceat; sed ilia doceat quse ipse a Deo
didicerit, non ex proprio corde, vel ex humano
sensu, sed quae Spiritus docet. Cyril. Alexand. In
Levit. Lib. vi. col. 25. Ed. Paris. 1514.]

[ 13 Hinc etiam discimus unum solummodo Chris-
turn sequendum esse magistrum,illi soli inhaerendum.
Id. in Joannem, cap. vi. p. 384. Ed. Lutet. 1638.J

[ u Non igitur omnia qua? Dominus fecit con-
scripta sunt, sed quae scribentes tarn ad mores

A CONFUTATION

[CHAP.

Note this Fulgence, in his sermon of the Confessors. " In the word of God is plenty for the

words, d ami r " strong man to eat ; there is enough for the child to suck ; there is also milk to drink,
your hearts wherewith the tender infancy of the faithful may be nourished ; and strong meat, where
with the lusty youth of them that be perfect may receive the spiritual increasement
of holy virtue. There provision is made for the salvation of all men whom the Lord doth
vouchsafe to save. There is that that is agreeable to all ages ; there is also that which is
meet for all states. There we learn the commandments which we ought to do ; there
we know the rewards which we hope for 1 ."
if preachers Gregory in Job lib. xvi. cap. 28. "lie that prepareth himself to the office of a

ou_ htso,then e&gt; . t *

true P rcaclier ^ must nec( l s f etcn the foundation of his matters out of the holy scriptures;
so that all that he saith he must reduce it to the first beginning of God s authority,
to^one an d i n that stay the effect of his sayings. For, as I have said many times afore, heretics,
ordinary rule, when they study to maintain their fro ward doctrine, surely they bring forth those things
that are not contained in the holy scriptures 2 ."

Theophylactus, upon this place of Paul, the last to the Romans, " I beseech you,
brethren, mark them which cause division, and give occasion of evil, contrary to the
doctrine which you have learned, and avoid them. For they that arc such, serve not the
Lord Jesus Christ, but their own bellies ; and with sweet preachings and flattering words
deceive the hearts of the innocents." Here saith Theophylactus, that "they bring in
"4. divisions and occasions of evil, which bring forth any thing beside the doctrine and
learning of the apostles 3 ."

Damascenus, lib. i. cap. 1. " All that ever was delivered by the law, the prophets,
the apostles, and the evangelists, we receive, acknowledge, and give reverence unto them,
searching nothing besides them 4 ."

The serin- Bruno, in the second to Timothy. " Doubtless the holy scriptures are able to instruct

sufficient for thee to salvation. For every scripture being inspired from God, that is to say, spiritually

salvation \ understand after the will of God, is profitable to teach them that be ignorant ; to reprove,

that is, to convince them that speak against the faith ; to correct sinners, such as deny

not themselves to be sinners ; to instruct those that be yet rude and simple ; to instruct,

I say, in righteousness, that they may be made righteous by putting away their former

instructions of infidelity, I say, that he may be so taught, that, as much as in the teacher

lieth, he that is taught may be the perfect man of God; so perfect, that he may be

instruct to do every good work 6 ."

quam ad dogmata putarunt sufficere ; ut recta fide
et operibus ac virtute rutilantes, ad regnum coelorum
perveniamus. Id. in Joannem, cap. xxi. col. 220.
Ed. Paris. 1508. This edition is quoted, since this
reference made by the archbishop was undoubtedly
extracted from it, and not from the Greek text of
the author, which is more diffuse.]

[ l In quibus denuo mandatis, tanquam ditissi-
mis ferculis, sic coclestium deliciarum copia spiritalis
exuberat, ut in verbo Dei abundet, quod perfectus
comedat ; abundet etiam, quod parvulus sugat. Ibi
est enim simul et lacteus potus, quo tenera fidelium
nutriatur infantia; et solidus cibus, quo robusta
perfectorum juventus spiritalia sanctae virtutis ac-
cipiat incrementa. Ibi prorsus ad salutem consuli-
tur universis, quos Dominus salvare dignatur. Ibi
est quod omni astati congruat : ibi quod omni pro-
fessioni conveniat. Ibi audimus praecepta quae fa-
ciamus : ibi cognoscimus praemia qua; speremus.
Fulgent. Sermo de Confessoribus, p. 649. Ed. Ant-
verp. 1574.]

[ 2 Qui ad vera? praedicationis verba se praparat,
necesse est ut causarum origines a sacris paginis
sumat ; ut omne quod loquitur, ad divina? auctorita-
tis fundamentum revocet, atque in eo acdificium lo-

cutionis sua? firmet. Ut enim praediximus, ssepe
ha;retici dum sua student perversa adstruere, ea pro-
ferunt qua? profecto in sacrorum librorum paginis
non tenentur. Gregor. Papas I. Op. (Moral. Lib.
xvin. in cap. xxxviii. beati Job.) Tom. I. col.
5J3. Ed. Paris. 1705.]

[ 3 Kal al SiyotTTaaiai TOIVVV, KOI TO. c
jjyovv al aipe&eiv, e/c TWV Trapd Ti}v aTro&lt;rro/\i/cij//
&lt;5ioX&gt;ji&gt; ooyfJMTi^ovrwv. Theoph. In Epist. ad
Rom. Tom. II. p. 110. Ed. Venet. 1754.]

[ 4 Liber vero scripturas est sacra pagina, legem,
prophetas, et evangelium continens. In quibus
divina revelatione nobis indultis manifesta traditur
Dei cognitio, quid de eo tenere, quid sentire debea-
mus ; ut quae ibidem aperiuntur de Deo, inconcussa
fide teneamus, et ultra ilia temerarie quippiam as-
truere de ipso non tentemus. Damascen. Ortho-
doxae fidei, Lib. i. p. 3. Ed. Basil. 1675.]

[ 5 Matter of salvation, Orig. ed.]

[ 6 Vere sacra? literac possunt te instruere ad sa
lutem : quia omnis scriptura inspirata divinitus, i.
spiritualiter secundum Deum intellecta, utilis est
ad docendum eos qui nesciunt ; et ad arguendum, i.
ad convincendum eos qui fidei contradicunt ; et ad
corripiendum peccantes, et se peccasse non abne-

II.]

OF UNWRITTEN VERITIES.

Beda, in the 1st Epistle of Peter, chap. v. " If any man speak, let him speak as the if any man
words of God." " Fearing lest he say or command any thing besides the will of God, or S speak
besides that which is manifestly commanded in the holy scriptures, and be found as STSwKrf
a false witness of God, or a committer of sacrilege, or a bringer in of any strange thing he w
from the Lord s doctrine, or else leave out or pass over any thing that pleaseth God ; th
seeing that Christ most plainly commandeth the preachers of the truth concerning them ed* e
whom they had taught, saying, Teach them to keep all things that I have com
manded you; yea, even the same which he had commanded, and none other; and
he commanded his preachers to command their hearers to keep, not some of these,
but all 7 ."

Anselmus, bishop, in his book of Virginity, cap. xxiv. " God s law forbiddeth to w? may not
follow the steps of the catholic, or universal faith, any more than the judgment of the general faith,
canonical truth commandeth to believe. And all other apocryphal lies, the good policies Mine agree
of the best learned fathers have stablished in their decrees utterly to reject, and to banish word,
them clean, as horrible thunderings of w r ords 8 ."

Lyrane, upon the last chap, of the Proverbs. " Like as in a merchant s ship are
carried divers things necessary for man s life, so in the scripture are contained all things
needful to salvation 8 ."

Thomas of Aquine. " The holy scripture is the rule of our faith, whereunto it is The truth of
neither lawful to add, nor take any thing away. But the truth of our faith is contained
in the holy scriptures diffusely and divers ways ; in some places darkly ; and to try
out the truth of our faith by the scriptures, is required long study and exercise ; to the
which all they cannot come that need to know the truth of the faith, the more part
whereof, being occupied with other business, cannot attend to study. And therefore
it was needful out of the sentences of holy scripture to gather something into a short sum,
which should be set forth for all men to believe; which is not added to the scriptures, but
rather taken out of the scriptures 10 ."

Scotus, in the prologue of Sentences, quEest. 2. Question: " Whether knowledge
above nature, sufficient for a man in this life, be sufficiently set forth in the holy scrip
ture." The question is not, " Whether any things be true that are not written, or whether
God, since the creation and redemption of the world, hath done or said any thing that
is not written, and received of the church for the holy scripture ;" but this is the ques
tion, "Whether the word of God written be sufficient for our salvation ; or whether a
Christian man be bound to believe any thing that cannot be proved by the holy scripture."
And this granted, that all things that may be gathered out of the scripture, and every
thing that upon any truth granted may be proved by a good argument of the scripture,

gantes ; et ad erudiendum eos qui adhuc rudes
sunt et simplices, erudiendum dico in justitia, i. ad
hoc ut justificentur exuendo rudimenta infidelitatis.
Sic inquam erudiant ut, quantum in doctore est, sit
ille qui eruditur perfectus homo Dei ; perfectus ita
ut sit instructus ad omne opus bonum faciendum.
Brun. Carth. Patri. In 2 Tim. cap. iii. in fine.
Ed. 1524.J

[ 7 Si quis loquitur quasi sermones Dei. Timens
videlicet, ne piaster voluntatem Dei, vel przeter
quod in scripturis sanctis evidenter praecipitur, vel
dicat aliquid, vel imperet, et inveiftetur tanquam
falsus testis Dei, aut sacrilegus, vel introducens
aliquid alienum a doctrina Domini, vel certe subre-
linquens et praeteriens aliquid eorum, quae Deo pla-
cita sunt, cum ipse manifestissime praedicatoribus
veritatis de his quos imbuerint praecipiat dicens :
Docentes eos servare omnia, qucecunque mandavi
vobis. Et ea enim, qua? ipse mandavit, non alia, et
hsec non ex parte, sed omnia suis auditoribus obser-
vare tradere jubet. Bedas Opera, Tom. IV. col.
710. Ed. Colon. Agrip. 1012.]

[ 8 The Editor has not succeeded in discovering
the passage referred to.]

[ 9 Sicut enim in navi institoris portantur di-
versa vitas human 83 necessaria ; sic in scriptura
continentur omnia necessaria ad salutem. Nico. de
Lyra. In Prov. cap. xxxi. Pars in. p. 339. Ed.
Basil. 1502.J

[ 10 Sacra enim scriptura est regula fidei, cui nee
addere, nee subtrahere licet. Veritas fidei in sacra
scriptura diffuse continetur et variis modis, et in
quibusdam obscure, ita quod ad eliciendum fidei veri-
tatem ex sacra scriptura requiritur longum studium
et exercitium, ad quod non possunt pervenire omnes
illi, quibus necessarium est cognoscere fidei verita-
tem; quorum plerique aliis negotiis occupati, studio
vacare non possunt: et ideo fuit necessarium, ut ex
sententiis sacra scripturae aliquid manifestum sum-
marie colligeretur, quod proponeretur omnibus ad
credendum : quod quidem non est additum sacra)
scripturae, sed potius ex sacra scriptura sumptum.
Thomas Aquin. Secunda secundae, Quaest. i. Art.
ix. Tom. II. p. 5. Ed. Antverp. 1624.]

A CONFUTATION

[CHAP.

doth pertain to the holy scripture; this granted, I say, he concludeth, that "all things
necessary for our salvation are fully contained in the holy scripture 1 ."

11 The school-authors call the stay of our faith, the truth shewed of God, and
contained in the canon of the bible.

They were
gathered in
the spirit of
pride and
envv, and not
in the spirit
of meekness
and love.

Note these
words dili
gently, and
forget them

Councils are
not of such
authority
that whatso
ever they de
cree must be
holden for
truth.

The scripture
must try all.

Mark this.

THE THIRD CHAPTER.

That the General Councils, without the Word of God, are not sufficient to make articles

of our faith.

EUSEBIUS, in his Ecclesiastical History, lib. i. cap. 8. [viii. 1.] "The head-rulers of the
church, forgetting God s commandments, were inflamed one against another with con
tention, zeal, envy, pride, malice, and hatred ; so that they thought rather that they
occupied the room of tyrants than of priests. And also, forgetting Christian humility
and sincerity, they did celebrate the holy mysteries with unholy hands 2 ."

Gregory Nazianzen to Procopius. " Undoubtedly I think thus, if I must needs write
the truth, that all assemblies of bishops are to be eschewed. For I never saw good
end of any synod, that did not rather bring in evils, than put them away ; for the
lusts of strife and desire and of lordship reign there 3 ."

Augustine, in his second book and third chapter against the Donatists. " The
councils, which are kept through every region or province, without all clokings, ought
to give place to the general councils, which are made of all Christendom; yea, and
the former general councils ought ofttimes to be reformed by the latter councils, if
any thing in them do chance to err from the truth 4 ."

Augustine, against Maximinuin, the bishop of the Arians, lib. iii. cap. 4. "But
now neither ought I to allege the council of Nice, nor thou the council of Arimine,
to take advantage thereby : for neither am I bound nor held by the authority of this,
nor thou of that. Let matter with matter, cause with cause, or reason with reason,
try the matter by the authority of scriptures, not proper witnesses to any of us, but
indifferent witnesses for us both 5 ."

Gerson. "We ought rather believe the saying of any teacher, armed with the
canonical scripture, than the pope s determination 6 ."

[ Quaestio ii. Utrum cognitio supernaturalis
necessaria viatori sit sufficienter tradita in sacra
scriptura : upon which the conclusion is, Quod
sacra scriptura sufficienter continet doctrinam ne-
cessariam viatori.]

[ 2 Ot TC COKOVVTCS rfj.wv TTOifj.ei e Sy TOV T?;S 6eo-
(re/3etas Qccr/Ji6v Trapcocraytiefoi, TaTs TT^OOS a XXj;Xous
di/e^Xeyoirro &lt;iXoi/et/aats aura ojj TOUTC p.6va,
TCES e piflas /cut Tas aVeiAas TOV TC /}Xoi&gt; /cat TO
TT/OOS a XXjjXous e x&os /cat ynio-os e7rauoi/T6s, old T
Tvpa.WLoa i Tas &lt;/&gt;iXapx* s iicWjuw 5tc/cot/couj/TC9,
Tore jj, K.T.e. Euseb. Eccl. Hist. Lib. vm.
cap. i.]

[ 3 "E^oj (lev OUTCOS, ct eel TaXrjOes ypdcfieiv,
alcTTe TrdvTa av\Xoyov (peuyeiv eiriffKuTrcov, OTI
ds GVVO&OV TeXos clcov )(/o?j&lt;rToi , /ur;(5e \vcriv
/xaXXoi/ eir^Jj/cuias &gt;] TrpocrQi )Ki]v del yap
/nXoj/ciKtat cal (j)i\np^iai. Greg. Nazianz. Epist.
cxxx. Procopio. Tom. II. p. 110. Ed. Paris. 1840.]

[ 4 Et ipsa concilia, quae per singulas regiones
vel provincias fiunt, plenariorum conciliorum auc-
toritati, quse fiunt ex universo orbe Christiano, sine
ullis ambagibus cedere ; ipsaque plenaria sa?pe
priora posterioribus emendari, cum aliquo experi-
ir.ento rerum aperitur quod clausum erat. Angus-

tin, de Bapt. cont. Donat. Lib. n. cap. iii. Tom.
VI I. p. 42. Ed. Paris. 1G35.]

[ 5 Sed nunc nee ego Nicacnum, nee tu debes
Arimenense, tanquam pnEJudicaturus proferre con
cilium. Nee ego hujus auctoritate, nee tu illius
detineris : scripturarum auctoritatibus, non quo-
rumque propriis, sed utrisque communibus testibus,
res cum re, causa cum causa, ratio cum ratione
concertet. Id. Contra Maxim. Arrian. Epis. Lib.
in. cap. xiv. Tom. VI. p. 306.]

[ 6 Jungatur huic consideration! cum sua decla-
ratione duplex veritas. Prima, staret quod aliquis
simplex non auctorisatus, esset tarn excellenter in
sacris litteris eruditus, quod plus esset credendum
in casu doctrinaii suae assertioni, quam papae decla
ration!; constat enim plus esse credendum evangelio
quam papa? : si doceat igitur talis eruditus veri-
tatem aliquam in evangelio contineri, ubi et papa
nesciret, vel ultro erraret; patet cujus praaferendum
sit juclicium. Altera veritas, talis eruditus deberet
in casu, si et dum celebraretur generale concilium,
cui et ipse pracsens esset, illi se opponere, si sentiret
majorem partem ad oppositum evangelii malitia vel
ignorantia declinare. Gerson. De Exam. Doctr. Pars
i. Consid. v. Tom. I. col. ii. Ed. Antverp. 1706.]

III.]

OF UNWRITTEN VERITIES.

The same. " More credit is to be given to a man that is singularly learned in 37.
the scripture, bringing forth catholic authority, than to the general council 7 ."

Panormitan, in cap. " Significasti." "A simple layman, bringing forth the scriptures,

is to be believed rather than a whole council. For a council may err, as it hath afore- councils may-

times erred 8 :" as did the council of Melchidense and Aquisgranum, of contracting of ofuimcs -

matrimony. The council of Constance, among other articles of John Hus and Hierome

of Prague unjustly condemned, condemned also this article for heresy : That the two

natures, that is, the divine 9 and humanity, be one Christ; which is a necessary article

of our faith, expressed in the Creed of Athanasius, called Quicunque vult; where it

is read, The right faith is, that we believe and confess that our Lord Jesus Christ. J; ;" 1 ^

the Son of God, is God and man: and a little after, Like as the reasonable soul

and the flesh is one man, so God and man is one Christ. The same is also decreed

by the council of Nice and divers other catholic councils, and it is the doctrine of the

church at this time. Finally, it may be proved by the express word of God : and

yet these malicious clergy were not ashamed to condemn the same for an heresy.

H Note here, gentle reader, unto what shameless and detestable heresies their popish,
yea, antichristian general councils have Mien, of the which they boast so much that
they cannot err, and whereupon chiefly they build all their errors and
heresies. Moreover, the most part of the good laws and
canons be in manner altogether abrogated, and
nowhere kept : part whereof I
shall express.

CANONS OF THE APOSTLES AND COUNCILS NOT KEPT NOR USED. W.

" Let not a bishop, priest, or deacon, by any means put away his own wife under Camm :i.
pretence of religion : but if he do, let him be excommunicated ; and if he so continue,
let him be deposed 10 ."

" Let no bishop, priest, or deacon, be received into another bishop s diocese, without canon 4.
a testimonial of his good behaviour : and when they have delivered their writings,
let them be diligently examined if they be godly preachers 11 ."

IT If these two laws \vere throughly executed by indifferent judges, being no priests,
the realm of England should not swarm so full of runagates, adulterous, and sodomical
priests. For in Wales, for their cradle crowns paid to the ordinary, they kept their
concubines or harlots openly; and in England many great beneficcd men keep their
harlots at rack and manger without any punishment, except it be by. bribing of the
ordinaries privily ; and, all shame set aside, they have their own known bastards waiting
upon them in sight of the whole world. But the poor purgatory priests, when they
be taken in open advoutry, flee from east to west, from north to south, from diocese
to diocese, and there be received without any letters testimonial at all; where they
be taken for honest and chaste priests. But if the rich priests were deprived of all
their promotions, so oft as they be known to be fornicators, (as they ought to be,)
and the poor priests not received into any strange diocese without testimony of his
honest demeanour from his former ordinary, you should scarcely find priests for every

[ 7 See note 6 on previous page.]

[ 8 Uni fideli privato, si meliorem scripturae auc-
toritatem aut rationem habeat, plus credendum est,
quam toti concilio nam et concilium potest errare.
Panorm. (N. de Tudesch.) sup. Decretal. Lib. i.
Tit. vi. Tom. I. fol. R. 2. Lib. Venet. Ed. Nur. et
Basil. 1476-8.]

[ 9 The divinity and humanity, Orig. ed.J

eaVTOV yvvcuKct /JLI] eK/SuXXc-Tco Trpo&lt;pd(Ti euXa/3eia.
Eav Se CK/3a \Ar;, dtyopi^ecrQa) CTri/J.ev&lt;av Be, KaQai-
(oei o-Pw. Can. Apost. Can. v. Labbe et Cossart.

Tom. I. col. 25. Ed. Paris. 1671.]

f" 11 Mrjdeva TUIV fceviov eTnovcoTra i/, j 7r/oe&lt;r/3uTc-
p(aV) ) ciaKovwv avev crva-TaTiKiiv Trpo&lt;r!!&gt;e~xecrQai,
Koi GTTK^epoiJLevtav avTcov dva.Kpive&lt;r6(jo&lt;rav. Id.
Can. xxii. Labbe et Cossart, Tom. I. col. 31. Ib.
This Canon is given more fully, " ex interpretatione
Dionysii exigui," in Latin, as follows (col. 50):
"Nullus episcoporum peregrinorum,aut presbytero-
rum, aut diaconorum sine commendatitiis suscipiatur
epistolis. Et cum scripta detulerint, discutiantur
attentius, et ita suscipiantur, si praedicatores pietatis
exstiterint." Id. Can. xxxiv. col. 50-1

A CONFUTATION

[CHAP.

O what a
court is this,
that in sus-

Eicion of
eresy ac-
quitteth no

crime never
so openly
known!

39.

third benefice of England, and the priests themselves would be the first earnest suitors
that they might have their lawful wives of their own. But as long as they be their
own judges, (according to the old proverb, "One scabbed horse knappeth another,")
what for favour and friendship, what for money and for slandering of their order, they
wink one at another s faults, and help to cloke the same; insomuch that within my
memory, which is above thirty years, and also by information of other, that be twenty
years elder than I, I could never perceive or learn that any one priest under the pope s
. kingdom was ever punished for advoutry by his ordinary. And yet, not long ago,

ter ycon- a petty canon of a cathedral church in England was accused 2 , by three boys of

demneth no ., , , ., . , . . * *

priest, be his the grammar-school, to the vice-dean or sub-dean of the same church; a man not
unlike to a monk called Jodocus, of whom Erasmus maketh mention, that he were
worthy to walk openly with a bell and a cockscomb, if he were not set forth under
the holy habit of a monk. But when he perceived that the said priest could not purge
himself of the foresaid crime, he privily paid him his quarter s wages beforehand,
and suffered him to depart without farther trial of the said crime : and now he jetteth
in London, with side gown and sarcenet tippet, as good a virgin-priest as the best.
If I should but briefly touch all the histories that I have known of the incontinency
of priests, it would grow to a work thrice greater than all my whole book, and it
would make some of the proudest of them to blush, if they be not past all shame :
but I will not blot my good paper with so evil matter, although they be not ashamed
openly to blot and stain their own good names with crimes worthy of such reproach
and ignominy.

"Let not any bishop, priest, or deacon, in any wise take upon him any secular
business; but if he do, let him be excommunicated 3 ."

II But now such shameless contemners they be of their own laws, which they so
greatly extol and bind all other to keep, that they be hunters, falconers, stewards,
surveyors, and receivers, to all great men, yea, and to the bishops themselves.

" If any priest or deacon, or any other of the number of priesthood, do not receive
at the communion, let him shew his cause : if it be reasonable, let him be pardoned ;
if not, let him be deprived from the communion 4 ."

"It is meet to put off from the communion all Christian men which enter into
the church, and hear the scriptures, but continue not in prayer until mass be done,
nor receive there the holy communion, as disturbers of the quietness of the church 6 ."

U By these two canons be subverted, and utterly overthrown, all private masses,
where the priest only receiveth.

" Let the old custom continue still in Egypt, Lybia, and Pentapoli, that the bishop
of Alexandrie have power over all these ; forasmuch as the bishop of Rome hath a
like custom. At Antioch also, and other provinces, let their honour be reserved to
church 6 ."

Canon

Canon 9.

Canon 10.

The council
of Nice.
Canon 6.

every

The council
of Nice.
Canon 20.
40.

" Because there be some that kneel at their prayers on the Sunday and in Whitsun-
week ; be it therefore ordained by this holy council, that all men stand at their prayers;
forsomuch as it is a convenient custom, fit to be kept in all churches 7 ."

f 1 Third be benefice, Ed. 1582.]

[ 2 Two words are omitted.]

[ 3 ETTtcr/co-Tros, i) irpeafivTepo-i, jj SidKOVo? KOO--
/nt/cas &lt;/&gt;/&gt;ovTi &lt;5as /uj dvaXa^aveTW el tie fjn], /ca0-
ai/oeto-ew. Id. Can. vi. Labbe et Cossart. Tom. I.
col. 25. Ib.]

[ 4 E i Tts eTriV/coTTOs, ?) irpecrftvrepo i, T? ^ta /coj/os,
TJ eK TOU KccraXoyov TOV iepaTiKov, Trpoa-^opd^ ye-
i/o/ieVijs /urj /ii6TaXa/3oi, TI}V alriav eiTraVto. Kai
edv ei!\oyos 7, arvyy W /XTJS Tvy^avtTta el &lt;5e yurj
Xeyei, dfyopC^eaQia, &c. Id. Can. viii. Ib. Tom. I.
col. 25.]

[ 5 IlaVras TOI/S etcrtoVras TTKTTOUS, Kai TU&gt;V
ypafyiav d/vOuoj/Tas, //ij -rra/oa/ie i/oz/Tas e TJ/ irpoa--
ev X.V Kat T ?7 dyia jueTaXfji/fei, ws aTa^iav ep.-
TroiovvTa-s Trj t/v/cXi/aia, atpopi^eoQat. -%pq. Id.

Can. ix. Ib. Tom. I. col. 27.]

[ 6 Ta dp^ala 6; Kpa.TeiT&lt;a, rd kv AlyvTn-ta
Kai Aiftvij Kal Flej/TaTroXei, wcrre TOV
eTricTKOTrov Trdvrttiv TOVTWV eyjsiv TI]V
t 7reio; Kai Tea ev TTJ Pw^ir/ eTriarKOTrw TOVTO aruv-
fjfle s ecrTtv o/uLoitas oe Kai KaTa TI}V A^Tio^etai/,
Kai ti/ -rals aAAais e7ra/c&gt;xiais&gt; TCC ir/oetr/Jeia &lt;ra&gt;-
eo-0at Tais eKK\rjo-uus. Cone. Nica-n. Can. vi.
Labbe et Cossart. Tom. II. col. 32. Lutet. Paris.
1671-2.]

TLve&lt;s eicriv ev

Ka ev TaTs T?/S

TOU TTUVTO. iv TTaV?? TTapoiKio. 6/xoiws
rtuT
Be

Krj yovv K\i-
ijfupatv, vjrep

oe TT ya a-vvou&gt; TS eu^as
Id. Can. xx. Ib. Tom. II. col.

37.]

III.]

OF UNWRITTEN VERITIES.

anon &

Ibidem.
Canon 7-

11 But now Antichrist of Rome, contrary to this decree, hath extolled himself above
his fellow-bishops, as God s vicar, yea, rather as God himself; and taketh upon him
authority over kings and emperors, and sitteth in the temple of God, that is, in the
consciences of men, and causeth his decrees to be more regarded than God s laws ;
yea, and for money he dispenseth with God s laws, and all other, giving men licence
to break them.

" If any priest be found eating in a common alehouse, let him be excommunicated 8 ."

" If any man judge that a married priest ought not to offer, as it were for his mar- C
riage sake, and for that cause do abstain from his oblation, let him be excommuni-
cated 9 ."

11 But now married priests be excommunicated; and except they will forsake their
lawful wives, they shall be burned therefore.

" Forasmuch as there are some which pray standing, both on the Sunday and in
Whitsun-week, it is therefore ordained by this holy council, that because it is a con
venient custom, and agreeable throughout all churches, that men should make their
prayers to God standing 10 ."

H This law is no where kept.

" Let no priest be made before thirty years, yea, though he be of an honest life ; The council
but let him tarry to the time appointed : for the Lord was baptized at thirty years, ria.
and then preached 11 ."

11 How this law is kept, the whole world may judge: for the cardinal of Lorcyn
was made about the twelfth year of his age ; and pope Clement made two of his
nephews cardinals, being very boys. And of late, in the pope s kingdom, children
have been made archdeacons and deans of cathedral churches.

"No man may be received to baptism in Lent after tw T o weeks 12 ." JrlSkSI

"Bread ought not to be offered in Lent but in the Saturday and Sunday 13 ." ibidem.

1T He speaketh of the bread of the holy communion. But who keepeth these
laws?

" Laymen ought not to sing any made and commonly used songs in the church,
nor read any book beside the canon; but only the canonical books of the new and
old testament 14 ." "Those books which ought to be read and received for authority, be
those books which be divided from the books called Apocrypha, in the great bible. Unto
the which Saint Cyprian, Hierome, Austin, with all the old writers, agree 15 ."

IT But the third council of Carthage added to these the books of Wisdom, Ecclesias-
ticus, Tobie, Judith, Hester, and the books of the Machabees la ; unto which latter council
the papists cleave with tooth and nail, and thereupon stay their purgatory, praying to
saints, with divers other errors and heresies, contrary to the elder and better councils.
Hereby you may most easily perceive how shamefully their general councils have erred,
as well in the judgment of the scriptures, as also in necessary articles of our faith and
good manners. Yea, and the chiefest and oldest councils be (as Anacharsis said of the
laws made by Solon for the Athenians) like to cobwebs, wherein small flies, gnats, and
midges, be taken and devoured of the spiders; but great hornets and humble-bees fly
through and break them, without any danger or hurt. And generally there is no laws
regarded, kept, or maintained among them, but such as make (as they term them) pro

41.

[ 8 There is an error in the reference. But see
Concil. Labb. et Cossart. Tom. II. p. 592. Tit.
xxiii.J

[ 9 Et TIS SiaKpivOLTO irapd irpeo-fiuTepov ye-
ya/jL^KOTOi, cos /j.i) y^pTivai XetToupyijo-am-os CIVTOV
Trpo&lt;r&lt;j)opd&lt;i /ieTa\a/u.f3dveiv, dvdQcfM errTtu. Cone.
Gangr. Can. iv. Tom. 11. col. 419. Id.]

[ 10 See preceding page, note 7.J

[ n HpeafivTepos 717)6 TIOV TpLaKovTa eTcav /ijj
"%EipOTOveia Q(iJ, edv /cat irdvv TJ o dvtfptoTTO S a^tos,
aXXa a7roT?j|oeicr0a&gt;. O ydp /cuptos I ^axil s XpiaTos
ev Tat TpiaKOCTTcp eVet &lt;^&gt;a&gt;Ti&lt;rt)tJ, /cat jJ/o^aTo 6t-
ao-Keii/. Concil. Neoccsarense, Can. xi. Ib. Tom.
I. col. 1483.]

[ 12 /me. "OTI ou oel peTa cvo efBSofj.do as TJ
reo-crapa/coo-TT/s oe^ecrOai eis TO &lt;uTicr/ia. Synodi
Laodicenas Canones, Can. xlv. Ib. Tom. I. col.
1503.]

[ 13 /j.6 . "OTI ou Sel Trj Tecrcrcc/oavoaTj; upTOV
Trpo&lt;r&lt;t&gt;fpeiV) el /j.i) tv aafifidTio KUI Kvpiaicfj /JLOVOV.
Can. xlix. Id. Tom. I. col. 1505.]

[ 14 vd . "Ori ov del ISiwTiKov^ v/Aa\ l uou5 \eyecr0at
ev Trj eKK\i]cria, ovSe aKavovia-TO. /ii/3Xia, aXXa
/Jiova TCC Kavovtud T/;S /caiv;";? /cat TraXatas Cta0jj(o;s.
Id. Can. lix. Tom. I. col. 1507.]

[ 15 Vide Can. Ix. Ib.]

[ 1G Vide Canones Concilii Carthagin. iii. Can,
xlvii. Id. Tom. II. col. 1177-]

A CONFUTATION

[CHAP.

iiatt. xxiii. pane lucrando, that is, for their dignities, immunities, or liberties and profits. Where
fore the words of our Saviour Christ may be rightly verified of them : " They lay
heavy and importable burthens on other men s shoulders, but will not once
move them with their finger." For all their laws bo but nets
to take and kill the poor fishes, and to fill
their own paunches.

THE FOURTH CHAPTER.

42.

Gen. iii.

1 Kings xxii,

Gal. i.

2 Cor. xi.

CoL ii.

[1 Tim. iv.]

1 John IT.
Acts xvi.

The devil de-
ceiveth man,
because he
wandereth
from the
word written,
and is not
content
therewith.

43.

[Spirits work
no good, but
eviH]

[The devil s
miracles are
to work mis
chief 4.]

They hurt
most of all
when they
cease from
hurting.

That nothing can be proccd l&gt;y oracles of angels touching religion*.

SATAN, being changed into a serpent, deceived our first parents; and in them cast
all mankind headlong into damnation.

" I will go forth, and be a lying spirit in the mouth of all his prophets."

II Read the whole chapter.

" Though an angel from heaven preach any other gospel," &c.

" Satan himself is changed into an angel of light."

" Let no man make you shoot at a wrong mark by the humbleness and holiness
of angels."

The same, chap. iv. "The Spirit speaketh evidently, that in the latter times some
shall depart from the faith, and shall give heed unto spirits of error and devilish
doctrine."

" Believe not every spirit, but prove the spirits, whether they are of God, or not."

" A certain damsel, possessed with a spirit that prophesied, met us ; which brought
her master and mistress much vantage with prophesying. The same followed Paul and
us, and cried, saying, These are the servants of the most High God, which shew unto
us the way of salvation. And this did she many days : but Paul, not content, turned
about, and said to the spirit, I command thee in the name of Jesu Christ, that thou come
out of her. And he came out the same hour."

Cyprian, of the Simpleness of Prelates. "The enemy (after the words of the apostles 2 )
changeth himself into an angel of light, and setteth forth his servants, as ministers of
righteousness, affirming night for day, death for health, desperation under the colour of
hope, false faith under the pretence of faith, antichrist under the name of Christ : so that
whiles they counterfeit the like things, they make void the truth with subtlety. This,
dearly-beloved brethren, cometh to pass by this means, that we resort not to the original
of the truth, nor seek the head Christ, nor keep the doctrine of our heavenly Master 3 ."

Cyprianus, in his fourth treatise of the Vanity of Idols. " Filthy spirits wandering
abroad, being drowned in worldly vices, after they have shrunken from heavenly virtue
through worldly corruption, being themselves destroyed, cease not to destroy other,
and, being infect with evil, infect other with the same. These inspire the hearts of the
prophets, ever lapping up lies with the truth ; they trouble men s lives, disquiet their
sleeps, drawing their members awry, hurt their health, provoke diseases, to force men to
worshipping of them : and this is the remedy of them, when they cease to hurt. Neither
have they any other study but to call men back from God, and turn them from the

I" 1 The Confutation here contains several au
thorities which are not to be found in Cranmer s
Common-place Book at the British Museum, par
ticularly the long quotation from Lactantius.J

[ 2 The apostle, Orig. ed.]

[ 3 (Blandiente adversario atque fallente,) qui
secundum apostoli voccm transfigurat se velut ange-
lum lucis, et ministros suos subornat velut ministros
justitiiE, asserentes noctem pro die, interitum pro sa

lute, desperationem sub obtentu spei, perfidiam sub
praetextu fidei, antichristum sub vocabulo Christi ;
ut dum verisimilia mentiuntur, veritatem subtilitate
frustrentur. Hoc eo fit, fratres dilectissimi, dum ad
veritatis originem non reditur, nee caput quaaritur,
nee magistri ccelestis doctrina servatur. Cyprian,
De Unit. Eccles. (vulg. de Simp. Pra;l.) p. 194. Ed.
Paris. 1J26.]

[ 4 These paragraphs arc omitted in ed. 1082.]

iv.] OF UNWRITTEN VERITIES. 41

perceiving of true religion to their superstition; and seeing they be in pain themselves,
to seek those to be companions of their pain whom they have made, through their error,
partakers of their sin 5 ."

Lactantius, Institutionum, Lib. ii. cap. 15. "Corrupt and damned spirits stray over
all the world, and seek for ease of their destruction through the destruction of men. They
therefore fill all the world with snares, frauds, and errors: the which, because they be men to seek

. J to them for

fine spirits, and cannot be perceived, convey themselves into men s bodies, and being

secretly hid within the body, trouble health, bring sickness, fray men with dreams, vex

men s minds with sweat, that through these harms they may force men to run to them

for help. The cause of all which deceits is dark to them that be ignorant in the truth ;

for they think they profit when they cease from hurting which can do nothing but hurt.

But they which have shrunken back from God s service, because they be enemies and

transgressors of the truth, go about to challenge to themselves the name and honour of

God : not because they desire any honour, (for what honour can the damned have?) nor

that they should liurt God, who cannot be hurt; but to hurt men, whom they go about to

draw away from the worship and knowledge of God s true majesty, lest they should attain

immortality, which they have lost through their own malice. So they cover all with

darkness, and compass the truth with clouds ; so that they cannot know their Lord, nor

their Father. And that they may easily allure men, they hide themselves in the churches,

and are at hand in all sacrifices. Yea, many times they work miracles, through which

men being astonied, do give to images the faith of the godhead. Hereof it cometh that b v

a stone was cut in sunder with a razor by a sorcerer ; and that Juno of Vcia answered, spnngeth the

. worshipping

that she would go to Rome; and that a ship followed the hand of Claudia; and that Juno of images.

being robbed, and Proserpina of Locrense, and Ceres of Milete, took vengeance of those

that had committed sacrilege ; and Hercules of Appius, and Jupiter of Atimus, and

Minerva of Caesar. Hereof also it cometh that a serpent delivered the city of Rome

from the pestilence, being brought from Epidaure. But chiefly they deceive men in their The devils

oracles and answers, whose jugglings ungodly men cannot discern from the truth. There- images as

fore they think that empires and victories, riches and lucky chances of things, are given of were gods.

them ; and to be short, ofttimes commonwealths to be delivered from present dangers at

their beck, which dangers they both declared by their answer , and, being pacified with

sacrifice, turned away. But all these be but deceits ; for seeing they know before the JJ[ p|[[ d h ^ y

disposition of God, because they were his ministers, they thrust themselves into these Jj^jfe e?

business 7 , so that whatsoever things either be done or have been done of God, they might

seem chiefly to do or have done it. And so oft as any goodness is coming at hand to

any people or city, according to God s appointment, they promise that they will do it,

either by miracles, dreams, or revelations, if churches, if honours, if sacrifices, be given

to them: the which things being given, when that chanceth that needs must be, they

get to themselves great worship. For this cause be temples vowed, for this cause be

new images hallowed. And so oft as perils be at hand, for some foolish and light cause,

they fcio-n themselves angry, as Juno toward Yarro. But these be the deceits of them, Satan, under

pretence of

that lurking under the names of the dead, intend to plague them that be alive. Where- dead men s
fore, whereas that danger that is at hand may be avoided, they would seem that they, etii them
being pacified, have turned it away. And if it cannot be eschewed, this they do, that leadeth them
it might appear to chance for the contempt of them. And so they purchase to themselves !
great authority and fear among men that know them not. Some men will say, Why
doth God then suffer these things? neither doth he succour so evil errors? That evil

[ 5 Spiritus sunt insinceri et vagi, qui postea
quam terrenis vitiis immersi sunt, et a vigore coelesti
terrene contagio receperunt, non desinunt perditi
perdere, et depravati errorem pravitatis infundere.
Hi afflatu suo vatum pectora inspirant, falsa veris
semper involvunt; nam et falluntur et fallunt, vitam
turbant, somnos inquietant, irrepentes etiam spiritus

ad cultum sui cogant. Haec est de illis medela, cum
illorum cessat injuria; nee aliud illis studium est
quam a Deo homines avocare, et ad superstitionem
sui ab intellect!! veras religionis avertere, et cum
sint ipsi poenales, quaerere sibi ad pcenam comites
quos ad crimen suum fecerint errore participes. Id.
De Idolorum Vanitate, pp. 220, 7-1

in corporibus occulte mentcs terrent, membra distor- [ 6 Answers, Orig. ed.]

nuent, valetudinem frangunt, morbos lacessunt, ut ] f 7 Businesses, Orig. ed.]

A CONFUTATION

[CHAP.

Subtle Satan
fei^neth him
self to be
Christ, and
worshipped
as God.

45.

How shall we
then know
any certain
truth by ap
paritions?

They that
believe vi
sions, often
worship
Satan for
Christ.

things may fight with good, that vices may be contrary to virtues, that he may have
some whom he may punish, and some whom he may honour 1 ."

Stapulensis, upon the 2nd Epistle to the Thessalonians, chap. ii. " Marvel not of

counterfeit angels, and of the subtlety of Satan, resembling himself to Christ, seeing

we read a like thing in the history of Heraclides, of a monk called Valent. The devil,

saith he, changing himself into the likeness of our Saviour, came to him by night,

with a company (as he feigned) of a thousand angels, holding burning lamps in their

hands, and with a fiery chariot, in the which he feigned our Saviour to sit. Then

one of them stept forth, and said thus unto him : 4 Come forth out of thy cell now,

and do nothing else but when thou seest him come affar off make haste to bow down

thyself and worship him, and so straightway return again to thine own house/ Then

he went forth out of his house, and believing that he had seen that godly offices of

heavenly ministers, and all shining with fiery lamps, and Christ, as he thought, himself

not past a furlong off, fell flat upon the ground, and worshipped him, whom he

believed to be the Lord. See here how this fearful and foolish monk

Valent, leaving very Christ, worshipped Christ s enemy,

and, instead of the truth, a counterfeit

antichrist and Satan 2 ."

f 1 Hi, ut dico, spiritus contaminati ac perditi
per omnem terrain vagantur ; et solatium perditionis
suae perdendis hominibus operantur. Itaque omnia
insidiis, fraudibus, dolis, erroribus complent qui
quoniam sunt spiritus tenues, et incomprehensibiles,
insinuant se corporibus hominum ; et occulte in vis-
ceribus operti valetudinem vitiant, morbos citant ;
somniis animos terrent ; mentes furoribus quatiunt ;
ut homines his malis cogant ad eorum auxilia de-
currere. Quarum omnium fallaciarum ratio exper-
tibus veritatis obscura est. Prodesse enim eos pu-
tant, cum nocere desinunt ; qui nihil aliud possunt
quam nocere. Illi autem, qui desciverunt a Dei mi-
nisterio, quia sunt veritatis inimici, et prsevaricatores
Dei, nomen sibi et cultum deorum vendicare co-
nantur: non quod ullum honorem desiderent, (quis
enim honor perditis est?) nee ut Deo noceant, cui
noceri non potest ; sed ut hominibus, quos nituntur
a cultura et notitia vera? majestatis avertere, ne im-
mortalitatem adipisci possint, quam ipsi sua nequitia
perdiderunt. Offundunt itaque tenebras, et verita-
tem caligine obducunt ; ne Dominum, ne patrem
suum norint. Et ut illiciant, facile in templis se oc-
culunt, et sacrih ciis omnibus praesto adsunt ; edunt-
que saepe prodigia, quibus obstupefacti homines,
fidem commodent simulachris divinitatis ac numi-
nis. Inde est, quod ab augure lapis novacula inci-
sus est; et quod Juno Veiensis migrare se Romam
velle respondit ; quod Claudiae manum navis secuta
est ; quod in sacrileges et Juno nudata, et Locrensis
Proserpina, et Ceres Milesia vindicavit; et Hercules
de Appio, et Jupiter de Atinio, et Minerva de Cae-
sare. Hinc, quod serpens urbem Romam pestilentia
liberavit Epidauro accersitus. In oraculis autem
vel maxime fallunt, quorum prjestigias profani a
veritate intelligere non possunt: ideoque ab illis
attribui putant et imperia, et victorias, et opes, et
eventus prosperos rerum ; denique ipsorum nutu
saspe rempublicam periculis imminentibus libera-
tam : qua? pericula et responsis denuntiaverunt, et
sacrih ciis placati averterunt. Sed omnia ista fal-
laciae sunt. Nam cum dispositiones Dei praesenti-
ant, quippe qui ministri ejus fuerunt, interponunt
se in his rebus ; ut quaecunque a Deo vel facta sunt,
vel fiunt, ipsi potissimum facere aut fecisse vide-

antur. Et quoties alicui populo vel urbi secundum
Dei statum boni quid impendet ; illi se id facturos
vel prodigiis, vel somniis, vel oraculis pollicentur ;
si sibi templa, si honores, si sacriHcia tribuantur.
Quibus datis, cum illud accident, quod necesse est,
summam sibi pariunt venerationem. Hinc templa
devoventur, et novae imagines consecrantur. Quo-
ties autem pericula impendent ; ob aliquam se inep-
tam et levem causam profitentur iratos ; sicut Juno
Varroni. Sed illorum sunt isti lusus ; qui sub no-
minibus mortuorum delitescentes, viventibus plagas
tendunt. Itaque sive illud periculum, quod immi-
net, vitari potest, videri volunt id placati avertisse ;
sive non potest, id agunt ut propter illorum con-
temptum accidisse videatur. Ita sibi apud homines,

qui eos nesciunt, auctoritatem ac timorem pariunt

Dicet aliquis, Cur ergo Deus haec fieri patitur ? nee
tarn malis succurrit erroribus ? Ut mala cum bonis
pugnent ; ut vitia sint adversa virtutibus ; ut habeat
alios quos puniat, alios quos honoret. Lactant. Lib.
ii. capp. 14, 15, 16, 17. pp. 138143. Ed. Lugd.
Batav. 1652.]

[ 2 Non etiam mireris de h ctitiis angelis et de
simulate astutia Satanae Christo, cum Valentini
monacho ex historia Heraclidis simile accidisse
agnoscatur. Daemon (inquit) in effigiem salvatoris
transfiguratus, nocte ad eum venit cum choro quo-
dam mille (ut rinxerat) angelorum, lampadas ac-
censas tenentium, et cum flammea rota, in qua
salvatorem sedere simulaverat, praecedente uno ex
ipsis, eique ista dicente : Egredere igitur e cella
tua nihilque aliud facias, nisi ut venientem eminus
cernens, inclinans te, adorare festines, sic deinceps
ad proprium habitaculum reversurus. Egressus
igitur e cella sua, credensque se cernere divina mys-
terii ccelestis officia, cunctaque lampadum fulgore
rutilantia, et ipsum Christum non ultra unius spa-
cium stadii constitutum, protinus pronus in terra,
et eum quern crederet dominum adoravit. Haec
Heraclides. Ecce quomodo, relicto vero Christo,
timidus et insipiens Valens Christi adoravit ad-
versarium, et pro veritate simulatum phantasma et
ementitum simulachrum. J. Fabri Stapulens. Com
ment, in Epist. Pauli ; in 2 Epist. Thess. cap. ii.
fol. civ. Ed. Paris. 1531.]

OF UNWRITTEN VERITIES.

THE FIFTH CHAPTER.

That apparitions of the dead be unsufficient to prone truth.

" WHEN thou art come into the land which the Lord thy God givetli thee, see Deut. xviii.
that thou follow not the abominations of those nations : let there not be found among
you any one that maketh his son or daughter to go through the fire, or that useth
witchcraft, or a chooser of days, and that regardeth the flying of fowls, or a sorcerer,
or a charmer, or that counselleth with spirits, or a soothsayer, or that asketh the truth
at them that be dead. For the Lord abhorreth all these: and for such abominations
the Lord thy God doth cast them out before thee. But the Lord thy God hath not
suffered thee so to do."

" And if they say to you, Ask counsel at the soothsayers, witches, charmers, {Jj/gJ;
and conjurors ; then make them this answer, Is there a people any where that asketh p a ce -
not counsel at his God? should men run unto the dead for the living? If any man
want light, let him look upon the law and the testimony, whether they speak after
this meaning."

" If they hear not Moses and the prophets, neither will they believe if one arise jgjj t x h v j-
from death." cha P ter -

Lactantius, in his Institution 3 , lib. ii. cap. 2. "The rude sort think that men s
souls walk about the graves and relics of their bodies 4 ." ness to scorn.

Chrysostom in his fourth Homily of Lazarus. " That thou mayest know that the
doctrines of the scriptures and prophets are of more force, than if they that be raised
from death should tell any thing : consider this, that whosoever is dead, is a servant.
But what the scriptures speak, the Lord himself speaketh : therefore, though a dead
man arise, yea, although an angel come down from heaven, yet chiefly we ought to and the other
believe the scriptures. For he that is Master of angels, and Lord of the quick and devil s.
the dead, made them. If dead men should come again from thence unto us, the devil
might have brought to us false doctrines; and that very easily. For he might have
shewed oftentimes ghosts, and have suborned 5 men that should counterfeit death and
burial, and within a while after shew themselves as though they were raised again from
death, and through them to persuade the people so beguiled whatsoever him list. For
if now, when no such thing is done in deed, yet dreams seen of many men in their
sleep, as though it were of them that are departed hence, have deceived, destroyed,
and overthrown many men ; much more it should have chanced, if the thing had been
done in deed, and gotten credit in men s minds ; that is to say, if many of the dead
had returned again to life, that wicked devil would have wrought innumerable deceits,
and brought much fraud into the life of men. And for that cause God hath shut up that The dead

never return

way, neither doth he suffer any of the dead to come again hither, to tell what is done after the
there ; lest he by that means should bring in all his wiles and subtleties. For when their state
there were prophets, he stirred up false prophets ; when the apostles were, false apostles ;
when Christ appeared, he raised false Christs ; when sound doctrine was brought in,
he brought in corrupt doctrine, sowing cockle every where. But God, from whom
nothing is hid, hath stopped his way to those snares, and he favouring us hath not
suffered that any soul 6 at any time should come from thence hither, to tell what is
there done to any men living, teaching us that we should rather believe the scrip
tures than all other things 7 ."

[ 3 Institutions, Orig. ed.]

[ 4 Quemadmodum vulgus existimat mortuorum
animas circa tumulos et corporum suorum reliquias
oberrare. Lactantius, Lib. n. cap. ii. p. 83.]

[ 6 Subornated, Orig. ed.J

[ 6 So corrected in the errata of Orig. ed. though
ed. 1582 reads "son."]

[ 7 "Iva &lt;5e /ecu eTepcaQev /txaOjjs, OTI a io &lt; 7rt&lt;rro-
Tcpa jj -rail/ Trpo(j)iiTU&gt;v (StiSacr/caXta Tijs TWV dvia"ra-
fievwv aVayyeXtas, e/celi/o crKOTrriffov, OTI ve/cpos /uei/

a lras 8ov\6s eaTiv a Se al ypa&lt;j&gt;ai
Tavra o (5eo"7roTr;s t&lt;/&gt;6eyaTo UXTTC KO.V i/e/v /oos
dvaa"rfj t KO.V ayyeXos e ovpavov /cara/Sj/, travrtav
ecrraxrai/ al ypa(pai d^wTTiaTOTepai. o yap Tail/
dyyeXaii/ oecrTTOTJjs, /cat Tail/ veicp*)V /cat TOOV a)Vra&gt;i/
/curios, ai/Tos ineivas ei/o/io6eTJjcre. el ovvejfAt
e/j.e\\ov dviarraaQat veKpoi, KUI irovijpd av et&lt;rtj-
yaye d6y/j.aTa o 5ia /3o\os /iteTa TroXXf/s TT;S eu/co-
Xi as. ei&lt;5a&gt;Xa yap tdvvaTO SeiKvvvat TroXXa /a?, ?] /cat
ti/as vTTOKpiva&dai QdvaTOV /cat KCT-

A CONFUTATION

47-

It is not the
soul of the
dead that
saith, 1 am
such a man s
boul, but the
devil coun-
terfeitcth the
dead to de
ceive the liv
ing: for souls
departed the
body cannot
walk here on
earth.

The same, in Matth. cap. viii. Homily ii. 9. " I will not deny but that men have been
killed of cursed charmers and sorcerers : but that dead men s souls work with them, how
shall they make me believe that ? Because thou hast heard dead men s souls many times
cry, I am the soul of such a one. Yea, but these words proceed out of the fraud
and deceit of the devil. For it is not the dead man s soul that saith this, but the
devil that feigneth this, that he may deceive the hearers. For these ought to be
taken as old wives fables, the words of liars, and fraybugs of children : neither can
the soul, being departed from the body, walk in this earth. For the souls of the
righteous are in the hand of God, and the souls of sinners are straight after their
death carried away. Which is manifest by Lazarus and the rich man. The Lord
saith also in another place : 4 This day shall they fetch away thy soul. The soul
therefore, after it be departed from the body, cannot wander here amongst us. It
may be proved by many scriptures, that the souls of the righteous cannot wander
here after their death. For Stephen said, " Lord, receive my spirit." And Paul desired
to be loosed from the body, and to be w r ith Christ. Of the patriarchs also the
scripture saith, He was laid up with his fathers, he died in a good age. And that the
souls of sinners cannot tarry here with us, hearken to the rich man, what he saith :
consider what he asketh, and obtaineth not. But if men s souls might be conversant
here, he would have come as he desired, and have certified his brethren of the tor
ments in hell. Of the which place of scripture it is manifest, that after the depar
ture from the body the souls are carried into a certain place, from whence they
cannot return at their pleasure, but look for that terrible day of judgment 1 ."

Hierome in the 8. cap. of Jeremy [Isaiah]. " If you doubt of any thing (saith the
prophet) know that it is written, that those nations, which the Lord shall scatter before
thy face, shall hearken to dreams and soothsayers. But the Lord thy God hath com
manded thee not so to do : but if you will know things that be doubtful, give your
selves rather to the testimonies of the law and the scriptures. But if your congre
gation will not search the word of the Lord, they shall not have the light of the
truth, but shall wander in darkness of errors. You ought to know this, that every
nation asketh counsel at their own gods, and inquireth of the dead for the health
of the quick : but God hath given you the law for your help ; so that you may say,

opvTTearQai, ceiKvuvai ird\iv cos e/c vexpwv dva-
o-TaWes, /cat Si eKciviav ova eflovXeTO TritrT
Tals TWV aTraTtOjUeVeof &lt;5iai/oi ai9. el yap vvv,
OJ/TOS TOIOVTOV, oveipoi TroXXa /as (^avevre-s ev rv-
TTOIS TWV aTreXQuvTiav 7roXXoi/s &gt;\Tra.Ti]crav Kal &lt;5ie&lt;/&gt;-
QeipaV TToXXw fia\\ov, el TOCTO yeyevrjfJLevov r\v
Kal Ke/c/oartj/cos tv Tats TWV dvOptairwv Siavo iais,
olov OTI TroXXol Tan/ aVeXOoi/Twv eTravrjXQov irdXiv,
/jLvpiois dv b /xia/oos fiaifjioov t/ceTvos 5oXois eVXe^e,
Kal TroXXiji/ ctTraTTji; eis TOV fiiov eltnjyaye. dia
TOVTO aTre/cXeio e TCCS 6upas o Oeos, /cat OVK a^ttjcri
Tiva TIOV dire\Q6vTwv cTraveXOovTa eiireiv Ta CK cT,
tVa /itj Xa/3oJi/ d&lt;\)opp.r\v evrevdev chicii/os TCC Trap
Trdvra eicraya y;. Kal yap ore &gt; jrpo(p7)Tai
, \l/evSoirpo&lt;pi]ra^ j/yetpe, Kal OTS aVocrroXoi,
^euoiTTOtrToXous, Kal ore X/OKTTOS e$a i/fj, \l/evSo-
X/oiCTTOi;s* Kal OTC Soy/maTa eia^ve^Qt] vyifj, die-
(pQapfJicva ei&lt;rtj yay6, Kal "^i^avia irav-rayov biaa-Trel-
ptav. aXX o 0eos aVai/Ta TaDra irpoeidaos, dire-

vos jj^uli/, ov (rvveyju!&gt;pr\av X0OVTt Tivi TTOTC CKeWev
e/ceT oiaXe^6^j/ai ToTs ^wa*ti/ ai/0po)7rots,
tj/xas Trai/rcoj/ d^ioiriaTOTepa? ?|yelcr0ai
T-as 0etas ypacpds. Chrysost. De Lazaro, Concio
iv. cap. iii. Tom. I. pp. 755, 6. Ed. 1718-38.]

[* Ego autem quod homines a scelestis aruspi-
cibus atque magis occisi sint, non negabo. Quod
vero immolatorum hominum animse ipsis coope-
rentur, unde mihi persuadebitur ? an quia ipsos
dcemoniacos clamare nonnunquam audisti, Anima

hujus ego sum ? Verum hsec quoque oratio a fraude
atque deceptione diabolica est. Non enim anima
defuncti est quag ista dicit, sed dcBinon qui haec
audientes decipiat, fingit. Quare vetularum haec
verba temulentarum ducenda sunt, et puerorum
terriculamenta. Nee enim potest anima a corpore
separata in his regionibus errare. Justorum anima 1
enim in manu Dei sunt : peccatorum vero post
hunc exitum continuo abducuntur, quod a L/azaro
et divite planum efficitur. Sed alibi quoque Domi-
nus ait, Hodie animam abs te repetent. Non igitur
potest anima, cum a corpore abscesserit, apud nos
hie errare. Multis e locis scripturaj comprobari
potest, non errare hie post mortem justorum homi
num animas. Nam et Stephanas ait : Suscipe
spiritum meum. Et Paulus resolvi ac esse cum
Christo desiderabat. De Patriarcha quoque scrip-
tura dixit : Et appositus est ad patres suos, enutri-
tus in senectute bona Quod vero nee peccatorum
animal hie commorari possint, divitem audias qui
enixe earn rem petit, nihil tamen impetrat. Quod
si possent anima; hominum hie conversari, venisset
ipse ut cupiebat, et suos de tormentis inferni fecisset
certiores : quo ex loco scripturae illud etiam aperte
patet, quod post exitum a corpore in locum quen-
dam certum animas deducuntur, unde redire sponte
sua non possunt, sed terribilem ilium judicii diem
ibi exspectant. Chrysost. In Matth. cap. viii. Horn,
xxix. Tom. II. cols. 270,271. Ed. (Lat.) Basil.
1547.]

OF UNWRITTEN VERITIES.

The soothsaying of the heathen, which deceive their worshippers, is not like ours,
which is spoken out of the law without any cost 2 ."

St Augustine also saith, that the spirit of Samuel, which the woman sorcerer raised
to Saul, was not the soul of Samuel, but the devil which appeared in Samuel s like
ness, for to deceive Saul : this doth he prove both by evident scriptures, and strong

48.

reasons

THE SIXTH CHAPTER.

Neither are miracles able to prove our faith.

" THE wise men and enchanters of Pharaoh turned their rods into serpents, and Exod. \ii.viii.
the waters of Egypt into blood ; and made all the whole land to swarm with frogs,
through their sorceries."

" If there arise among you a prophet, or a dreamer of dreams, and give thec a Dcut. xiu.
sign or a wonder, and that sign or wonder, which he hath said, come to pass, and
then say, Let us go after strange gods, which thou hast not known, and let us serve
them ; hearken not unto the words of that prophet, or dreamer of dreams. For the
Lord thy God tempteth thee, to wit whether ye love the Lord your God with all
your hearts and all your souls."

" Behold, here am I, saith the Lord, against those prophets that dare prophesy Jcr. xxm.
lies, and deceive my people with their vanities and miracles, whom I never sent nor
commanded."

" Many shall say to me in those days, Lord, have we not prophesied in thy Matt. \\\.
name ? have we not cast out devils in thy name ? And then it shall be answered
them, I never knew you ; depart from me, you children of iniquity."

" An evil and froward generation seeketh a sign, and there shall no sign be given Matt X ii.
to them, but the sign of Jonas the prophet."

" There shall arise false Christs and false prophets, and shall shew great miracles Mark xiii.
and wonders, insomuch that, if it were possible, even the very elect should be deceived :
but take you heed, behold, I have shewed you all things before."

" The coming of that wicked one (meaning antichrist) shall be after the working 2 xhess. n.
of Satan, with all lying power, signs and wonders, and with all deceit of unrighte
ousness of them that shall perish, because they received not the love of the truth, that
they might be saved. And therefore God shall send them strong delusions, that they
might believe lies ; that all they might be damned, which believed not the truth, but
had pleasure in unrighteousness."

Simon Magus, an enchanter, by his wonders bewitched the Samaritans. Acuviii.

Elymas the sorcerer had of long time deceived the Antiochians. Read the stories. Acts xiii.

Irene, Lib. i. telleth of a certain judge 4 , called Mark, which in the sacrament of
thanksgiving wonderfully deceived the simple people. For he so changed the colour By this C x-
of wine, that it appeared utterly to be blood : and a little wine so increased through judg* f the

popish mim-

his juggling, that the chalice was filled, and ran over 5 . cies.

[ 2 Si de aliquo, inquit, dubitatis, scitote scrip-
turn : Gentes quas Dominus Deus tuus disperdet
a facie tua, somnia audiunt et divinos ; tibi autem
non ita tradidit Dominus Deus tuus. Unde si
vultis nosse qua? dubia sunt, magis vos legi et
testimoniis tradite scripturarum. Quod si noluerit
vestra congregatio verbum Domini quasrere, non
habebit lucem veritatis ; sed versabitur in erroris
tenebris. Hoc scire debetis, quod unaquaeque gens
proprios consulat Deos, et de virorum salute mor-
tuos sciscitetur. Vobis autem in auxilium legem

dedit Deus, ut possitis dicere : Non est talis eth-
nicorum divinatio, qui cultores suos sfepe decipiunt,
sicut nostra, quae absque ullo rnunere profertur ex
lege. Hieron. Comment, in Esaiam. Lib. in.
cap. viii. Tom. V. pp. 34, 5. Ed. Francof. 1684.]

[ 3 De Mirab. sacr. Scrip. Lib. n. cap. xi. Tom.
III. p. 403. Ed. Paris. 1637.]

[ 4 A certain juggler, Orig. ed.]

[ 5 Irenaeus, Adversus Haereses, Lib. i. cap. ix.
p. 57. Ed. Oxon, 1702. J

A CONFUTATION

[CHAP.

IF By this juggling it is plain enough that those miracles, that be alleged of many
men for the real presence in the sacrament of the altar, do not confirm their error,
but be very delusions of the devil or of his juggling ministers.

Chrysostom, in his 49. Homily, upon the 24. of Matth. " Aforetime it was known

which were true Christian men, and which false, by miracles : but how were the false

[True chris- known ? Because they could not work such or like miracles as true Christian men

tians work . i i

miracles pro- did : but they wrought vain things, making men to wonder, but brinzinof no profit at

fitable to the * . . ,., i 1-1

seers; but the all. But the Christians did miracles which not only brought wonders, but also profit:
out profit at and by these they were known, which were true Christians, and which false. But
now working of miracles is utterly taken away. Yea, counterfeit miracles are rather
found among them that be false Christians, as Peter declareth in Clement: "Anti
christ shall have full power given him to work great miracles 2 ."

The same, in his first oration against the Jews, upon this place of Deut. xiii. " If
there arise among you a prophet, or a dreamer of dreams," &c. " That that he saith,"
saith Chrysostom, " is this : If any prophet say, I can raise a dead man, and give sight
to a blind man, obey me, let us worship devils, let us do sacrifice to idols ; more-
God suffereth over, if a man speak thus, that he can give the blind his sight, raise the dead, yea,
to work mi- though he do these things, believe him not. For the Lord, trying thee, suffereth him
trial of the to do them, not that he knew not thy mind, but to give the occasion of trial whe
ther thou love God in deed 3 ."

50. The same, in John, cap. ii. in the end of the 22. Horn. " There be some doubt-

S2i f no mill- less now-a-days, that ask why men work no miracles now. If thou be faithful as
thou oughtest to be, if thou love Christ as he should be loved, thou needest no miracles :
for signs are given to unbelievers, and not to the faithful 4 ."

Augustine, against Faustus the Manichee, Lib. 13. cap. 5. "The scriptures, that
be stablished and set forth by so great authority, ye despise : miracles you work none ;
which though you did, yet we would beware of you, by the Lord instructing and
teaching us, saying, There shall arise false Christs, &c. 6 "

The same, Of the City of God, Lib. 20. cap. 19. "The presence of antichrist
shall be after the working of Satan, with all lying powers," as afore. " For then shall
Satan be let loose, and by him antichrist with all his power shall work marvel
lously, but lyingly : of the which miracles it was wont to be doubted, whether they
be called lying signs and wonders, for this cause, that he shall deceive man s senses
with visions, so that he seemeth to do the thing that he doeth not in deed ; or else
because the same, although they be true miracles, and not counterfeit, yet they draw
men to believe that they cannot be done but by the power of God: whereas men
know not the power of the devil ; chiefly seeing that how great soever power he hath,
he hath received it. For when fire fell down from heaven, and with one dash destroyed
so great a family with so many herds of cattle of holy Job, and a sudden whirlwind,
overthrowing his house, slew his children; these were no deceivable visions, but for

[* This marginal note is omitted in Ed. 1582.]
[ 2 Item antea et per signa cognoscebantur, qui
erant veri Christiani, et qui falsi. Quomodo? Falsi
quidem aut non poterant facere, sicut veri Christi
ani : aut talia non poterant, qualia veri Christiani :
sed faciebant vacua, admirationem quidem facientia,
utilitatem autem nullam habentia : Christiani autem
faciebant plena, non solum admirationem facientia,
sed etiam omnem utilitatem habentia. Et per haec
cognoscebantur, qui erant veri Christiani, qui falsi.
Nunc autem signorum operatio omnino levata est :
magis autem et apud eos invenitur, qui falsi sunt
Christiani, fieri facta. Sicut autem Petrus apud
Clementem exponit, Antichristo etiam plenorum
signorum faciendorum est danda potestas. Chrysost.
Opus Imperfectum in Matt. Horn. xlix. ex cap.
xxiv. Tom. VI. p. 205. Ed. Paris. 1/18-38.J

O Se Xeyet, TOIOVTOV e&Tiv. edv TIS dvaa Tri
s &gt; &lt;7&gt;tj&lt;ri, KUI Troti ivy o-tj/uelov, fj veKpov eye ipy,

jj \eirpov KuQdpij, ij irtipov id&lt;rr)Tai /ccci, fierd TO
Troii/crai TO o-Tj/teToi/, KaXecry &lt;re els aVe /3eiai/ /u;
Treicrdys cid TI]V CK/Satru/ TOV &lt;nj/tei ov. flta T L ; Trei-
pd^ei ydp are Kvpio&lt;i o 9eo &lt;rov, ioeli/, et ctya-Tras
CLVTOV e o\r;s TIJS Kapoias &lt;rou, Kal e o\rj&lt;3 TTJS
v//ux^s crov. Id. Adver. Judajos, Oratio i. Tom. I.
p. 598.]

[ 4 Sunt sane et hac nostra aetate qui quaerant,
quare et nunc signa non fiunt? Si fidelis es, ut
oportet ; si Christum diligis, ut diligendus est, non
indiges signis : signa enim incredulis dantur. Id.
In Joannem, cap. ii. Horn. xxii. Tom. III. col.
119. Ed. (Lat.) Basil. 1547.]

[ 5 Scripturas tanta auctoritate firmatas com-
mendatasque respuitis ; miracula non facitis : quae
si feceritis, etiam ipsa in vobis caveremus, prze-
struente nos Domino et dicente, Exsurgent multi
pseudochristi. August, cont. Faust. Manich. Lib.
xiii. cap. v. Tom. VI. p. 118. Ed. Paris. 163?.]

V,.]

OF UNWRITTEN VERITIES.

51.

every one of these it is said, They shall be beguiled with signs and wonders that shall
deserve to be beguiled, forasmuch as they have not received the love of the truth,
that they might be saved/ Neither did the apostle fear to say and add, God
shall send them strong delusions, that they should believe lies/ For God doth send
these things, because he suffereth the devil to do them : he indeed by his just judg
ment, although the devil doth 8 it of a wicked and malicious purpose 7 /

The same, Of the Unity of the Church, cap. 16. " Let them shew their church,
if they can, not in the sayings and in the fame of the Africans, not in the deter
minations of their bishops, not in any man s reasonings, not in false signs and won
ders (for against all this we be warned and armed by God s word), but in the things
appointed in the law, spoken afore by the prophets, in the songs of the Psalms, in
the voice of the Shepherd himself, and the preachings and painfulness of the evan
gelists, that is, in the authority of the books canonical: but not so that they may
gather and rehearse those things that be spoken darkly and doubtfully and figura-
tively, which evety man may understand as he list after his own mind. For such
things cannot be understanded and expounded rightly, except those things that
be very plainly spoken be perceived before with a constant faith. Let him not say,
This is true, because I say it, or because my companion saith thus, or these my com- ["4 r figura ~
panions, or these our bishops, clerks, or laymen : or else, It is true, because such
miracles did Donatus, Pontius, or whatsoever other : or else, because men pray at the Miracles
tombs of our dead men, and be heard : or because these and these things chanced tombs of
there : or that this brother of ours, or this sister of ours, saw such a vision ; either no doctrine.
waking, or sleeping, in his dream, saw such a vision or sight. Away with these. Either visions seen
they be feignings of lying men, or the wonders of deceitful devils. For either they are dreams, or
not true that are spoken : or if any miracles be done among heretics, we ought the cannot make
more to take heed of them, because that when the Lord had said there should come a
some that by working divers miracles should deceive, if it were possible, the very
elect ; he added, and earnestly setting forth the thing, said, Behold, I have told
you before/ Whereof the apostle, admonishing them, speaketh plainly, that in the
latter times men should depart from the faith, giving heed to spirits of error, and
doctrines of devils/ Furthermore, if any man be heard at the tombs of heretics, he
receiveth, whether it be good or evil, not for the merit of the place, but for the merit 8
of his desire. For the Spirit of the Lord, as it is written, filleth the whole world,
and the earnest ear heareth all things, and many* be heard of God when he is angry,
of whom the apostle saith, He had given them up to their hearts desire/ And God
to many, whom he favoureth, giveth not what they would, that he may give them
that which is profitable : wherefore saith the same apostle of the sting of his flesh,
the messenger of Satan, (which he said was given him to buffet him, lest he should
be exalted above measure by the greatness of revelations,) For the which I prayed
the Lord thrice that he would take it away from me; and he said unto me, My
grace is sufficient for thee, for my strength is made perfect through weakness/ Do
we not read that many men were heard of God himself in the high places of Jewry ?

[ 6 The devil doeth it, Orig. ed.]

[ 7 Praesentia quippe ejus (i.e. antichristi) erit,
sicut dictum est, secundum operationem Satanae in
omni virtute, et signis, et prodigiis mendacii, et in
omni seductione iniquitatis, his qui pereunt. Tune
enim solvetur Satanas, et per ilium antichristum in
omni sua virtute mirabiliter quidem, sed menda-
citer operabitur. Quod solet ambigi, utrum prop-
terea dicta sint signa et prodigia mendacii, quoniam
mortales sensus per phantasmata decepturus est, ut
quod non facit, facere videatur. An quia ilia ipsa
etiam si erunt vera prodigia, ad mendacium per-
trahent credituros non ea potuisse nisi divinitus
fieri, virtutem diaboli nescientes ; maxime quando
tantam quantam nunquam habuit, accipiet potes-
tatem. Non enim quando de coelo ignis cecidit,
et tantam familiam cum tantis gregibus pecorum

sancti Job uno impetu absumpsit, et turbo irruens,
et domum dejiciens, filios ejus occidit, phantasmata
fuerunt: quae tamen fuerunt opera Satanae, cui
Deus dederat hanc potestatem. Propter quid horum
ergo dicta sint prodigia et signa mendacii, tune
potius apparebit. Sed propter quodlibet horum
dictum sit, Seducentur ejus signis, atque prodigiis,
qui seduci merebuntur, pro eo quod dilectionem ve-
ritatis, inquit, non receperunt, ut salvi fierent. Nee
dubitavit apostolus addere et dicere, Ideo mittet
illis Deus operationem erroris, ut credant mendacio.
Deus enim mittet, quia Deus diabolum facere ista
permittet, justo ipsius judicio, quamvis faciat ille
iniquo malignoque consilio. August. De Civitate
Dei. Lib. xx. cap. xix. Tom. V. p. 1373.]
[ 8 For the rite, Ed. 1582.]

48 A CONFUTATION [CHAP.

52. which high places nevertheless so displeased God, that kings which destroyed them
The devil not were blamed, and kings that destroyed them were praised. But this ought to be
miracles in understand, that the desire of him that prayeth is more worthy or of more strength,
and idoVs of than the place of prayer. But of false visions let them read what is written, both that
Satan doth change himself into an angel of light, and that their dreams have deceived
^ anT many men. Let them also hear what the heathen tell of their temples and gods, won
derfully either done or seen; and yet nevertheless the gods of the heathen be devils,
but the Lord made the heavens. Therefore many men be heard and after many divers
sorts, not only catholic Christians, but also Painims and Jews and heretics, given to
divers errors and superstitions : doubtless they are heard either of deceitful spirits, which
nevertheless do nothing except they be permitted of God highly and unspeakably judg
ing what is meet to be given to every man, or else of God himself either for the punish
ment of malice, or the comfort of misery, or for the admonishment of eternal salvation.

[Men ought B u t to that eternal salvation cometh no man but he that hath the head Christ, yea,
themselves to an d no man can have the head Christ which is not in his body the church; which
church by church, like as the Head itself, we must know in the canonical scriptures, and not to

none other . . J

means, but by seek it in divers rumours and opinions of men, not in facts, sayings, and sights, &c.
only .] Let a ii this sort of them be chaff, and not give sentence aforchand against the wheat,
if they be the church : but whether they be the church, let them shew none other
[Neither mi- ways but by the canonical books of the holy scriptures. For neither do we say that
agreement of men ought to believe us, because we are in the catholic church of Christ, or because
doctrine Optatus, bishop of Milivet, or Ambrose, bishop of Milane, or that innumerable other
thing in bishops of our congregation, do allow this doctrine that we keep; or because in churches
of our companions it is preached; or else, because that through the whole world in
those holy places, where our congregations resort, so many wonders, either of hearings
or of healings, be done ; so that bodies of martyrs, being hid so many years, (which,
if they will ask, they may learn of many) were shewed to Ambrose ; or that at those
bodies a certain man, being many years blind, well known to the whole city of Milane,
received his eyes and his sight; or because he being in a dream did see, or he being
rapt in spirit did hear, either that he should not go to the part of the Donatists,
or that they should depart 2 from their opinion. Whatsoever such things be done in
the catholic church, the church is not therefore proved catholic, because these be done
in it. The Lord Jesus himself, when he was risen from death, and offered his own
body to be seen with the eyes and* handled with the hands of his apostles, lest they
53. should then think themselves to be deceived, he rather judged that they ought to be
stablished by the witnesses of the law, prophets, and Psalms, shewing those things
to be fulfilled in him that were spoken so long before : so he set forth his church.
bidding repentance and forgiveness of sins to be preached in his name through all
nations, beginning at Jerusalem. That these things be written in the law and pro
phets, himself witnesseth : this is set out by word of mouth. These are the doctrines,
these are the stays of our cause. We read written in the Acts of the Apostles of
some faithful men, that i they searched the scriptures whether they were so. What
scriptures, I pray you, but the canonical of the law and the prophets ? To these
are joined the Gospels, the Apostles Epistles, the Acts of the Apostles, and the Apo-
calypsis of St John. Search all these, bring forth some plain thing, whereby you may
declare that the church hath remained only in Africk : or that this, which the Lord
saith shall come to pass, c This gospel shall be preached to all the world, for a testi
mony to all nations, shall be verified of Africk. But bring out somewhat that needeth
none interpreter ; whereby you may not be convinced that the things, which is spoken
of another matter, you go about to wrest to your purpose 3 ."

[ l These marginal notes are omitted in Ed. 1582.]

[ 2 That he should depart, Orig. ed.]

[ 3 Remotis ergo omnibus talibus, ecclesiam suam

demonstrent, si possunt, non in sermonibus, et ru-

moribus Afrorum, non in conciliis episcoporum

suorum, non in literis quorumlibet disputatorum,

contra ista verbo Domini praeparati et cauti redditi
sumus : sed in praescripto Legis, in Prophetarum
pra?dictis, in Psalmorum cantibus, in ipsius Pastoris
vocibus, in Evangelistarum praedicationibus et la-
boribus, hoc est, in omnibus canonicis sanctorum
librorum auctoritatibus. Nee ita, ut ea colligant et

non in signis et prodigiis fallacibus, quia etiam commemorent, quae obscure vel ambigue vel figu-

VI.]

OF UNWRITTEN VERITIES.

Chrysostom, of the Contrition of the Heart. " Christ promised not that he would Not miracle-
reward at the latter day them that work signs and wonders, but them that keep his com- the com
mandments, saying : 4 Come, you blessed children of my Father, receive that kingdom keepers, are
which was prepared for you from the beginning of the world/ He said not, Because of Christ,
you did miracles ; but, Because I was hungry, &c. He shall also call them blessed,
not that wrought miracles, but the humble and meek in heart *."

rate dicta sunt, quae quisque sicut voluerit, inter-
pretetur secundum sensum suum. Talia enim
recte intelligi exponique non possunt, nisi prius
ea, quae apertissime dicta sunt, tirma tide tene-
antur. Et sic ostendat, ut non dicat, Verum est,
quia hoc ego dico, aut quia hoc dixit ille collega
meus, aut illi collegaa mei, aut illi episcopi, vel
clerici, vel laici nostri ; aut ideo verum est, quia ilia
et ilia mirabilia fecit Donatus vel Pontius, vel
quilibet alius, aut quia homines ad memorias mor-
tuorum nostrorum orant. et exaudiuntur, aut quia
ilia et ilia ibi contingunt, aut quia ille frater noster
aut ilia soror nostra tale vismn vigilans vidit, vel tale
visum dormiens somniavit. Removeantur ista vel
tigmenta mendacium hominum, vel portenta falla-
cium spirituum : aut enim non sunt vera quae di-
cuntur, aut si haereticorum aliqua mira facta sunt,
magis cavere debemus ; quod cum dixisset Domi-
nus quosdam futuros esse fallaces, qui nonnulla
signa faciendo etiam electos, si fieri posset, falle-
rent, adjecit vehementer commendans et ait, " Ecce
praedixi vobis." Unde et apostolus admonens,
" Spiritus," inquit, "manifesto dicit, quia in novis-
simis temporibus recedent quidam a tide, intenden-
tes spiritibus seductoribus et doctrinis daemonio-
rum." Porro si aliquis in hasreticorum memoriis
orans exauditur, non pro merito loci, sed pro merito
desiderii sui, recepit sive malum sive bonum. " Spi
ritus enim Domini," sicut scriptum est, " Replevit
orbem terrarum." Et, " Auris zeli audit omnia."
Et, "Multi Deo irato exaudiuntur." De qualibus
dicit apostolus, " Tradidit illos Deus in concupis-
centias cordis illorum." Et multis propitius Deus
non tribuit quod volunt, ut quod utile est tribuat.
Unde idem apostolus ait de stimulo carnis suae,
angelo Satanae, quern sibi datum dicit a quo cola-
phizaretur, ne magnitudine revelationum extollere-
tur : " Propter quod ter Dominum rogavi, ut auferret
eum a me. Et dixit mini : Sufficit tibi gratia mea ;
nam virtus in infirmitate perticitur." Nonne legi-
mus ab ipso Domino Deo nonnullos exauditos in
excelsis montium Judeae ; quae tamen excelsa ita
displicebant Deo, ut reges qui ea non everterent,
culparentur, et qui everterent, laudarentur? Unde
intelligitur magis valere petentis aftectum, quam
petitionis locum. De visis autem fallacibus legant
quae scripta sunt, et quia " ipse Satanas transfigurat
se tanquam angelum lucis," et quia multos seduxe-
ruiit somnia sua: audiant etiam quaa narrant pa-
gani de templis et diis suis mirabiliter vel facta
vel visa, et tamen " dii gentium daemonia, Domi-
nus autem ccelos fecit." Exaudiuntur ergo multi
et multis modis, non solum Christiani catholici, sed
et pagani, et Judaei haeretici, variis erroribus et su-
perstitionibus dediti. Exaudiuntur autem vel ab
spiritibus seductoribus, qui tamen nihil faciunt, nisi
permittantur Deo sublimiter atque ineffabiliter ju-
dicante quid cuique tribuendum sit ; vel ab ipso
Deo, vel ad poenam malitiae, vel ad solatium mise-
riae, vel ad monitionem qurcrendfc salutis aaternae.
Ad ipsam vero salutem ac vitam reternam nemo
pervenit, nisi qui habet caput Christum. Habere

[CRANMER, II.]

autem caput Christum nemo poterit, nisi qui in ejus
corpore fuerit, quod est ecclesia ; quam, sicut ipsum
caput, in scripturis sanctis canonicis debemus agnos-
cere, non in variis hominum rumoribus et opinioni-
bus, et factis, et dictis, et visis inquirere....Sit ista
omnis turba palea eorum, nee frumentis praejudicet
si ipsi ecclesiam tenent. Sed utrum ipsi ecclesiam
teneant, non nisi de divinarum scripturarum canon
icis libris ostendant : quia nee nos propterea dicimus
nobis credi oporteie quod in ecclesia Christi sumus,
quia ipsam quam tenemus commendavit Milevi-
tanus Optatus, vel Mediolanensis Ambrosius, vel
alii innumerabiles nostrte communionis episcopi ; aut
quia nostrorum collegarum conciliis ipsa praedicata
est; aut quia per totum orbem in locis sanctis, quae
frequentat nostra communio, tanta mirabilia vel
exauditionum vel sanitatum fiunt, ita ut latentia
per tot annos corpora martyrum, quod possunt a mul
tis interrogantes audire, Ambrosio fuerint revelata,
et ad ipsa corpora ca?cus multorum annorum civitati
Mediolanensi notissimusoculos lumenque receperit;
aut quia ille somnium vidit, et ille spiritu assump-
tus audivit, sive ne iniret in partem Donati, sive ut
recederet a parte Donati. Quaecunque talia in ca-
tholica tiunt, ideo sunt approbanda, quia in catho-
licatiunt; non ideo ipsa manifestatur catholica, quia
hasc in ea fiunt. Ipse Dominus Jesus cum resur-
rexisset a mortuis, et discipulorum oculis videndum
manibusque tangendum corpus suum ofFerret, ne
quid tamen fallacies se pati arbitrarentur, magis eos
testimoniis legis, et prophetarum, et psalmorum
confirmandos esse judicavit, ostendens ea de se
impleta, quae fuerant tanto ante prasdicta. Sic et
ecclesiam suam commendavit dicens, " praedicari in
nomine suo pcenitentiam et remissionem peccato-
rum per omnes gentes, incipientibus ab Hieru-
salem." Hoc in lege, et prophetis, et psalmis esse
scriptum ipse testatus est, hoc ejus ore commen-
datum tenemus. Haec sunt causae nostraa docu-
menta, ha?c fundamenta, haec tirmamenta. Legimus
in Actis Apostolorum dictum de quibusdam cre-
dentibus, quod " quotidie scrutarentur scripturas, an
haee ita se haberent." Quas utique scripturas, nisi
canonicas legis et prophetarum ? Hue accesserunt
Evangelia, apostolicao epistolae, Actus Apostolorum,
Apocalypsis Joannis. Scrutamini hasc omnia, et
eruite aliquid manifestum, quo demonstretis eccle
siam vel in sola Africa remansisse, vel ex Africa
futuram esse, ut impleatur quod Dominus dicit :
" Praedicalwtur hoc evangelium regni in universo
orbe in testimonium omnibus gentibus, et tune
veniet tinis." Sed aliquid proferte quod non egeat
interprete, nee unde convincamini, quod de alia re
dictum sit, et vos illud ad vestrum sensum detor-
quere conemini. August. De Unit. Eccles. cap.
xviii. xix. Tom. VII. pp. 154, o. Ed. Paris.
1636.]

[ 4 Koi o XjOio-ios oe /cara Tii}v ii/u.epav eKeivijv
oil TCH9 ra o-rjjuela e/oyacra/ut^ois -7T\a&gt;s Ta eirat)\u
8ic(acri.u, d/XAa TO?S rd TrpoaTay/JLa-ra TrcTroiqKoai

TU (tVTOV. 06UT6 "/Ct/U? &lt;/&gt; JO*tJ/, Ol CV\oyi]flCVOl TOll

r&gt;o

A CONFUTATION

TCHAP.

To work
miracles
maketh no
man holy ;
nor to work
no miraules
hindereth his
holiness.

This would
be put among
the appari
tions of the
dead.

Sathan coun-
terfeiteth
Moses.
54.

Cyril, in John, Lib. vii. cap. 13. " To work miracles maketh not a man one whit
more holy, seeing that it is also common to evil men and abjects, as the Lord himself also
witnesseth : Many shall say to me in that day, &c. And, contrariwise, working
of no miracles hindereth not a man s holiness. For John wrought neither sign nor
miracle, and yet was this no derogation to his holiness ; for among the children of women
there was none greater than he 1 ."

Sabellic, upon the Life of Celestine, almost five hundred years after Christ : " The
devil, taking upon him the person of Moses, shewed himself visibly in the sight of
the Jews that dwelt at Candie, promising that he would bring them again into the
land of promise, where Jerusalem standeth, dry-footed, the waters standing on either
side in manner of a wall, as when the children of Israel were brought out of the land of
Egypt. Many of the Jews, rashly giving credit to these jugglings, and entering into the
sea, were overwhelmed with the waves thereof, except a few, the which at last, being
warned of their vanity, became Christians 2 ."

F.xotl. xxlii.
Levit. xviii.

Ezek. xx.

The same.
Jer. ix.

65.

THE SEVENTH CHAPTER.

Custom also is of no strength in this case of proving a religion.

"Follow not the multitude to do evil."

The Lord commanded the Israelites not to follow the customs of the Egyptians, nor
the Canaanites. Read the chapter.

" Walk not in the statutes of your forefathers, and keep not their ordinances, and
defile not yourselves with their idols."

"Unto this day they keep their old customs; they fear not God, nor do after his
customs, ordinances, and laws."

" They did not hearken unto the Lord, but did after their old custom."

" They followed the wickedness of their own hearts, and served strange gods, as their
fathers taught them."

Tertullian, of Virginity, or Praises. " Custom, for the most part, taking his be
ginning either of ignorance or simplicity, in process of time waxeth strong by use : and so
it is alleged against the truth. Whatsoever smelleth against the truth, that is heresy,
yea, though it be old custom 3 ."

Cyprian, unto Caecilie, Lib. ii. Epist. 3. " There is no cause why, dear brother, that
any man should think the custom of some men ought to be followed. If any man have
thought that only water ought to be offered in the chalice, we must first ask, whom they
followed : and that Christ only ought to be heard, the Father witnesseth from heaven,
saying : This is my well beloved Son, hear him. Wherefore, if only Christ ought to
be heard, we ought not to regard what any man afore us thought to be done, but what
Christ, which is before, did first : neither ought we to follow the custom of man, but the
truth of God 4 ."

iXeiav diro icaTa/JoXfjs H-OO-/U.OU ov-% VTI edav-
ovpyi \&lt;raTe XX OTL eTretvaaa KCLI ev TOIS

[JLUKapia fJLol S 06, OVOO.fJ.OV TOUS TCC QaVfiaTU TtOlOVV-

Tas Ti 0Tj&lt;rtj/, a XXa TOI/S fiiov e^oirras opQov. Chry-
sost. De Compunct. Cordis. Lib. i. cap. viii. Tom.
I. pp. 136, 7. Ed. Paris. 1718 38.J

P Primum quia Joannes quidem nullum fecit
signum, id est nullum miraculum ostendit, neque
tamen id in aliquo derogat sanctitati ejus, quo inter
natos mulierum non surrexit teste Salvatore major;
nempe miracula operari nihil adjicit sanctitatis ho-
mini, cum malis et reprobis id competat, dicente
Domino apudMattheum, Multi dicent in ilia die __
Quare e diverso, nulla signorum ostensio nihil
detrahit homini sanctitatis. Cyril. Alexandr. in
Joannem. Lib.vn. cap. xiii. col. 45. Ed. Paris.
1508.]

[ 2 This is not found in Sabellicus, but is men-

tioned by Platina in his account of Pope Celestine I.
as follows : Ferunt hoc tempore diabolum, personam
Moysi indutum, multos Juda;os decepisse, dum eos
ex Creta in terram promissionis ad similitudinem
historic veteris sicco pede per mare deducere polli-
cetur. Multi enim ex his, falsum Moysen secuti,
in undis periere. Aiunt autem illos solos evasisse,
qui turn Christum verum Deum credidere Plat, de
Vit. Pontif. p. 57. Ed. Colon. A grip. 1626.]

[ 3 Consuetude, initium ab aliqua ignorantia vel
simplicitate sortita, in usum per successionem corro-
boratur, et ita adversus veritatem vindicatur....Quod-
cunque adversus veritatem sapit, hoc erit haeresis,
etiam vetus consuetudo. Tertull. De Virg. Veland.
cap. i. pp. 172, 3. Ed. Paris. 1664.J

[ 4 Non est ergo, frater carissime, quod aliquis
existimet sequendam esse quorundam consuetu-
dinem, si qui in praeteritum in calice dominico

VII.]

OF UNWRITTEN VERITIES.

The same to Julian, of the Baptizing of Heretics. "In vain do some men, when they
be overcome with the truth, allege custom against us, as though custom were greater
than the truth 5 ." St Augustine hath the same .

The same to Pompus, against Steven s Epistle. " Custom without truth is an old
error : for the which cause let us leave custom, and follow the truth 7 ."

Chrysostom, upon Genesis xxix. Homily 59. " For if the counsel be good and pro
fitable, yea, though it be not custom, keep it; but if it be hurtful and noisome, cast
it away. For if we will be wise, and care for our salvation, we may leave off an evil
custom, and bring in a good custom ; and so shall we give no small occasion to them that
come after us to change the same, and have the reward of those things that be done of
them 8 ."

Jerome, in his Preface to Job. " Old custom is of such force that vices, which many
men themselves confess, please them through it 9 ."

The same, Cap. 9. "Neither are the errors of our fathers, nor our elders to be followed,
but the authority of the scriptures, and the commandments of God that teacheth us 10 ."

Augustine, of one only Baptism, Lib. ii. Distinct. 8. cap. " When the truth is once
known, let custom give place to the truth. For who doubteth but custom ought to give
place to the manifest truth ? n&gt;

The same, in the same place. " Let no man prefer custom above truth and reason.
For truth and reason do ever exclude custom 12 ."

Gregorius to Guelmunde the bishop, 2 Distinct. Si consuetude.
lay custom against me, thou must take heed what the Lord saith
truth, and the life/ He did not say, I am custom, but the truth 13 ."

Nicolas the pope to Ignatius the reverend bishop, 8. Distinct,
no less to be avoided than an hurtful corruption: which except it be plucked up the
sooner by the roots, it will be taken of the ungodly for a law 14 ."

" If thou chance to
I am the way, the

" An evil custom is

50.

aquam solam offerendam putaverunt. Quaerendum
est enim ipsi quern sint secuti. Et quod Christus
debeat solus audiri, Pater enim de ccelo contestatur
dicens : " Hie est filius meus dilectissimus, in quo
bene sensi ; ipsum audite." Quare si solus Christus
audiendus est, non debemus attendere quid alius
ante nos faciendum esseputaverit ; sed quid, qui ante
omnes est, Christus prior fecerit. Neque enim ho-
minis consuetudinem sequi oportet, sed Dei verita-
em. Cyprian, ad Caecil. de Sacram. Domin. cal.
^,. :. Ixiii. p. 108. Ed. Paris. 1726. (Ed. Erasm.
Lib. ii. Epist. 3, as quoted in the text by the arch
bishop.)]

[ 5 Proinde frustra quidam qui ratione vincuntur
consuetudinem nobis opponunt; quasi consuetudo
major sit veritate. Id. ad Jubaian. de Bapt. Haeret.
Epist. Ixxiii. p. 133. Ed. Paris. 1726.]

[ 6 See below, note 11.]

[ 7 Nam consuetudo sine veritate vetustas erroris
est. Propter quod relicto errore sequamur veritatem.
Id. ad Pompei. contra Epist. Steph. de Ha?ret. Bapt.
Epist. Ixxiv. p. 141.]

[ 8 Ei {leu yap KaXov e&lt;rri TO TT/S &lt;ru/i/3oi;X?ys Kal
67ro)(eXes, KU.V fjiT] &lt;rvv\ )Qeia 77, yiue&lt;rQw el de (3\d-
/3ji/ eyov Kal TTO\VV TOV o\eQpov TO vvv Trap vfiiiv
iriTe\ovfJLevoV) KCLV &lt;TVwi]Qeia rj, eyKOTTTftrQio. tai/
ydp /3ouXto jue0ct vi]&lt;peiV) KUI Tro\\ijv T?;S
crooTtyjOias TroielcrOai TI]V tppovTLoa., Svui]O 6fjLe
T?}S /v aKTys (ri/i/j0etas CCTTOCTTTJI C^ K &l is Ka\ij
Qeiav eawrovs dyayelv* Kal OUTOJ Kal ToTs jue6
oi fj.iKpdv rrape^o/j.ev d&lt;popn.r\v TOV TO avTCt

fyjXovv, Kal Ttov VTT eKeivwv KaTopQov/jLevwv tj/iei?
Xi]\j/6/jLe6a TOV /jLL&lt;r66v. Chrysost. in cap. xxix.
Genes. Horn. Ivi. Tom. IV. p. 540. J

[ 9 Tanta est enim vetustatis consuetudo, ut etiam
confessa plerisque vitia placeant. Hieron. Praef. in
Libr. Job. Alt. Tom. III. p. 17. Ed. Francof.
1684.]

[ 10 This passage is not found in the place re
ferred to.]

[ n Itaque veritate manifestata cedat consuetudo
veritati. Plane quis dubitet veritati manifestata?
debere consuetudinem cedere ? August. De Bapt.
contra Donatist. Lib. in. cap. vi. Tom. VII. p. 45.
Ed. Paris. 1637- Gratian. Distinct, viii. Cap. iv.
"Veritate manifestata." Tom. I. p. 6. Ed. Paris.
1687.]

[ 12 Nemo consuetudinem rationi et veritati
praeponat ; quia consuetudinem ratio et veritas
semper excludit. Id. ibid.]

[ 13 Si consuetudinem fortassis opponas, adver-
tendum est, quod Dominus dicit: "Ego sum veri
tas et vita." Non dixit, Ego sum consuetudo, sed
veritas. Gregor. Wimundo Aversano Episcopo. Id.
ibid. Cap. v. "Si consuetudinem," Ibid.]

[ 14 Mala consuetudo, quae non minus quam per-
niciosa corruptela vitanda est : nisi citius radicitus
evellatur, in privilegiorum jus ab improbis assumi-
tur. Nicol. Papa Hincmaro Remensi Archiepi-
scopo. Id. ibid. Cap. iii. " Mala consuetudo."
Ibid.]

A CONFUTATION

[CHAP.

THE EIGHTH CHAPTER.

57.

Reasons a gainst Unwritten Verities 1 .

THE old testament was sufficient for the Jews ; and why shall not both the new and
old suffice us ?

Christ and the apostles proved all their doctrines by the law and prophets. What an
arrogancy is it then in us, to teach any thing which we can neither prove by the law,
the prophets, the apostles, nor the evangelists !

The devil, when he tempted Christ, was not so far passed all shame to persuade
any thing without the testimony of the scriptures, although he did (as his dear children
the papists do) falsely allege them, wrest them from their true meaning to a contrary
sense, and also cut off that which should make against him, or declare the true meaning
of the scriptures.

This word, " unwritten verities," is a new term lately invented, and nowhere heard or
read among the old writers : of which they could not have been ignorant, if there had
been any such thing needful to salvation.

All contention which the old fathers had with heretics was for the scriptures : which
heretics partly denied, as Marcion, Manichaeus, and Faustus ; partly they wrongly ex
pounded: but for things which are not contained in the scriptures, they never accused
any man of heresy.

If there were any word of God beside the scripture, we could never be certain of
God s word ; and if we be uncertain of God s word, the devil might bring in among us
a new word, a new doctrine, a new faith, a new church, a new god, yea, himself to
be god, as he hath already done in the popish kingdom. For this is the foundation of
antichrist s kingdom, to settle himself in God s temple, which is the heart and conscience
of man, of him to be feared and worshipped, as though he were God himself.

If the church and the Christian faith did not stay itself upon the word of God
certain, as upon a sure and strong foundation, no man could know whether he had a
right faith, and whether he were in the true church of Christ, or in the synagogue
of Satan.

If we be bound to believe certain things delivered from the apostles by word of
mouth only, without writing, as they would make us believe, (but what those things
be, no man can tell,) it should hereof follow that we are bound to believe we wot
not what.

[ l The Reasons against Unwritten Verities are
set forth in Cranmer s Common-place Book, in the
British Museum, Royal MSS. 7. B. xi. p. 94. ( Vid.
Jenkyns Remains of Archbp. Cranmer, Vol. IV.
p. 215.) The following is quoted from Strype, Mem.
Eccl. Vol. II. pp. 215, 16. Ed. Oxford, 1822.
" Reasons. Idem.

"If traditions apostolic have the force of God s
word, so that every one is bound to the observation
of them, the bishop of Rome hath a great advantage
thereby to establish his primacy : not such a primacy
as he hath lately usurped, but such a primacy as he
hath had by prerogative from the beginning ; that is
to say, to be one of the four patriarchs of Christen
dom, and the chief of all four. And the traditions
be the chief authors, whereupon Pighius stayeth
himself. And furthermore, if we admit traditions to
be of such authority, it is to be feared that we must
resort to the church of Rome to fetch there our
traditions, as of the oldest and the mother church.
Irenaeus, Ad hanc, &c. Cyprian calls Rome Pe-
tri calhedram et ecclesiarn principalem. Julius

writing for Athanasius, &c. Melchiades, and other
quotations he there mentioneth.

" The old testament was sufficient for the Jews :
and is not both the old and the new sufficient for
us?

" What things came by traditions from the apo
stles, no man can tell certainly : and if we be bound
to receive them as articles of our faith, then is our
faith uncertain. For we be bound to believe we
know not what.

" Faith must needs be grounded upon God s word.
For St Paul saith, Fides ex auditu; auditus antem
per verbum Dei. Omnis scriplura divinitus inspi-
ratur. This text St John Chrysostom, Theophylact,
Thomas, with many other authors, both old and new,
do expound plainly as the words be, that whatsoever
truth is necessary to be taught for our salvation, or
the contrary to be reproved ; whatsoever is necessary
for us to do, and what to forbear and not to do ; all
is completely contained in the scripture : so that
a man thereby may be perfectly instructed unto all
manner of goodness. "j

VIIL] OF UNWRITTEN VERITIES. 53

Without faith it is not possible to please God ; and faith cometh by hearing of
God s word ; ergo, where God s word lacketh, there can be no faith.

Almighty God, afore he gave to Moses the law written of the ten commandments,
wherein he fully taught the true worshipping of him, as it were a preservative against
a plague or a poison to come, gave them this notable lesson, worthy alway to be had
in memory : " You shall add nothing to the words, &c. ;" and again he oftentimes
repcatcth the same sentence both in the law and the prophets, in the gospels, and the
epistles of the apostles. And because his people should never forget it, St John
commandeth the same in the last words of all the new testament, threatening terrible
plagues, that is, the loss of his everlasting joys of heaven, and the pain of eternal fire,
to all them that either put to or take aught from the word of God.

CHAPTER THE NINTH 2 .

Scriptures alleged l)y the Papists for Unwritten Verities, with answers to the

" WHERE two or three be gathered in my name, there am I in the midst of them." Matt . xviii .
But Christ cannot err, for he is the truth itself ; ergo, they cannot err in their synods, Ar s ument -
convocations, and general councils, being gathered together in his name.

Christ said, " When two or three be gathered in my name," &c. ; and to be gathered Answer.
in his name, is in our assemblies to seek his only glory and not ours, to do all things by
his prescript word. "For not every one that saith unto me, Lord, Lord, shall enter," Ma tt.vii.
&c. : as witches, charmers, necromancers, and conjurers, use their wicked arts all in
the name of God and Christ, and yet is not Christ with them. For the seven sons of Acts X ix.
Sceva, the chief priest of the Jews, went about to cast out evil spirits in the name of
Jesus whom Paul preached ; but yet Christ was not with them, but the wicked spirit,
which wounded them, and drave them away naked. Moreover, all forgers of wills,
counterfeiters of false instruments, and judges giving false sentences, in the ecclesiastical
law, they begin with this glorious title, " In the name of God, Amen." Therefore
sprang this old proverb, " In the name of God, beginneth all mischief." And yet Christ
is with none of these, though they pretend to do all these things in his name. Christ
saith also : " Many shall prophesy in my name, and cast out devils, and work miracles, Matt vii.
in my name ; and then will I confess to them, that I never knew you." Read Eusebius
and Athanasius, and you shall there see what pride, contention, hatred, malice, envy,
and desire to bear rule, reigned in the councils of the clergy at those days, not much
past four hundred years after Christ. What think you they would say if they saw our
councils, where the Romish antichrist triumpheth ? No doubt, that "though an angel
from heaven preach any other," &c.

Here you will reply again, Christ saith, "Where two or three are gathered," &c. A replication.
Now in every council are not only two or three learned and godly men, but many ; ergo, 59.
they cannot err.

I grant that in every general council be many good men which do not err, nor are Answer,
deceived ; and yet it followeth not that the whole council cannot err. For in councils
the more part is taken for the whole, and things be there determined and ordered, not by
reason, learning, and authority of the word of God, but by stoutness, wilfulness, and
consent of the more part. In those councils, where be mo evil and wicked men than
good and godly, it cometh oftentimes to pass that, iniquity having the upper hand, the
greater part overcometh the better ; and yet the good men neither err, nor consent to these
errors concluded by the wicked and the more part, but resist and speak against them to

[ 2 The substance of the ninth and tenth chapters , larged. The subject of the sabbath in particular is

is in Cramner s Common-place Book at the British
Museum, but they are here much altered and en

treated at much greater length. Vid. Jenkyns Re
mains of Archbp. Cranmer, Vol. IV. p. 21J. |

A CONFUTATION

The second
argument.
Matt, xxiii.

The first
answer.

The second
answer.

The fourth
argument.
Matt, xxviii,

GO.

The fifth
argument.
John xvi.

Answer.

John xiv.

John xv.

Luke xvi

6!.

the utmost of their power, not without great danger of their lives, yea, and sometimes
it costeth them their lives indeed, as it is now daily seen.

" Tho scribes and the Pharisees sit upon Moses seat : whatsoever they bid you do,
that do, but after their works do not ; for they say, and do not." Here, they say, it
appcarcth plainly that Christ commandeth us to obey the heads of the church, how
evil soever their lives be.

First, let them look well what manner men they make themselves, that is, scribes
and Pharisees, the greatest enemies of God, persecutors and murderers of his prophets,
of the apostles, and of Christ himself, and so antichrists.

Secondly, Moses seat is not his office or authority, but his doctrine; and therefore
saith St Augustine, that seat, which is his doctrine, suffcreth them not to err : and in
another place, They sitting in Moses seat teach the law of God ; therefore God teacheth
by them. But if they will teach their own doctrine, believe them not ; for such seek
their own, and not Jesus Christ s : and Christ biddeth us beware of the leaven of the
Pharisees ; and then the disciples knew that he spake not of the leaven of bread, but of
their doctrines, although they sat in Moses seat, (if they will needs contend, the dignity
or office of Moses to be Moses* seat,) and yet erred shamefully in their doctrine.

" Behold, I am with you all the days unto the world s end." This promise was not
made to the apostles only, (for they died shortly after Christ,) but to the church : ergo,
the church cannot err.

I beseech them to begin a little afore, and they shall plainly hear Christ himself
unloose this knot. The words before are these in Mark : " Go and preach my gospel
to every creature ;" and in Matthew : " Go and teach all people, baptizing them in the
name of the Father, of the Son/ &c. ; " teaching them to observe all things whatsoever
I have commanded you ; and, lo, I will be with you unto the world s end." Here you
may see this promise of Christ, " I will be with you," &c., is not absolute or universal,
but given under a condition : that is, if you preach my gospel truly, if you baptize
rightly, if you teach the baptized to do all things that I have commanded you, lo,
then I will be with you unto the world s end. But if you teach any other gospel, or
baptize otherwise, or bid them do any other thing, above that which I have com
manded you, you have no promise of God, but the curse that Paul threateneth :
" though we or an angel from heaven preach," &c.

" I have yet many more things to say unto you, but you cannot bear them away
now : howbeit when he is come, which is the Spirit of truth, he will lead you into
all truth." Here you may see, say the enemies of God s truth, that Christ taught not
all things himself, but left many things to be taught to the disciples by the Holy
Ghost after his death.

Christ said not, "I have many things to say, which I will not tell you now,"
but, " which you cannot bear now ;" that is, you cannot perceive or understand them
now : and thus Christ himself expoundeth these words : " The Comforter, which is the
Holy Ghost, whom my Father will send in my name, he shall teach you all things,
and put you in remembrance of all things that I have said unto you ;" and no new or
other things. For Christ saith plainly, that he himself had taught them all before,
saying, " All things that I have heard of my Father have I opened unto you."

Moreover, our Saviour in plain words sheweth what things those were that his
disciples could not understand, although he many times told them the same before.
" Behold," saith he, " we go up to Jerusalem, and all shall be fulfilled that are written
by the prophets of the Son of man. For he shall be delivered to the Gentiles, and shall
be mocked, and despitefully entreated, and spitted on; and when they have scourged
him, they will put him to death; and the third day he will rise again: and they
understood none of these things : for these sayings were hid from them, so that they
perceived none of the things that were spoken :" although he spake to them in most
plain terms. And the cause why they perceived not his so plain speech, was this :
they were yet carnal, and understood the prophecies of Christ s kingdom carnally,
thinking that Christ should reign at Jerusalem like a mighty conqueror, and subdue
all the Gentiles under the yoke of bondage to the Jews, so that the Jews should be
lords and rulers over all the world for ever. And therefore James "and John asked a

ment.
;ss. U.

ix.] OF UNWRITTEN VERITIES. 55

petition of Jesus by their mother, that they, " her two sons, might sit the one on his Matt. xx.
right hand, and the other on his left hand, in his kingdom :" and when he spake of his
death, "Peter took him aside, and rebuked him, saying, Master, favour thyself; this Matt. xvi.
shall not happen unto thee." To whom Christ said : " Go after me, Satan." These be
the things that the disciples could not then bear or understand, but thought that he
had spoken some allegory, riddle, or dark speech unto them : but after his resurrection
he opened their wits that they might understand the scriptures, and said unto them :
" Thus it is written, and thus it behoved Christ to suffer." And to the two disciples
going to Emmaus he expounded Moses, the prophets, and all the scriptures that were
written of him. And after the ascension the Holy Ghost appeared to them in fiery
tongues, and filled them with all knowledge, and they began to speak with sundry
tongues, as the Holy Ghost gave them utterance ; and then they understood the scrip
tures perfectly.

" Many other tokens did Jesus, which are not written in this book." Again : " There The sixth
are many other things that Jesus did, which, if they were written, I suppose the world HES!"
should not be able to contain the books that should be written."

St John speaketh not here of faith and charity, but of miracles, the knowledge Answer.
whereof is not necessary for our salvation ; as his words following do declare : " These
are written, that you might believe ihat Jesus is Christ the Son of God, and in believing
may have life in his name." And what is more required or desired of a Christian
than to enjoy everlasting life ? That ought to be our whole study and endeavour ; to
that end ought we to apply all our minds, words, and works, and prayers.

" Stand fast, brethren, and keep the ordinances that ye have learned, either by our The seventh
preaching or by our epistle." Of these words they gather, that Paul taught divers "f he
things to the Thessalonians by word of mouth without writing, which nevertheless he
commanded them to observe and do.

I grant that Paul taught many things by word of mouth, which he wrote not in his Answer,
epistles to the Thessalonians. But how shall they prove that the same things be neither
written by him in any other of his epistles, nor in any other place of the holy bible ?
For what argument is this? It is not written in this place or to those persons; ergo y 01.
it is not written in the scripture at all. For the shortness of one epistle, or of one
sermon, cannot sufficiently contain all things necessary for our salvation : and therefore
be there so many books of the scripture, that whatso is omitted, and not spoken of in
one place, or else darkly spoken of, might be written plainly in another place. And
for this cause St Paul writeth to the Colossians, saying : " When this letter is read
with you, cause it also to be read to the Laodiceans. And read you also the epistle
written from Laodicea." And St Paul writeth of himself, "Such as we are in our2Cor. x.
absence by letters, such are we in deed being present." Moreover, Paul speaketh not
here of doctrines of faith and charity, which ever continue without changing, adding, or
minishing; but of certain traditions, observations, ceremonies, and outward rites and
bodily exercises, which, as he saith, is little worth to God- ward, but to be used for
comeliness, decent order, and uniformity in the church, and to avoid schism : which
ceremonies every good man is bound to keep, lest he trouble the common order, and so
break the order of charity in offending his weak brethren, so long as they be approved,
received, and used by the heads and common consent. But they, and every one of such
ceremonies as be neither sacraments, nor commandments of faith and charity, may be
altered and changed, and other set in their places, or else utterly taken away by the
authority of princes, and other their rulers and subjects in the church. Yea, also the
traditions, made by the apostles in full council at Jerusalem, may be, and already are Acts xv.
taken away ; as to abstain from things offered unto images, from blood and strangled,
are nowhere kept. And this of Paul, that a man should neither pray nor preach
capped, or with his head covered, is also clean abolished.

A CONFUTATION

[CHAP.

THE TENTH CHAPTER.

Doctors to the same purpose, with their answers*.

Argument. TERTULLIAN, of the Crown of a Soldier. He, reciting many traditions, as to renounce

the devil, his pomp and his angels, afore baptism, to dip the children thrice in the
font, to give it pap of honey and milk first thing after baptism, and not to wash it
in a whole week after, to offer both at the day of the burial and birth, on the Sunday
neither 2 to fast, nor to pray kneeling, nor also from Easter to Whitsuntide, crossing our
foreheads, with divers such like, saith : " If thou require a law T of these and other such
disciplines, there can be no pretence of a law for them out of the scriptures. But thou
shalt either perceive by thyself, or learn of some other that perceiveth it, that custom,
being author, confirmer, conserver, and observer of faith, shall maintain and defend the
cause of this tradition and custom of faith 3 ."

Answer. By the scriptures before alleged it is evidently proved, that all things requisite for

our salvation be set forth in the holy books of the bible, and that it is not lawful to put
any thing thereto under pain of everlasting damnation. The same Tertullian also, as

understand it is afore rehearsed 4 , saith that "there is nothing else that ought to be believed after

s,iry to iaiva- Christ s gospel once published." Yea, all the old authors, a thousand year after Christ,
and likewise almost all the new, affirm the same, and would not have us credit their
sayings without the proof of God s word.

Why should we then believe Tertullian against so plain scriptures, against the old
fathers of the church, and also contrary to his own sayings ? Yet here will I gently
interpret him, so as he may both agree with the scriptures, with the old authors, and also
with himself. Tertullian speaketh here not of doctrines of faith, hope, and charity,

[ l " The following list of traditions is contained
in the corresponding part of Cranmer s Common
place Book at the British Museum." ( Vid. Jenkyns
Remains of Archbp. Cranmer, Vol. IV. pp. 223, 4.)

" Traditions not written recited by Tertullian.
That children should be christened but two times
in the year, at Easter and Whitsuntide. That
the bishops should christen them. That they that
should be christened should be three times put in
the water, the whole body. That by and by after
they should eat milk and honey mixed together.
That the whole week after they should not be
washed. To offer yearly, the day of men s death,
and of their birth. Upon the Sunday neither to fast,
nor to kneel in prayer : and likewise from Easter
to Whitsuntide. To make a cross upon our fore
heads.

" Traditions recited by Basilius. Making a
cross upon them that be christened. To turn our
faces to the east, when we pray. Consecrating of
oil and water in baptism, [and of him that is
baptized.] Unction with oil. To put them that be
baptized three times in the water. To renounce
the devil and his angels in baptism.

" Other authors rehearse a great number of tra
ditions. The fast of Lent. To fast Wednesday and
Friday. Not to fast Saturday nor Sunday. That a
bishop should be consecrated of two or three bishops,
and priests of one. A bishop, priest, and deacon,
shall not meddle with the business and care of
worldly things; and if he do, let him be deposed.
If a bishop give orders in another bishop s diocese
without his licence, he shall be deposed, and also
he that taketh orders of him. Giving of pax after

mass. Consecrating of religious men. And a thou
sand mo traditions apostolic there be, if we give
credence to St Denys, De Ecclesiast. Hierarchy
Ignatius, the Canons of the apostles, Ecclesiastica et
Tripartita Historia, Cyprian, Tertullian, Irenams,
with other old ancient authors. And yet an infinite
number mo we shall be constrained to receive, if
we admit this rule, which St Augustine many times
repeats, that whatsoever is universally observed,
and not written in the scripture, nor ordained by
general councils, is a tradition coming from the
apostles : as, that bishops have authority to ex
communicate all persons that be manifest and obsti
nate sinners ; to admit or reject other bishops and
curates presented by princes or patrons ; to ordain
ceremonies to be observed in the church ; to make
laws how to proceed in excommunication, and other
laws ecclesiastical ; and what punishment is to be
given to offenders ; and all people being within
their jurisdiction, of what estate or condition soever
they be, be bound to obey them." British Museum,
Royal MSS. 7. B. xi. p. 92. Strype, Memorials,
Vol. II. part i. pp. 214, 15, Ed. Oxford, 1822.J
[ 2 To fast, neither to pray, Orig. ed.J
[ 3 Harum et aliarum ejusmodi disciplinarum si
legem expostules scripturarum, nullam invenies...
Rationem traditioni et consuetudini et fidei patroci-
naturam aut ipse perspicies, aut ab aliquo qui per-
spexerit disces: interim nonnullam esse credes, cui
debeatur obsequium. Tertull. De Cor. p. 102. Ed.
Lutet. Paris. 1M4.J

I 4 Id. de Prescript. Hacret. cap. vi. p. 204. Vid.
p. 22.J

X.]

OF UNWRITTEN VERITIES.

but of traditions, outward gestures, rites and ceremonies, which be not necessary for our
salvation, but be ordained for a decent order and conformity in the church ; as is plainly
shewed in the answer to St Paul in the epistle to the Thessalonians. And that he
speaketh of such rites and ceremonies, it is evident. For all those that he rehearseth
be mere ceremonies, and few of them kept at this day, which no man might have
altered or abolished, if they had been necessarily to be kept under pain of damnation.

Cyprian to Pompeius, against Stephen s epistle. " It is of no less authority that the Argument,
apostles delivered by the instruction of the Holy Ghost, than that which Christ himself
delivered 5 ."

Cyprian speaketh not here of traditions unwritten, but of such things as the apostles Answer.
delivered in their writings, as the gospels and epistles ; like as Paul saith : " I delivered
you that I received of the Lord;" which thing he wrote to them. But if they will
needs understand him of things delivered by the apostles without writing, then answer
him as Tertullian.

Origen. " In observances of the church, there be divers things which all men must Argument,
needs do, and yet the reason of them is unknown to all men." And he reciteth in many 6
the observances that Tertullian doth, and after he concludeth : " Who can certainly tell
the cause of all these things ?"

The answer made to Tertullian will serve Origen in this place 7 . Answer.

Athanasius upon the second epistle to the Thessalonians, chap. ii. upon this place, Argument.
State et tenete. " Hereby it is plain that Paul delivered many things without the scripture,
not written in his epistles, but by word of mouth only. And these are worthy no less
faith than the other: therefore I do judge the tradition of the church to be a thing
worthy to be credited; so that if any thing be delivered by it, make no farther search 8 ."

Chrysostomus, in the 2nd epistle to the Thessalonians, chap. ii. : " Stand fast, brethren,
and keep the traditions," &c. " Hereof," saith Chrysostom, " it is plain that Paul
delivered not all things in his epistles, but also many things without writing; and as well
those as these are worthy of like faith. Wherefore we judge the tradition of the church
worthy of credit : it is a tradition ; search no farther 9 ."

Epiphanius against Heresies, Lib. ii. torn. 1. Against those that call themselves Argument,
apostles. 1 Cor. xi. xiv. xv. " We must," saith he, " use traditions, for all things cannot
be perceived by the holy scripture. Wherefore the holy apostles have set forth unto us G5.
some things by the word of God, and some things by traditions, as the apostle saith :
As I have delivered unto you, thus I teach ; and, Thus I have delivered in all
churches ; and, Thus you remember by what means I have preached unto you, except
you have believed in vain 10 ." "

Answer these three authors like as Tertullian is answered, saving that they allege St Answer.
Paul for their purpose, but clearly wrested from his true meaning, as it shall easily appear
to every indifferent reader, that is not blinded of malice to resist the truth, as they may
plainly perceive by the answer made to St Paul afore. And whereas they say, that
things given by word of mouth are as well to be believed as those that be written ; they

[ 5 Si ergo aut in evangelic praecipitur aut in
apostolorum epistolis vel actibus continetur ob-
servetur divina haec et sancta traditio. Cyprian.
Epist. Ixxiv. ad Pompeium contr. epist. Stephani.
p. 138. Ed. Paris. 1J2G.]
[ c In manner, Orig. ed.]
[ 7 Will serve Origen here, Orig. ed.J
[ 8 The passage cited is not from Athanasius,
but Theophylact. Ka j/TeuOev dr/Xov OTI iroXXa
KO.L ay/oott^eos did Xoyov, TOVTC(TTI &gt; &lt;rjj (fiiovjj,
TrupeoiSotrav, ov fiovov di t7rt&lt;TToXwi&gt;. bfioitas &lt;5e
Kai TCLVTO. Kcc/celi/a a ^ioTTKTTa. a) &lt;TTe Kai Ttfv Trapd-
doaiv T7s e/cK/V.7j&lt;rias aioVio"roj&gt; nyovfj.eQa. irapd-
&lt;Wis eo-rf /JLIIOCV irXeov $)jVei. Theoph. Comment,
in Epist. II. ad Thessalon. cap. ii. v. 15. p. 730.
Ed. Lond. 1036.]

[ 9 EvrevQev Sr/Xov on ov irtivTa. 81
Trapedivocrav, d\Xd iroXXd cai dypdtfrws O/JLOIMS Se
Kaneiva Kai TavTci GGTIV d^ioTria Tct. WCFTC Kai TI}V
irapdcoaiv TT/S e/c/cXijo-tas a ioiri&lt;rToi/ tjya/ie0a.
Trapdootris ecrri /uujoev TrXtov ^ijTei. Chrysost. in
Epist. II. ad Thessal. cap. ii. Horn. iv. Tom. XI.
p. 532. Ed. Paris. 1718-38.]

[ 10 AeT oe /cat irapaSocrei. KexpT/crOai* ov yap
Trdvra aVd TJ/S Oet as ypa(/)/}s dvvaTai Xa^dveaQai.
816 TCC fjitv ev ypafpals, Ta oe ei/ Trapaoocret ira/ot Oa)-
Kav ol ciyioi aTroa-roXoi ws (piialv o a ytos aTroo-To-
Xos, tosTrapt ^wKTt v/JLlv Kai a XXoT6, OI/TWS ditida-Kia,
Kai OUTC09 irapcdutKa eu TIS itticXijariais. Kai ei
KaTe xe-re, CKTOS et /uj eiKrj tTricrTeuo-aTe. Epiphan.
Adver. Ha;res. Lib. n. Tom. I. p. 511. Ed. Colon.
1582.]

A CONFUTATION

Argument.

GO.

Answer.

Argument.

mean, that they are worthy of like credit with traditions written. For neither of both
are of necessity to salvation, but may be changed and taken away by common consent,
as it is afore said.

Basil, of the Holy Ghost, chap. 27- " Of those doctrines that are preached in the
church, we have some delivered us by writing, and again some we have received by the
traditions of the apostles in mystery, that is, in secret : both have like strength to godli
ness ; neither doth any man speak against these, whatsoever he be, that hath but mean
experience what the authority of the church is. For if we, like fools, go, about to reject
the customs of the church, which are not written, as things of small weight, we shall
condemn those things that be needful for our salvation in the gospel. Yea, we shall
rather cut short the true preaching of faith to bare name 1 ." And he rehearseth like
traditions as Tertullian did.

Jerome, against the Luciferians. " Although there were no authority of the scriptures
at all, yet the consent of the whole world in this matter should have the force of a law.
For many other things, which are observed in the church by tradition, have obtained the
authority of a law written : as to dip the head thrice in baptism ; and when they are
christened, to give them first pap made of milk with honey, for a signification of their
infancy; on the Sunday, and on Whitsun-week 2 , not to kneel at their prayers 3 ."

Augustine, upon the words of Basil. " Some of the ecclesiastical institutions we have
received by writings ; some, through traditions from the apostles, approved by succession ;
and some use hath allowed, being strengthened by custom. Unto all which like usage
and like affections of godliness is due ; of which who will doubt, though he have but
small experiences in the scriptures? For if we set our mind to regard lightly customs of
the church, delivered us from our elders without the scriptures, it shall easily appear
to them that look earnestly thereon, how great loss Christian religion shall suffer 4 ." And
he reciteth the same that Jerome doth, with divers other.

These three authors, and all that make for the same purpose, be answered before in
Tertullian. For not one of those things that they make mention of are necessary for our
salvation : and many of them are now taken away ; and the rest which yet remain, as to
dip the child thrice wholly in the water, to hallow the water, oil, and cream, or to cross
it in the forehead, are not of necessity to salvation. For John baptized in Jordan, and
the chamberlain of the queen of Ethiopia was christened in the common stream, and
children in danger of life are christened of the midwife, or some other woman, without
any of these ceremonies : and yet they will not deny that all these baptisms be good, and
allowed of God. In Spain also they dip the child but once, as it was decreed in the
council of Toilet 5 . And I am sure they will not say that all the Spaniards so many
years have wanted a thing necessary to salvation in their baptism. God also regardeth
not our outward bodily gesture in our prayers ; but he beholdeth the faith and earnest
desire of the heart of him that prayeth, wheresoever he prayeth, and whatsoever his out
ward bodily gesture be.

The same against Cresconi, a grammarian, Lib. i. cap. 33, torn. 7- " Although we
have no certain example of this matter in the canonical scripture, yet nevertheless the

[ l Tiav ev TT; eKK\ti&lt;ria. vre&lt;pv\uyfj.cvu)V d
KUI KijpvyfJidTtav, TCC p.ev CK T?;S eyypdffrov cica&lt;TKa-
X/as e^o/uei/, TU oe en TT;S -ru&gt;v dirocrToXwv Trapa-
&lt;5oo-ecos diaoodevTa I lfilv ti/ fivoTtjpiui Trapece^d/j.cGa
(iirep dfjitpuTepa TTJJ/ aimjV layyv e\ei Trpus T&gt;;V
euffefteiav /cat TOUTOI? ou&lt;5eis dwrepel, o&lt;rTts ye Kav
KCCTCC fiiKpov yovv Qecr[ji(Jav eKr/cAfjo-iatrri/cali/ TreTrei-
parat. el yap ^Tri^et/of/cro/iey TCC dypeKfra TWV iQwv
5s ov ^eya Atji/ eyovra. T;I/ cvvctfJLiv -rrapaiTelo-Gai,
\d6oifjicv dv eis auTa TGC Kaipta ^rj^tioffres TO euay-
yeXiov fid\\ov oe eis ovofia \]/i\6u TrepucrTwvres TO
Ki lpvy/uia. Basil. De Spir. Sancto. cap. xxvii. Tom.
II. p. 351. Ed. Paris. 1637.J

[ 2 And all Whitsun-week, Orig. ed.j

[ 3 Etiam si scripture auctoritas non subesset,

totius orbis in hanc partem consensus instar pra?-
cepti obtineret. Nam et multa alia, quae per tra-
ditionem in ecclesiis observantur, auctoritatem sibi
scriptae legis usurpaverunt : velut in lavacro ter
caput mergitare ; deinde egressos, lactis et mellis
praegustare concordiam ad infantiae significationem ;
die dominico et per omnem pentecosten nee de geni-
culis adorare. Hieron. Adver. Lucifer. Tom. II.
p. 96. Ed. Francof. 1684.]

[ 4 The " words of Basil " referred to in this
brief comment are evidently those just quoted in
note 1. The Editor has not discovered the comment
itself in Augustine s writings.]

P Cone. Tolet. iv. cap. vi. Labb. et Cossart.
Tom. V. col. 1706, 7- Ed. Lutet. Paris. 1674.]

X.]

OF UNWRITTEN VERITIES.

truth of the same scriptures in this matter is retained of us, when we do that the whole
church 6 alloweth, which church the authority of the scriptures commend. And forasmuch
as the holy scripture can deceive no man, whoso feareth to be deceived with any dark
speaking of it, let him ask counsel at the church therein, which, without any doubt, the
holy scripture doth shew 7 ."

The answer is easy. Austin was more circumspect than to think that any doctrine Answer,
might be proved by use and custom without the scripture. For baptism of infants he
bringeth in this text : " Except a man be born again of water and the Holy Ghost, he
cannot be my disciple." And because the Donatists, like as the anabaptists do now,
wrest this to them that be of years of discretion, against this exposition he allegeth the
manner of the church in christening of infants. By the which he proveth that the church
hath alway taken this sentence, " Except a man be born again," to be spoken also of
infants. What manner of argument should this be of Austin ? The exposition of the
scripture, and the use of the sacraments, may be judged by the custom used in the holy
church alway ; etgo, the church may make a new sacrament, and ordain any new article 67.
of our faith, without the scripture. By the sentences before cited of Austin himself it
may be easily judged. I also grant, that every exposition of the scripture, whereinsoever
the old, holy, and true church did agree, is necessary to be believed. But our con
troversy here is, whether any thing ought to be believed of necessity without the
scripture.

The same against the epistle of Fundament, cap. v. torn. 6. " I would not believe Argument,
the gospel, but that the authority of the church moveth me :" ergo, say they, whatsoever
the church saith, we must needs believe them as well as the gospel 8 .

This argument is naught : for the testimony of the church is but as a public office [Answer.]
of a record ; as the exchequer, the court of the rolls, the office of a recorder, or a register
of all Christendom ; in which office men may search and have, of the keepers of such
offices, the true copies of such lands, or other moveables, as be due to them by the
law. And yet may neither the registers, recorders, stewards of courts, or town-clerks,
put to, or take away any thing from, the first original writings ; no, nor the judge him
self. But all things ought to be judged by those writings. So, likewise, we believe
the holy canon of the bible, because that the primitive church of the apostles, and eldest
writers, and next to their time, approved them in their register, that is, in their writings,
which partly saw them, and partly heard them of the apostles. And more receive we
not, because these old fathers of the first church testify in their books, that there was
no more than these required to be believed as the scripture of God. And yet were
these writings no less true, afore they were allowed by them, than since, Christ witnessing
and saying, " I seek no witness of man."

Austin to Cassulane. " In these things, wherein the scripture of God hath determined Argument
nothing, the custom of the people, and our elders ordinances, ought to be holden as a
law ; and the transgressors of the customs of the church are likewise to be punished, as
the breakers of God s law. Of which things if thou wilt dispute, and reprove one
custom by another, there shall arise an endless strife." He repeateth also this sentence
many times : " That whatsoever is universally observed, and not written in the scripture, Answer,
nor ordained by general councils, is a tradition come from the apostles 9 ." 68.

[ 6 We do that that the whole church, Orig. ed.]
[ 7 Proinde quamvis hujus rei certe de scripturis
canonicis non proferatur exemplum, earumdem ta-
men scripturarum etiam in hac re a nobis tenetur
veritas, cum hoc facimus quod universae jam placuit
ecclesiae, quam ipsarum scripturarum commendat
auctoritas : ut quoniam sancta scriptura fallere non
potest, quisquis falli metuit hujus obscuritate quaes-
tionis, eandem ecclesiam de ilia consulat, quam
sine ulla ambiguitate sancta scriptura demonstrat.
August. Contra Crescon. G rammat. Lib. i. cap.

xxxiii. Tom. VII. p. 168. Ed. Paris. 1637.]

[ 8 Ego vero evangelio non crederem, nisi me
catholicae ecclesiae commoveret auctoritas. Id.
Contr. Epist. Fund. Alanich. cap. vi. Tom. VI.
p. 46.]

[ 9 In his enim rebus, de quibus nihil certi statuit
scriptura divina, mos populi Dei vel instituta majo-
rum pro lege tenenda sunt. De quibus si disputare
voluerimus, et ex aliorum consuetudine alios impro-
bare, orietur interminata luctatio. Id. Casul. Epist.
Ixxxii. Tom. II. p. 143.]

A CONFUTATION

[CHAP.

Argument.

Answer.

Ezek. xliv.

Argument.

Answer.

Geoi. xvii.
Matt. xix.

Luke xix.
1 Cor. vii.

Argument.

[Answer.]

Answer him as Tertullian. Yet of all 1 other authors he is most plain, that nothing
is of necessity to salvation besides the scriptures of God. But let us grant for their
pleasures, that those customs which they speak of be traditions apostolic, yet they be
no longer nor other ways to be observed than the traditions apostolic written ; which,
as is before fully proved, may (and are already) be both changed, and clearly taken away.
And as concerning custom, it is plainly proved, that it is not to be received against the
scripture, truth, or reason.

They say, moreover, that the perpetual virginity of our lady is to be believed of
necessity, as Cyprian, Chrysostom, Jerome, Ambrose, Austin, and all other speaking
thereof say. But this is not found in the scripture; ergo, there is something to be
believed that is not written in the scripture.

The minor, that is to say, that this is not written in the scripture, is false. For, first,
none of the old authors that rehearse traditions of the apostles unwritten, make mention
of the perpetual virginity of our lady to be one of them ; but they rehearse only divers
ceremonies, or bodily gestures, and such rites used in baptism, prayers, holydays, and
fastings, which, as I have manifestly declared, are not necessary to salvation; but the
most part of them are clean taken away, and the contrary commanded and used by
the universal church. Moreover, all the said authors prove her perpetual virginity by
this text of scripture : " This door shall be still shut, and not opened for any man to
go through it, but only for the Lord God of Israel ; yea, he shall go through it, else
shall it be shut still." For if these and such other fathers had not judged her per
petual virginity to have been written in the scriptures, they would never have judged it
to have been a thing to be believed under pain of damnation. Saint Jerome also calleth
Ilelvidium a rash and an ungodly man, because that he taught that our lady had other
children by Joseph after Christ s birth ; which doctrine he could not prove by the
scriptures of God 2 . In like manner we call all them that preach any doctrine in the
church, without the authority of God s word, both ungodly, rash, and wicked members
of antichrist.

Yet they bring forth, to maintain their error, the baptism of infants, which, they say,
is not contained in the scriptures : and yet this is to be observed upon pain of damnation
of the said children. Ergo, there is something to be done, of necessity to our salvation,
that is not contained in the scriptures.

O what a gap these men open both to the Donatists and to the anabaptists, that
deny the baptizing of infants ! For, if it were not written in the word of God, no man
ought to believe it, or use it : and so the Donatists and anabaptists doctrine were true,
and ours false. But in deed the baptism of infants is proved by the plain scriptures.
First, by the figure of the old law, which was circumcision. Infants in the old law
were circumcised ; ergo, in the new law they ought to be baptized. Again : infants
pertain to God, as it is said to Abraham, " I will be thy God, and the God of thy seed
after thee." Christ saith also : " Suffer children to come to me ; for of such is the king
dom of heaven." And again : " See that ye despise not one of these little ones : for
their angels in heaven always behold the face of my Father which is in heaven : for
the Son of man is come to save that which is lost." And again, Paul saith, that " your
children arc holy now." By these, and many other plain words of scripture, it is evident
that the baptism of infants is grounded upon the holy scriptures.

Furthermore, the church, say they, hath changed the sabbath-day into the Sunday,
which sabbath was commanded by God, and never man found fault thereat. Seeing then
that the church hath authority to change God s laws, much more it hath authority to
make new laws necessary to salvation.

There be two parts of the sabbath-day : one is the outward bodily rest from all
manner of labour and work ; and this is mere ceremonial, and was taken away with
other sacrifices and ceremonies by Christ at the preaching of the gospel. The other part

[ l And yet of all, Orig. ed.J

[- Hieron. adv. Helvid. Tom. II. p. 7 et sqq. Tom. V. p. 4H2. Ed. Francof. IW54. j

X.]

OF UNWRITTEN VERITIES.

(31

of the sabbath-day is the inward rest, or ceasing from sin, from our own wills and lusts,
and to do only God s will and commandments. Of this part speaketh the prophet Esay :
" He that taketh heed that he unhallow not the sabbath-day, is he that keepeth himself isai. i
that he do no evil ; and they that hold greatly of the thing that pleaseth me, and keep
my covenant, unto them will I give an everlasting name, that shall not perish." And
moreover, the same prophet saith : " If thou turn thy feet from the sabbath, so that thou isai. i
do not the thing which pleaseth thyself in my holy day, then shalt thou be called
unto the pleasant, holy, and glorious sabbath of the Lord, where thou shalt be in
honour ; so that thou do not after thine own imaginations, neither seek thine own will,
nor speak thine own words. Then shalt thou have thy pleasure in the Lord, which
shall carry thee high above the earth, and feed thee with the heritage of Jacob thy father :
for the Lord s own mouth hath spoken it." This spiritual sabbath, that is, to abstain 7
from sin and to do good, are all men bound to keep all the days of their life, and not only
on the sabbath-day. And this spiritual sabbath may no man alter nor change, no, not
the whole church.

That the utter 3 observing of the sabbath is mere ceremonial, St Paul writeth
plainly, as that the holy days of the new moon and of the sabbath-days are nothing but
shadows of things to come 4 .

And that the outward bodily rest is a mere ceremonial precept, St Austin also TO January
affirmeth, saying, that among all the ten commandments this only that is spoken of
the sabbath is commanded figuratively ; but all the other commandments we must observe
plainly, as they be commanded, without any figure of speech 5 .

Jerome also, to the Galatians, iv. according to the same, saith : " Lest the congrega
tion of the people, without good order, should diminish the faith in Christ, therefore
certain days were appointed, wherein w r e should come together ; not that that day is
holier than the other in which we come together, but that whatsoever day we assemble
in there might arise greater joy by the sight of one of us to another.

" But he that will answer wittily to the question propounded, afnrmcth all the days TO the
to be like, and not that Christ is crucified only on Good Friday, and riseth only on
the Sunday ; but that every day is the day of the Lord s resurrection, and we eat his
flesh always. But fastings and comings together were ordained of wise men for them J$
that give themselves rather to the world than to God ; that cannot, yea, for them dayVamfwe
that will not, come there at all, there to make their sacrifice of prayers to God in JJi a hls
the face of all the people 6 ."

Hereby you may easily perceive that the church hath not changed the special
part of the sabbath, which is to cease from vice and sin ; but the ceremonial part
of the sabbath only, which was abrogate and taken away, with other ceremonies of
Moses law, by Christ, at the full preaching of the gospel : in place whereof the church
hath ordained the Sunday for causes aforesaid 7 .

bodily

vays.

[ 3 i.e. outer.]

[&lt; Coloss. ii. 16, 17.]

[ 5 Ideoque inter omnia ilia decem praecepta
solum ibi quod de sabbato positum est, tigurate
observandum praecipitur, cetera tamen ibi pras-
cepta proprie, sicut praecepta sunt, sine ulla figurata
significatione observamus. August. Januario. Epist.
cxix. cap. xii. Tom. II. p. 217.]

[ 6 Et ne inordinata congregatio populi fidem
minueret in Christo, propterea dies aliqui constituti
sunt, ut in unum omnes pariter veniremus. Non
quo celebrior sit dies ilia qua convenimus, sed quo
quacumque die conveniendum sit, ex conspectu
mutuo laetitia major oriatur. Qui vero oppositae
quaestioni acutius respondere conatur, illud affirmat,
omnes dies aequales esse, nee per Parascevem tan-
turn Christum crucifigi, et die dominica resurgere,
sed semper sanctum resurrectionis esse diem, et

semper eum came vesci dominica. Jejunia autem
et congregationes inter dies propter eos a viris pru-
dentibus constitutes, qui niagis seculo vacant quam
Deo, nee possunt, imo nolunt toto in ecclesia vita?
suae tempore congregari, et ante humanos actus
Deo orationum suarum offerre sacrificium. Hieron.
Lib. n. in Epist. ad Galat. cap. iv. Tom. IX. p.
142. Ed. Francof. 1684.]

[ 7 " The following are some extracts from Cran-
mer s Common-place Book in the British Museum
relating to the subject of this chapter.

Nova doctrines.

Quod sacerdos sit qui non vivat ex doctrina verbi,
sed ex missis quaa pro defunctis celebrantur.

Missa de scala coeli. Missa satisfactoria.

Indulgentia;. Jubileus.

Communicatio sub una specie.

Satisfactio.

02 A CONFUTATION [CHAP.

THE ELEVENTH CH AFTER 1.

71 . The Papists Objections, with answers unto them.

Argument. TREY boast themselves 2 , moreover, of the certainty of their doctrine, and prove it

to be true by the long continuance thereof, and lucky prosperity of their kingdom ;
and their adversaries doctrine to be false, by the persecutions, plagues, miseries, and
afflictions, which they daily suffer for their doctrine s sake.

Answer. Jf the trial of true religion should rest upon antiquity of time, or upon worldly

prosperity, then should the gentiles and pagans have a great advantage of us Christians,
and their religion should be better than ours, by the testimonies of our own scriptures.
For idolatry and worshipping of false gods, and their images, was used long before
the law of God, written and given to Moses, in which errors and idolatry the heathen
continue unto this day, in great prosperity and wealth, under most victorious emperors
and princes : whereas the true church of Christ hath been most miserably afflicted
from time to time ; first tinder the Egyptians, after by the Philistines, Canaanites, Phara-
sites, &c. ; then by the Babylonians, Assyrians, Medes, Persians, Syrians, and Romans,
both subdued, conquered 3 , and led away captives : and, last of all, by the Turk and
the pope, the two horns of antichrist, the true church of Christ hath been most cruelly
persecuted unto death, with prison, famine, water, fire, fagot, and sword, these seven
or eight hundred years last past. Which Turk and pope, although they be mortal
enemies one to the other, yet as Herod, Pilate, the bishops, scribes, and Pharisees,
although they were utter foes each to other, conspired against innocent Christ,
causeless condemning him to death on the cross ; in like manner, I say, the pope
and the Turk do fully agree in this one point, to persecute and murder Christ in his
faithful members. For as the sun cannot be without his brightness, nor the fire with-

72. out his heat; so cannot the true church of God be long without the cross of perse
cution, as witnesseth St Paul : " All they that will live godly in Jesus Christ shall

Christ s suffer persecution." And our Saviour Christ saith plainly, that his " kingdom is not
of this world." For " if they persecute me," saith he, " they shall also persecute you."
And Christ giveth not to his apostles earthly peace in this world, but peace and quietness
of conscience, joined with persecution. For if the wicked persecuted Christ himself,
shall they not also persecute his servants ? And if they so handled Christ, being the
lively tree, what think you they shall do to us his withered branches ? And as the
true church of Christ can never be long without persecution, in like manner can the
false church of Satan and antichrist never cease from persecuting ; as it appeareth
throughout the histories of the whole bible. Of the tyranny and cruelty of antichrist
in persecuting of Christ s true church, prophesied Daniel long before. Speaking of the

In cceremoniis fere omnibus Judaeos imitamur.

in libro regum (peracta dedicatione templi) reperies.

Habemus et velum atrii domus Domini, sicut

Pro ephodo lineo habemus superpellicia. \ Judasi. De consecratione, Dist. i. &lt; Nemo.

Pro sacrificiis fecimus ex missa sacrificium, ne Sicut solis sacerdotibus et Levitis licebat con-

sacerdotes nostri non essent sacrifici. I trectare vasa sacra templi, ita et nunc. De Conse-

Habemus et asyla pro locis refugii. cratione, Dist. i. In sancta.

Habemus basilicas consecratas, cum altaribus, i Nee in alios usus licet vestibus sacris frui, quam

calicibus, vestibus, et reliquis utensilibus, ad divi- | in sacros. De Consecratione, Dist. i. Vestimenta

num cultum pertinentibus. ! et c Ad nuptiarum. " Royal MSS. 1. B. xi. p.

Habemus etiam hacc omnia oleo peruncta.

Quin et sacerdotes ac reliqui ministri oleo im-
buuntur, et consecrantur more Mosaico. De Con
secratione, Dist. i. cap. i. et iii.

Non licet offerre nisi in loco consecrato. De
Consecratione, Dist. ii. c Sicut non alii, quia
scriptum est, Vide ne offeras holocausta tua in
omni loco quern videris, sed in omni loco quern ele-
gerit Dominus Deus tuus.

Festum dedicationis octo diebus celebramus, sicut
Judaei. De Consecratione, Dist. i. * Solemnitates.

Quod autem octo diebus encaenia sint celebranda,

101. Vid. Jenkyns Remains of Archbp. Cranmer,
Vol. IV. p. 234.]

[ It seems evident that the whole of this eleventh
chapter could not proceed from the pen of the arch
bishop, if even any part of it was written by him.
In several places there appear discrepancies of style,
and there is reference made to a work which, ac
cording to the date, was not printed till after his
death. The chapter is not found in the Common
place Book in the British Museum.]

[- Moreover they boast themselves, Orig. ed.J

[ 3 Conquest, Orig. ed.]

xi.] OF UNWRITTEN VERITIES. 03

empire and regiment of Rome : " The fourth beast," saith he, " shall be the fourth Dan. vii.
kingdom, which shall be greater than all other kingdoms : it shall devour, tread down, know antj
and destroy all other lands ; he shall speak words against the Highest of all ; he shall to
destroy the saints of the Most Highest, and think that he can change times and laws."
And again, he saith of Antiochus, which was a figure of antichrist: " There shall
arise a king uushamefaced of face ; he shall be wise in dark speaking ; he shall be
mighty and strong, but not in his own strength ; he shall destroy above measure, and
all that he goeth about shall prosper in his hand: his heart shall be proud, he shall of antichrist.
slay the strong and holy people, and through his craftiness falsehood shall prosper in
his hand, and many one shall be put to death in his wealthiness ; he shall stand up
against the prince of princes, but he shall be slain without hand." Of the tyranny
and prosperous success of antichrist in slaying of the saints of God, and the reward
of them that be slain for the witness of God s truth, speaketh also St John, in the
sixth chapter of his Apocalypse, under the opening of the four and five seals : and in Read the
the seventeenth chapter he lively setteth forth the pope in his own colours, under the
person of the whore of Babylon being drunken with the blood of saints ; pointing, as
it were with his finger, who this whore of Babylon is, and the place where she shall
reign, saying : " The woman which thou sawest is that great city which reigneth over
the kings of the earth." Now what other city reigned at that time, or at any time
since, over the Christian kings of the earth, but only Rome? Whereof it followeth
Rome to be the seat of antichrist, and the pope to be very antichrist himself. I 73.
could prove the same by many other scriptures, old writers, and strong reasons. But
forasmuch as Rodulph Gualter hath written hereof a notable work in Latin, and now of
Latin translated into English by I. O., I remit the reader to his book, wherein he may
be fully satisfied hereof 4 . Of the prosperity and security that the false church hath in
worldly pleasures, using the same with all greediness and voluptuousness of carnal lusts,
with the wicked devices of tyranny against Christ and his true members, wherewith
the ungodly daily persecute and murder God s elect for his truth, with the reward also of
them that suffer for the same truth sake, it is most plainly written in the second and Read the
third chapters of the Book of Wisdom.

By these scriptures now rehearsed it appeareth most plainly, that worldly prosperity
of the pope and his clergy prove not the truth of their doctrine ; nor yet persecution of
God s true preachers and other faithful people argueth their doctrine to be false. But if
thou wilt needs know where the true church of Christ is, and where the false, and
not to be deceived, herein take this for a plain and full answer, that wheresoever the
word of God is truly preached, without addition of man s doctrines and traditions, and
the sacraments duly ministered according to Christ s institution, there is the true church,
the very spouse of God, Christ being the head thereof. But how many and who, of
that number that hear the word of God and receive the sacraments, be God s elect church,
and true members of Christ, is known to God only ; " for the Lord knoweth who be
his," and no man can tell of another man, whether he be worthy love or hatred, although
their works seem never so holy and glorious afore men ; so great a witch is hypocrisy.

Last of all, to make all cock sure, and to maintain their idolatry beside, yea, and Argument.
also contrary to the word of God, (as invocation and praying to saints, worshipping of
images and relics, with pilgrimages and offerings, and the sacrifice of the mass for the
quick and the dead, and pardons to deliver dead men s souls from purgatory, holy
bread, holy water, ashes, palms, and such other baggage,) they allege revelations of
angels, of our lady and other saints, and dead men s souls appearing to divers men and
women, bidding them to cause certain masses, trentals 5 , pilgrimages, and offering to
images and relics of this and that saint, to be done for them, and they should be delivered
from the fire of purgatory, where the pains be greater, say they, than man s wit can

[ 4 The work referred to seems to be, Antichristus,
id est, Homilise-quinque, quibus Romanum Pontiti-
cem verum et magnum ilium Antichristum esse
probatur. Without date. Antichrist, That is to
saye: A true report that Antichrist is come, &c.
Translated out of Latine into English, by J. O.

(John Olde), Southwarke, 1556. See Herbert s
Ames Typog. Antiq. p. 1451.]

[ 5 Trentals : services of thirty masses, said one
on each of thirty different days for the soul of a
person deceased.]

64 A CONFUTATION [CHAP.

74. comprehend. And when such masses, pilgrimages, with offerings to such saints relics
and images, be done for them, they appear to the same persons again, saying, that
by such means they be delivered out of purgatory into the eternal joys of heaven. They
tell also of many wonders and strange miracles, to prove their doctrine, in all these afore
said things, to be true. And because they have great profit and advantage thereby,
they, " counting gains godliness," have filled all their books with such vanities and lies ;
of which some be so fond, and so directly against God s glory, that the most earnest
papists (having either learning or wit) be ashamed of them ; yea, and the pope himself
hath clean put them out of God s service used in the church of Rome : and yet must we read
them, believe them as necessary articles of our faith, or else burn therefore like heretics.
Answer. By the manifest and plain words of the scriptures, and the consent of the most

ancient authors before written, it is evident, that neither the visions of angels, apparitions
of the dead, nor miracles, nor all these together joined in one, are able or sufficient to
make any one new article of our faith, or stablish any thing in religion, without the express
words of God ; because all such things (as is before proved) may be, yea, and have
been, through God s permission, for our sins and unbelief s sake, done by the power of
the devil himself, or feigned and counterfeited of his lively members, monks and friars,
with other such hypocrites.

But what shall Satan need to tell oracles, use visions, shew apparitions, or work
miracles no w-a-days ? What should he need to toil herein himself? or why should he
not, like a gentleman, take his ease in his inn, seeing his subtle servants, monks, friars,
nuns, and other pope-holy hypocrites, can and do counterfeit such things daily, and from
their beginning hath done diligently ? Part whereof I shall rehearse.

johnsiei- About fourteen years past, at Orleance in France, the provost s wife died, willing

Ui4nc - to be buried at the Friars in the same city, without pomp or other solemnity com

monly used at burials. Wherefore the friars, fearing to lose a great prey, if this should
be suffered to enter into the heads of the people, caused a young friar to speak in a vault
in a woman s voice, many people hearing it, and said that she was the soul of the
provost s wife, condemned in hell for contemning of the suffrages of the holy church,
commanding also her body to be cast out of Christian burial. But the provost so bolted
out the matter, that the young friar confessed the place and the manner of his speaking ;
and all the friars were openly punished for that fault in the common market at Orleance 1 .
^^ But let us come home to our own realm of England. About thirty years past, in

the borders of Wales, within a priory called Lymster, there was a young woman, called
the holy maid of Lymster, which (as the fame was) lived only by angels food, and
was inclosed within a grate of iron ; unto whom, certain days, when the prior of the
place said mass, the third part of the host went, hanging in the air, (by miracle, as it
seemed,) from the altar, where the prior massed, into the maid s mouth. Which thing
brought the people into a great opinion of holiness in her, and caused great pilgrimage
to be there used. But when the Lord of Burgavenny 2 , with his brother Sir Edward
Nevel, and divers other gentlemen and gentlewomen, came to try the truth hereof, they
caused the door to be opened, and straightways the dogs fought for bones that were
under her bed; whereupon they searching farther, found a privy door, whereby the
prior might resort to her and she to him, at their pleasures. And then she confessed
that she made, as it were, two fine threads of her own hairs singly tied together with
fine knots ; and then made a big hole with a bodkin through the corner of a quarter
of the host, and fastened one end of the said hair to the corporas, where the said
prior said mass, and the other end to her own bed wherein she lay, and tied the
other hair fast to the quarter of the host, and wrapped the other end about her own
finger. And when the prior had received his portion of the host, she wound up the
thread whereto the host was tied, upon her fingers, and so conveyed the host into
her mouth. This both the prior and she confessed, and did open penance for the same 3 .

t 1 Sleidan. De statu religionis et reipub. (A.D. ! 87, n. ; 307, . Park. Soc. Ed. 11)43.]

1534.) Book ix. pp. 175, 0. Ed. Francof. 15f&gt;8.] [ 3 Sir Thomas Mote s Dialogues of Vene-

f 2 Burgavenny, i.e. Abergavenny. Vid. Works ration and Worship of Images. Parti. Book i.

of Thomas Becon, Early Writings, pp. Bl,n. ; cap.xiv. col. 25.]

XT.] OF UNWRITTEN VERITIES. 65

To St Albans, about twenty-eight years past, came a maid, creeping upon her
knees, and leaning upon two short staves, inquiring after St Alban s bones ; affirming,
that she should be made whole and go upright, so soon as she should come to the
place where St Alban s bones were : in token whereof an angel had delivered her a
key, whereby she should certainly know where his very bones were. And when she
passed thus through the streets of St Alban s, creeping on her knees till she came to
St Alban s shrine, after she had made her prayers devoutly there, she took out the
key of her purse, which she said an angel had delivered to her ; and then she stood
upright, and opened the shrine with the said key, and then kneeled again to pray,
and to give thanks to God and St Alban for her healing, and giving her strength to
walk, which was born lame. And by and by the monks would have had it rung for
a miracle ; but some wiser men thought it meet to try the matter better, and to examine
her farther, before they began 4 to ring a miracle openly. And upon her examination
she said that she had been lame from her birth, declaring both her kindred and place
where she was fyorn. Upon which confession she was committed to a nunnery called 70.
Sopwel, there to tarry until messengers, which they straightway sent forth, might return
and testify the truth. And so she daily and holily visited St Alban s shrine. But
the night before the return of the messengers she was conveyed away, and never heard
of nor seen after. And the messengers declared to be lies all that ever she had said :
for there was never none born lame, nor of her name, where she said she was born.

A strange thing it is to hear of the wonderful trances and visions of Mistress Anne
Wentworth 5 , of Suffolk, which told many men the secrets of their hearts, which they
thought no man could have told, but God only. She cut stomachers in pieces, and
made them whole again ; and caused divers men that spake against her delusions to
go stark mad. All which things were proved, and openly by her confessed, to be done
by necromancy and the deceit of the devil.

But Elizabeth Barton 6 , called the holy maid of Courtop Street in Kent, passed all Elizabeth
others in devilish devices. For she could, when she list, feign herself to be in a trance,
disfigure her face, draw her mouth awry toward the one ear, feigning that she was o devilish
thus tormented of Satan for the sins of the people, and delivered from his power by
our blessed lady of Courtop Street, and by her led into heaven, hell, and purgatory,
and there saw all the joys and pains of those places; and took upon her to pro
phesy of things to come, and of the king s death. This instrument of the devil drew Read more
into her confederacy, both of heresy and treason, holy monks of the Charter House, book set forth
obstinate (they would be called observant) friars of Greenwich, nice nuns of Sion, in &" Irs a "
black monks (both of cowls and conditions) of Christ s Church and St Austin s of
Canterbury, knights, squires, learned men, priests, and many other : of which sort
(whether they were blinded by her, or else of their own mere malice and hypocrisy
dissembled the matter) some, by due proof made against them, were justly condemned
both of heresy and treason, and suffered with the said Elizabeth Barton, according to
their demerits ; and some, acknowledging their own offences, were delivered by the king s
pardon. This wicked woman caused a letter to be made by a monk of St Austin s
of Canterbury, in golden letters, feigning the same to be delivered to her by an angel J hou h jt
from heaven. This monster was convented both before William Warham, archbishop from heaven.
of Canterbury, and Thomas Wolsey, cardinal and archbishop of York : who, either Bishops ever
because that generation of the clergy hath alway defended idolatry and superstition, bokterer"of
or because she knew too much of their incontinency and other wickedness of living, V-
(for she threatened them with eternal damnation, except they repented and amended
their lives,) they clearly discharged her without finding of any fault in her at all. But
when the matter came to be examined by Thomas Cranmer, archbishop of Canterbury,

[ 4 Before they tempted, (i. e. attempted), Orig.
ed.J

[ 5 Anne Wentworth, daughter of sir Roger
Wentworth, of Ipswich, Suffolk. Vid. sir Thomas
M ore s Dialogues, Of the Veneration and Worship
of Images. Pt. I. Book i. chap. xvi. col. 2J.]

[ 6 But yet Elizabeth Barton, Orig. ed. For an

[CRANMER, u.]

account of Elizabeth Barton, the maid of Kent, and
her accomplices, vid. Hall s Chronicle: The 2ftth
year of King Henry VIII.; fol. ccxviii. 2. Ed.
1548. Burnet, Hist. Reformat. Vol. I. p. 302 et
sqq. Ed. Oxford. 1829. Strype, Eccl. Memorials,
Vol. I. chap. xxv. p. 271 et sqq. Ed. Oxford
1822.]

A CONFUTATION

[CHAP.

A notable
miracle.

and Thomas Cromwell, then master of the rolls, they so handled the matter, that they
found out the whole nest of that conspiracy : wherein was disclosed the whole number
of those confederates, their books of heresy and treason, the authors and writers of the
same, and of the letter feigned to be sent from heaven. All whose detestable facts,
as well of idolatry, heresy, and also of treason, were so wittily and learnedly by
God s word convinced at Canterbury by Doctor Heath 1 , now chancellor of England,
(she being present and openly confessing the same,) and also by another learned man
at Paul s cross, that the most part of them, which were before by her seduced, did
then utterly abhor her shameless and abominable facts.

What a crafty point of legerdemain was played about the beginning of king Edward s
reign by a priest ; which, being at mass, pricked his own finger, and caused it to drop
upon the host; persuading the people that the host bled of itself, by the miraculous
working of God, for to make the world believe the body of Christ to be as really and
naturally in the sacrament as he was born of the virgin Mary his mother! For the
which heinous fact, proved against him and also by him confessed, he did open penance
at Paul s cross.

I will rehearse one sermon, made in queen Mary s beginning, by a momish monk,
and so leave off their vain and wicked lies. A new upstart preacher, being some time a
monk of Christ s church in Canterbury, stept into the pulpit in St Paul s church,
saying that the very body of Christ is really and naturally in the sacrament of the
altar; yea, " By God s body is it," quoth he. And because that neither oath nor perjury
Christ proved can prove a good argument, he proved the same by three notable miracles : the first

really in the . / _

host by two of an horse, refusing to eat wafers so long as their caky god was among them; the

devil speak- second, by the devil speaking in the likeness of an horse, being conjured of a priest

them" J by God s body to tell what he was ; and the third, a maid of Northgate parish

in Canterbury, who, he said, in pretence to wipe her mouth, kept the host in her

handkercher ; and when she came home, she put the same into a pot, close covered,

and spitted in another pot; and after a few days she, looking in the one pot, found

a little young pretty babe about a shaftmond long, and the other pot was full of

gored blood.

78. Here is goodly pulpit matters to prove new articles of our faith ! For if the priests

that told the stories of the two horses, or the maid that said that the bread was turned
into a little child, or the monk that preached these shameful blasphemies, or the devil
himself, who is father of lies, could lie, speaking in the horse, or in any of them ; then
do all these foresaid miracles prove nothing his purpose. But, O merciful God, in
what a miserable state were we thine afflicted members, if it were true, which they
say, being both enemies to thee and to us also, for thy truth s sake ! For we would
not 2 only suffer extreme miseries, as loss of our goods, good names, and the com
pany of our dear friends in our native country ; but also burn as heretics in this
world, if we came in their cruel handling, and also burn eternally in the unquench
able fire of hell, if their cruel curses might take effect. Wherefore we yield thee most
hearty thanks, Father of all mercies, and to thy Son Jesus Christ our Saviour, which
hast promised, for his sake and in his name, thy kingdom of heaven to all them which
suffer persecution for thy righteousness sake.

How shall we then know true visions of angels from false, true apparitions and
miracles from counterfeit, but by the scripture of God, which is the rule and true
measure wherewith we must try all things ? as St John saith : " Believe not every
spirit, but prove them whether they be of God : for many false prophets are gone out
into the world. Hereby is the Spirit of God known," saith he : " every spirit which
confesseth that Jesus Christ is come in the flesh is of God," &c. Whosoever therefore
saith, that there is any thing that pacifieth the wrath of God, or obtaineth his favour

[ l Nicholas Heath, successively bishop of Ro
chester and Worcester, under Henry VIII., was
deprived i.nder Edward VI. ; but, under Mary,
became Archbishop of York, and Lord chancellor,
after the death of Gardiner in 1555, and therefore
only about three months before the death of Cran-

mer, for whose execution he signed the warrant.
Vid. Anderson s Annals of the English Bible. Vol.
I. p. 374, n. 33. Burnet, Hist, of Reform. Vol. I.
Partii. p. 139, &c.j

[ 2 For we should not, Org. ed.]

XL] OF UNWRITTEN VERITIES. 67

and forgiveness of sins, but only Christ s death and passion, he denieth Christ to be
come a Saviour in the flesh. Wherefore these angels, saints, souls of the dead, and
miracles, that allow worshipping of saints by invocation and praying to them, the
sacrifice of the mass for the quick and the dead, worshipping of images, pilgrimages,
offerings to holy relics, to forgive sins, or to deliver the dead out of purgatory, deny
Christ to be come an only Saviour by his flesh. For they make all these to be saviours
from purgatory, or, at the least, coadjutors to help him in that office of salvation, and
delivering those souls from sin and the pains due for the same ; and so they cannot
be of God, but of antichrist.

Thus I have plainly, fully, and truly, without fraud of cloaking, or colour of rhetoric
and dark speech, to blind the eyes of the simple people, answered to all that I remem
ber, which the papists do or can allege, either by writing, preaching, or reasoning,
for the defence of their unwritten verities, whereupon they build so many detestable
idolatries and heresies. And the same answers, if they be aptly applied and placed
by a discreet and witty reader, will suffice for the answer to all that they ever have 70.
or can bring forth for the maintaining of their unwritten and uncertain verities. And
yet I will not be so much wedded to mine own wit or will, but that if they be able to
answer so plainly and truly to the scriptures, authors, and reasons rehearsed by me,
as I have done to theirs ; and to prove their doctrine of unwritten verities by as plain
consent both of scriptures, ancient doctors, and as pithy arguments, as I have done
mine, and set it forth in print to the judgment of the whole world, as mine is ; I
shall not only acknowledge mine ignorance and error, but I shall gladly return into
England, recant mine heresies, openly submitting myself to such discipline and cor
rection as they shall think meet for mine offences. But if they refuse to answer my
book by writing, and, using their old trade, burn both my book and the readers
thereof, let them know they shall do nothing but cut off the head of Hydra. For
for every heretic, as you call them, which you shall burn, will arise many faithful and
constant Christians. For " except the grain or corn of wheat die, it remaineth alone ;
but if it die, it bringeth forth much fruit." Wherefore I most heartily beseech the
Father of heaven, of his infinite mercy, (if you be not indurate in your hearts with
that sin which is irremissible, and shall never be forgiven in this world nor in the
world to come, and resist the Holy Ghost, impugning the truth of God of you known,
and defending and maintaining wicked doctrines, which your consciences bear record
to be idolatries and heresies,) that he will mollify your stony hearts, and give you
fleshy hearts; yea, rather spiritual and godly hearts, to worship him truly in spirit,
according to his godly will expressed in his holy word written. And I exhort all
you which fear God and be desirous to save your own souls, to flee from this whore
of Babylon, and from all her detestable idolatries and heresies, not building upon 3 the which is
sure rock of God s infallible word written, but upon the quavemire 4 of unwritten veri
ties ; whereupon whatsoever is builded forthwith either sinketh or quite overthroweth.
And stand thou fast, and stay thy faith, whereupon thou shalt build all thy works,

upon the strong rock of God s word, written and contained within the old
testament and the new ; which is able sufficiently to instruct thee in all
things needful to thy salvation, and to the attainment of the
kingdom of heaven. To the which I beseech the Almighty
Father of heaven, of his infinite mercy and good
ness, and by the merits of his only Son, our
Saviour and Redeemer, Jesus Christ,
through his Holy Spirit in
us, bring us all.
Amen.

FINIS.

Builded upon, Orig. ed.J [* Qualmire, Orig. ed. ; i. e. quagmire.

[A
COLLECTION OF TENETS

EXTRACTED FROM

THE CANON LAW,

SHEWING

THE EXTRAVAGANT PRETENSIONS OF THE CHURCH OF ROME 1 .]

C CCXL V Dist. 22. Omnes-. De Major, et obedient. : Solitce 3 . Extrav. De majorit. et obedient. :

Unam sanctam*.

HE that knowledgeth not himself to be under the bishop of Rome, and that the
bishop of Rome is ordained by God to have primacy over all the world, is an heretic,
and cannot be saved, nor is not of the flock of Christ.

Dist. 10 5 . De sententia excommunwationis: Noverit 6 . 25. q. 1: Omne 1 .

Princes laws, if they be against the canons and decrees of the bishop of Rome,
be of no force nor strength.

447.

MSS. Stilling.

Lite. 1107.

n. 27- pp.
3!&gt;1 308.
Kd. Oxon.
1829.

19. 8 20. 9 24. q. 1.

A recta; Memor ; Quoties ; Hcec est 10 . 25. q. 1.

Generali ; Violator es 1 l .

All the decrees of the bishop of Rome ought to be kept perpetually of every man,
without any repugnance, as God s word spoken by the mouth of Peter ; and whosoever

[ J In reference to these extracts from the Canon
Law, Strype says : " And one of the first things
wherein he (i. e. Cranmer) shewed his good service
to the church was done in the parliament, in the
latter end of this year, 1533. When the supremacy
came under debate, and the usurped power of the
bishop of Rome was propounded, then the old col
lections of the archbishop did him good service ;
for the chief, and in a manner the whole burden of
this weighty cause was laid upon his shoulders."
Strype, Memorials of Abp. Cranmer, Vol. I. p. 32.
Ed. Oxon. 1840. Burnet places the passing of the
act, " containing some former acts for revising the
Canon Law," &c. in the year 1544, and says that
" Cranmer pressed this often with great vehemence,
and, to shew the necessity of it, drew out a short
extract of some passages in the Canon Law," which
he gives in "the Collection of Records." The
text follows that of Burnet s History of the Reforma
tion, but it is corrected in many places by the
MS. in the Library of Corpus Christi College,
Cambridge. Dr Jenkyns suggests that "the old
collections," mentioned by Strype, are probably
those which are still preserved at Lambeth under
the title of Archbishop Cranmer s Collection of
Laws, and that " they were formed, perhaps, while
he resided at Cambridge, and consist of a large
number of passages, extracted at length from the
canon law, and followed by that short summary of
some of its most remarkable doctrines which is here
printed. They were doubtless of great use," he
goes on to say, " in the discussions alluded to by
Strype ; but that was not the only nor the h rst oc
casion, in which they supplied the archbishop with

arguments. He must have already availed himself
of them, when, in stating to the king his unwilling
ness to accept the see of Canterbury, he disclosed
therewithal the intolerable usurpation of the pope of
Rome. See his Examination before Brokes. Arid
he frequently recurs to them in his subsequent
writings, particularly in the Answer to the Devon
shire Rebels, A. D. 1549, and in his long Letter to
queen Mary, in September, A.D. 1555." See Dr
Jenkyns Remains of Abp. Cranmer, Vol. II. p. 1.]

[ 2 Corpus Juris Canonici. Ed. Paris. 1687.
Decret. i. Pars, Dist. 22. can. i. Omnes. Tom.
I. p. 29.]

[ 3 Id. Decretal. Gregor. IX. Lib. i. Tit. xxxiii.
De majorit. et obedient, cap. vi. Solitae. Tom. II.
p. 59.]

[ 4 Id. Extravag. Comm. Lib. i. Tit. viii. De
majorit. et obedient, cap. i. Unam sanctam.
Tom. II. p. 394.]

[ 5 Id. Decret. i. Pars, Dist. 10. Tom. I. p. 8.]

[ 6 Id. Decretal. Gregor. IX. Lib. v. Tit. 39.
De sentent. excommunicat. cap. xlix. * Noverit.
Tom. II. p. 276.]

[ 7 Id. Decret. ii. Pars, Causa xxv. Quaest. 1.
can. viii. Omne. Tom. I. p. 345.]

[ 8 Id. Decret. i. Pars, Dist. 19. Tom. I. p. 23.
et sqq.J

[ 9 Id. ibid. Dist. 20. Tom. I. p. 26.J

[ 10 Id. Decret. ii. Pars, Causa xxiv. Quaest. 1.
can. ix. A recta. can. x. Memor. can. xii.
Quoties. can. xiv. Haac est. Tom. I. p. 332.]

[ u Id. ibid. Causa xxv. Quaest. 1. cap. xi.
Generali. can. v. Violatores. Tom. I. p. 345. ]

COLLECTION OF TENETS FROM THE CANON LAW. tj&lt;)

doth not receive them, neither availeth them the catholic faith, nor the four evangelists;
but they blaspheme the Holy Ghost, and shall have no forgiveness.

25. q. 1. Generali.

All kings, bishops, and nobles that allow 13 or suffer the bishop of Rome s decrees
in any thing to be violate, be accursed, and for ever culpable before God, as trans
gressors of the catholic faith.

Dist. 21. Quamvis 14 , et 24. q. 1. A recta; Memor 15 .
The see of Rome hath neither spot nor wrinkle in it, nor cannot err.

25. q. 1. Idea 10 . De senten. et re judicata; Ad apostolicce^ . Li. 6, de jurejurando 18 .

The bishop 4 of Rome is not bound to any decrees, but he may compel, as well
the clergy as laymen, to receive his decrees and canon laws.

9.q.3. Ipsi 19 ; Cuncta 20 ; Nemo 21 . 3.q.6: Dudum 22 ; Aliorum* 3 . 17. &lt;?. 4: Si quis 2 \
De laptis. et ejus ejfectu. Major es 25 .

The bishop of Rome hath authority to judge all men, and specially to discern the
articles of the faith, and that without any council, and may assoil them that the council
hath damned; but no man hath authority to judge him, nor to meddle with any
thing that he hath judged, neither emperor, king, people, nor the clergy : and it is
not lawful for any man to dispute of his power.

Gr. Duo sunt 26 . 25. q. 6. Alms; Nos sanctorum,; Juratos* 1 In Clement, de

hcereticis. Ut officitim 28 .

The bishop of Rome may excommunicate emperors and princes, depose them from
their states, and assoil their subjects from their oath of obedience to them, and so
constrain them to rebellion.

De major, et obedient. Solitw. Clement, de sententia et re judicata. Pastor alis.

The emperor is the bishop of Rome s subject, and the bishop of Rome may revoke the
emperor s sentence in temporal causes.

De elect, et electi potestate. Venerabilem 31 .

It belongeth to the bishop of Rome to allow or disallow the emperor after he is
elected; and he may translate the empire 32 from one region to another.

[ 12 Vid. supra, n. 11.]

[ 13 So it appears to be in the C. C. C. MS. : in
Dr Jenkyns s edition it is printed believe.]

[ 14 Id. Decret. i. Pars, Dist. 21. can. iii. Quam-
vis. Tom. I. p. 28.] [ 18 Vid. supra, n. 10.J

[ 16 Id. Decret. ii. Pars, Causa xxv. Qusest. 1.
can. xvi. * Ideo. Tom. I. p. 346.]

[ 17 Id. Sexti Decretal. Lib. n. Tit. xiv. De
senten. et re judicata. cap. ii. Ad apostolicaa.
Tom. II. p. 309.]

[ 18 Id. ibid. Lib. ii. Tit. xi. Jurejurando. cap. i.

Aliorum. Tom. I. p. 210.]

[ 24 Id. ibid. Causa xvii. Quaest. 4. can. xxii.
4 Si quis. Tom. I. p. 282.]

[ 5 Id. Decretal. Gregor. IX. Lib. in. De
Baptismo et ejus effect. Tit. xlii. cap. iii. Ma-
jores. Tom. II. p. 194.]

[ 26 Id. Decret. i. Pars, Dist. 96. can. 10. * Duo
sunt. Tom. I. p. 118.]

[ 27 Id. Decret. ii. Pars, Causa xv. Quast. 6.
can. iii. Alius. can. iv. Nos sanctorum. can. v.
; Juratos. Tom. I. p. 260.]

Contingit. Tom. II. p. 308.] [ 28 Id. Sexti Decretal. Lib. v. Tit. ii-. De

[ 19 Id. Decret. ii. Pars, Causa ix. Qu*st. 3. j haeret. cap. ii. Ut officium. Tom. II. p. 332.]

can. xvi. Ipsi. Tom. I. p. 210.]

[ 20 Id. ibid. can. xvii. xviii. Cuncta. Tom.
l.p.211.]

[ 21 Id. ibid. can. xiii. Nemo. Tom. I. p. 210.]

[ 22 Id. ibid. Causa iii. Quaest. 6. can. ix. Du-
dum. Tom. I. p. 180.]

[ 23 Id. ibid. Causa ix. Qusest. 3. can. xiv.

[ 29 Vid. p. 68. n. 3.]

[ 30 Id. Clementin. Lib. ii. Tit. xi. De sentent.
et re judicat. cap.ii. Pastoralis. Tom. II. p. 358.]

[ 31 Id. Decretal. Gregor. IX. Lib. i. Tit. vi.
De elect, et electi potest. cap. xxxiv. Venera-
bilem. Tom. II. p. 23.]

[ 32 C.C.C. MS. emperor.]

7&lt;) COLLECTION OF TENETS

De supplenda negligen. prcelato. Grandi 1 .
The bishop of Rome may appoint coadjutors unto princes.

Dist. 17- Synodum; Reyula ; Nee licuit; Multis; Concilia 3 . Dist. 96.

Ubinam**

There can be no council of bishops without the authority of the see of Rome ; and
the emperor ought not 4 to be present at the council, except when matters of faith be
entreating, which belong universally to every man.

2. q. 6 5 . Ad Romanum.

Nothing may be done against him that appealeth unto Rome.

9. q. 3: Aliorum 6 . Dist. 40: Si Papa 7 . Dist. 96: Satis 8 .

The bishop of Rome may be judged of none but of God only; for although he
neither regard his own salvation, nor no man s else, but draw down with himself
innumerable people by heaps unto hell; yet may no mortal man in this world pre
sume to reprehend him. Forsomuch as he is called God, he may be judged of no man;
for God may be judged of no man.

24. q. 5*.

The bishop of Rome may open and shut heaven unto men.

Dist. 40. Non nos 10 .
The see of Rome receiveth holy men, or else maketh them holy.

De pcenitentia. Dist. 1. Serpens 11 .
He that maketh a lie to the bishop of Rome committeth sacrilege.

De consecrat. Dist. 1 : De locorum. Prcecepta. Ecdesia. De elect, et electi

potestate. Fundamenta 13 .

To be senator, captain, patrician, governor, or officer of Rome, none shall be elected
or pointed without the express licence and special consent of the see of Rome.

De electione et electi potestate. Venerabilem 14 .

It appertained to the bishop of Rome to judge which oaths ought to be kept, and
which not 15 .

De jurejurand. Si vero. 15. q. 6: Auctoritatem 17 .

And he may absolve subjects from their oath of fidelity, and absolve from other
oaths that ought to be kept.

[ Id. Sexti Decretal. Lib. i. Tit. viii. De [ 10 Id. Decret. i. Pars, Dist. 40. can. i. Non

supplenda negligen. praelat. cap. ii. Grandi. nos. Tom. I. p. 53.]
Tom. II. p. 297.] [ n Id. Decret. ii. Pars, Causa xxxiii. Qua?st. 3.

[ Id. Decret. i. Pars, Dist. 17. can. i. Syno- j De Poenit. Dist. 1. can. xlvii. Serpens. Tom. I.

dum. can. ii. Regula. can. iv. Nee licuit. j p. 399.]

can. v. Multis. can. vi. Concilia. Tom. I.
pp. 20, 21. J

f 3 Id. ibid. Dist. 96. can. iv. Ubinam. Tom.
I. p". 118.]

[ 4 not wanting in C.C. C. MS.]

[ 5 Id. Decret. ii. Pars, Causa ii. Quaest. 6. can.
vi. Ad Romanum. Tom. I. p. 162.]

[ 6 Vid. p. 69, n. 22.]

[ 7 Id. Decret. i. Pars, Dist. 40. can. vi. Si
Papa. Tom. I. p. 53.]

[ 8 Id. ibid. Dist, 96. can. vii. Satis. Tom. I.
p. 118. J

[ 9 Id. Decret. ii. Pars, Causa xxiv. Quacst. 2.

[ 12 Id. Decret. iii. Pars. De consecrat. Dist. 1.
can. iv. De locorum. can. v. Praecepta. can.
viii. Ecclesia. Tom. I. pp. 447, .]

[ 13 Id. Sexti. Decretal. Lib. i. Tit.vi. De elect,
et electi potestat. cap. x vii. Fundamenta. Tom.
II. p. 291.]

[ 14 Vid. p. 69, n. 30.]

[ 15 And which not, wanting in C. C. C. MS., as
is also the whole of the following article.]

[ 16 Id. Decretal. Gregor. IX. Lib. n. Tit. xxiv.
De jurejurando. cap. viii. Si vero. Tom. II.
P. 107.J

[ 17 Id. Decret. ii. Pars, Causa, xv. Quaest. R.

can. ii. Legatur. Tom. I. p. 337.] can. ii. Autoritatem. Tom. I. p. 259.]

FROM THE CANON LAW.

De foro competent. Ex tenore. De donat. inter virum et uxorem. De prudentia 19 .
Qui filii sunt legitimi. Per venerabilem 20 . De elect, et electi potentate. Funda-
menta 21 . Extravag. de majorit. et obedient. Unam sanctam 22 . De judiciis.
Norit 23 .

The bishop of Rome is judge in temporal things, and hath two swords, spiritual
and temporal.

[Clement.] de hccreticis. Multorum 2 *.

The bishop of Rome 25 may give authority to arrest men, and imprison them in
manacles and fetters.

Extrav. de consuetudine. Super gentes.

The bishop of Rome may compel princes to receive his legates.

De treuga et pace. Trcuyas 27 .

It belongeth also to him to appoint and command peace and truce to be observed
and kept, or not.

De prcclend. et diy. Dilectus. Et li. 6: Licet.
The collation of all spiritual promotions appertain to the bishop of Rome.

De excessibus prcelatormn. Slcut unire 30 .

The bishop of Rome may unite bishopricks together, and put one under another at
his pleasure.

Lib. 6. De poems. Felicis 31 .

In the chapter Felicis, lib. 6. de poems, is the most partial and unreasonable decree,
made by Bonifacius VIII. that ever was read or heard, against them that be adver
saries to any cardinal of Rome, or to any clerk, or religious man of the bishop of
Rome s family.

Dist. 28. Consulendum . Dist. 96. Siimperator**. 11. &lt;y. 1. Quod clericus. Nemo;
Nullus ; Clericum 34 , fyc. et &lt;/. 2. Quod vero**. De sentent. excommunication. Si

[ in Id. Decretal. Gregor. IX. Lib. 11. Tit. ii.
De tbro compet. cap. xi. c Ex tenore. Tom. II.
p. 76.]

[ l9 Id. ibid. Lib. iv. Tit. xx. De donat. inter
virum et uxorem, &c. cap. iii. De prudentia.
Tom. II. p. 222.]

[* Id. ibid. Lib. iv. Tit. xvii. Qui filii sint
legit, cap. xiii. Per venerabilem. Tom. II. p.
819.]

[ 21 Vid. p. 70. n. 12.] [ 22 Vid. p. 68. n. 4.]

[ 23 Id. Decretal. Gregor. IX. Lib. n. Tit.i. De
judiciis. cap. xiii. * Novit ille. Tom. II. p. 72.]

[ 24 Id. Clementin. Lib. v. Tit. iii. De haret.
cap. i. Multorum. Tom. II. p. 369.]

L 25 Rome s judge, C. C. C. MS.]

[ 20 Id. Extrav. Comm. Lib. i. Tit. i. De con-
suetud. cap. i. Super gentes. Tom. II. p. 391.]

[ 27 Id. Decretal. Gregor. IX. Lib. i. Tit. xxxiv.
De treuga et pace. cap. i. Treugas. Tom. II.
p. 61.J

[ 28 Id. ibid. Lib. in. Tit. v. De prasbend. et
dignitat. cap. xxvii. 4 Dilectus. l oni. II. p.
141.]

[ 29 Id. Sexti Decretal. Lib. in. Tit. iv. cap. ii.
Licet. Tom. II. p. 313.]

[ 30 Id. Decretal. Gregor. IX. Lib. v. Tit. xxxi.
De excess, pradat. cap. viii. * Sicu: unire. Tom.
II. p. 256.]

[ 31 Id. Sexti Decretal. Lib. v. Tit. ix. De pcenis.
cap. v. Felicis. Tom. II. p. 338.]

[ 32 Id. Decret. i. Pars, Dist. xxviii. can. xvii.
* Consulendum. Tom. I. p. 39.]

[33 Id. ibid. Dist. 96. can. xi. Si imperator.
Tom. I. pp. 118, 19.]

[ 34 Id. Decret. ii. Pars, Causa xi. Quacst. i.
Quod clericus. can. i. Nemo. can. ii. l Nul
lus. can. iii. &lt; Clericum. Tom. I. p. 216.]

[ 35 Id. ibid. Quaest.ii. Quodvero. Tom. I.
p. 221.]

COLLECTION OF TENETS

judex 1 . 2. q. 5: Si quis 2 . Ds foro competent.: Nullus 3 ; SI quis 4 ; Ex trans-
missa*. De foro compet. in li. 6. Seculares 6 .

Laymen may not be judges to any of the clergy, nor compel them to pay their
undoubted debts, but the bishops only must be their judges.

De foro competent. Cum sit 1 ; Licet*.

Rectors of churches may convent 9 such as do them wrong, whither 9 they will, before
a spiritual judge, or a temporal.

Ibidem. Ex parte; JJilecti* .

A layman being spoiled* may convent his adversaries before a spiritual judge, whether
the lord of the feod consent thereto or not.

Ibidem. Significasti : et 11. q. 1. Placuit 13 .

A layman may commit his cause to a spiritual judge; but one of the clergy may
not commit his cause to a temporal judge without the consent of the bishop.

Ne clerici vel monachi. Secundum 1 *.
Laymen may have no benefices to farm.

De sententia excommunicationis. Noverit* 5 . Extrav. de pcenitentiis et remiss. Etsi.

All they that make or write any statutes contrary to the liberties of the church,
and all princes, rulers, and counsellors, where such statutes be made, or such customs
observed, and all the judges and other that put the same in execution ; and where
such statutes and customs have been made and observed of old time, all they that
put them not out of their books, be excommunicate, and that so grievously, that they
cannot be assoiled but only by the bishop of Rome.

De immunitate ecdesice. N on minus ; Adversus ; Quia 17 ; Quum. et in 6. Clericis 19 .

The clergy to the relief of any common necessity can nothing confer without the
consent of the bishop of Rome : nor it is not lawful for any layman to lay any im
position of taxes, subsidies, or any charges upon the clergy.

Dist. 97- Hoc capitulo ; et 63. Nullus, et quce sequuntur 21 . Et 96. Illud; et Bene
quidem ss . De rebus eccles. non alien. Cum laicis 23 .

Laymen may not meddle with elections of the clergy, nor with any other thing
that belongeth unto them.

[ Id. Sexti Decretal. Lib. v. Tit. xi. De sen-
tent, excommunicat. cap. xii. Si judex. Tom.
II. p. 341. J

[ 2 Id. Decreti. ii. Pars, Causa ii. Quaest. 5.
can. iv. Si quis. Tom. I. p. 158.]

[ 3 Id. Decretal. Gregor. IX. Lib. n. Tit. ii. De
foro compet. cap. ii. Nullus. Tom. II. p. 74.]

[ 4 Id. ibid. cap. i. * Si quis. Ibid.]

[ 5 Id. ibid. cap. vi. * Ex transmissa. Ibid.]

[ 6 Id. Sexti Decretal. Lib. n. Tit. ii. De foro
compet. cap. ii. Seculares. Tom. II. p. 306.]

[7 Id. Decretal. Gregor. IX. Lib. n. Tit. ii. De
foro compet. cap. viii. Cum sit. Tom. II. p. 74.]

[ 8 Id. ibid. cap. x. Licet. Tom. II. p. 75.]"

[ 9 convict, whether, C. C.C. MS.]

[ 10 Id. ibid. cap. xv. Ex parte. Ibid. cap. xvii.
4 Dilecti. Tom. II. p. 76.]

[ u i. e. Fee, tenure. C. C. C. MS. reads fee.]

[" Id. ibid. cap. xviii. &lt; Significasti. Tom. II.
p. 76.]

[ 13 Id. Decret. ii. Pars, Causa xi. Quaest. 1. can.
xi. Placuit. Tom. 1. p. 217.]

f 14 Id Decretal. Gregor. IX. Lib. m. Tit. i.
Ne clerici vel monachi. cap. vi. Secundum. Tom.

II. p. 199.]

f 15 Vid. p. 68. n. 6.]

[ 16 Id. Extravag. Commun. Lib. v. Tit. ix. De
pcenitent. et remiss, cap. iii. Etsi. Tom. II. p.
423.]

[ 17 Id. Decretal. Gregor. IX. Lib. in. Tit.xlix.
De immunitate eccles. cap. iv. Non minus.
cap. vii. Adversus. cap. viii. Quia. Tom. II.
pp. 197, 8. Et Sexti Decretal. Lib. in. Tit. xxiii.
cap. i. Tom. II. p. 327.]

[ 18 Id. ibid. Lib. in. Tit. xlix. cap. v. Cum.
Tom. II. p. 198.]

[ 19 Id. Sexti Decretal. Lib. in. Tit. xxiii. De
immunit. eccles. &c. cap. iii. Clericis. Tom.
II. p. 327.]

[ 20 Id. Decret. i. Pars, Dist. 97. Hoc capi-
tulo. Tom. I. p. 120. J

[ 21 Id. ibid. Dist. 63. can. i. Nullus. Tom. I.
p. 83.]

[ 22 Id. ibid. Dist. 96. Illud. can. i. Bene
quidem. Tom. I. p. 117.]

[ 23 Id. Decretal. Gregor. IX. Lib. in. Tit.xiii.
De rebus eccl. aliend. cap. xii. t Cum laicis.
Tom. II. p. 153.]

FROM THE CANON LAW. 73

De jurejurando. Nimis**.

The clergy ought to give no oath of fidelity to their temporal governors, except
they have temporalities of them.

Dist. 96. Bene quidem 25 . 12. q. 2. Apottolico** ; Quisquis* 1 .

The goods of the church may in no wise be alienated, but whosoever receiveth or
buyeth of them, is bound to restitution ; and if the church have any ground which is
little or nothing worth, yet it shall not be given to the prince; and if the prince
would needs buy it, the sale shall be void and of no strength.

12. q. 2. Non liceat.

It is not lawful for the bishop of Rome to alienate or mortgage any lands of
the church for any manner of necessity, except it be houses in cities, which be very
chargeable to support and maintain.

Dist. 96. Quis 29 ; Nunquam 30 . 2. q. 7- Accusatio 31 . 11. q. 1. Continua; Nullus ;
Testimonium ; Relatum; Experiential ; Si quisquam; Si quce ; Sicut ; Statuimus;
Nullus; De persona; Si quis 32 .

Princes ought to obey the bishops, and the decrees of the church, and to submit their
heads unto the bishops, and not to be judges over the bishops; for the bishops ought
to be forborne, and to be judged of no laymen.

De major, et obedient. Solitce 33 .

Kings and princes ought not to set bishops beneath them, but reverently to rise
against them, and assign them an honourable seat by them.

11. q. 1. Quwcumque 3 * ; Relatum; Si quce ; Omnes; Volumus ; Placuit 39 .

All manner of causes, whatsoever they be, spiritual or temporal, ought to be de
termined and judged by the spiritualty.

Ibidem. Omnes 37 .
No judge ought to refuse the witnesses of one bishop, although he be but alone.

De hcereticis. Ad abolendam 38 . Et in Clementinis. Ut officium".

Whosoever teacheth or thinketh of the sacraments otherwise than the see of Rome
doth teach and observe, and all they that the same see doth judge heretics, be excom
municate. And the bishop of Rome may compel by an oath all rulers and other people

[ 24 Id. ibid. Lib. ii. Tit.xxiv. De jurejurando.
cap. xxx. Nimis. Tom. II. p. 111.]

[ 25 Vid. p. 72. n. 22.]

[ 2(i Id. Decret. ii. Pars, Causa xii. Quaest. 2.
can. xiii. Apostolicos. Tom. I. p. 237.]

[ 27 Id. ibid. can. xix. Quisquis. Tom. I.
p. 238.]

[ 28 Id. ibid. can. xx. Non liceat. Ibid.]

[ 29 Id. Decret. i. Pars, Dist. 96. can.ix. Quis.
Tom. I. p. 118.]

I 30 Id. ibid. can. xii. Numquam. Tom. 1. p.
119]

[ 3l Id. Decret. ii. Pars, Causa ii. Queest. 7-
can. xv. Accusatio. Tom. I. p. 168.]

[ 32 Id. ibid. Causa xi. Quaest. 1. can. v. Con-
tinua. can. vi. Nullus. can. ix. Testimonium.
can. xiv. * Relatum. can. xv. Experientiae.

can. xvi. Si quisquam. can. xxvi. Si quae.
can. xxx. Sicut. can. xxxi. Statuimus. can.
xxxiii. Nullus. can. xxxviii. l De persona.
can. xlv. Si quis. Tom. I. pp. 216 220. J

[ M Vid. p. 68. n. 3. p. 69. n. 28.]

[ 34 Id. Decret. ii. Pars, Causa, xi. Quaest. i.
can. vii. Quaecumque. Tom. I. p. 216.]

[ 35 Relatum ; Si quae. Vid. supra, n. 32.]

[ 36 Id. Decret. ii. Pars, Causa xi. can. xxxvi.
Omnes. can. xxx vii. Volumus. can. xliii.
Placuit. Tom. I. pp. 219, 20.]

[ 37 Omnes. Vid. supra, n. 36.]

[ 38 Id. Decretal. Gregor. IX. Lib. v. Tit. vii.
De haeret. cap. ix. Ad abolendam. Tom. II. p.
238.]

[ 39 Id. Sexti Decretal. Lib. v. Tit. ii. De haeret.
cap. xi. Ut officium. Tom. II. p. 332.]

74 COLLECTION OF TENETS

to observe, and cause to be observed, whatsoever the see of Rome shall ordain concern
ing heresy, and the fautors thereof; and who will not obey, he may deprive them of
their dignities.

Clement, da reliq. et venerat. sanctorum. Si Dominum 1 . Extrarag. de reliq. et venerat.
sanctorum. Cum pros excelsa*. De poenitent. et remiss. Antiquorum. et Clemen.
Unigenitus ; Quemadmodum 3 .

We obtain remission of sin by observing of certain [feasts, and certain] 4 pilgrimages
in the jubilee, and other prescribed times, by virtue of the bishop of Rome s pardons.

De pcenitentiis et remisslonibus extravag. ca. 5. Et si dominici*.

Whosoever offendeth the liberties of the church, or doth violate any interdiction
that cometh from Rome, or conspireth against the person or state of the bishop of
Rome or his see; or by any ways offendeth, disobeyeth or rebelleth against the said
bishop or see; or that killeth a priest, or offendeth personally against a bishop or
other prelate; or invadeth, spoileth, withholdeth, or wasteth lands belonging to the
church of Rome, or to any other church immediately subjected to the same ; or who
soever invadeth any pilgrims that go to Rome, or any suitors to the court of Rome,
or that let the devolution of causes unto that court, or that put any new charges or
impositions real or personal upon any church or ecclesiastical person; and generally,
all other that offend in the causes contained in the bull" which is usually published
by the bishops of Rome upon Maundy Thursday ; all these can be assoiled by no
priest, bishop, archbishop, nor by none other, but only by the bishop of Rome, [or by
his express licence] 4 .

24. q. 3 : Si quis 7 .
Robbing of the clergy, and poor men, appertaineth unto the judgment of the bishops.

23. q. 5. Excommunicatorum 8 .
He is [no] 4 manslayer which slayeth a man w r hich is excommunicate.

Dist. 63. Tibi Domino 9 . De sententia excommunicationis. Si judex 10 .

Here may be added 11 to the most tyrannical and abominable oaths which the bishop
of Rome exacts of the emperors; in Clement, de jurejurando. Romani 1 *. Dist. 63.
Tibi domino 13 .

De consccrat. Dist. 1. Sicut.

It is better not to consecrate, than to consecrate in a place not hallowed.

De consecrat. Dist. 5: De his; Manus: Ut jejuni 16 .

Confirmation, if it be ministered by any other than a bishop, is of no value, nor
is no sacrament of the church : also confirmation is more to be had in reverence than
baptism; and no man by baptism can be a Christian man without confirmation.

[ Id. Clementin. Lib. in. Tit. xvi. De reliq.
et venerat. sanct. cap. i. Si Dominum. Tom.
II. p. 367-1

[ 3 Id. Extravag. Comm. Lib. in. Tit. xii. De
reliq. et venerat. sanct. cap. i. Cum prae excelsa.
Tom. 11. p. 414.]

[ 3 Id. ibid. Lib. v. Tit. ix. De pcenit. et re
miss, cap. i. Antiquorum. cap. ii. Unigeni
tus. cap. iv. Quemadmodum. Tom. II. pp. 423, 4.J

[ 4 Wanting in the C. C. C. MS.]

[ 9 Id. Decret. i. Pars, Dist. 63 can. xxxii.
Tibi domino. (Constitutio Othonis. An. 960. in
Germania). Tom. I. p. 87.]

[ 10 Id. Sexti Decretal. Lib. v. Tit. xi. De sen-
tent, excommanicat. cap. xii. Si judex. Tom.
II. p. 341. J

[ n In the C. C. C. MS. is a mark of abbrevia
tion, perhaps intended for adverted or alluded.]

[ 12 Id. Clementin. Lib. u. Tit. ix. De jureju
rando. cap. i. Romani. Tom. II. pp. 356, 7-]

5 Id. ibid. cap. v. Et si dominici. Ibid.] [ 13 Vid. supra, n. 7.]

[ 6 The bull, In coena Domini. ] [ 14 Id. Decret. iii. Pars. De consecrat. Dist. 1.

[ 7 Id. Decret. ii. Pars, Causa xxiv. Quaest. iii. &lt; can. xi. Sicut. Tom. I. p. 448.]
can. xxi. Si quis. Tom. I. p. 341.J [ l5 Id. ibid. Dist. 5. can. iii. 4 De his. can. iv.

[ 8 Id. ibid. Causa xxiii. Quaest. v. can. xlvii. ! Manus. can. vi. Ut jejuni. Tom. I. p. 483.]
Excommunicatorem. Tom. I. p. 324.]

FROM THE CANON LAW.

De pcenitent. Dist. 1. Multiplex 16 .
A penitent man can have no remission of his sins, but by supplication of the priest.

17 The bishop of Rome allegeth falsely to maintain his usurped power these scriptures
following, with many other :

In the chapter Unam sanctam 18 , he abuseth to that purpose this text, Pasce oves John xxi.
mea* ; and this also, Unum est ovile et unus pastor ; and, Ecce duo gladii hie ; et, Con- Johnx. ic.
verte gladium tuum in vaginam ; et, Qucecunque sunt, a Deo ordinatce sunt ; et, Ecce ! e
constitui te hodie super gentes et regna ; et, Spiritualis homo judicat omnia, ipse autem 58.

. T r\ ^ T o T Rom. xiii. 1.

a nemine judicatur ; et, Quodeunque ligavens super terram, fyc. ; et, In principio Jer. i. i&lt;&gt;.
creavit Dens ccelum et terram. Matt. xvu fi.

In the chapter Solitce, De major, et obed., he abuseth this text, Subditi estote omni f&.V ia.
humanae creatures propter Deum, sive regi tanquam prcecellenti, sive ducilus, fyc. ; also
this text, Ecce constitui te super gentes et regna^ fyc. ; also this, Fecit Deus duo lumi- jer. i. 10.
naria magna in jfirmamento cceli, luminare majus, fyc. ; also, Pasce oves meas ; et, Johuixfw.
Quodcunque ligaveris super terram, fyc.

In the chapter Per venerabilem 20 , Quifilii sunt legit., he abuseth and false corrupteth Deut. xvii. a.
this text, Si difficile et ambiguum apud te judicium esse perspexeris inter sanguinem et
sanguinem, fyc., leaving out these words, secundum legem Dei : also he abuseth this text, i cor. vi. 3.
Nescitis quoniam angelos judicabimus ? quanta mag is secularia !

f lfl Id. Decret. ii. Pars, Causa xxxiii. Qusest. iii.
De penitent. Dist. 1. can. xlix. Multiplex. Torn.
I. p. 399.]

[ 17 " These remarks on the papal abuses of scrip
ture follow the extracts in the original manuscript
at Lambeth, but are not printed by Burnet. The

latter part of them is in Cranmer g own hand
writing." Jenkyns Remains of Abp. Cranmer,
Vol. II. p. 9.]

[ 18 Vid. p. 68. n. 4.]

[ ie Ibid.n. 3. et p. 69. n. 28.]

[ 20 Vid. p. 71. n. 18.]

[SUBSTANCE OF A SPEECH

DELIVERED BY

C R A N M E R,

ABOUT THE YEAR 1534, ON THE AUTHORITY OF THE POPE, AND
OF GENERAL COUNCILS 1 .]

Burnet, Hist.

" * HAVE seen a long speech of Cranmer s, written by one of his secretaries. It was
spoken soon after the parliament had passed the acts 2 formerly mentioned, for it relates
to them as lately done : it was delivered either in the house of lords, the upper house
of convocation, or at the council-board ; but I rather think it was in the house of lords,
for it begins, " My lords." The matter of it does so much concern the business of
reformation, that I know the reader will expect I should set down the heads of it.
It appears he had been ordered to inform the house about these things. The preamble
of his speech runs upon this conceit :"

That as rich men, flying from their enemies, carry away all they can with them,
and what they cannot take away they either hide or destroy it ; so the court of Rome had
destroyed so many ancient writings, and hid the rest, having carefully preserved every
thing that was of advantage to them, that it was not easy to discover what they had so
artificially concealed: therefore in the canon law some honest truths were yet to be
found, but so mislaid, that they are not placed where one might expect them; but
are to be met with in some other chapters, where one would least look for them. And
many more things, said by the ancients of the see of Rome and against their authority,
were lost, as appears by the fragments yet remaining. He shewed that many of the
ancients called every thing which they thought well done, "of divine institution," by
a large extent of the phrase; in which sense the passages of many fathers, that mag
nified the see of Rome, were to be understood.

Then he shewed for what end general councils were called; to declare the faith,
and reform errors : not that ever any council was truly general, for even at Nice there
were no bishops almost but out of Egypt, Asia, and Greece ; but they were called
general, because the emperor summoned them, and all Christendom did agree to their
definitions, which he proved by several authorities : therefore, though there were many
more bishops in the council of Arimini, than at Nice or Constantinople, yet the one
was not received as a general council, and the others were : so that it was not the
number nor authority of the bishops, but the matter of their decisions, which made
them be received with so general a submission.

As for the head of the council : St Peter and St James had the chief direction of
the council of the apostles, but there were no contests then about headship. Christ
named no head ; which could be no more called a defect in him, than it was one in God,
that had named no head to govern the world. Yet the church found it convenient
to have one over them ; so archbishops were set over provinces. And though St Peter
had been head of the apostles, yet as it is not certain that he was ever in Rome, so it
does not appear that he had his headship for Rome s sake, or that he left it there;
but he was made head for his faith, and not for the dignity of any see: therefore

[ l A copy of this speech is said by Burnet to
exist among bishop Stillingfleet s manuscripts. But
those which are now in the library at Lambeth do
not contain it. " Neither can it be discovered in
Marsh s library at Dublin, where some of the
bishop s books are preserved." See Dr Jenkyns

Remains of Abp. Cranmer, Vol. II. p. 11. J

[ 2 " For declaring the king s supremacy, for
confirming the oath of succession, for granting the
first-fruits and tenths to the king, for appointing
suffragan bishops ; all passed in the session of No
vember and December, 1534." Dr Jenkyns.]

SPEECH ON GENERAL COUNCILS. 77

the bishops of Rome could pretend to nothing from him, but as they followed his
faith ; and Liberius, and some other bishops there, had been condemned for heresy ;
and if, according to St James, faith be to be tried by works, the lives of the popes
for several ages gave shrewd presumptions that their faith was not good. And though
it were granted that such a power was given to the see of Rome, yet by many in
stances he shewed that positive precepts, in a matter of that nature, were not for
ever obligatory. And therefore Gerson wrote a book, De Auferibilitate Papce: so
that if a pope with the cardinals be corrupted, they ought to be tried by a general
council, and submit to it. St Peter gave an account of his baptizing Cornelius, when
he was questioned about it. So Damasus, Sixtus, and Leo, purged themselves of some
scandals.

Then he shewed how corrupt the present pope was, both in his person and govern
ment, for which he was abhorred even by some of his cardinals, as himself had heard
and seen at Rome. It is true, there was no law to proceed against a vicious pope,
for it was a thing not foreseen, and thought scarcely possible; but new diseases re
quired new remedies : and if a pope that is a heretic may be judged in a council, the
same reason would hold against a simoniacal, covetous, and impious pope, who was
salt that had lost its savour. And by several authorities he proved, that every man
who lives so, is thereby out of the communion of the church ; and that, as the pre
eminence of the see of Rome flowed only from the laws of men, so there was now
good cause to repeal these : for the pope, as was said in the council of Basil, was
only vicar of the church, and not of Christ; so he was accountable to the church.
The council of Constance, and the divines of Paris, had, according to the doctrine of
the ancient church, declared the pope to be subject to a general council, which many
popes in former ages had confessed. And all that the pope can claim, even by the
canon law, is, only to call and preside in a general council ; but not to overrule it,
or have a negative vote in it.

The power of councils did not extend to princes, dominions, or secular matters, but
only to points of faith, which they were to declare; and to condemn heretics: nor
were their decrees laws, till they were enacted by princes. Upon this he enlarged
much, to shew that though a council did proceed against a king, (with which they
then threatened the king,) that their sentence was of no force, as being without their
sphere. The determination of councils ought to be well considered and examined by
the scriptures ; and in matters indifferent men ought to be left to their freedom. He
taxed the severity of Victor s proceedings against the churches of the East about the
day of Easter : and concluded, that, as a member of the body is not cut off, except
a gangrene comes in it; so no part of the church ought to be cut off, but upon a
great and inevitable cause. And he very largely shewed, with what moderation and
charity the church should proceed even against those that held errors. And the
standard of the council s definitions should only be taken from the scriptures, and not
from men s traditions.

He said, some general councils had been rejected by others; and it was a tender
point, how much ought to be deferred to a council : some decrees of councils were not
at all obeyed. The divines of Paris held, that . a council could not make a new article
of faith, that was not in the scriptures. And as all God s promises to the people
of Israel had this condition implied within them, If they kept his commandments ; so
he thought the promises to the Christian church had this condition in them, If they
kept the faith. Therefore he had much doubting in himself as to general councils ;
and he thought that only the word of God was the rule of faith, which ought to take
place in all controversies of religion. The scriptures were called canonical, as being
the only rule of the faith of Christians; and these, by appointment of the ancient
council, were only to be read in the churches. The fathers SS. Ambrose, Jerome,
and Austin, did in many things differ from one another; but always appealed to the
scriptures, as the common and certain standard. And he cited some remarkable pas
sage out of St Austin, to shew what difference he put between the scriptures and all
the other writings even of the best and holiest fathers. But when all the fathers
agreed in the exposition of any place of scripture, lie acknowledged he looked on that

78 SPEECH ON GENERAL COUNCILS.

as flowing from the Spirit of God; and it was a most dangerous thing to be wise in
our own conceit : therefore he thought councils ought to found their decisions on the
word of God, and those expositions of it that had been agreed on by the doctors of
the church.

Then he discoursed very largely what a person a judge ought to be : he must not
be partial, nor a judge in his own cause, nor so much as sit on the bench when it
is tried, lest his presence should overawe others. Things also done upon a common
error cannot bind, when the error upon which they were done comes to be discovered ;
and all human laws ought to be changed, when a public visible inconvenience follows
them. From which he concluded, that the pope, being a party, and having already
passed his sentence, in things which ought to be examined by a general council, could
not be a judge, nor sit in it. Princes also, who, upon a common mistake, thinking
the pope head of the church, had sworn to him, finding that this was done
upon a false ground, may pull their neck out of his yoke, as every
man may make his escape out of the hands of a robber. And
the court of Rome was so corrupt, that a pope, though
he meant well, as Hadrian 1 did, yet could never
bring any good design to an issue ; the car
dinals and the rest of that court being
so engaged to maintain their
corruptions.

[ i.e. Adrian. VI. A.D. 1522 to Sept. 1523. Vid. Mosheim s Eccl. Hist. Vol. III. p. 584. Ed.
Lond. 1845.J

[A SPEECH
DELIVERED AT AN ASSEMBLY OF BISHOPS, 1536 2 .]

IT beseemcth not men of learning and gravity to make much babbling and brawl- KOXO. p.ii82.
ing about bare words, so that we agree in the very substance and effect of the matter.
For to brawl about words is the property of sophisters and such as mean deceit and
subtilty, which delight in the debate and dissension of the world, and in the miserable
state of the churph; and not of them which should seek the glory of Christ, and
should study for the unity and quietness of the church. There be weighty contro
versies now moved and put forth, not of ceremonies and light things, but of the true
understanding and of the right difference of the law and of the gospel ; of the manner
and way how sins be forgiven ; of comforting doubtful and wavering consciences, by
what means they may be certified that they please God, seeing they feel the strength of
the law accusing them of sin ; of the true use of the sacraments, whether the outward
work of them doth justify man, or whether we receive our justification by faith.
Item, which be the good works, and the true service and honour which pleaseth God :
and whether the choice of meats, the difference of garments, the vows of monks and
priests, and other traditions which have no word of God to confirm them, whether
these, I say, be right good works, and such as make a perfect Christian man, or no.
Item, whether vain service, and false honouring of God, and man s traditions, do bind
men s consciences, or no. Finally, whether the ceremony of confirmation, of orders,
and of annealing, and such other (which cannot be proved to be institute of Christ, nor
have any word in them to certify us of remission of sins,) ought to be called sacra
ments, and to be compared with baptism and the supper of the Lord, or no.

These be no light matters, but even the principal points of our Christian religion.
Wherefore we contend not about words and titles, but about high and earnest matters.
Christ saith, " Blessed be the peace-makers, for they shall be called the sons of God." Wait. v.
And Paul, writing unto Timothy, commanded bishops to avoid brawling and conten
tion about words, which be profitable to nothing but unto the subversion and destruction
of the hearers ; and monisheth him specially, that he should resist with the scriptures,
when any man disputeth with him of the faith : and he addeth a cause, whereas he
saith : " Doing this thou shalt preserve both thyself, and also them which hear thee." i Tim. IY.
Now if ye will follow these counsellors, Christ and Paul, all contention and brawl
ing about words must be set apart, and ye must stablish a godly and a perfect unity
and concord out of the scripture. Wherefore in this disputation we must first agree
of the number of sacraments, and what a sacrament doth signify in the holy scripture ;
and when we call baptism and the supper of the Lord sacraments of the gospel, what
we mean thereby. I know right well that St Ambrose and other authors call the
washing of the disciples feet, and other things, sacraments; which I am sure you
yourselves would not suffer to be numbered among the other sacraments.

[ 2 This speech is printed from Foxe s Acts and j mer, Fox, bishop of Hereford, and "one Alexander

Monuments, and was delivered by Cranmer at an j Alesse, a Scotchman, much esteemed for his learn-

assembly of bishops, appointed by Henry VIII. to ing and piety, whom Cranmer entertained at Lam-

u determine those things which pertained unto re- beth," and whom Crumwell brought with him to

ligion." The whole of the discussion is related in j give his opinion respecting the sacraments. Stokes-

Foxe, and an abridged statement of it is given in j ley, bishop of London, replied to him, attempting

Burnet, Hist. Reformat. (Vol. I. p. 429. et sqq.
Ed. Oxon. 1829.) Crumwell presided as vicar-
general ; and those who took part in favour of the
reform of abuses, were, besides the president, Cran-

to maintain the opposite argument. The articles of
1536, about religion, resulted from this discussion.
See Foxe s Acts and Monuments, pp. 1181 1183.

Ed. 1583.]

SOME
QUERIES CONCERNING CONFIRMATION,

WITH THE ANSWERS WHICH WERE GIVEN TO THEM BY

CBANMER 1 .

THE JUDGMENT OF CRANMER, ARCHBISHOP OF CANTERBURY.

Cotton Lib. Whether confirmation be instituted by Christ?

foL83. Respon. There is no place in scripture that declareth this sacrament to be insti-

r.S. tute of Christ.

First, for the places alleged for the same be no institutions, but acts and deeds
net, Hist, of the apostles.

Second, these acts were done by a special gift given to the apostles for the con-
firmation of God s word at that time.

Thirdly, the said special gift doth not now remain with the successors of the
apostles.

What is the external sign?

The church useth chrisma for the exterior sign, but the scripture maketh no men
tion thereof.

What is the efficacy of this sacrament?

The bishop, in the name of the church, doth invocate the Holy Ghost to give
strength and constancy, with other spiritual gifts, unto the person confirmed ; so that
the efficacy of this sacrament is of such value as is the prayer of the bishop made
in the name of the church.

Hccc retpondeo, salvo semper eruditiorum et ecclesice orthodoxce judicio.

[ ! Burnet says this paper was written with Cran-
mer s hand. Hist, of Reformat. Vol. I. Pt. n. p.
479. Strype, however, states, " This is writ (i.e.

Haec respondeo, &c.) with the archbishop s own
hand : the test above is the hand of his secretary."
Eccl. Mem. Vol. I. Pt. n. pp. 349, 50.]

INJUNCTIONS

GIVEN BY

THOMAS ARCHBISHOP OF CANTERBURY

TO THE PARSONS, VICARS, AND OTHER CURATES, IN HIS

VISITATION KEPT (SEDE VACANTE 2 ) WITHIN THE

DIOCESE OF HEREFORD, ANNO DOMINI 1538.

First ; That ye and every one of you shall, with all your diligence and faithful Regist.
obedience, observe, and cause to be observed, all and singular the king s highness iniunc- **&gt;. b. foi. i7.

, .... . . . % nurnet, Hist.

tions, by his grace s commissaries given in such places as they in times past have of Reformat.

. . _ J Append. Vol.

VISlted. I- Book in.

n. 12. pp.
285,6. Ed.
JJ Oxon. 1829.

Item; That ye and every one of you shall have, by the first day of August next
coming, as well a whole bible in Latin and English, or at the least a new testament
of both the same languages, as the copies of the king s highness injunctions.

III.

Item; That ye shall every day study one chapter of the said bible, or new testa
ment, conferring the Latin and English together, and to begin at the first part of the
book, and so to continue until the end of the same.

IV.

Item, ; That ye, nor none of you, shall discourage any layman from the reading of
the bible in Latin or English, but encourage them to it, admonishing them that they
so read it, for reformation of their own life and knowledge of their duty ; and that
they be not bold or presumptuous in judging of matters afore they have perfect
knowledge.

Item ; That ye, both in your preaching and secret confession, and all other works
and doings, shall excite and move your parishioners unto such works as are commanded
expressly of God, for the which God shall demand of them a strait reckoning; and
all other works which men do of their own will or devotion, to teach your parishioners,
that they are not to be so highly esteemed as the other; and that for the not doing
of them God will not ask any account.

[ 2 " Fox, bishop of Hereford, died May 8, 1538.
Boner was elected to succeed him Nov. 27 of the
same year. In the interval Cranmer deputed Hugh
Coren, prebendary of Hereford, to visit the diocese,
and promulgate these Injunctions. Boner was trans
lated to London before consecration, and the see of
Hereford was not permanently filled till Skyp was

elected, Oct. 24, 1539. On his death, in 1552, the
custody of the spiritualities was again committed to
Hugh Coren, then dean, in conjunction with Richard
Cheney, archdeacon. Strype, Mem. of Abp. Cran
mer, Vol. I. pp. 70, 268. Ed. Oxford, 1840. Nicolas,
Synopsis of the Peerage." Jenkyns Remains of
Abp. Cranmer, Vol. II. p. 19.]

[CRANMER, n.]

82 INJUNCTIONS, &c.

VI.

Item; That yc, nor none of you, suffer no friar or religious man to have any
cure or service within your churches or cures, except they be lawfully dispensed withal,
or licensed by the ordinary.

VII.

Item; That ye and every one of you do not admit any young man or woman
to receive the sacrament of the altar, which never received it before, until that he of
she openly in the church, after mass, or evening song, upon the holy-day, do recite
in the vulgar tongue the Pater Noster, the Creed, and the Ten Commandments.

VIII.

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 uscth 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 TIIE

INSTITUTION OF A CHRISTIAN MAN,

HENRY VIII. 1

WITH ARCHBISHOP CRANMER S ANNOTATIONS.

[!T is to be observed that the passages in small Roman type are extracted from the Institution, &c. ;
the marginal remarks in Italic are the Corrections proposed by Henry VIII. applying to the passages in
the text marked by *. The Annotations of Cranmer are in larger type, connected with the King s Cor
rections by the numerals added to the latter and prefixed to the former ; and they are here placed so as to
follow immediately after the passages they notice. ]

The Institution of a Christian Man, pp. 30, 1. (edit. Oxf. 1825.) I believe also and profess, that this God
and this Father is almighty, that is to say, that his power and might excelleth incomparably all the other powers
in heaven and earth : and that all other powers, which be in heaven, earth, or hell, be nothing a i, y his ordi-
as of themselves, but have all their might, force, and strength of him only, and be all subject na ^ ) ^ w ^ r j^
unto his power, and be ruled and governed a * thereby,* and cannot resist or let the same b . grace, ii.

Annotations upon the King s look 2 .

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 buried, and
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 word, according
to the Latin.

c. c. c. c.

MSS. civ.
p. 241.

[ l Dr Jenkyns has printed these Corrections
( Vol. II. p. 21. et sqq.) " as a necessary introduction
to Cranmer s Annotations upon them," and states
that " they are taken from a copy of the Institution
formerly belonging to Rawlinson, and now in the
Bodleian library," as well as that Rawlinson be
lieved them to have been written by Cranmer ; but
that Lewis of Margate, in a letter still preserved,
clearly proved, that, supposing the Annotations on
the King s Book, attributed to the archbishop, to be
genuine, these Corrections, instead of being those
which he made, must be those on which he com
mented ; and that he further expressed his opinion,
that Rawlinson s copy of The Institution was the
identical Book on which Cranmer drew up his re
marks. Dr Jenkyns thinks that in this conjecture
he seems to have gone too far. " The probability
is," he says, " that these are Henry VIII. s rough
memoranda, which were afterwards transcribed
fairly, and submitted, with some additions, to Cran
mer s judgment. They are written chiefly by the
king s own hand, and it would seem in his own

copy ; for on the inside of the cover appears this
order : The king s commandment is that I should
not be had out of the privy chamber. " They are
here printed from Dr Jenkyns Remains of Cranmer,
with most of his notes ; but they are differently ar
ranged, so as to present the whole at one view to the
reader. They have been collated with the copy in
the Bodleian Library, and also corrected by it.]

[ 2 The Annotations are printed from the C. C.
C. C. MSS. The title only is in Cranmer s hand,
the Annotations themselves being a copy by a
secretary. Extracts were printed by Strype, Mem.
of Abp. Cranmer, p. 137, and Appendix, Num.
xxxi. p. 757, and the whole in the " Fathers of the
English Church:" but the editor of the latter
work, as well as Strype, supposed them to refer to
the u Necessary Doctrine," generally known as the
"King s Book," while the " Institution" was called
the " Bishops Book." There is some doubt re
specting the time when they were written, Lewis
stating them to have appeared in 1538, and Strype, in
1012, but the former date seems the more probable.]

G 2

84 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

i. " By his ordinate power." This word " ordinate power" obscurcth 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 me-
seemeth 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 quls resistit ? And, Omnia
quwcunque voluit fecit.

ii. " 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

c only by his all the wit, reason, knowledge, and understanding that I have; and finally, all the other out-
sufferancc. iii. ,.

* as long at 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

laws, one of the I ani his servant and his own son by adoption and grace, and* 1 *the right inheritor* of his

riyht inherit- 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,

""^and"^ V nourished, fed f , clothed, and that I have health, tranquillity, rest, peace, * or anyf?* other thing

sand all. necessary for this corporal life 1 . I knowledge also and confess, that he *suffereth* and

nance.^. 0nU causeth the sun, the moon, the stars, the day, the night, the air, the fire, the water, the land,

ordained, vii. the sea, the fowls, the fishes, the beasts, and all the fruits of the earth, to serve me for my

3&S&&Z p rofit and m ? necessit y-

and sometime And in like manner I confess and knowledge, that all bodily sickness and adversity, which
SoS and that do fortune unto me in this world, *kbe sent unto me b y 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
? unto the ri S ht wa J 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. He that hath this faith, converteth from his sin,
repenteth him, that he like Jilius prodigus vainly consumed his will, reason, wits, and
other goods, which he received of the mere benefit of his heavenly Father, to his said
Father s displeasure; and applieth himself wholly to please him again, and trusteth
assuredly, that for Christ s sake lie will and doth remit his sin, withdraweth his indig
nation, 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 : Sijilii sumus, et hcvredes ; hceredes quidem Dei, cohccredes 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 circum-
dabor pelle mea, et in carne mea videbo Deum salvatorem meum, quern visurus sum ego
ipse, et non alms. Reposita est hcec 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

WITH CRANMER S ANNOTATIONS. 85

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 kin^-
dom 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 measervat;
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 suffi
cient 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
piticth 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 brother s 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 effect-
uously into the heart, and work accordingly.

What love soever the son pretcndeth 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 un
natural 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 his 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

86 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

vicious living. But to God (who knowcth 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 repent
ance and sorrow r 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 lovcth 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 altercth 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 altercth the whole
body, and expelleth all venom and poison : in like manner, he whose profession of his
faith is only in his mouth, altercth not his evil life, is not forgiven his sin, is not delivered
from hell nor from the power of devils, is not made the son of God ; but he continucth
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 extend,
and, 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 suffercth no venom or poison of sin to remain
within the heart, fide Deus purlficans 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, " I 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. " By his grace and mercy." This obscureth the sentence, and is superfluous :
for it is sufficiently expressed by the fonncr words, that is to say, " by his mere good
ness only."

vi. " By his ordinance." This also obscureth the sense, and is superfluous.

vii. " Ordained." The preter tense may not conveniently be joined with the present
tense.

viii. " Sometime be suffered by him, and sometime sent by his visitation. And that

WITH CRANMER S ANNOTATIONS. 87

when he pimishcth 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 he 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 w r e 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.

Instt p. 33. And sith he is my Father , I am assured that, for the fatherly love and pity
which he hath and beareth unto me, he will not only care for me, but he will be also continu
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."

Insi . pp. 34 30. 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 m ^ ^. Chrif
my nature I was born in sin, and in the indignation and displeasure of God, and was the very tia)i,an!/inu-ill
child of wrath, condemned to everlasting death, subject and thrall to the power of the devil and
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 n , nor I by them could do or think any n
thing which might be acceptable to God, but was utterly dead to God and all godly things, tinue ax lonp ns
and utterly unable and insufficient of mine own self to observe the least part of God s com- t} ww M 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 cross, 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,
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 o rejecting in
of God, and unto the love of him and mine neighbour, that with his grace I am now ready to m v wiu and
obey, and able to fulfil and accomplish his will and commandments. Besides all this, he hath and kit toorkt.
brought and delivered me from darkness and blindness to light, from death to life, and from xii -
sin to justice; and 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 aU 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 r ?cSiliation. y
neither sin, nor death, nor hell shall be able, or have any power, to hurt me or to let men, but xiii.
that after this transitory life I shall ascend into heaven, there to reign with my Saviour Christ * for them
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 r, r . ? 7//, )/7 to re-
which they won before by fraud and deceit, by lying and blasphemy, and hath brought us now turntohim. 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, but 8 *by the faith* in
the name and power of Jesu Christ, and by the gifts and graces of his Holy Spirit. And there- fi rsu/^d
fore, sith he is my Jesu Christ and my Lord, I will put my whole trust and confidence in him, Men by the faith.
and will have the self-same faith and affiance in him in all points which I have in God the X

88 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

Father. And I will knowledge him for my only Lord, and will obey all his commandments during my life,
which I am without any grudging. And I am sure that while he is my Lord and Governor, and I
under hi 3 P rotec ti nt j neither sin, neither the devil, nor yet death, nor hell, can do me
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.

xii. " 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.

xiii. " 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 com
mitted 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, Passtts 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 pre-
cedeth not faith ; but, contrary, faith must needs precede our invocation of God, as
St Paul saith : Quomodo invocabunt in quern non crediderunt ?

xvi. "Which I am void of, if I continue in sin." These w T ords 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 conception,

u j and also in the birth and nativity of this her child, *and ever after,* retained still her virginity

aflcr also, as we 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,
of all the Christian people and of all other men that ever were sith Adam, or shall be, and all the filthiness
y a soon as they reconcile and malice of the sins *of the whole world, x * as well original as actual, should

vSfl&? ty h " ^^ afieT thereb y be Purified, purged, and made clean y.

And 1 believe that this innocent Jesu Inst. pp. 38, 9. 2 And I believe, that our Saviour Jesu Christ, being thus
most falsely and wrongfully accused, and brought before the said judge,

and had a crown t,f thorn put upon hi* was at length in public and open judgment condemned, by the sentence

head bv the soldiers, and was by them L , J

not only most spitefully mocked and of the said judge, to be nailed unto a cross, and to be hanged upon the

scorned, but also most cruelly torment- same to the i ntent he should so suffer that kind of death, which amonff

ed and qffttam. And alter tins he was

at the last in public and open judge- the Jews was ever most abhorred and detested, and accounted to be the

ffiSSp^^gy^ SS most shameful and cursed of a11 others -

he should suffer that kind of death, And I believe, that after this sentence and judgment thus pronounced

^&lt;%1^Sta%1Sn^ and gfr contrarv to a11 J ustice and ef i uit y&gt; the Jews did take this in -

counted to be the most shameful and cent Jesu Christ our Saviour, and first of all binding him fast to a pillar,

toS^S^flfcl^SZSftS and Posing with gt lence a cro of thorn u P n his head &gt; they
him, that is to say, they nailed him did not only most spitefully mock him, and scorn him, but they also most
fhrouoh hands ami feet unto a cross, , m . . . . , _ ,. ,

and hanged him upon the same, on a cruelly scourged, tormented, and afflicted him, and finally they crucified
certain hill called Calvary. n im, 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, p. 232, Ed. Oxford, 1825.] [ 3 Ibid. p. 233.]

WITH CRANMER S ANNOTATIONS.

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 z * wrapped * And that done,
and folded the same body in a clean sindone, and so laid it and buried it in a new grave or

sepulchre, which the said Joseph had made of stone, wherein there was never man buried before, pies called Nico-

Inst. p. 40. And I believe that by this passion and death of our Saviour Jesu Christ a , not a / 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**

Inst. pp. 40 42. * I believe assuredly with my heart, and with my And I believe assuredly that this our

mouth I do profess, that this our Saviour Jesu Christ, after he was thus $%%$ ^and^d^

dead upon the cross, he descended immediately in his soul down into wended with hit soul into hell, leaving his

i 11 i u- iii i v j u j.u j j.u * A i Messed body in sepulture here in earth.

hell, leaving his most blessed body here in earth, and that at his coming am i loosed the pains and sorrows thereof

thither, by the incomparable might and force of his Godhead, he ^ere^iU^it was not possible that he shmild
entered into hell.*

And like as that mighty man, of whom St Luke speaketh, which entering into the house of another Lukexi.
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 Judges xi
Christ *at his said entry into hell, first he* conquered and oppressed ,- n S imili, though their powers be not corn-
both 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 and so conquered it, that finally hebereaved
the power and tyranny which they had before, and exercised over all the devil and hell of all their power to hurt
mankind, that they never had sith that time, nor never shall have, any any ^ them "

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 and r believe&gt; thatnotonly by thisjlissuf _
souls of those righteous and good men, which from the fall of Adam ferance of passion, death, and descent into
died in the favour of God, and in the faith and belief of this our ^^S^
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
malice, is now subdued arid 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 b * ransom, *and c hath merited and deserved*, that neither my soul, neither the b
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 d ? y ..
charge d . xix.

xviii. "In simili, though their powers be not comparable to his." In 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 in similitudine, but
not in cequalitate.

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.

[ 3 See Nee. Doctr. p. 233.]

[ 4 In The Institution, the fifth article of the
Creed comprises the descent into hell and the re
surrection. Henry VIII. adds the descent into
hell to the fourth article, and places the resurrec

tion alone in the fifth. This division is adopted
both in Cranmer s Annotations and The Necessary
Doctrine.]

[ 5 See Nee. Doctr. p. 234.]

90 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

Inst. pp. 42, 3. And I believe assuredly, that by * this descending of Christ into hell, and * this his resur

rection 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

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" *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

{ hjt pattio^ and trust now assuredly, that by the virtue and efficacy of tliis f *descending of Christ into

death, and hell, and of his * resurrection again * from death to life *, not only our corporal death and all

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 K shall

xx&lt; 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 pertaincth 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 inter
cession ; 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
he being present always in the smht of his ,., ., ,, ,, . , , , . _, ,, . . ,

Father exhibiteth from time to time, and exhibiteth unto the sight of his Father his most blessed body, as it was

wounded &gt; crucified, and offered up in sacrifice for the redemption of
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 ^ ns resurrection, and his ascension, hath merited for mankind, unless this Holy Spirit shall first

i i man adhib- illumine and inspire 1 into his heart the right knowledge and faith of Christ , with due con-

ithu? his will trition and penance for his sins, and shall also afterward instruct him, govern him, aid him,

direct him, and endue him with such special gifts and graces, as shall be requisite and neces

sary to that end and purpose.

And I 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 r . ht Father by Christ instilleth and infoundeth into the hearts of mortal men (after they be once

i the p jf t of purified from sin by ^ faith, and delivered from the power of the Devil) divers and manifold

calling iymany most noble and excellent gifts and graces; as, the 1 gift of holy fear and dread of God ; the

/Vow* sin," l and && f fervent love and charity towards God and our neighbour ; the gift of spiritual wisdom

such other, xxii. and understanding ; the gift of " *free-will and desire,* and also of very fortitude and strength

tte C qtftffree- to contenm this wor W, 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

t &lt; ame * ll0i *** 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 dis

tributed 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 vtU not let : and was left with us therefore to remoter "^ ^ * And alth U S h he 8 &gt;iveth not nor di f
us of our dull/, if we willini/li/ ami wilfully reject not tfte same penseth the same equally and unto every man in

]S tSLTSXi like &gt; et he * th alwa * s some portion thereof unto

divideth them pemlMrli/ a)ul */&gt;&lt;&lt;///// to every ruember of his all persons which be accepted in the sight of God,
S?K^^^ ^dthat not only freely, and without all their de-

led&lt;te is Utnmjht to be most ttenejlcial and expedient J or the game, servings, but also in such plenty and measure, as
All which thinat he doth of his mere mercy and t/oodnets, freely ,, , , , ,, ,,

ami without all our deserving*. unto ms g otll y 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 ."

xxii. " The gift of calling by many ways the sinner from sin, and such other."

[ See Nee. Doctr. r. 212. J [ 2 See Nee. Doctr. ibid.] [ 3 See Ncc. Doctr. ibid.J

WITH CRANMER S ANNOTATIONS. 1)1

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

last. 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 unfo (my mcmber # ^rite* mystical body, shall be applied and redound
this whole body, or any member of the commonly nnfo the benefit of the whole, to the edifying and increase of

BITTIP Jnll IIP iimlipd imtn pvprv nnp of Christ s church. And likewise all gifts, graces, and goods which fa con-
same, snail be applied unto every or M ferr(d l(ntn tfie wjwh , fm]y&lt; thaa be applied and re&lt;ioiina lltlto 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.*

xxiii. "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, u, n i j s (
for the which they deserve to be precided and excluded for a season " from the communion *". / ^ by re ~
of this holy church; yet I believe assuredly, that God will never utterly abject this holy penance they re-
church, nor any of the members thereof, but that the same doth and shall perpetually con- t urn -
tinue and endure here in this world", and that God shall at all times (yea, when persecution 4 if fault be
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
unto the same church or congregation : and finally, that all such members as be fallen out an ,i oftfrtnateJi/

from the same by sin, shall at length rise again by penance, and shall be restored and united tlu V wititstund

not his callintj.
again unto the same holy body P. xxv .

xxiv. "If fault be not in themselves." This article spcaketh 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 5 .

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 church, the very espouse and body of Christ, the very kingdom of Christ, and the very
temple of God.

And *I&lt;i believe that these* particular churches, in what place of the world soever they i 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 \vord "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 *corporated* r as a living member T i ncor p 0rn ( t - ( i
into this catholic church, (as undoubtedly I trust that I am,)* not only Christ himself, being t{nut so conli ,
Head of this body, and the infinite treasure of all goodness* l , and all the holy saints and nuiitfj. 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 " ; ". according to
but also that I shall be made partaker of the fruit, benefit, and treasure of Christ s most ltu p) 0i
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 x of the j l0 ] U
by any x and every one of all those faithful and righteous people, which ever have been or saints
shall be members of this catholic 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 earth x, obtain y following Christ s pre-
remission and forgiveness of all our sins, as well original as actual, by the merits JS Jaw/^x xviii! ^

[ 4 See Ncc. Doctr. p. 214.] [* See Nee. Doctr. ibid.J

92 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

shall Oie more plenteously f Christ s blood and his passion, and 7 by the virtue and efficacy of Christ s sacra -
attain 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 without P 1 " ^ 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 8 .

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.

xxviii. " 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
obstinacy, and lack of repentance, no man is out of the catholic church.

Inst. p. 67. In 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

*to this effect, from death to life, he shall be saved. And in another place he saith b, that who-

c remaineth still in sin, and soever believeth not that Christ is risen from death to life, c *it is not possible

ro dying cannot be saved. hi gins shouM be remitted&gt; *

oTeloyW and 7 ^ 67 8 * lt i &ls t0 be n ted in this article &gt; that
comfortable unto us than the belief of an d conquest which Christ had over death, hell, and the Devil himself,

t l Se we ag sttt W * h a11 their P wer and t ^ rann y besides that Jt Proceeded of the in-

also do the same. The faith and be- finite mercy and goodness of God towards us, it was also founded upon

is our vicLry lnf trLmph oLr^he veT ? J ustice - For sure ty lik e as the sin of man and his disobedience was

Ueril, hell, and death, and the only the only mean and cause, wherefore God ordained and suffered that deatli

fear of them ; forasmuch as\ereby and t ^ ie Devil should have and occupy such dominion and tyranny over all

tee be assured, that as death could mankind as they had ; even so was it contrary to the will and ordinance

not hold Christ, even so it cannot e ^ , ,, . , ,, u n i. -^ , i * , ,

hold us which are by a Christian OI ou, tnat aeatn, nell, or the UeviJ should have or exercise any power

S^%T3IJ?f!L?^%m or authority where as no sin reigned : insomuch that if man had never

death and live again*, if we order sinned, he should never have died, but should have been immortal; nor

fo d his C precepts^ U ^i U ^nd^ S never should have desc ended into hell, but should ever have had the stipe-

hope hereof maketh its, that we regard riority over the Devil, death, and hell, and should have had them alwavs

A^^^we ^taS^fSiiA 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

b S d St tt fSSlprSSSJo f lke f & most P erfect obedience unto the laws and will of God, and so fulfilled and

Hnthians, saying, " If we Christian satisfied the same in everv point to the uttermost, that there could never

men that live in persecution, and i f ,, , ....

contempt of the world, had no hope be t un d untruth or deceit m his mouth, nor any spot or blot of filthiness or

tS^^^lf^^JitSSr^ i m P urit y in anv P art of al1 his livin S 5 and vet that notwithstanding, (know-

all men. But now Christ is risen ing him to be a very natural man,) laboured, procured, and caused the Jews

mS^ r Zt (l there iTa ffijuFtSl to kil1 this inno &lt;*nt Christ, and to put him unto most sharp and bitter

life which all Christian men hope to death, contrary to all equity and justice, and all to the intent that he might,

AulLt A!l fhetwpe^f o

%ithsLff- after his said death &gt; have C hrist with him down into heU, as one of his cap-

eth in this point, that we shall rise tives, and so there to exercise his tyranny upon him, like as he had done

bTdissohvd, ^toSfikCtoS? Of overall other men from the beginning of the world until that time; no

St^Sl^iSS^eJ& Si Ti a & a Si d Ubt bUt the Devil&gt; in this d inff did extreme and manif est wrong, and

mans he write th .- Christ rose ugain utterly exceeded the limits of the power given unto him. And therefore

^I^^sSmS^^fe^s CMst * G d considerin g this hi h presumption and malice of the Devil, and this

risen again from death." The apostles, intolerable abuse of his said power, did send his only-begotten Son down

%?. ffySS SSSf n i&^^ into hell &gt; there to condemn the Devil of this extreme v*y&gt; and to con-

of Christ s resurrection. The which quer, to spoil, and deprive him, not only of the possession of all the souls

Mr?ap%a%ions Tnd olherin} ,^ 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

Eto* yZ^HSaS^i!Si^ authority which he by death and hell had over mankind. All which things

principal and a chief article of Christ s Christ did not by the might of his godly power only, but for and upon this

doctrine: wherein should depend and . . ,, . ./ *

rest the great comfort and solace of all J ust ancl 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 Nee. Doctr. p. 235.] [2 See Nee. Doctr. ibid/

WITH CRANMER S ANNOTATIONS. 93

xxx. "We living well." The right faith requircth 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, w r e 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
licth 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 3 .

Inst. pp. G9, 70. Notwithstanding, if any of you shall fortune to commit any * deadly* sin, yet let him con
sider and remember, that Jesu Christ, which fulfilled all justice for us, and by the sacrificing and offering up
of his precious blood a * made due satisfaction and propitiation * unto God his Father, not only a became and
for all our sins, but also for the sins of all the world, is now our continual and perpetual advo- m de ^ " tsc j-f
cate, our patron and defender before the throne of his Father, and maketh continual inter- saviour, and in-
cession and prayer for the remission of all our sins. tercessor. xxxii.

xxxii. " Became, and made himself our redeemer, saviour, and intercessor." &lt; Satis
faction," which is put out, meseemeth in any wise should stand still, to take aw r ay
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 cceli, foun
dations 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 e to his Father

our only mediator and intercessor &lt;", yet thereby is not excluded the * intercession f * of the t mediation ami

holy saints 8 which be now in heaven, or hereafter shall be ; neither yet the * intercession h * of P ra V ers -

the ministers of Christ s church, or of any the holy members of the same, which be living here xxxiii.

in this world. But we must know for certain, that all the 1 members of Christ s church, i&gt; mediation ami

whether they be departed this life, or yet living here in the world, be all knit and united to- V ra y e/t J

gether in perfect charity, and each doth care and pray for other continually unto k * Almighty f e ct.
God *, and that Christ, being head of the same body, is advocate and intercessor for them all , k Christ.
like as it is more at large declared in the tenth article of this Creed. } to his father.

xxxiii. "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 4 ,"
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
fienua 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 m . acc t
us into the same highway, and to minister unto us not only * alacrity and * strength to walk the samf, and
and run therein, but also perseverance to continue in the same, until we shall come unto our J!*
journey s end m . tio

[ 3 See Nee. Doctr. p. 235.]

[ 4 Cranmer s amendment was adopted in the Nee. Doctr. p. 237- J

CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

baptism by Ibid. Thirdly, that it is also the peculiar function or office of this Holy Spirit, (after" we
nx ,-, (V lvcf, a/ui | )C inspired, and perfectly instructed in the said knowledge,) first to purge and purify our

1 that we may

commonly

hearts by *this* faith and knowledge from the malice and filthiness of sin, and afterward to
stir, inflame, and ravish our hearts, and to make us able gladly and thankfully to embrace and

//(&lt; /i/if/v i&gt;ii all rece jve 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
be unto us in manner as a certain pledge or an earnest-penny, to assure and warrant us, by

wi$ M tl ff i!3 mo- true and inf tlllll)ie tokens, that we P be in the favour of God, and his own children by grace

tiotis. 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 purged 1 by the word of God, and by faith, hope, and charity, and by the
nC6&gt; 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 repre
hended.

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

xxxv. 1 "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 ^ 4 - God P roQlblted that any matrimony should be made between the
prohibited are necessarily to father and the daughter, the mother and the son, the brother and the sister, and
be expressed here also, xxxvi. between s di vers o ther persons, being in certain degrees of consanguinity and affi
nity : 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,

did engrave and emprint. ma( j e untoNoe; yet undoubtedly God l *had engraved and enprinted* the same
which soon after blinded j aws m the heart of man at his first creation. u * And forasmuch as in lontr con-
to li*, an&lt;l not i&gt;n ,&lt;scrrht&lt;i the . &lt;?,.* -i i v v. j i , ,

natural I ujht, so ran in dark- tinuance and process of time * the natural light and knowledge of man was almost

*h" n -bf and k v sin and malice extincted, or at the least so 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 rever
ence which we owe unto such persons as be near of blood, or of near alliance unto us, was extended ;

* which God perceiving and * God" * commanded his prophet Moses to promulgate and to declare by his word
witting man to return from unto the people of Israel the said laws of prohibition of matrimony in certain

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
printed, the expression criticised is not to be found
in the Bodleian copy of Hen. VIII. s Corrections.]

[ 2 See Nee. Doctr. p. 2JO, and Letter to Cruni-
well, 7 Sept. 1530. 1

WITH CRANMER S ANNOTATIONS. 95

Inst. p. 93. It 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 which hi/ tiie sacrament of

favour of God, and everlasting life, according to the saying of Christ, Whosoever and not by tin alter the same.

bclieveth and is baptized shall be saved y. 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 3 ."

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 z 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 s P ace

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 a for the worthiness of any *only
merit or work done by the penitent, but 1 * for the only merits of the blood and passion of our ^chiefly.
Saviour Jesus Christ. xxxviii.

xxxviii. " 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
provcth 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 operilus.

Inst. p. 98. Item, 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 c w ^ er ^y fj tey
time as they shall find their consciences grieved with mortal sin, and have occasion so to may require and
do c , to the intent they may thereby attain certain comfort and consolation of their con- lutivn at the
sciences, xxxix. priest s hands,

xxxix. " To 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 instruct and teach the people committed unto their spiritual charge, that although Christ and his death
be the sufficient oblation, d sacrifice, * satisfaction, and recompence,* for the which God the
Father forgiveth and remitteth to all sinners not only their sins, but also eternal pain due for
the same; *yet e all men truly* penitent, contrite, and confessed, *must needs also* bring people

forth the fruits of penance, that is to say, prayer, fasting, and almsdeed, with much mourning daily fall can-
and lamenting for their sins before committed. And they must also make restitution or

satisfaction in will * and deed * to their neighbours, in such things as they have done them f? c&lt; j pt

wrong and injury in f . And finally, they must do all other good works of mercy and charity, f ^.

&gt; if
wardly, when time, power, and occasion shall be ministered unto them, or else they shall able xl&gt;

and express their obedient will in the executing and fulfilling of God s commandment out- dee if "hey be

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 ray carnal body, and the
alfections 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 4 .

[ 3 See Nee. Doctr. p. 25-1.) [&lt; Ibid. p. 2(50.]

CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

Item, That by penance, and such good works of

/^ the same, we shall not only obtain everlasting life,

1 Cor. xi.

the same, shall by penance and other good u\-k* &lt;&gt;f tin- .mine he but also we shall deserve remission or mitigation of
made meet and a lit and insured tu rewire the virtue ut Christ s ,, , m . .. , . , , .

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 2 , 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
received unto and of all them which receive the said sacrament: and that * therefore?* the

* *"" said sacrament is to be used with all due reverence and honour; and that every man ought

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

that he may drink &gt;. 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

ration. kinds of meat.*

aslii. " 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. He 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

* being chosen as the apostles * n ^ e cnurc h militant certain * other * ministers or officers, which k should
were,^ and living ad normam have special 1 * power, authority, and commission,* under Christ, m *to preach
and teach the word of God unto his people ; to dispense and administer the
Q O&lt; 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

ax hereafter followeth, first of the altar ; to loose and absoyle from sin all persons which be duly penitent
that tltcii (be i no according to the , ./ ii_ L vi_j ^ ^ 11

laws of every region elect and an{ * sorry tor 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
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 pas-

o clean living and good exam- tors and rectors, (as the apostle calleth them,) with their wholesome doctrine ;
fte; 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.

f 1 This correction is written on the fly leaf at
the end of the volume ; but it appears from its pur
port, and from the number prefixed to Cranmer s
Annotation on it, to belong to this place. It was
probably intended to be substituted for, " Item,
that by penance... also we."J

[ 2 In the original copy the words from "they
ought" to ^ senses," are erased, and in the margin
is written, "and in many things God s works be
wondrous."]

[ 3 These corrections are written in so confused a
manner in the original, that they have been ar

ranged in great measure by conjecture. Henry
VIII. was evidently much dissatisfied with this
article Of Orders ; for the marks of his pen occur
in all parts of it, and he has frequently expressed his
disapprobation of particular passages by the word
nihil. It was probably re-written before it was sub-
mitted to Cranmer; for he here refers, not, as usual,
to the number of the leaf in the printed book, but
to "fo. script." i.e. to a manuscript leaf inserted.
As might be expected from the king s objections,
the article is very much altered in The Necessary
Doctrine. See that Formulary, p. 278.]

WITH CRANMER S ANNOTATIONS. 97

Item, That this office, this ministration, this power and authority, P * is no ty- p ^ loose (llld ^^^

rannical power, having no * certain laws or limits within the which it ought to be Q U pertong that gin

contained, &lt;J*nor yet none absolute power; but it is a moderate power, subject, turs,lindandexconi-

determined, and restrained unto those certain ends and limits, for the which the same mu nicate, to comccrate

. , , . , . . . sacraments (xlin.), and

was appointed by God s ordinance ; which, as was said before, is only to administer to administer the sainc

and distribute unto the members of Christ s mystical body spiritual and everlasting
things, that is to say, the pure and heavenly doctrine of Christ s gospel, and the Ghost haw
graces conferred in his sacraments ; and further to do and execute such other things q and
appertaining unto their office, as were before rehearsed.

xliii. " 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 4 ."

Inst. pp. 102, 3. r * 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 they^fould^bi-
faith, and the knowledge of the Son of God ; but also that they were come unto a perfect so vigihmt up
state and full age therein, that is to say, until they were so established and confirmed in the i h l at uwy xhoui&lt; /
same, that they could no more afterward be wavering therein, and be* led or carried like not gu ff er 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 8 * very * head. only

xliv. " As heretofore be rehearsed." It 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 availetli it to say "such
other," when it is meant of none other than before is expressed ?

xh. " 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 l * power* and office, or Border

* function,* hath annexed unto it assured promises of excellent and in- the occupiers thereof being such as
estimable things". ^ ore

Inst. pp. 104, 5. Item, That this office, this power, and authority, was committed and given No( ihat
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. ^nder ^^wln m

* 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 * also
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 con
ferred 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 y*to the intent the church of Christ should never be destituted y and that it
of such ministers, as should have and execute the z said power * of the keys,* it was also was institu ^
ordained and commanded by the apostles, that the same sacrament should be applied and former
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
appeareth evidently in the third chapter of the first Epistle of St Paul to Timothy, and the hie exprimun-
first chapter of his Epistle unto Titus*. turf

Inst. pp. 108, 9. And b * in this part also two things be * to be noted. * The first is,* that b f ^ . .
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. c * The second al *
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
occasion of further trouble and unquietness in the church, that the peace and tranquillity thereof might
thereby be impeached, troubled, or otherwise interrupted or broken.

d *The second point, wherein consisteth* the jurisdiction committed unto priests and
bishops by the authority of God s law, is to approve and admit such persons as (being nomi
nated, 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

[ 4 See Nee. Doctr. p. 278.]
ECRANMER, n.]

S) CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

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

- in every re- * ne f un ders and patrons, or other persons, according to the laws and ordinances of men pro-
ffion. vided for the same e .

lust. p. 110. * The third point, wherein consisteth the jurisdiction committed unto priests and bishops
t Moreoitr D y the authority of God s law, is to make and ordain* 1 certain rules or canons, * concerning*
concerning. holy days, fasting days, the manner and ceremonies to be used in h the ministration of the
g establishing sacraments, the manner of singing the psalms and spiritual hymns, (as St Paul calleth them,)
^thechurchin ^e 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 preser
vation of quietness and decent order to be had and used among the people when they shall be assembled

together in the temple &gt;. For sith that scripture commandeth that

J^2lZ5i?S^ a11 Christian P e P le should at certain times assemble themselves,

them, and foresee that t&gt;u them there should not and convene together in some public or open place, there to invo-
^SSS^ and te and call upon the name of God, there to hear his will and his

then they be reputed moat meet to have autho- word by *our* preachers, there to receive the sacraments, there to
S^ 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 t# therefore thought re- no * 8u ff ere d to do every man after his own fashion or appetite; k *it belongeth
quisite, and ripht necessary unto the jurisdiction of priests or bishops to * make certain rules or canons con
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 1 , where the apostle saith, Take diligent heed to your-
not jurisdiction or power. selveg) and to ^ your whole flock&gt; among w h om the Holy Ghost hath set, or
dained, and made you bishops, to rule and govern the church of God;) yet there is also a particular
i ideliot.as order, form, and manner requisite to the due execution of the same, according to the saying
f power in. U ? * of St Paul &gt; Look tnat a11 things be done in the church seemly and in a decent order "&gt;.

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
Also it is of Christian charity and tranquillity to be had among them; even so and in like manner 11 * all
*^ e P e Pl e 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 P * to* obey them, and *toP* fulfil all their said precepts and ordi-

i Scnpture and nances&gt; duly and rightfully made by the authority of 1 their 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. 116. 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: *

... we r think it convenient, that all * bishops and* preachers shall instruct and teach the people

, committed unto 8 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, do
minions, 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

and princes to be the most high and supreme above all other powers and offices 1 in the

d regiment and governance of u *his* people; and committed unto them, as unto the chief

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

* or will not diligently P art tn ereof s , to cause them to supply and repair the same again x. And God
e jcec ute the same, hath also commanded the said priests and bishops to obey, with all humbleness and

&gt; 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 confcientiam.

WITH CRANMER S ANNOTATIONS. 99

Inst. pp. 123, 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 . and
send for the priests or ancients of the church, and cause them to pray over him, anointing him a that the n ( hey
with oil in the name of our Lord; *and further added hereunto, as an assured promise, that Jj^^^f j
by the said prayer of the priests and the sick person, made in right faith and confidence in to Mm orQum
God, the sick man should be restored unto his health, and God should set him on foot again, catting 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 Jbe known 1 .

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 potireth 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 in
unction 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 c * sacraments, that is to say, the sacraments
of baptism d , of penance, (xlviii.) and of the altar; and that for divers causes. First, because c /"wr
these * four* sacraments 2 be instituted of Christ, to be as certain instruments or remedies neces
sary for our salvation and the attaining of everlasting life. Second, because e *they* be also (}l ^ at most OJ
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

I 1 Nee. Doctr. p. 290.] f a Three Sacraments. Inst. Ed. Oxon. 182"&gt;.]

7-2

100 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

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
wo should have the forgiveness of sins, renovation of life, and justification, &C. 1

The Ten Commandments.
[Inst. p. 130.] 1. THOU shalt f havee *none other* gods but me 1 .

* n nor repute any other God, or 2 Thou shalt not make to th J 8elf &lt;"&gt;? g ven thin S ne any similitude
t Jetu Christ, xlix. f an y tiling that is in heaven above, or in earth beneath, nor in the

&gt; to the intent to water under the earth . * Thou shalt not * bow down to them, * ne k

*or honour them as God or worship them.*
Codt - L 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.

wrongfully or ^ Thou shalt not desire thy neighbour s house, his wife, his servant, his maid, his

njustly. li.

9. Thou shalt not bear false witness against thy neighbour.
wrongfully or 10 - Thou shalt not desire thy neighboui
unjustlyAi. O x, 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 2 .

1. " 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 3 .

li. " Wrongfully or unjustly." To this I say as to the next before 4 .

Inst. p. 131. To have God is not to have him as we have other outward things, as clothes upon our
back, or treasure in our chests ; nor also to name him with our mouth m , or to worship him
with kneeling, or other such gestures " : but to have him our God is to conceive him in our
hearts, to cleave fast and surely unto him with heart and mind, to put all our trust and con

fidence 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 (Hi.) some days good, some dismal or infor-
tunate; 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.*

Item, That they be of the same sort, which by lots, * astrology,* divination, chattering of birds, * phy
siognomy,* 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.

lii. " 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 super-
stitiously. Likewise of astrology, and specially physiognomy 6 .

Inst. pp. 134-36. The second commandment Moses declareth at good length in the book of Deutero
nomy, 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
"and not to be hon- by error be deceived, and bow down to them, and worship them, which the Lord hath
cured as God. liii. created to serve all people under heaven ."

liii. " 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 crea
tures. 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 Nee. Doctr. p. 293.] [ 2 Ibid. p. 295.J [ 3 Ibid.] [ 4 Ibid.J [ 5 Ibid. p. 298.]

WITH CRANMER S ANNOTATIONS. 101

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 compre
hend 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 repre
sentations 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.)

Second, that although all images, be they engraven, painted, or wrought in arras, or in any other wise
made, be so prohibited that they may neither be bowed down unto ne worshipped P, (for
asmuch as they be the works of man s hand only,) yet they be not so prohibited, but that p as God&gt;
they may be had and set up q*in churches,* so it be for none other purpose but only
to the intent that we (in beholding and looking upon them, as in certain books, and
seeing represented in them the manifold examples of virtues, which were in the saints, represented by the
said images) may the rather be provoked, kindled, and stirred to yield thanks to our Lord, and to praise
him in his said saints, and to remember and lament our sins and offences, and to pray God that we may have
grace to follow their goodness and holy living. As for an example. The image of our Saviour, as an open
book, hangeth on the cross in the rood, or is painted in cloths, walls, or windows, to the intent that beside
the examples of virtues which we may learn at Christ, we may be also many ways provoked to remember his
painful and cruel passion, and also to consider ourselves, when we behold the said image, and to condemn
and abhor our sin, which was the cause of his so cruel death, and thereby to profess that we will no more sin :
and furthermore, considering what high charity was in him that would die for us his enemies, and what
great dangers we have escaped, and what high benefits we receive by his redemption, we may be pro
voked in all our distresses and troubles to run for comfort unto him. All these lessons, with many more,
* we may learn in this book of the rood, if we will

entirely and earnestly look upon it.* And as the fi be brought to our remembrance by the book of the rood, if we,
life of our Saviour Christ is represented by this
image, even so the lives of the holy saints which
followed him be represented unto us by their images. And therefore the said images may well be set up in
churches, to be as books for unlearned people, to learn therein examples of humility, charity, patience,
temperance, contempt of the world, the flesh, and the devil, and to learn example of all other virtues, and
for the other causes above rehearsed. For which causes only images r * be to * be set in the
churches, and not for any honour to be done unto them. For although we use to cense the
said images, and to kneel before them, and to offer unto them, and to kiss their feet, and such other things ;
yet we must know and understand, that such things be not nor ought to be done to the images self, but
only to God, and in his honour, or in the honour of the holy saint or saints which be represented by the
said images.

liv. " Which thing nevertheless, if the common people." I marvel why these words
should be stricken out, seeing that it is contrary to the scripture to have any such
images of the Father of heaven, as St Austin saith, and they be suffered only for the
infirmity of the people, as we have declared. St Austin saith, in his book "Dc fide
ct Symbolo," cap. 7 " Tale [enirn^ simulacrum Deo nefas est Christiano in templo
collocare*." And likewise he and many of the most ancient authors do say in many other
places 8 .

List. p. 138. The right use of the name of God, and the outward honour of the same, standeth chiefly
in these things following, that is to say, in the constant confession of his name, in the right invocation of
the same, in giving of due thanks unto God, as well in prosperity as in adversity, and in avowing
s*and in the preaching and teaching of* his word. and ***igr to

Inst. p. 139. And we * must also preach the word of God truly and t ^.

purely, and set forth the name of God unto other, and reprove all false u J cording u*s vocation and
and erroneous doctrine and heresies. For although priests and bishops knowledge
only be specially called and deputed as public ministers of God s word, * and order

yet every Christian man is bound particularly" to teach" his family, and ,, y so ** &lt;* * * ***.

J J J J&gt; they suffer not open sin to be used in

such as be under his governance within his house, when time and place their rule and family, but virtue to

requirethy. be exercised instead of it.

Iv. " Priests and bishops." If these words be added, then this sentence joineth not
well with the sentence following. And if any man be offended with this word " preach,"
then if it be put out, and this word "teach" put in the stead thereof after this sort,
" and we must also teach," then do both the sentences run in a good composition together,
so that no man can be offended 9 .

[ R Nee. Doctr. p. 300.] p. 63. Ed. Paris. 1636.]

[&lt; August. De fide et symb. cap. vii. Tom. III. [ See Nee. Doctr. p. 299. J [ 9 Ibid. p. 303.J

102 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

Inst. p. 140. Item, That they also do take the name of God in vain, which swear to do that thing

which they intended not to do; or swear to forbear that which they intended not to forbear; or swear to

do any thing, which to do is unlawful ; or swear to leave undone any thing, which to omit or leave undone

is not riaht z *is unlawful.* And such as so swear to do things unlawful, not only oft end in such swearing,

nor reasonable. but ^ so thev mucn more o ff en d, if they perform the thing that they do swear.

Item, That they also break this commandment, which swear to do or to observe any thing which to do
and observe they know not whether it be lawful or unlawful; or that make any oath contrary to their
andtoucheth not lawful oath or promise made before, so long as their former oath or promise standeth
their prince, Ivi. j n strength 3 .

Ibid. Priests and ministers of Christ s church do also break this commandment, if, in the administration
of the sacraments, they yield not the whole efficacy, virtue, and grace thereof to our Lord, as the very author
of the same ; but ascribe the said efficacy, virtue, and grace, or any part thereof, to themselves : or if any of
^wordslongingtothe them do use any b of the sacraments to any conjurations, or any other strange practice,
consecration. Jvi. con trary to that holy use for the which they be ordained.

Ivi. "And toucheth not their prince." Methinketh this clause need not to bo
added, or rather, that it is not true; for a latter oath may be made touching the
prince, contrary to the former lawful oath, and yet good : as when the first by the
king s laws continueth no longer in his strength 1 .

*lvi. 2 "Words belonging to the consecration." We say not "the words of tho
consecration " of any of the sacraments, saving only of the sacrament of the altar.

so that tee esteem not ^ 1ls ^- P -^1. Nevertheless, to pray to saints to be intercessors with us and for

nor worship the m not, at us to our Lord for our suits which we make to him, and for such things as we

tufofervewOTjor ttaM can btain of none but of him, c *so that we make no invocation of them,* is

same 3 , lawful, and allowed by the catholic church.

d the right tinderstanding ^ ?w - P- 142. Notwithstanding it is not necessary to alter d the common speech

or meaning that ought to be which is used, nor there is any error therein ; so that the sentence or meaning

thereof be well and truly understanded, that is to say, that the said altars and

churches be not dedicated to any saint, but to God only, and of the saints but a memorial, to put us in
remembrance of them, that we may follow their example and living.

Ivii. " The right understanding." In the book it is evident that it was reasoned,
whether it were necessary to alter the common speech which is used, and seemeth not
to agree with the truth of God s word, as it is there confessed it doth not, except
it be better understand than it appeareth to sound. And that it is meant of the
alteration of the speech, the words following do shew ; sc. " that is used, nor is there
any error therein, so that the sentence and meaning thereof be well and truly under
stand:" now these words, "therein and thereof," cannot be referred to that is added,
for then the sentence were thus : " There is no error in the right understanding and
meaning, &c. so that the sentence of the right understanding and meaning be well
understanded."

Inst. pp. 142, 3. As St. Austin saith, All the other nine commandments be moral commandments, and be
longed not only to the Jews, and all the other people of the world, in the time of the old testament, but
also 6 to all Christian people in the new testament. But this precept of sabbath, as con-

belong now
pertaineth

cerning rest from bodily labour the seventh day, pertained only unto the Jews in the old
testament, before the coming of Christ, and f not to us Christian people in the new
testament 4 .

Inst. p. 143. Make thy will to be wrought in us, that from our own corrupt will we may rest and cease.

&gt; these that follow, as And for this purpose God hath ordained &*that we should * fast, watch, and labour;

remedies, that is to say, to the end that by these h * remedies * we might mortify and kill the evil and

and such oUicrs sensual desires of the flesh, and attain this spiritual rest and quietness, which is

signified and figured in this commandment.

Inst. p. 145. And they that can read may be well occupied upon the holy day, if they read unto
such as they have other such good works which may be unto them instead of a sermon. For all things
that edify man s soul in our Lord God be good and wholesome sermons.

[i See Nee. Doctr. p. 304.] | servamus....Observare tamen diem sabbati non ad

[ 2 Two Annotations are numbered (Ivi.) in the j literam jubemur, secundum otium ab opere corporali,

original manuscript. Though probably a mistake, sicut observant Judjci : et ipsa eorum observatio quia

it has been retained to avoid confusion in reference.] | ita praecepta est, nisi aliam quandum spiritalem re-

1 See Nee. Doctr. p. 305.] | qu iem significet, ridenda judicata. August. Epist.

f 4 The following is perhaps the passage in- | cxix. ad Januar. cap. xii. Tom. II. p. 217. Ed.

tended: Cetera tamen ibi pnecepta proprie, sicut j Paris. 1635.]

pra?cepta sunt, sine ulla figurata significatione ob-

WITH CRANMER S ANNOTATIONS. 103

Iviii. "Such as they have charge of." The words of the print import no more,
but that those which can read may be well occupied to read good works to others
which cannot read; and then if these words should be added, "such as they have
charge of," it might seem that no man were well occupied to read good works, but
the father to the children, the master to his servants, the parson to his own parishioners,
and such like. But I think surely, that he that can read may be well occupied, if
he read some part of scripture unto all them which cannot read; not as taking the
office of a priest or bishop upon him, except he be called thereunto, but of charity
moved, as he shall see necessity, time, and opportunity. Whereof St Paul saith,
Verlum Christi habitet in volis alundanter in omni sapientia ; docete et monete ws
in vicem 5 .

Ibid. For notwithstanding all that is afore spoken, it is not meant but that in time of necessity we
may upon the holy day give ourselves to labour 14 , as for saving of our corn and *sotriatwcneol*ctnof.
cattle, when it is in danger, or likely to be destroyed, if remedy be not had in time. mass and even-song, lix.

lix. " So that we neglect not mass and even-song." As well there might be added,
"matins." And so it signifieth, that whatsoever necessity happencth upon the holy
day, we must so apply ourselves to such urgent business, that mass, matins, and
even-song, may not be omitted; and yet matins and even-song be wholly of man s
tradition and ordinance, and mass also almost altogether, as it is now used ; and these
things were not understand in this commandment, which were made and ordained
si thence the commandments w r ere given. And the law in his most rigour doth permit
otherwise, namely, to the husbandman, cooks, bakers, mariners, fishers, and such other,
which, laying aside all such service, must take the time as it cometh 6 .

Inst. pp. 145, G. Against this commandment generally do offend all they, which will not cease and rest
from their own carnal wills and pleasure, that God may work in them after his pleasure and will.

Item, All they, which, having no lawful impediment, do not give themselves upon the holy day to hear the
word of God, to remember the benefits of God, to give thanks for the same, to pray, and to exercise such
other holy works as be appointed for the same; but (as commonly is used) pass the time * do break this com-
either in idleness, in gluttony, in riot, or in plays, or other vain and idle pastime } . mandment.

Inst. p. 147. Therefore concerning such ceremonies of the church m , we think it m , t . .

convenient, that all bishops and preachers shall instruct and teach the people com- tided bt/ our forefathers
mitted unto their spiritual charge, that although the said ceremonies have no power ^ ^reim^nant to Christ s
to remit sin, yet they be very expedient things to stir and cause us to lift up our minds
unto God, and to put us in continual remembrance of those spiritual things which be signified by them.

[Inst. pp. 147, 8.] Therefore they be not to be contemned so long as it shall be fem fo the head rulfrs gwj
and cast away, but be to be used and continued as things good chief ministers of the church or churches convenient
and laudable for the purposes abovesaid ". obunea and ^

The declaration of the fifth Commandment.

\Inst. p. 148.] As touching the fifth Commandment, we think it convenient, that all bishops and preachers
shall instruct and teach the people committed to their spiritual charge, first, that by this word father is under-
standed here, not only the natural father and mother which did carnally beget us and brought us up, but also
* the spiritual father, (Ix.) by whom we be spiritually regenerated and nourished in Christ ; and * all other
governors and rulers, under whom we be nourished and brought up, or ordered and gmded. *And although
this commandment make express mention only of the children or inferiors to their parents and superiors, yet
in the same is also understanded and comprised the office and duty of the parents and superiors again unto
their children and inferiors.*

lx. "Also the spiritual father, by whom." Methinketh this might well remain,
that the preachers of God s word might be the better esteemed and had in reputation :
neither should it be so done without example of good authority to be followed, seeing
that St Paul looked so to be reputed of the Corinthians, yea, and rebuked them as
unkind children, in that they had more regard of other which were but their school
masters, than of him which was their father, that is, did first beget them unto Christ
by preaching the word of God unto them : as he saith, 1 Cor. iv. Si dccem millia
pasdagogorum habeatis in Christo, at non multos patres. Nam in Christo Jcsu per
ecangeliwm ego vos genui. And now also they that preaching the word of God do

p See Nee. Doctr. p. 308.] [ fi Ibid. p. 309,] [ 7 Ibid. p. 310. | \ R Ibid. p.

104 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

attd by

teach us in our youth the principles of our faith, seem to supply the same room, and
may be right well called our spiritual fathers 1 .

Deut. xxi. Inst. p. 149. * And, if any man have a stubborn (Ixi.) and a disobedient son, which will not hear the

voice of his father and mother, and for correction will not amend and follow them ; then shall his father
and mother take him, and bring him to the judges of the city, and say, This our son is stubborn and diso
bedient, and despiseth our monitions, and is a rioter and a drunkard. Then shall all the people stone him to
death ; and thou shalt put away the evil from thee, that all Israel may hear thereof, and be

Lukcxi. "fy afraid. And* in the book of Exody it is* also* written, He that striketh his father or

mother, he shall be put to death.

Ixi. "If any man have a stubborn," &c. Of all the precepts there rehearsed,
none ought rather to stand than this; for none of them doth express so largely the
form of the punishment of an inobedient child, and for what offences against the father
he should in such wise be punished, than this doth which is stricken out 2 .

Inst. pp. 151, 2. All bishops and preachers shall instruct and teach the people committed unto their spiritual

charge, that all Christian men be bound to exhibit? *and do unto

r ra&gt; w r rsr GO H r "f spiritual fethers and parentsq * f

understand ami believe that they be their souls, the like and the selfsame honour, which (as is aforesaid)

children of duty do owe unto their natural fathers.

Item, That these spiritual fathers be* appointed by God to minister his sacraments unto them, *to
bring them up, and * to feed them with the word of God, r * and to teach them * his gospel
and scripture, *and by the same to govern,* to conduct, and *to* lead them in the straight
way to the Father in heaven everlasting.

Item, That our Saviour Christ, in the gospel, maketh mention as well of the obedience as also of the cor
poral sustenance which all Christian people do owe unto their spiritual fathers. Of the obedience he saith
That whosoever receiveth you receiveth me. And in another place he saith, He that heareth you heareth
me ; and he that despiseth you despiseth me. * And in another place he saith, Whatsoever they bid you do,
do it.* And St Paul saith, Obey your prelates, and give place unto them : for they s have
should much charge and care for your souls, as they which must give an account therefore, that they

may do it with joy and not with grief; that is to say, that they may gladly and with much
* and yet never- comfort do their cure and charge, when they do perceive that the people be obedient to
Kundtfit. ** their teacnin S : like as on the contrariwise they have little joy or pleasure to do it, when

they find the people disobedient and repugnant e .

And for the sustenance of their living, which is comprised in this word honour, (as before is declared,)
Christ saith in the gospel, The workman is worthy his wages. And St Paul saith, Who goeth on warfare
upon his own stipend? And who planteth the vine, and eateth no part of the fruit? And who feedeth the
flock, and eateth no part of the milk? And after followeth, Even so hath the Lord ordained, that they
which preach the gospel should live of the gospel. And therefore in another place it is written, Priests or
ancients that rule well be worthy of double honour, specially they that labour in the ministration of the word
of God, and his doctrine. In which place the apostle meaneth by double honour, not only the reverence
which is due unto the spiritual fathers, (as is aforesaid,) but also that all Christian people be bound to
if they have minister, find, and give unto their spiritual fathers sufficiency of all things necessary and requi-
it none other site, as well for their sustenance and finding, as for the quiet and commodious exercising and

executing of their said office ".-

Fourthly, we think it convenient, that all bishops and preachers shall instruct and teach the people com
mitted unto their spiritual charge, that this commandment also containeth the honour and obedience which
subjects owe unto their princes, and also the office of princes towards their subjects. For scripture taketh
princes to be, as it were, fathers and nourices to their subjects. And by scripture it appeareth, that it apper-
taineth unto the office of princes to see that the right religion and true doctrine of Christ may be maintained
and taught ; and that their subjects may be well ruled and governed by good and just laws ; * and to provide
*they aiding and care for them ( lxiii&gt; ) that ^ thin g 8 necessary for them may be plenteous;* and that
him thereto; the people and common weal may increase; and to defend them from oppression and inva-
y or cause to sion, as well within the realm as without x ; and to see that justice be ministered unto them
indifferently ; and to hear y benignly all their complaints ; and to shew towards them (although
they* offend) fatherly pity.

Ixii. "A certain reverence and credit thereto," &c. It seemeth that St Paul re
quired as much obsequy as was to be shewed to the natural father, in the place
above mentioned, and rather it may seem to reason, that more should be shewed ; for-
somuch as the regeneration, which is towards God and to everlasting life, far passeth
the first generation, which is to a damnable state and endless punishment 3 .

Ixiii. "To provide and care for them." It may right well appear that St Paul
affirmeth this point, specially to be required in all such as have governance over other,
in these words that he saith, Rom. xii. Qui protest in solidtudine prcesit 4 .

[ Cranmer s attempt to preserve the paragraph
failed. Nee. Doctr. p. 311.]
[ 2 See Nee. Doctr. p. 312.]

[ 3 Ibid. p. 318.]

[ 4 Cranmer preserved the substance of this
clause. Nee. Doctr. p. 315.]

WITH CRANMER S ANNOTATIONS. 105

Inst. p. 158. No man may kill, or use such bodily coercion, but only princes, and they . in j- crior ru i 6rft
which have authority from princes. Ne the said * princes 8 , ne * any for them, may do the or. ixiv.
same, but by and according to the just order of their laws b . b and ordinances

Ixiv. " Inferior rulers." Princes must also do all things with justice, which other
wise cannot be known, than by their laws and ordinances institute for the ministration
thereof : and when princes give pardons, placards, protections, and licences, contrary to
the common order of their laws, yet that also is done by the law, so that it be never
done against justice and equity between party and party. And moreover it is not
amply spoken that the inferior rulers should do nothing, but by the order of their
laws: for the laws be not theirs, but the princes, instead of whom they do minister
the same justice, that he would do himself by the common order of his laws, if it
should happen him to take the judgment thereof in his own hands 5 .

Inst. p. 1G3. They also that do nourish, stir up, and provoke themselves or any other to carnal lusts
and pleasures of the body, c * by uncleanly and wanton words, tales, songs, sights,* touchings, c fe? unc i enn i
* gay and wanton apparel, and lascivious decking of themselves,* or any such other wanton tight* and wan.
behaviour and enticement; *and also all those which procure any such act, or that minister tonworag - lxv -
house, licence, or place thereto;* and all counsellors, helpers, and consenters to the same, do
grievously offend God, and do transgress this commandment d .

Likewise, all they that avoid not the causes hereof so much as they conveniently c use ofidlenett,
may, as e * surfeiting, sloth, (Ixvii.) idleness, immoderate sleep,* and company of such f if thereby they be pro-
(both men and women) as be unchaste and evil disposed, be guilty of the transgression voked thereto, or cause

others. Ixviii.
Of this commandment .

lxv. " And wanton words." I think that wanton tales, unclean songs, and lascivi
ous apparel, need to be spoken of as much as any thing else, being so much used
as it is, contrary to God s word ; which commandeth us in this wise, " Let not filthy
communication come from your mouth." Ephes. iv. And as touching the prohibition
of lascivious apparel, namely of women, it appeareth, 1 Tim. ii. and 1 Pet. iii. 6

Ixvi. " In procuring of the same." The whole sentence shall yet be more perfect,
if it be said, " in maintenance of the same ;" for they that be only consenters to such
evil be not also procurers, albeit they be maintaincrs.

Ixvii. u As surfeiting, sloth." It seemeth much better expressed before, because the
chief and special causes of unchaste living were rehearsed more at large.

Ixviii. " If thereby they be provoked." Whether they be or not provoked, they
that wittingly doth accompany with such, although they keep themselves chaste, yet
forsomuch as they seem to be fautors. of them, they be guilty of the transgression
of this commandment : for that is, even as St Paul saith, to communicate witli the
unfruitful works of darkness, and not to reprove them. Ephes. v. To the avoiding
whereof, he would us so much to eschew the company of them that be evil, that we
should neither eat nor drink with them, 1 Cor. v.

Inst. p. 172. They chiefly be transgressors of this commandment, which, by deliberation and full
consent, cast their minds and studies to accomplish the concupiscence and desire which K without due
they have to obtain and get another man s wife, child, servant, house, land, corn, cattle, recompense.
or any thing or goods that be his s.

And they also be transgressors of this commandment, which by envy be sorry of their neighbour s wealth
and prosperity, or be glad of their sorrow, hinderance, or adversity ; and also all they which do not set their
minds and studies to preserve, maintain, and defend unto their neighbours (as much as lieth in them) their
wives, children, servants, houses, lands, goods, and all that is theirs. For (as before is declared) this com
mandment not only forbiddeth us to desire h from our neighbour any thing which is his, but h
by the same we be also commanded gladly to wish and will unto him that he may quietly
possess and enjoy all that God hath sent him, be it never so great abundance. And this mind we ought to
bear unto every man by this commandment, not only if they be our friends and lovers, but also if they be our
enemies and adversaries.

Ixix. ^Without due recompence." This addition agreeth not well with the co
veting of another man s wife, wherein is no recompensation ; and in the other things,

[ 5 See Nee. Doctr. p. 322.]

[ 6 In this and the three following objections Cranmer succeeded. Nee. Doctr. p. 320.]

106 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

although recompensation be made, yet the commandment nevertheless is transgressed
and broken 1 .

Ixx. " Here follow certain notes." All the notes 2 after the commandments be clean
put out, which be very good, and contain many things necessary and expedient to be
known: as, the threatenings of God to the transgressors, and the promises to the
observers of the same ; a most brief and short content of every commandment ; a
declaration of the love of God and of our neighbour, what it is, and how therein all
the ten commandments be comprised ; the causes why the ten commandments be neces
sary to be known; and the transition from the ten commandments unto the Pater
noster. And none of these things, meseemeth, were good to be left out.

Jnst. p. 178. 1. Our Father that art in heaven, thy name be hallowed.

2. Thy kingdom come unto us.

3. Thy will be done *and fulfilled* in earth, as it is in heaven.

4. Give us this day our daily bread.

5. And forgive us our trespasses, as we forgive them that trespass against us.
1 And suffer not us to be led. Ixxi. 6. * And lead us not* into temptation.

7. But deliver us from the evil. Amen.

Ixxi. "Suffer not us to be led." Christ taught ns thus to pray, "Lead us not
into temptation." And we should not alter any word in the scripture, which wholly
is ministered unto us by the Ghost of God, 2 Pet. i., although it shall appear to us
in many places to signify much absurdity : but first, the scripture must be set out
in God s own words, and if there be any ambiguity, absurdity, or scruple, after it
would be declared, according to the true sense thereof 3 .

Inst. p. 182. Fifthly, that in these words, Our Father, is signified, that we ought to believe, *not only*

that Almighty God is the common Father of all Christian people, and equally and indifferently regardeth

k touching the soul, and. Ixxii. the " e ^ anc ^ the poor, the free and the bond, the lord and the subject ; k * but *

i endeavouring themselves to also that aU Christian people 1 be Christ s own brethren, and the very co-

live according to his precepts inheritors and compartioners with him in the kingdom of heaven; and finally,

ro our that all Christian men be brethren together, and have all one Father, which is

nGod Almighty.

Ixxii. "Touching the soul." Christ testifieth that all that be elect shall of God
be equally and indifferently regarded of him in every condition, concerning not only
the soul but also the body: so that, considering the state whereunto he hath called
them, he provideth meat, drink, and clothing for them, Matt. vi. : yea, and that every
hair of their head is in reputation under God, and in his preservation, Matt, x., Luke
xii. And although he provide more abundantly for the lords and rich men, than he
doth for the subjects and poor folks, yet he no more accepteth and regardeth the rich
with their riches, than he doth the poor with their poverty : but every man, as his
heart is joined and affied to God, so he is accepted and regarded of God, whether he
be rich or poor, free or bond.

Inst. pp. 182, 3. Sixthly, by these words, which art in heaven, we be taught, that we ought to have, * not
and much to on ty * an i" war d desire and a great care and study to come to that place where our heavenly
f owt Father is, n * but also an inward sorrow and grief that we be so long kept from * the presence

of our heavenly Father, * and be subject here unto so manifold cures and thoughts, to so many troubles and
misery, and to so many and so grievous perils and dangers of the world, of sin, and of the devil.* For like
as a loving child is ever desirous to be where his father is, * and if his father shall depart to any place, he
will lament and be sorry, unless he may go with him, and in his absence he will mourn, and at his return he
will be joyful ; * even so ought we desire ever to be with our heavenly Father ; and to * see *
that our conversation be all withdrawn from the world, the flesh, and the devil, and be set in
heaven and heavenly things, as St Paul saith.

raslonoas they Jnst. pp. 184, 5. For the devil (undoubtedly) is king over all the children of pride, that
is to say, over all them that be sinners, rebels, and disobedient unto God P.

Jnst. p. 186. Make us * that we impute not to the devil or evil men,* when any adversity chanceth unto
i our desert, us ; * but * that we may attribute all unto * thy godly will * 1, and give thee thanks therefore,
which dost ordain all such things for our weal and benefit.

Ixxiii.

[* This addition was struck out according to
rranmer s wish. Nee. Doctr. p. 333.]

\ 2 Notwithstanding Cranmcr s remonstrance,

these notes were all omitted in The Necessary Doc
trine.]

[ r&gt; See Nee. Doctr. p. 1/8.]

WITH CRANMER S ANNOTATIONS. 107

Ixxiii. "To our desert. * 4 Verily, although we ever deserve as much punishment
as is laid upon us, and much more, yet no part of that is afflict unto us by the will
of God; yea, and as touching [us,] which are so taken into his favour that through
Christ we be made his children, though it seem never so grievous, it is done of his
most beneficial and fatherly good-will, that he beareth towards us, which chasteth, as
St Paul saith, all those that he loveth. So that of right faith we should believe,
that all punishments, tribulations, and persecution, be of the sending of God ; not
withstanding that to our judgment they shall seem many times and often to come
only of the devil, or the wickedness of his ministers.

As when to the holy man Job, the example of all patience, so many mischances
happened together; the Sabees stole his oxen and asses; the fire, coming from above,
brent up his sheep ; the Chaldees drove away his camels ; the hurtling wind overthrew
his son s house, wjierewith all his children were slain, who would not have thought,
but that all this had come only of the devil, and of thieves and robbers, and that he
had been so far out of God s favour, that the devil had then his full power over him?
But he, being constant in the faith of God, and knowing certainly that for all this
God did bear his favour towards him, wist that all this came from him, and that
the devil had no power to do any such things, saving that God would even the same.
He said not, the devil owed me shame ; or, these wicked thieves have wrought me
this woe; but referred all to God, and did acknowledge that it was wrought all at
his pleasure. Whose ensample all we that be the faithful people should follow, as
Austin testifieth, saying: Cuicunque aliquid accidit, dicat, Dominus dedit, Dominus
abstulit. Non enim dixit Job, Dominus dedit, diabolus abstulit. Intendat ergo caritas
cestra ne forte dicatis, Hcec mihi diabolus fecit : prorsus ad Deum flagellum tuum re
fer, quia nee diabolus aliquid fecit, nisi ille permittat qui desuper habet potestatem ad
pcenam vel ad disciplinary. In Psalm, xxxi. and xxxii. 5

Likewise, when Samei did curse king David, and said, " Come forth, thou blood-
supper, Baal s man, usurper of another man s kingdom : God hath acquitted thee, and
given thy kingdom to Absalom thy son; behold, thou art wrapt in mischief, as thou
wast desirous of blood-shedding :" who would have thought other, but that this
malediction had come to so blessed a prince even from the devil ? But this chosen
person of God, king David, knowing and believing that God had not withdrawn his
favour from him, wist it was much otherwise ; and said unto Abisai, who for this
railing and cursing of the king would have cut off Samei s head, "Suffer him to
curse, for the Lord hath commanded him to curse : " and after it followeth, " Suffer
him to curse, according to the precept of the Lord. It may hap, that God would
thus look upon mine affliction, and give me goodness for the cursing this day." In
this it is evident that David denied |~not] this grievous temptation to come of God,
at his will and commandment, all for the best, and to the provocation of the greater
favour of God, in case for his sake which sent it he could suffer it patiently. He
ascribeth this to the will of God and to his power, without whom Pilate could not
have given sentence of condemnation against Christ, as the gospel testifieth.

We then should evermore, when any adversity cometh, knowledge therein God s
power, and think it is also of his sending ; as Austin in divers places giveth us counsel,
saying : Quicquid acciderit justo, voluntati divince deputat, non potestati inimici. Scecire
iste potest ut feriat ; ferire autem, si ille noluerit, non potest. In Psalm, xxxvi. And
again he saith, Quantum diabolus accipit potestatis, tantum ego patior ; non ergo ab
illo patior, sed ab eo qui potestatem dedit. In Psalm, ciii. 6

Ibid. For the better understanding of this third petition, we think it convenient, that all bishops and
preachers shall instruct and teach the people committed unto their spiritual charge, how that by the occasion
and ever sith the disobedience and sin of our first father Adam the will of man hath been so corrupted with

[ 4 See Nee. Doctr. p. 341.) i "Dominus dedit et Dominus abstulit." Id. in

[ 5 August, in Psalm, xxxi. Tom. VIII. p. 82. Psalm, xxxii. Tom. VIII. p. 88.]

Ed. Paris. 1635 Ideo bene eiudilus ipse Job non [ 6 Id. in Psalm, xxxvi. et ciii. Tom. VIII. pp.

ait, Dominus dedit et diabolus abstulit: sed, 116,497.]

108 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

at only of original sin, that we be all r utterly inclined to disobey the will and precepts of God, and so
our selves. \KX\\. to love ourselves and our own wills, that without a special grace and a singular inspiration of
God, we cannot heartily love neither God nor man, but in respect to ourselves, as we may have benefit and
commodity by them.

Ixxiv. " As only of ourself." It need not to be added, for it followeth by and
by after, "Without a special grace and a singular inspiration of God;" which is all
one with this, " As only of ourself." And if these words be added to signify, that
by the common influence of grace given generally we have inclination to obey the
will and precepts of God; so much the Pelagians Avill grant unto us. And then also
it will not agree with that followeth, that without a special grace and singular in
spiration we cannot love God nor man, but in respect to ourselves. And moreover
when [we] have received the special grace and singular inspiration of God, and even
the Holy Ghost himself, yet our own carnal inclination is still unto evil, as St Paul
saith : Caro pugnat adversus spiritum, et spiritus adversus carnem. Et, Condelector
lege Dei secundum interior em hominem ; haleo autem aliam legem in memlris meis re-
pugnantem legi mentis mea\ et captivantem me in lege pcccati^ qua? est in memlris meis .

Inst . p. 187. Like as corn, though it be never so clean winnowed and purged from chaff, yet if it be
sown, the young seed is full of chaff again, until it be winnowed and made clean : even so be the children
, fjrace an&lt;t born full of chaff and corruption of original sin, until that by baptism 9 *in the blood* of our
mercy Saviour Jesu Christ they be washed and purged, as their parents were.

Inst . pp. 188, 9. And to them, to whom thou dost vouchsafe to give more than their own portion necessary
t w jjg an( t j- a _ for their l vocation and degree, give thy grace, * that they may be thy diligent and true dispen-
mtty. Ixxv. sators and stewards,* to distribute that they have over and above that is necessary, consider
ing their estate and degree, to them that have need of it. For so, good Lord, thou dost provide for thy poor
But one thing herein is to be noted, people that have nothing, by them which have of thy gift sufficient to
that there be many folk which had relieve themselves and other". And give also thy grace to us, that we
lever live by the graffte of bekyna . u i- ....

sloughtfully* titan other work or la- have not too much solicitude and care for these transitory and unstable

SSV^&V& Se t2 &lt;5 &lt; &lt;*e things; but that our hearts maybe fixed in things which be eternal, and
of; for we think it rh/ht necessary that in thy kingdom, which is everlasting. And yet moreover, good Lord, not
ttt^Z%^ !%^ OI % ^ ve us our necessaries, but also conserve that thou dost give us, and
Wily labour, thinking it small charity cause that it may come to our use, and by us to the poor people, for whom
by us thou hast provided. Give us grace, that we may be fed and nourished

with all the life of Christ, that is to say, both his words and works ; and that they may be to us an effectual

example and spectacle of all virtues. Grant that all they that preach thy word may profitably and godly

it to the ho- preach *thee* and thy Son Jesu Christ* through all the world; and that all we which hear

? r0 Son eC ju thy W rd P reached mav so be fed therewith, that not only we may outwardly receive the same,

Christ. but also digest it within our hearts ; and that it may so work and feed every part of us, that

it may appear in all the acts and deeds of our life.

Ixxv. " Wife and family." These words make the sentence very obscure, and no
perfect English, and they be put of no necessity, for they be contained sufficiently
in the words following immediately, viz. "Necessary for their vocation and degree;"
which no man, I think, will take otherwise than such a portion, as is enough, not
only for himself, but also for his wife and family and other which appertain to his
charge and provision.

Inst. p. 191. As the husbandman tilleth and soweth his ground, weedeth it, and keepeth it from destroy
ing, and yet he prayeth to God for the increase, and putteth all his trust in him to send him more or less at
his pleasure ; even so, besides our own diligence, policy, labour, and travail, we must also pray daily to God
to send us sufficient ; and we must take thankfully at his hands all that is sent ; and be no
7 than needcth. f ur ther careful, y but put our whole confidence and trust in him.

and teach you the ways justly
live. 1:

and truly to live. Ixxvi.

Inst. p. 192. But seek you first the kingdom of God and his righteousness,
and then God shall cast all these things unto you z .
These be the words of Christ, full of good and comfortable lessons, that we should not care ne set our
hearts too much upon these worldly things, ne care so much for to-morrow, that we shall seem to mistrust

And also here it a thing greatly to be noted in comfort of our Lord 5 * and that we should sequester this care from
the true labouring man: for surely, be he craftsman, be us, and seek for the kingdom of God, and employ our-

selves whollv to the getting thereof : and then he maketh

and they that do contrary thall be in jeopardy of dam- a comfortable promise that we shall not lack things
nation. Ixxvii.

necessary for us.*

P See Nee. Doctr. p. 340.]
[ 2 " The craft of begging slothfully" seems to
be the subject of Henry VIII. s animadversion here ;

but as there is some doubt respecting the words,
the orthography of the original manuscript has been
preserved.]

WITH CRANMER S ANNOTATIONS.

109

Ixxvi. " And teach us the ways justly and truly to live." We may not add in
such wise to the scripture, as no man that can read it can judge other, but that it
is some part of the promise made there by Christ. For besides that the text will
give it, also it followeth immediately: "These be the words of Christ." Now we
may not so boldly make promises of God s behalf. Si enim verum sit illud Pauli,
Hominis testamentum, uli semel prolatum sit, nemo rejicit, aut addit ei aliquid;
quanta magis testimoniis et testamento Dei altissimi nihil est addendum vel detra-
hendum ! 3

Ixxvii. " Also here is a thing greatly to be noted." This is a good saying, but
it seemeth not spoken in his place ; for in the words of Christ, whereof is here spoken,
is no mention made of the true labouring man, or that he should be certain of his
salvation 4 .

[ Inst. pp. 192, 3.] Fourthly, that by this bread, which our Saviour teacheth us to ask in this petition, is prin
cipally meant the word of God, which is the spiritual bread that feedeth the soul. For as the body is nourished,
brought up, groweth, and feedeth with bread and meat ; so needeth the soul, even from our youth, to be
nourished and brought up with the word of God, and to be fed * daily * (Ixxviii.) with it. And like as the
body will faint and decay, if it be not from time to time relieved and refreshed with bodily sustenance ; even
so the soul waxeth feeble and weak towards God, unless the same be * continually * cherished, refreshed, and
kept up with the word of God, according to the saying of Christ, A man liveth not with meat only, but by
every word that proceedeth from the mouth of God.

Ixxviii. " Daily." The scripture would, that those that be the blessed sort of
God, should at all times and at all hours call to remembrance the comfortable words
of God. Ut meditetur, as David saith, in lege Domini die ac node. Like as God
also rcquireth by manifest commandment, where as Moses in his behalf said these words :
" That now here I command thee, print them in thy heart, tell them to thy children,
muse of them sitting in thy house, walking in thy journey, lying down and uprising :
clasp them in thy hand for a memorial, make them to stir before thine eyes, and
write them in the posts and doors of thy house." Deut. vi. This commandment of
God requireth that at all times and in all places we should be mindful of his words,
yea, daily and hourly 5 ."

Inst . p. 193. Our heavenly Father, a * lo,* we wretched sinners, knowledging and B u , e most
confessing * unto thee, our most merciful Father,* the great and manifold sins wherewith beseech thee, that
our conscience is continually cumbered, and having none other refuge but unto thy mercy, * we most humbly
beseech thee,* b comfort our conscience both now and in the hour of our death, which is b that thou
* now * abashed and ashamed to look upon our sin and iniquity. wouldest.

in heart

Inst. p. 194. Judge us not after the accusation of the devil, and our c * wretched * con- c weak
sciences, neither hear the voice of our enemies, which accuse us day and night before thee. But like as we
forgive d them heartily which trespass against us, even so we beseech thee forgive us the d ought to.
manifold sins, whereby from our youth we have provoked thy displeasure and wrath against Ixxix.
us, and daily do provoke it, by doing that is evil, and omitting that is good. And so wash 6 our e away
sins daily more and more.

[Inst. pp. 194, 5.] We cannot otherwise trust or look for any forgiveness or remission of {(io
our trespasses at thy hands, unless we shall, according to thy commandment/ forgive all * w * to
them g that have trespassed in any wise against us.

For the better understanding of this fifth petition, we think it convenient, that all bishops and preachers
shall instruct and teach the people * committed h unto their spiritual charge,* that h trfoVfc in spiritual cure
no man ought to glory in himself, as though he were innocent, and without sin ; are committed to them,
but rather that every good Christian man (without exception) ought to knowledge himself to be a sinner,
and that he hath need to ask forgiveness of God for his sins, and to require him of his mercy. For doubtless
he daily committeth sin, which is commanded daily to ask remission of his sins. And St John saith in his
Epistle, If we say that we be without sin, we deceive ourselves, and truth is not in us.

Second, that* * God will not* forgive us our sins, k *but upon condition that ! &.V this prayer and peti-
we shall likewise * forgive all them which trespass against us ; ! * and that not in T^ a^we
tongue only, but also in our hearts. And that this is a certain sure law and decree i and that it is Chritt s in-

[ 3 See Nee. Doctr. p. 344.]
[ 4 This "good saying" kept its place, Nee.
Doctr. p. 344.]

[ 5 " Daily" was omitted in spite of Cranmcr.
Nee. Doctr. p. 345.J

110 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

tent and mind to hanutdo of God &gt; Christ &lt;Jeclareth in sundry places of the gospel.* For, first, by express
xn, ,i/i/&gt;,-a)-&lt;-tfi in muni/ t&gt;lai-i s words Christ saith, If you forgive men their offences done against you, your
heavenly Father will forgive you your offences. * And if you will not forgive
them that offend you, be you assured your Father will not forgive you your offences.*

Ixxix. " l Ought to forgive." Christ taught us not here in this petition to pray
unto our Father, that he should forgive us, as we " ought" to forgive other : meaning
thereby, that unless we forgive other in " deed," our prayer is frustrate and made in
vain. And to certify us, that he meant so thereby, immediately after the Pater-noster,
to leave us out of all doubt what he meant by this petition, he saith : Si dimiscritis
hominibus peccata eorum. Pater vester ccelestis dimittet vobis peccata vestra. Si autem
non dimiseritis hominibus, nee Pater vester dimittet vobis peccata vestra 3 .

Jnst. pp. 196-8. Thus it appeareth plainly, that if we will be forgiven, if we will escape everlasting dam-

- rraditate and take away all rancour, malice, nation &gt; we must m * heartily forgive those which have trespassed

and will to revenqe out of mi r heart, and commit and offended against us. No man can offend us so much as we

offe d God; and yet he is alway ready to forgive us. What
ingratitude is it then, what hardness of heart, what cruelness
is in us, if we for his sake will not forgive one another ! There is none offence great that man doth to
man, if it be compared to our offences against God.* And therefore we may be well accounted to have
little respect and consideration unto our own benefit, if we will not remit and forgive small faults done
unto us, that we may have pardon and forgiveness of so many thousands of great offences which we have
committed against God. And if any perad venture will think it to be a hard thing to suffer and forgive his
enemy, which in word and deed hath done him many displeasures ; let him consider again, how many hard
storms our Saviour Christ suffered and abode for us. What were we, when he gave his most precious life
and blood for us, but horrible sinners, and his enemies? How meekly took he for our sake all rebukes,
mocks, binding, beating, crowning with thorn, and the most opprobrious death ! (Ixxx.) * Why do we boast
us to be Christian men, if we care not for Christ, of whom we be so named, if we endeavour not ourselves
to take example at him? We be not worthy to have the name of the members, if we follow not the Head.
And if any will say that his enemy is not worthy to be forgiven, let him consider and think that no more is
he worthy to have forgiveness of God. And by what equity or justice can we require that God should be
merciful unto us, if we will shew no mercy, but extremity, unto our neighbour and brother? Is it a great
matter for one sinner to forgive another, seeing that Christ forgave them that crucified him ? And although
thy enemy be not worthy to be forgiven, yet we be worthy to forgive : and Christ is worthy, that for his sake
we should forgive.* But surely it is above our frail and corrupt nature to love our enemies that do hate us,
and to forgive them that do hurt and offend us. Thus to do is a greater grace than can come of ourselves.
Therefore our Saviour Christ teacheth us to ask this heavenly gift of our heavenly Father, that we mav
forgive our enemies, and that he will forgive us our trespasses, even so as we forgive them that trespass
against us.

Thirdly, that to forgive our brother his default is to pray to our Lord that he will forgive him, and will
not impute his offence to him ; and to wish to him the same grace and glory that we desire unto ourselves ;

and n * and in no case to annoy him, but* when occasion shall come, to help him, as we be bound

to help our Christian brother.

* Fourthly, that none enemy can wish or desire more hurt unto us than we desire unto our own selves
when we offer unto God this fifth petition, if we will not remit and forgive our displeasure unto them which
offend us. For what enemy was ever so malicious, or so far from all grace and humanity, that would desire
and daily pray to God to send unto his enemy eternal damnation, and that God should withdraw his mercy
from him for ever? And surely in this petition we ask continually these things of God for ourselves, if we
will be merciless towards our enemies, and will not forgive them their trespasses. For none otherwise we
do ask forgiveness of God, but upon this condition, that we shall forgive them which trespass against us.
And in case we do not fulfil this condition, then we pray unto God that he shall never shew mercy unto us,
nor never forgive us our sins, but suffer us to be damned perpetually.*

Ixxx. " Why do we boast us to be Christian men ? Why these words should be
stricken out I cannot tell, seeing that St Paul, as concerning our imitation of Christ
even in the same point, speaketh the same words in effect, saying, " Forgive you
one another, if any of you have a grief against another; as the Lord hath forgiven
you, even so do you." Col. iii. And as touching that reason that followeth, w T hich

[ The opinions of Henry VIII. which induced , prayer at all; but took our Lady s Psalter in hand,
him to propose an alteration, seem to have been ] and such fooleries ; thinking they might then do
similar to those whom Latimer speaks of, "who, j unto their neighbour a foul turn with a better con-
when they said this petition, perceived that they science, than if they should say this petition."
asked of God forgiveness, like as they themselves Latimer, Sixth Sermon on the Lord s Prayer, pp.
forgive their neighbours; and again perceiving them- 425,6. Park. Soc. Ed. 1844.]
selves so unapt to forgive their neighbours faults, [ 2 See Nee. Doctr. pp. 346, /.]
came to that point, that they would not say this ! [ Ibid. p. 347.]

WITH CRANMER S ANNOTATIONS. Ill

is also stricken out, that is, that we may not think to have forgiveness of God, if wo
should shew extremity to our neighbour, the scripture testifieth that to look for that,
it were unreasonable; saying, Qui vindicari vult, a Domino inmniet vindictam, ct
peccata illius servans servabit. Dimitte proximo tuo nocenti te, et tune deprecanti tibi
peccata solventur. Homo homini reservat iram, et a Deo qucvrit medelam ? In hominem
similem sibi non liabet misericordiam, et de peccatis suis deprecatur ? Ipse, dum caro
sit, reservat iram, et propitiationem petit a Deo ? Quis orabit pro delictis illius * ?
Prov. EEcclus.] xxviii.

Ixxxi. "And 5 in case that he which hath committed the offence," &c. This remis
sion that is required by Christ, nothing toucheth debts that ought to be paid, nor yet
goods and lands unjustly withh olden, that ought to be restored ; but the displeasure
and malice of the heart of him that injury is done unto, and an appetite to be revenged
of such displeasures as be done unto him. For he that suffereth injury should be sorry
in his heart, that 4 his brother should use himself contrary to the laws and ordinances
of God or of his prince : he should pray for his amendment, and not of his private
power render evil for evil, nor take the sword to avenge his own quarrel ; but com
mit the whole punishment of the trespass unto God and to his ministers, whom he
hath ordained for that intent.

So doth the scripture command us, saying, " Say thou not, I will acquit this evil ;
but tarry the Lord, and he shall help thee." Prov. xx. Likewise St Paul saith : " Dearly
beloved, avenge not yourselves one of another, but give place unto displeasure : for it
is written, Leave the revenging unto me, and I will acquit it, saith the Lord." Rom. xii.
Where God biddeth us to reserve the vengeance unto him, it is not meant that tho
superior powers and their ministers should not meddle therewith ; but that we should
preserve our hearts clear from all vengeful appetites, and that we should not enter
prise any part of God s office and judgment ; but commit it unto them which be God s
ministers in that behalf, as the prince is, and they that be substitute of him. For as
St Paul saith, Del minister est ultor ad iram. Rom. xiii. So that referring it to them,
we refer it even to the judgment of God, which they by his authority do exercise to
us: as Josophat, giving commandment to the judges, said, Videte quid facitis ; non
enim hominis exercetis judicium, sed Domini. 2 Chron. xix.

Now, these things well considered, these two may stand both well together ; that
we, as private persons, may forgive all such as have trespassed against us, with all
our heart ; and yet that the public ministers of God may see a redress of the same
trespasses that we have forgiven. For my forgiveness concerneth only mine own per
son, but I cannot forgive the punishment and correction that by God s ordinance is
to be ministered by the superior powers : for insomuch as the sam trespass which I
do forgive, may be to the maintenance of vice, not only of the offender, but also of
other taking evil example thereby, it lieth not in me to forgive the same. For so
should I enterprise in the office of others, which by the ordinance of God be deputed
to the same. Yea, and that such justice may be ministered to the abolishment of
vice and sin, I may, yea and rather, as the cause shall require, I am bound to make
relation to the superior powers of the enormities and trespasses done to me and other ;
and, being sorry that I should have cause so to do, seek upon the reformation of such
evil-doers, not as desirous of vengeance, but of the amendment of their life. And yet
I may not the more cruelly persecute the matter, because the offence is peradventure
done towards me ; but I ought to handle it as if it were done to any other only, for
the zeal of the extirpation of sin, the maintenance of justice and quietness, which may
right well stand with the ferventness of charity, as scripture testifieth : Non oderis
fratrem tuum in corde tuo, sed publice argiw eum, ne habeas super illo peccatum.
Levit. xix.

That this may stand with charity, and also the forgiveness that Christ requires
of every one of us, for and yet in this doing I must forgive him with all my heart ;
for as much as lieth in me, I must be sorry that sin should have so much ruled in

[ 4 See Nee. Doctr. p. 348.] I Corrections, it appears in the Necessary Poctrire,

I 3 Though this clause is not found in the J p. 349.]

112 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

him ; I must pray to God to give him repentance for his misdeeds ; I must desire
God, that for Christ s sake he will not impute the sin unto him, being truly repentant,
and so to strengthen him in grace, that he fall not again so dangerously. I think I
were no true Christian man, if I would not thus do. And what other thing is this,
than, for as much as licth in me, with all my heart to remit the trespass ? But I may
by the laws require all that is due unto me by right. And as for the punishment
and correction, it is not my part to enterprise therein : but that only belongcth to
the superior powers, to whom, if the gricvousncss of the cause shall require, by God s
commandment which willeth us to take away the evil from amongst us, we ought to
shew the offences and complain thereof. For he would not that we should take away
the evil but after a just and lawful mean, which is only by the ordinance of God
to shew the same to the superior powers, that they may take an order in it accord
ing to God s judgment and justice.

In this matter I have written much more than needcth, and nothing disallowing
the three leaves added to the printed book, for I like them very well ; saving that
the first side is not perfect English nor much material, and therefore I think it were
good to leave out the beginning of the first side, and to begin at the last end thereof,
at this particle, " It is expedient that all bishops and preachers shall instruct," &c.
And where the fourth note is stricken out, I think it might well remain; for it is
very good, and not repugnant to any thing written in the three leaves : and the three
leaves would very conveniently and aptly follow the fourth note 1 .

Ixxxii. &lt;f Though our doings be never so good and consonant to equity." He that
is justified knowledgeth humbly his offences and sins, saying, as the publican did,
Deus^ propitius esto mihi peccatori; and, as David also said, Lava me ab iniquitate
mea, quia malum coram te feci ; et, Iniquitates mew supergressce sunt caput meum.
And he confesseth that before his justification his doings were naught, nor consonant
unto equity ; and therefore this parenthesis cometh not well in this place.

Ixxxiii. " For the first offence of our father Adam." No man shall be damned for
the offences of Adam, but for his own proper offences, either actual or original ; which
original sin every man hath of his own, and is born in it, although it come from
Adam.

us so strong with thy fortitude, Inst. p. 198. Make that we may resist and fight against all temptation.

r signification Inst. pp. 209, 10. As touching the P* order* and cause of our justification, we think it
of the word, convenient, that all bishops and preachers shall instruct and teach the people committed unto
their spiritual charge, that this word justification signifieth remission of our sins, and our acceptation or
reconciliation into the grace and favour of God % * that is to say, our perfect renovation
in Christ.*

by Christ.

Item, That the chief and first mmn

Item, That sinners attain this justification by contrition and faith,

tfhereby sinners attain tte same justification, joined with charity, after such sort and manner as is before mentioned
whtS^thaTchritib^ l un- and declared in the sacrament of penance. Not as though our con-

deserved on our behalf; for bit his passion trition or faith, or any works proceeding thereof, can worthily merit
^tifi^atic^ e wh^efore U he nfosFwwihil^is or desery e to attain the said justification. For the only mercy and
to be of us honoured, and esteemed our sole grace of the Father, promised freely unto us for his Son s sake Jesu

Christ, and the merits of his blood and passion, be the only sufficient

and worthy causes thereof. And yet that notwithstanding, to the attaining of the same justification, God
requireth to be in us not only inward contrition, perfect faith and charity, certain hope and confidence, with
all other spiritual graces and motions, which, as was said before, must necessarily concur in remission of our
sins, that is to say, our justification ; but also he requireth and commandeth us that, after we be justified, we
must also have good works of charity and obedience towards God, in the observing and fulfilling outwardly
of his laws and commandments. For although acceptation to everlasting life be conjoined with justification,
yet our good works be necessarily required to the attaining of everlasting life. And we, being justified, be
necessarily bound, and it is our necessary duty, to do good works, according to the saying of St Paul, "We be
bound not to live according to the flesh and to fleshly appetites ; for if we live so, we shall undoubtedly be
damned. And contrary, if we will mortify the deeds of our flesh, and live according to the Spirit, we shall

[ ! The fourth note was struck out notwithstand
ing Cranmer s representations. Pp. 348, 9, of the
Necessary Doctrine probably contain what was
written on the three leaves here spoken of. Perhaps
the paragraph from " And finally... to... neighbour"

may be that which Cranmer thought not " much
material." The remainder agrees perfectly with
his Annotation, but is more concisely expressed.
In the 349th page occur the very words "And in
case," &c. with which he commences his remarks.]

WITH CRANMER S ANNOTATIONS. 113

be saved. For whosoever be led by the Spirit of God, they be the children of God. And Christ saith, If
you will come to heaven, keep the commandments. And St Paul, speaking of evil works, saith, Whosoever
commit sinful deeds shall never come to heaven. Wherefore all good Christian people must understand and
believe certainly, that God necessarily requireth of us to do good works commanded by him, and that not
only outward and civil works, but also the inward spiritual motions and graces of the Holy Ghost, that is to
say, to dread and fear God ; to love God ; to have firm confidence and trust in God ; to invocate and call
upon God ; to have patience in all adversities ; to hate sin ; and to have certain purpose and will not to sin
again ; and such other like motions and virtues. For Christ saith, We must not only do outward civil good
works, but we must also have these foresaid inward spiritual motions, consenting and agreeable to the
law of God.

Ixxxiv. " The principal mean whereby all sinners attain this justification." This
sentence importeth, that the favour and love of the Father of heaven towards us is the
mean whereby we come to his favour and love; and so should one thing be a mean
to itself. And it is not the use of scripture to call any other the mean or mediator
for us, but only Jesus Christ, by whom our access is to the Father; so that it is a
strange thing to attribute unto the Father this word "mean," but his love was the
original and beginning of our salvation.

Ixxxv. " And then to be contrite." It were better to say " and to be contrite,"
putting out " then."

Ixxxvi. " Having assured hope and confidence in Christ s mercy, willing to enter
into the perfect faith." He that hath assured hope and confidence in Christ s mercy,
hath already entered into a perfect faith, and not only hath a will to enter into it.
For perfect faith is nothing else but assured hope and confidence in Christ s mercy :
and after it folio weth, that he shall enter into perfect faith by undoubted trust in God,
in his words and promise, which also be both one thing : for these three be all one,
" perfect faith;" " assured hope and confidence in Christ s mercy," and " undoubted
trust in God, in his words and promises."

And, for a further declaration, to know how we obtain our justification, it is expe
dient to consider, first, how naughty and sinful we are all, that be of Adam s kindred ;
and contrariwise, what mercifulness is in God, which to all faithful and penitent sinners
pardoneth all their offences for Christ s sake. Of these two things no man is lightly
ignorant that ever hath heard of the fall of Adam, which was to the infection of all
his posterity ; and again, of the inexplicable mercy of our heavenly Father, w T hich sent
his only-begotten Son to suffer his most grievous passion for us, and shed his most
precious blood, the price of our redemption. But it is greatly to be wished and desired,
that as all Christian men do know the same, so that every man might knowledge and
undoubtedly believe the same to be true and verified, even upon himself; so that both
he may humble himself to God and knowledge himself a miserable sinner not worthy
to be called his son; and yet surely trust, that to him being repentant God s mercy
is ready to forgive. And he that secth not these two things verified in himself, can
take no manner of emolument and profit by knowledging and believing these things
to be verified in others. But we cannot satisfy our minds and] settle our conscience
that these things are true, saving that we do evidently see that God s word so
tcacheth us.

The commandments of God lay our faults before our eyes, which putteth us in
fear and dread, and maketh us see the wrath of God against our sins, as St Paul
saith, Per legem agnitio pcccati, et, Lex iram operatur, and maketh us sorry and
repentant, that ever we should come into the displeasure of God and the captivity
of the devil. The gracious and benign promises of God by the mediation of Christ
sheweth us, (and that to our great relief and comfort,) whensoever we be repentant,
and return fully to God in our hearts, that we have forgiveness of our sins, be
reconciled to God, and accepted, and reputed just and righteous in his sight, only by
his grace and mercy, which he doth grant and give unto us for his dearly-beloved
Son s sake, Jesus Christ ; who paid a sufficient ransom for our sins ; whose blood
doth wash away the same; whose bitter and grievous passion is the only pacifying
oblation, that putteth away from us the wrath of God his Father; whose sanctified
body offered on the cross is the only sacrifice of sweet and pleasant savour, as St Paul
saith ; that is to say, of such sweetness and pleasantness to the Father, that for
r 8

[CRANMER, II. I

114 CORRECTIONS OF THE INSTITUTION BY HENRY VIII.

the same he accepteth and reputeth of like sweetness all them that the same offering
doth serve for.

These benefits of God, with innumerable other, whosoever expendeth, and well pon-
dereth in his heart, and thereby conceiveth a firm trust and feeling of God s mercy,
whereof springeth in his heart a warm love and fervent heat of zeal towards God, it
is not possible but that he shall fall to work, and be ready to the performance of all
such works as he knoweth to be acceptable unto God. And these works only which
follow our justification, do please God ; forsomuch as they proceed from an heart
endued with pure faith and love to God. But the works which we do before our
justification, be not allowed and accepted before God, although they appear never so
good and glorious in the sight of man. For after our justification only begin we to
work as the law of God requireth. Then we shall do all good works willingly, although
not so exactly as the law requireth, by mean of infirmity of the flesh. Nevertheless,
by the merit and benefit of Christ, we being sorry that we cannot do all things no
more exquisitely and duly, all our works shall be accepted and taken of God, as most
exquisite, pure, and perfect.

Now they that think they may come to justification by performance of the law,
by their own deeds and merits, or by any other mean than is above rehearsed, they
go from Christ, they renounce his grace : Evacuati estis a Christo^ saith St Paul, Gal. v.,
quicunque in lege justificamini, a gratia excidistis. They be not partakers of the justice
that he hath procured, or the merciful benefits that be given by him. For St Paul
saith a general rule for all them that will seek such by-paths to obtain justification :
those, saith he, which will not knowledge the justness or righteousness which cometh
by God, but go about to advance their own righteousness, shall never come to that
righteousness which we have by God ; which is the righteousness of Christ : by whom
only all the saints in heaven, and all other that have been saved, have been reputed
righteous, and justified. So that to Christ our only Saviour and Redeemer, on whose
righteousness both their and our justification both depend, is to be transcribed all the
glory thereof.

115

[QUESTIONS 1 AND ANSWERS

CONCERNING

THE SACRAMENTS AND THE APPOINTMENT AND POWER OF
BISHOPS AND PRIESTS.]

Cott. Libr.
Cleop. E. v,

Libr. 1108.
fol. l&gt;.

1. WIIAT a sacrament is by the scripture?

The scripture sheweth not what a sacrament is : nevertheless, where in the Latin text joTTi
we have sacramentum, there in the Greek we have mysterium ; and so by the scrip- *
ture sacramentum may be called mysterium, id est, res occulta sive arcana.

2. What a sacrament is by the ancient authors?

The ancient authors call a sacrament sacrce rei signwn, or visibile verbum, sym-
bolumque, atque pactio qua sumus constricti.

3. How many sacraments there be by the scriptures?

The scripture sheweth not how many sacraments there be; but incarnatio Christi
and matrimonium be called in the scripture mysteria, and therefore we may call
them by the scripture sacramenta. But one sacramentum the scripture maketh men
tion of, which is hard to be revealed fully, (as would to God it were!) and that is,
mysterium iniquitatis, or mysterium meretricis magnce et bestice.

4. How many sacraments there be by ancient authors?

By the ancient authors there be many sacraments more than seven ; for all the figures
which signified Christ to come, or testify that he is come, be called sacraments, as all the
figures of the old law, and the new law; eucharistia, baptismus, pascha, dies Dominicus,
lotio pedum, signum crucis, chrisma, matrimonium, ordo, sabbatum, impositio manuum,
oleum, consecratio olei, lac, mel, aqua, vinum, sal, ignis, cineres, adapertio aurium,
vestis Candida, and all the parables of Christ, with the prophecies of the Apocalypse,
and such other, be called by the doctors sacramenta.

5. Whether this word sacrament be, and ought to be, attributed to the seven only ?
And whether the seven sacraments be found in any of the old authors, or not?

I know no cause why this word "sacrament" should be attributed to the seven only:
for the old authors never prescribe any certain number of sacraments, nor in all their
books I never read these two words joined together, viz. septem sacramenta.

6. Whether the determinate number of seven sacraments be a doctrine, either of
the scripture, or of the old authors, and so to be taught?

The determinate number of seven sacraments is no doctrine of the scripture, nor of
the old authors.

7. What is found in scripture of the matter, nature, effect, and virtue of such as
we call the seven sacraments; so as although the name be not there, yet whether the
thing be in scripture or no? and in what wise spoken of?

I find not in the scripture, the matter, nature, and effect of all those which we

f 1 The above questions and answers are printed
verbatim as they stand in the Cott. Libr. Cleop.
MSS. E. v. f. 53, preserved in the British Museum.
Another copy is found amongst the Stillingfleet
MSS. in the Lambeth palace library ; and they have
been also printed by Burnet and by Collier. An
swers were given to these questions by other divines,
amongst which are those of Thirlby, who is called
" elect of Westminster," which fixes their date be
tween Sept. 17 and Dec. 29, 1540. The questions,
"believed to have been proposed to commissioners
appointed in that year to draw up a declaration of
the Christian doctrine," have been attributed to
Henry VIII.; but Strype supposes that he was

instigated by Cranmer in the matter, which suppo
sition is confirmed by draughts of some of them in
the archbishop s handwriting being still found in
the Lambeth MSS. 1108. fol. 1. Vid. Burnet s
Hist, of Reformat. Vol. I. pp. 578-82. App. Vol. I.
b. iii. No. 21. pp. 314-67. Vol. III. p. 294. App.
Vol. III. b. iii. No. 69, 70, 71. PP- 223-30. Ed.
Oxon. 1829. Collier, Eccles. Hist. Vol. V. pp. 97,
8. App. No. 49. Vol. IX. pp. 175-214. Ed. Lond.
1840-41. Strype s Memorials of Abp. Cranmer,
Vol. I. pp. 110, 11. and App. No. 27 and 28. Vol.
II. pp. 744-8. Ed. Oxon. 1840. Todd s Life of
Cranmer, Vol. 1. p. 299, et sqq. Jenkyns Remains
of Abp. Cranmer, Vol. II. p. 98.]

Q o

116 QUESTIONS AND ANSWERS

call the seven sacraments, but only of certain of them : as of baptism, in which we
be regenerated and pardoned of our sin by the blood of Christ.

Of eucharistia, in which we be concorporated unto Christ, and made lively members
of his body, nourished and fed to the everlasting life, if we receive it as we ought to
do; and else it is to us rather death than life.

Of penance also I find in the scripture, whereby sinners after baptism, returning
wholly unto God, be accepted again unto his favour and mercy. But the scripture
speak eth not of penance, as we call it a sacrament, consisting in three parts, contrition,
confession, and satisfaction ; but the scripture taketh penance for a pure conversion of
a sinner in heart and mind from his sins unto God, making no mention of private con
fession of all deadly sins to a priest, nor of ecclesiastical satisfaction to be enjoined by him.

Of matrimony also I find very much in scripture, and among other things, that
it is a mean whereby God doth use the infirmity of our concupiscence to the setting
forth of his glory, and increase of the world, thereby sanctifying the act of carnal com-
mixtion between the man and the wife to that use; yea, although one party be an
infidel : and in this matrimony is also a promise of salvation, if the parents bring up
their children in the faith, love, and fear of God.

Of the matter, nature, and effect of the other three, that is to say, confirmation, order,
and extreme unction, I read nothing in the scripture, as they be taken for sacraments.

8. Whether confirmation, cum chrismate, of them that be baptized, be found in
scripture ?

Of confirmation with chrism, without which it is counted no sacrament, there is
no manner of mention in the scripture.

9. Whether the apostles lacking a higher power, as in not having a Christian king
among them, made bishops by that necessity, or by authority given them by God ?

All Christian princes have committed unto them immediately of God the whole cure
of all their subjects, as well concerning the administration of God s word for the cure
of souls, as concerning the ministration of things political and civil governance. And
in both these ministrations they must have sundry ministers under them, to supply
that which is appointed to their several offices.

The civil ministers under the king s majesty in this realm of England, be those
whom it shall please his highness for the time to put in authority under him : as for
example, the lord chancellor, lord treasurer, lord great master, lord privy seal, lord
admiral, mayors, sheriffs, &c.

The ministers of God s word under his majesty be the bishops, parsons, vicars,
and such other priests as be appointed by his highness to that ministration : as for
example, the bishop of Canterbury, the bishop of Duresme, the bishop of Winchester,
the parson of AVinwick, &c. All the said officers and ministers, as well of the one
sort as of the other, be appointed, assigned, and elected in every place, by the laws
and orders of kings and princes.

In the admission of many of these officers be divers comely ceremonies and solemnities
used, which be not of necessity, but only for a good order and seemly fashion : for if such
offices and ministrations were committed without such solemnity, they were nevertheless
truly committed. And there is no more promise of God, that grace is given in the
committing of the ecclesiastical office, than it is in the committing of the civil office.

In the apostles time, when there was no Christian princes, by whose authority
ministers of God s word might be appointed, nor sins by the sword corrected, there
was no remedy then for the correction of vice, or appointing of ministers, but only
the consent of Christian multitude among themselves, by an uniform consent to fol
low the advice and persuasion of such persons whom God had most endued with
the spirit of counsel and wisdom. And at that time, forasmuch as the Christian
people had no sword nor governor amongst them, they were constrained of necessity
to take such curates and priests as either they knew themselves to be meet there
unto, or else as were commended unto them by other that were so replete with the
Spirit of God, with such knowledge in the profession of Christ, such wisdom, such
conversation and counsel, that they ought even of very conscience to give credit unto
them, and to accept such as by them were presented : and so sometime the apostles,
and other, unto whom God had given abundantly his Spirit, sent or appointed ministers

CONCERNING THE SACRAMENTS, &c. 117

of God s word ; sometime the people did choose such as they thought meet thereunto ;
and when any were appointed or sent by the apostles or other, the people of their
own voluntary will with thanks did accept them; not for the supremity, impery, or
dominion that the apostles had over them to command, as their princes or masters;
but as good people, ready to obey the advice of good counsellors, and to accept any
thing that was necessary for their edification and benefit.

10. Whether bishops or priests were first? and if the priests were first, then
the priest made the bishop?

The bishops and priests were at one time, and were not two things, but both one
office in the beginning of Christ s religion.

11. Whether a bishop hath authority to make a priest by the scripture, or no?
and whether any other, but only a bishop, may make a priest ?

A bishop may jnake a priest by the scripture, and so may princes and governors
also, and that by the authority of God committed to them, and the people also by
their election: for as we read that bishops have done it, so Christian emperors and
princes usually have done it; and the people, before Christian princes were, commonly
did elect their bishops and priests.

12. Whether in the new Testament be required any consecration of a bishop and
priest, or only appointing to the office be sufficient ?

In the new Testament, he that is appointed to be a bishop or a priest, needeth no
consecration by the scripture ; for election or appointing thereto is sufficient.

13. Whether (if it befortuned a prince christian-learned to conquer certain do
minions of infidels, having none but temporal-learned men with him) it be defended bv
God s law, that he and they should preach and teach the word of God there, or no ?
and also make and constitute priests, or no?

It is not against God s law, but contrary, they ought indeed so to do ; and there
be histories that witnesseth, that some Christian princes, and other laymen unconsecrate,
have done the same.

14. Whether it be forfended by God s law, that (if it so fortuned that all the
bishops and priests of a region were dead, and that the word of God should remain
there unpreached, the sacrament of baptism and others unministered,) that the king
of that region should make bishops and priests to supply the same, or no ?

It is not forbidden by God s law.

15. Whether a man be bound by authority of this scripture, "Quorum remiseritis,"
and such like, to confess his secret deadly sins to a priest if he may have him, or no ?

A man is not bound by the authority of this scripture, " Quorum remiseritis" and
such like, to confess his secret deadly sins to a priest, although he may have him.

16. Whether a bishop or a priest may excommunicate, and for what crimes ?
and whether they only may excommunicate by God s law ?

A bishop or a priest by the scripture is neither commanded nor forbidden to ex
communicate, but where the laws of any region giveth him authority to excommunicate,
there they ought to use the same in such crimes as the laws have such authority in ; and
where the laws of the region forbiddeth them, there they have none authority at all : and
they that be no priests may also excommunicate, if the law allow them thereunto.

17. Whether unction of the sick with oil to remit venial sins, as it is now used,
be spoken of in the scripture, or in any ancient author ?

Unction of the sick with oil to remit venial sins, as it is now used, is not spoken of
in the scripture, nor in any ancient author.

This is mine opinion and sentence at present, which nevertheless I do not teme-
rariously define, but refer the judgment thereof wholly unto your majesty.

T. Cantuarien. This is mine opinion and sentence at this present,
which I do not temerariously define, and do remit the judgment
thereof wholly unto your majesty 1 .

[ This passage, with the signature of the archbishop, is in his own hand-writing, bath in the
Cotton and Stillingfleet MSS.]

118

PROLOGUE OR PREFACE

MADE BY

THE MOST REVEREND FATHER IN GOD,

THOMAS, ARCHBISHOP OF CANTERBURY,

METROPOLITAN AND PRIMATE OF ENGLAND 1 .

Cranmer s
Bible, 1540.

Psal. cxix.
Matt. iv.
Luke xii.

FOR two sundry sorts of people, it seemeth much necessary that something be said in
the entry of this book, by the way of a preface or prologue; whereby hereafter it may
be both the better accepted of them which hitherto could not well bear it, and also the
better used of them which heretofore have misused it. For truly some there are that be
too slow, and need the spur : some other seem too quick, and need more of the bridle :
some lose their game by short shooting, some by overshooting : some walk too much on
the left hand, some too much on the right. In the former sort be all they that refuse to
read, or to hear read the scripture in the vulgar tongues; much worse they that also let or
discourage the other from the reading or hearing thereof. In the latter sort be they,
which by their inordinate reading, undiscreet speaking, contentious disputing, or other
wise, by their licentious living, slander and hinder the word of God most of all other,
whereof they would seem to be greatest furtherers. These two sorts, albeit they be most
far unlike the one to the other, yet they both deserve in effect like reproach. Neither can
I well tell whether of them I may judge the more offender, him that doth obstinately
refuse so godly and goodly knowledge, or him that so ungodly and so ungoodly doth
abuse the same.

And as touching the former, I would marvel much that any man should be so mad as
to refuse in darkness light ; in hunger, food ; in cold, fire : for the word of God is light ;
lucerna pedibus meis verbum tuum : food ; non in solo pane vivit homo, sed in omni
verbo Dei : fire ; ignem veni mittere in terram, et quid volo, nisi ut ardeat ? I would
marvel (I say) at this, save that I consider how much custom and usage may do. So
that if there were a people, as some write, De Cimmeriis, which never saw the sun by
reason that they be situated far toward the north pole, and be inclosed and overshadowed
with high mountains ; it is credible and like enough that if, by the powder and will of
God, the mountains should sink down and give place, that the light of the sun might have
entrance to them, at the first some of them would be offended therewith. And the old
proverb amrmeth, that after tillage of corn was first found, many delighted more to feed
of mast and acorns, wherewith they had been accustomed, than to eat bread made of
good corn. Such is the nature of custom 2 , that it causeth us to bear all things well and
easily, wherewith we have been accustomed, and to be offended with all things thereunto

[* This prologue is not found in the edition of
the bible, which was issued A. D. 1539, and which is
commonly attributed to the archbishop. The pro
logue was prepared by Cranmer during this year,
and submitted by him for Henry VIIl. s approba
tion through Crumwell, to whom he had also sent it
for his approval ; but it was not issued till the
April of the following year, when it was prefixed to
the great bible appointed to be read in churches,
which is properly called Cranmer s bible. Nine
editions in folio of this bible were from time to time
published, containing the prologue, but all differing
in orthography. The version here given is tran
scribed from the vellum copy (large folio), as being

most accurate, preserved in the British Museum,
which once belonged to Henry VIII., the gift to
him of "Anthony Marler, of London, haber
dasher." The various readings of other (paper)
copies have been also noted, and the marginal refer
ences added, which are not found in the vellum
copy, but are copied from another edition in the
British Museum, bearing on the title the date of
1540, and on the last page 1541. See Anderson s
Annals of the English Bible, Vol. II. pp. 86,7,
130. et sqq. Ed. Lond. 1845. Cranmer s Letter to
CrumweH, 14 Nov. 1539. Lewis s History of English
Bibles. Cotton s List of Editions.]

[ s Other copies read, manner and custom.]

PREFACE TO THE BIBLE. 119

contrary. And therefore I can well think them worthy pardon, which at the coming
abroad of scripture doubted and drew back. But such as will persist still in their wilful-
ness, I must needs judge, not only foolish, froward, and obstinate, but also peevish,
perverse, and indurate.

And yet, if the matter should be tried by custom, we might also allege custom for
the reading of the scripture in the vulgar tongues, and prescribe the more ancient custom.
For it is not much above one hundred years ago, since scripture hath not been accustomed
to be read in the vulgar tongues within this realm ; and many hundred years before that
it was translated and read in the Saxons tongue, which at that time was our mother s
tongue : whereof there remaineth yet divers copies found lately in old abbeys, of such
antique manners of writing and speaking, that few men now been able to read and under
stand them. And when this language waxed old and out of common usage, because folk
should not lack the fruit of reading, it was again translated in 8 the newer language.
Whereof yet also many copies remain and be daily found.

But now to let pass custom, and to weigh, as wise men ever should, the thing in his
own nature : let us here discuss, what availeth scripture to be had and read of the lay
and vulgar people. And to this question I intend here to say nothing but that was
spoken and written by the noble doctor and most moral divine, St John Chrysostom, in st chryso-
his third sermon De Lazaro : albeit I will be something shorter, and gather the matter
into fewer words and less room than he doth there, because I would not be tedious. He
exhorteth there his audience, that every man should read by himself at home in the mean
days and time, between sermon and sermon, to the intent they might both more pro
foundly fix in their minds and memories that he had said before upon such texts,
whereupon he had already preached ; and also that they might have their minds the more
ready and better prepared to receive and perceive that which he should say from thence
forth in his sermons, upon such texts as he had not yet declared and preached upon :
therefore saith he there : " My common usage is to give you warning before, what matter
I intend after to entreat upon, that you yourselves, in the mean days, may take the book
in hand, read, weigh, and perceive the sum and effect of the matter, and mark what hath
been declared, and what remaineth yet to be declared : so that thereby your mind may
be the more furnished, to hear the rest that shall be said. And that I exhort you," saith
he, " and ever have and will exhort you, that ye (not only here in the church) give ear
to that that is said by the preacher, but that also, when ye be at home in your houses,
ye apply yourselves from time to time to the reading of holy 4 scriptures : which thing
also I never linn 5 to beat into the ears of them that been my familiars, and with whom
I have private acquaintance and conversation. Let no man make excuse and say," saith
he, " I am busied about matters of the commonwealth ; I bear this office or that ; I
am a craftsman, I must apply mine occupation ; I have a wife, my children must be
fed, my household must I provide for : briefly, I am a man of the world, it is not for
me to read the scriptures, that belongeth to them that hath bidden the world farewell,
which live in solitariness and contemplation, that hath been 6 brought up and continually
nosy lied 7 in learning and religion. "

To this answering, " What sayest thou, man?" saith he: " Is it not for thee to study
and to read the scripture, because thou art encumbered and distract with cures and
business ? So much the more it is behoveful for thee to have defence of scriptures, how
much thou art the more distressed in worldly dangers. They that be free and far from
trouble and intermeddling of worldly things, liveth in safeguard, and tranquillity, and in
the calm, or within a sure haven. Thou art in the midst of the sea of worldly wicked
ness, and therefore thou needest the more of ghostly succour and comfort : they sit far
from the strokes of battle, and far out of gunshot, and therefore they be but seldom
wounded : thou that standest in the forefront of the host and nighest to thine enemies,
must needs take now and then many strokes, and be grievously wounded. And therefore

[ :! Other copies read, into.]
[ 4 Of the holy, other copies. J
[ 5 Linn, i. e. cease. 1

f 6 Other copies read, and have heen.J
[ 7 Nosy lied, i. e. nussled, nurtured.]

120 PREFACE TO THE BIBLE.

thou hast more need to have thy remedies and medicines at hand. Thy wife provoketh
thee to anger, thy child giveth thee occasion to take sorrow and pensiveness, thine enemies
lieth in wait for thee, thy friend (as thou takest him) sometime cnvieth thee, thy neigh
bour misreporteth thee, or pricketh quarrels against thee, thy mate or partner undennineth
thee, thy lord judge or justice threateneth thee, poverty is painful unto thee, the loss of
thy dear and well-beloved causeth thee to mourn ; prosperity exalteth thee, adversity
bringeth thee low. Briefly, so divers and so manifold occasions of cares, tribulations, and
temptations besetteth thee and besiegeth thee round about. Where canst thou have armour
or fortress against thine assaults? Where canst thou have salve 1 for thy sores, but of holy
scripture? Thy flesh must needs be prone and subject to fleshly lusts, which daily walkest
and art conversant amongst 2 women, seest their beauties set forth to the eye, hearest their
nice and wanton words, smellest their balm, civit, and musk, with other like provocations
and stirrings, except thou hast in a readiness wherewith to suppress and avoid them,
which cannot elsewhere be had, but only out of the holy scriptures. Let us read and
seek all remedies that we can, and all shall be little enough. How shall we then do, if
we suffer and take daily wounds, and when we have done, will sit still and search for no
medicines ? Dost thou not mark and consider how the smith, mason, or carpenter, or
any other handy-craftsman, what need soever he be in, what other shift soever he make,
he will not sell nor lay to pledge the tools of his occupation ; for then how should he work
his feat, or get a living thereby ? Of like mind and affection ought we to be towards
holy scripture; for as mallets, hammers, saws, chisels, axes, and hatchets, be the tools of
their occupation, so been 8 the books of the prophets and apostles, and all holy writ
inspired by the Holy Ghost, the instruments of our salvation. Wherefore, let us not
stick to buy and provide us the bible, that is to say, the books of holy scripture. And
let us think that to be a better jewel in our house than either gold or silver. For like as
thieves been loth to assault an house where they know to be good armour and artillery; so
wheresoever these holy and ghostly books been occupied, there neither the devil nor none
of his angels dare come near. And they that occupy them been in much safeguard, and
having great 4 consolation, and been the readier unto all goodness, the slower to all evil 5 ;
and if they have done any thing amiss, anon, even by the sight of the books, their con
sciences been admonished, and they waxen sorry and ashamed of the fact.

" Peradventure they will say unto me, How and if we understand not that we read
that is contained in the books ? What then ? Suppose thou understand not the deep and
profound mysteries of scripture ; yet can it not be, but that much fruit and holiness must
come and grow unto thee by the reading : for it cannot be that thou shouldest be ignorant
in all things alike. For the Holy Ghost hath so ordered and attempered the scriptures,
that in them as well publicans, fishers, and shepherds may find their edification, as great
doctors their erudition : for those books were not made to vain-glory, like as w r ere the
writings of the Gentile philosophers and rhetoricians, to the intent the makers should be
had in admiration for their high styles and obscure manner of writing 6 , whereof nothing
can be understand without a master or an expositor. But the apostles and prophets
wrote their books so that their special intent and purpose might be understanded 7 and
perceived of every reader, which was nothing but the edification or amendment of the
life of them that readeth or heareth it. Who is that reading 8 or hearing read in the
gospel, c Blessed are they that been meek, blessed are they that been merciful, blessed
are they that been of clean heart, and such other like places, can perceive nothing,
except he have a master to teach him what it meancth? Likewise the signs .and miracles
with all other histories of the doings of Christ or his apostles, who is there of so simple
wit and capacity, but he may be able to perceive and understand them ? These be but
excuses and cloaks for the rain, and coverings of their own idle slothfulness. I cannot
understand it. What marvel ? How shouldest thou understand, if thou wilt not read
nor look upon it ? Take the books into thine hands, read the whole story, and that

[ Other copies read, salves.
[ a Among.]

|_ 3 So he. J

[ 4 Arid have a great.]

[* Slower of all evil.]
[ u Obscure manner and writing.]
[ 7 Understand.]
b Who is it, that hearing.]

PREFACE TO THE BIBLE.

121

thou undcrstandest keep it well in memory ; that tlion nnderstandcst not, read it again
and again : if thou can neither so come by it, counsel with some other that is better
learned. Go to thy curate and preacher; shew thyself to be desirous to know and learn:
and I doubt not but God, seeing thy diligence and readiness (if no man else teach thee,)
will himself vouchsafe with his holy Spirit to illuminate thee, and to open unto thee that
which was locked from thee.

" Remember the eunuchus of Candace, queen of Ethiopy, which, albeit he was a man
of a wild and barbarous country, and one occupied with worldly cures and businesses, yet
riding in his chariot, he was reading the scripture. Now consider, if this man passing in
his journey, was so diligent as to read the scripture, what thinkest thou of like was he
wont to do sitting at home? Again, he that letted 9 not to read, albeit he did not under
stand, what did he then, trowest thou, after that, when he had learned and gotten under
standing ? For, that thou may well lo know that he understood not what he read, hearken
what Philip there saith unto him : Understandest thou what thou readest ? And he,
nothing ashamed to confess his ignorance, answereth, 4 How should I understand, having
no body to shew me the way ? Lo ! when he lacked one to shew him the way and to
expound to him the scriptures, yet did he read ; and therefore God the rather provided
for him a guide of the way, that taught him to understand it. God perceived his willing
and toward mind ; and therefore he sent him a teacher by and bye. Therefore let no man
be negligent about his own health and salvation : though thou have not Philip always
when thou wouldest, the Holy Ghost, which then moved and stirred up Philip, will be
ready and not to fail thee if thou do thy diligence accordingly. All these things been
written for us to our edification and amendment, which be born towards the latter end
of the world. The reading of scriptures is a great and strong bulwark or fortress
against sin; the ignorance of the same is the greater ruin and destruction of them that
will not know it. That is the thing that bringeth in heresies 12 , that is it that causeth
all corrupt and perverse living, that it is 13 that bringeth all things out of good order 14 ."

Hitherto, all that I have said, I have taken and gathered out of the foresaid sermon
of this holy doctor, St John Chrysostom. Now if I should in like manner bring forth
what the self-same doctor speak eth in other places, and what other doctors and writers
say concerning the same purpose, I might seem to you to write another bible rather than
to make a preface to the bible. Wherefore, in few words to comprehend the largeness
and utility of the scripture, how it containeth fruitful instruction and erudition for every
man; if any things 15 be necessary to be learned, of the holy scripture we may learn it.
If falsehood shall be reproved, thereof we may gather wherewithal. If any thing be to
be corrected and amended, if there need any exhortation or consolation, of the scripture
we may well learn. In the scriptures be the fat pastures of the soul; therein is no venom
ous meat, no unwholesome thing ; they be the very dainty and pure feeding. He that
is ignorant, shall find there what he should learn. He that is a perverse sinner, shall
there find his damnation to make him to tremble for fear. He that laboureth to serve
God, shall find there his glory, and the promissions of eternal life, exhorting him more
diligently to labour. Herein may princes learn how to govern their subjects; subjects
obedience, love and dread to their princes : husbands, how they should behave them unto
their wives; how to educate their children and servants: and contrary the wives,
children, and servants may know their duty to their husbands, parents and masters.
Here may all manner of persons, men, women, young, old, learned, unlearned, rich, poor,
priests, laymen, lords, ladies, officers, tenants, and mean men, virgins, wives, widows,
lawyers, merchants, artificers, husbandmen, and all manner of persons, of what estate or
condition soever they be, may in this book learn all things what they ought to believe,
what they ought to do, and what they should not do, as well concerning Almighty God,
as also concerning themselves and all other. Briefly, to the reading of the scripture none The conciu-
can be enemy, but that either be so sick that they love not to hear of any medicine, or sion
else that be so ignorant that they know not scripture to be the most healthful medicine.

[ 9 Letteth not, other copies.]

f 10 Thou mayest well.]

[ n Written unto us tor our edification.]

[ !2 Heresy.]

[ 13 That is it.]

[ 14 Chrysost. De Lazaro. Concio iii. Tom. I. pp.
737-740. ed.. Paris. 1/18-38.]

[ u&gt; Other copies read, any thin^.]

122 PREFACE TO THE BIBLE.

Therefore, as touching this former part, I will here conclude and take it as a con
clusion sufficiently determined and approved 1 , that it is convenient and good the scripture
to be read of all sorts and kinds of people, and in the vulgar tongue, without further
allegations and probations for the same; which shall not need, since that this one place
of John Chrysostom is enough and sufficient to persuade all them that be not frowardly
The king s and perversely set in their own wilful opinion; specially now that the king s highness,
a being supreme head next under Christ of this church of England, hath approved with
his royal assent the setting forth hereof, which only to all true and obedient subjects
ought to be a sufficient reason for the allowance of the same, without farther delay,
reclamation, or resistance, although there were no preface nor other reason herein ex-

There is Therefore now to come to the second and latter part of my purpose. There is

it may It nothing 2 so good in this world, but it may be abused, and turned from fruitful and whole
some to hurtful and noisome. What is there above better than the sun, the moon, the
stars? Yet was there that took occasion by the great beauty and virtue of them to
dishonour God, and to defile themselves with idolatry, giving the honour of the living
God and Creator of all things to such things as he had created. What is there here
beneath better than fire, water, meats, drinks, metals of gold, silver, iron, and steel ?
Yet we see daily great harm and much mischief done by every one of these, as well for
lack of wisdom and providence of them that suffer evil, as by the malice of them that
worketh the evil. Thus to them that be evil of themselves every thing setteth forward
and increaseth their evil, be it of his own nature a thing never so good; like as contrarily,
to them that studieth and endeavoureth themselves to goodness, every thing prevaileth
them, and profiteth unto good, be it of his own nature a thing never so bad. As St
Paul saith : His qui diligant Deum, omnia cooperantur in bonum : even as out of most
venomous worms is made triacle, the most sovereign medicine for the preservation of
man s health in time of danger. Wherefore I would advise you all, that cometh to the
reading or hearing of this book, which is the word of God, the most precious jewel,
and most holy relic that remaineth upon earth, that ye bring with you the fear of God,
and that ye do it w r ith all due reverence, and use your knowledge thereof, not to vain
glory of frivolous disputation, but to the honour of God, increase of virtue, and edifi
cation both of yourselves and other.

And to the intent that my words may be the more regarded, I will use in this part
^ ie autno " t y ^ St Gregory Nazianzene, like as in the other I did of St John Chryso
stom. It appeareth that in his time there were some (as I fear me, there been also now
at these days a great number) which were idle babblers and talkers of the scripture out
of season and all good order, and without any increase of virtue or example of good
living. To them he writeth all his first book, De Theologia : whereof 3 I shall briefly
gather the whole effect, and recite it here unto you. " There been some," saith he,
" whose not only ears and tongues, but also their fists, been whetted and ready bent all
to contention and unprofitable disputation; whom I would wish, as they been vehement
and earnest to reason the matter with tongue, so they were also ready and practive to
do good deeds. But forasmuch as they, subverting the order of all godliness, have
respect only to this thing, how they may bind and loose subtle questions, so that now
every market-place, every alehouse and tavern, every feast-house, briefly, every company
of men, every assembly of women, is filled with such talk ; since the matter is so," saith
he, " and that our faith and holy religion of Christ beginneth to wax nothing else, but
as it were a sophistry or a talking-craft, I can no less do but say something thereunto.
It is not fit," saith he, " for every man to dispute the high questions of divinity, neither
is it to be done at all times, neither in every audience must we discuss every doubt :
but we must know when, to whom, and how far we ought to enter into such matters.

" First, it is not for every man, but it is for such as be of exact and exquisite judg
ments, and such as have spent their time before in study and contemplation; and such
as before have cleansed themselves as well in soul as body, or at the least, endeavoured

[ Sufficiently determine and appoint, other copies.] [ 2 Here is nothing.] [ :; Wherefore.]

PREFACE TO THE BIBLE. 123

themselves to bo made clean. For it is dangerous," saith he, " for the unclean to touch
that thing that is most clean ; like as the sore eye taketh harm by looking upon the
sun.

" Secondarily, not at all times, but when we be reposed and at rest from all outward
dregs and trouble, and when that our heads be not 4 encumbered with other worldly
and wandering imaginations : as if a man should mingle balm and dirt together. For
he that shall judge and determine such matters and doubts of scriptures, must take his
time when he may apply his wits thereunto, that he may thereby the better see and
discern what is truth.

" Thirdly, where, and in what audience ? There and among those that been studious
to learn, and not among such as have pleasure to trifle with such matters as with other
things of pastime, which repute for their chief delicates the disputation of high questions,
to shew their wits, learning and eloquence in reasoning of high matters.

"Fourthly, it is to be considered how far to wade in such matters of difficulty.
No further," saith he, " but as every man s own capacity will serve him ; and again, no
further than the weakness or intelligence of the other audience may bear. For like
as too great noise hurteth the ear, too much meat hurteth a man s body 5 , too heavy
burdens hurteth the bearers of them, too much rain doth more hurt than good to
the ground ; briefly, in all things too much is noyous ; even so weak wits and weak
consciences may soon be oppressed with over-hard questions. I say not this to dis
suade men from the knowledge of God, and reading or studying of the scripture. For
I say, that it is as necessary for the life of man s soul, as for the body to breathe.
And if it were possible so to live, I would think it good for a man to spend all his
life in that, and to do no other thing 6 . I commend the law which biddeth to meditate
and study the scriptures always, both night and day, and sermons and preach
ings to be made both morning, noon, and eventide ; and God to be lauded and
blessed in all times, to bedward, from bed, in our journeys, and all our other works.
I forbid not to read, but I forbid to reason. Neither forbid I to reason so far as is
good and godly. But I allow not that is done out of season, and out of measure
and good order. A man may eat too much of honey 7 , be it never so sweet, and
there is time for every thing ; and that thing that is good is not good, if it be un
godly done : even as a flower in winter is out of season, and as a woman s apparel
becometh not a man, neither contrarily, the man s the woman; neither is weeping
convenient at a bridal, neither laughing at burial 8 . Now if we can observe and keep
that is comely and timely in all other things, shall not we then the rather 9 do the same
in the holy scriptures? Let us not run forth as it were wild horse 10 , that can suffer
neither bridle in their mouths, nor sitter on their backs. Let us keep us in our bounds,
and neither let us go too far on the one side, lest we return into Egypt, neither too
far over the other, lest we be carried away to Babylon. Let us not sing the song of
our Lord in a strange land; that is to say, let us not dispute the word of God at all
adventures, as well where it is not to be reasoned as where it is, and as well in
the ears of them that be not fit therefore as of them that be. If we can in no w T ise
forbear but that we must needs dispute, let us forbear thus much at the least, to do
it out of time and place convenient. And let us entreat of those things which be
holy holily ; and upon those things that been mystical, mystically ; and not to utter the
divine mysteries in the ears unworthy to hear them : but let us know what is comely
as well in our silence and talking, as in our garments wearing, in our feeding, in our
gesture, in our goings, and in all our other behaving. This contention and debate
about scriptures and doubts thereof (specially when such as pretend to be the favourers
and students thereof cannot agree within themselves) doth most hurt to ourselves,
and to the furthering of the cause and quarrels that we would have furthered above
all other things. And we in this," saith he, " be not unlike to them that, being mad,

[ 4 Been not, other copies.]

[ 5 The man s body, heavy burdens.]

[ 6 No other song.]

[ 7 Too much honey.] [ 8 At a burial.]
[ 9 We then rather.]
[ 10 Wild horses.]

124

PREFACE TO THE BIBLE.

set their own houses on fire, and that slay their own children, or beat their own
parents. I marvel much," saith he, " to recount whereof cometh all this desire of vain
glory, whereof cometh all this tongue-itch, that w r e have so much delight to talk
and clatter ? And wherein is our communication ? Not in the commendations of vir
tuous and good deeds of hospitality, of love between Christian brother and brother,
of love between man and wife, of virginity and chastity, and of alms towards the
poor ; not in psalms and godly songs, not in lamenting for our sins, not in repressing
the affections of the body, not in prayers to God. We talk of scripture, but in the
meantime we subdue not our flesh by fasting, waking, and weeping; we make not
this life a meditation of death; we do not strive to be lords of our appetites 1 and
affections ; we go not about to pull down our proud and high minds, to abate our
furnish and rancorous stomachs, to restrain our lusts and bodily delectations, our un-
discrete sorrows, our lascivious mirth, our inordinate looking, our insatiable hearing of
vanities, our speaking without measure, our inconvenient thoughts, and briefly, to re
form our life and manners. But all our holiness consisteth in talking. And we
pardon each other from all good living, so that we may stick fast together in argu
mentation; as though there were no mo ways to heaven, but this alone, the way of
speculation and knowledge (as they take it) ; but in very deed it is rather the way
of superfluous contention and sophistication 2 ."

Hitherto have I recited the mind of Gregory Xazianzene in that book which I
spake of before. The same author saith also in another place, that "the learning of a
Christian man ought to begin of the fear of God, to end in matters of high specula
tion; and not contrarily to begin with speculation, and to end in fear. For specula
tion," saith he, " either high cunning and knowledge, if it be not stayed with the bridle
of fear to offend God, is dangerous and enough to tumble a man headlong down
the hill. Therefore," saith he, "the fear of God must be the first beginning, and as
it were an A. B. C., or an introduction to all them that shall enter to the very true
and most fruitful knowledge of holy scriptures. Where as is the fear of God, there
is," saith he, "the keeping of the commandments, there is the cleansing of the
flesh, which flesh is a cloud before the soul s eye, and suffereth it not purely to see
the beam of the heavenly light. Where as is the cleansing of the flesh, there is the
illumination of the Holy Ghost, the end of all our desires, and the very light whereby
the verity of scriptures is seen and perceived 8 ." This is the mind and almost the
words of Gregory Nazianzene, doctor of the Greek church, of whom St Jerome saith,
that unto his time the Latin church had no writer able to be compared and to
make an even match with him 4 .

Therefore to conclude this latter part, every man that cometh to the reading of
this holy book ought to bring with him first and foremost this fear of Almighty
God, and then next a firm and stable purpose to reform his own self according there
unto; and so to continue, proceed, and prosper from time to time, shewing himself
to be a sober and fruitful hearer and learner. Which if he do, he shall prove at the
length well able to teach, though not with his mouth, yet with his living and good
example, which is sure the most lively and most effectuous 6 form and manner of
teaching. He that otherwise intermeddleth with this book, let him be assured that
once he shall make account therefore, when he shall have said to him, as it is written
in the prophet David, Peccatori dicit Deus, &c. : " Unto the ungodly said God, Why
dost thou preach my laws, and takest my testament in thy mouth ? Whereas thou
hatest to be reformed, and hast, been partakers with advoutrers. Thou hast let thy
mouth speak wickedness, and with thy tongue thou hast set forth deceit. Thou

[ Lords over our appetites, other copies.]

[ 2 Greg. Nazianz. Orat. xxvii. Theol. i. adver.

Eunomian. Tom. 1. p. 487, et sqq. Ed. Paris. 1778-

1840.]

[ 3 Id. Orat. xxxix. In sancta luurina. Tom. I.

pp. Ml, 2.J

[ 4 Numquid in ilia epistola Gregorium virum
eloquentissimum non potui nominare ? Quis apud
Latinos par sui est ? Quo ego magistro glorior et
exulto. Hieron. Apol. adv. Kuffin. Lib. i. Tom.
II. p. 137. Ed. Francof. 1H84.J

[ 5 Other copies read, and eflectuous.]

PREFACE TO THE BIBLE.

125

sattest and spakest against thy brother; and hast slandered thine own mother s son.

These things hast thou done, and I held my tongue, and thou thoughtest (wickedly)

that I am even such a one as thyself. But I will reprove thee, and set before

thee the things that thou hast done. consider this, ye that forget

God; lest I pluck you away, and there be none to deliver

you. Whoso offereth me thanks and praise, he

honoureth me ; and to him that orderetli

his conversation right will I

shew the salvation

of God."

God save the King 6 .

[ The volume containing " A list of some of
the early printed books in the Archiepiscopal Li
brary at Lambeth," Lond. 1843, contains some
interesting notices of fragments occupying the place
of fly leaves and end papers in volumes with which
they had no connexion. Among them is the follow
ing. The Rev. S. R. Maitland, the librarian, says :

"Two leaves, each containing the PROLOGUE
TO CRANMER S BIBLE on one side, and the
usual matter on the other side." One of these is the
prologue to the edition of December 1541, and re
quires no description ; but the other is, as far as I
can rind, unique. Mr Lea Wilson, whose magni
ficent collection of bibles contains (as a very small
part of its treasures) twelve copies exhibiting every
variety of Cranmer s Bible, and who has spared
neither pains nor expense in making himself fully
acquainted with the details of the subject, informs
me that he had never before seen it. I am in
debted to the same gentleman for the suggestion,
that these two leaves so differing from each other,
and both found together in the binding of one
volume, that volume being a Salisbury Breviary,
printed by Francis Regnault, at Paris, in 1535,
agrees with the notion, supported by other evidence,
that this bible was printed in France. Certainly
the large black letter of this prologue, and of the
Breviary, are as like as can be imagined. Under
these circumstances, it seems worth while to reprint
this prologue in something like the form in which
it stands, premising that it is all in black letter, and
that the initial F. is not, as in some copies of the
prologue, a Roman letter, but the same flourishing
capital as appears in the edition of December, 1541.
It should I presume be headed, A prologue ex-
pressynge what is meant by certaine syynes and
tokens that we have set in the Byble ,- but what

was probably the first line has been cut off, and
only what is here in italics remains. The Prologue
itself is as follows : "

P IRST where as often tymes ye shall
fynde a smal letter in the text, it sygnifieth
that so moch as in (sic) the small letter doth
abounde & is more in the common translacitf
in Latyne then is founde ether in the Hebrue
or in y e Greke. Moreouer where as ye finde
this sygne o-f it betokeneth a dyuersite & dif
ference of readyng betwene the Hebrues and
the Chaldees in the same place, whych diuersytes
of readynges we were purposed to haue set forth
perticularly vnto you. But for so moch as they are
very large and tedyous, & thys volume is very
great and houge allready, we haue therfore left the"
out. We haue also (as ye maye se) added many
handes both in the mergent of this volume and also
in the text, vpon the whyche we purposed to haue
made in the ende of the Byble (in a table by them-
selues) certen annotacios : but for so moch as yet
there hath not bene sufFycyent tyme mynistred to
the Kynges mooste honorable councell, for the ouer-
syght and correcion of the sayde annotacions, we do
therfore omyt them, tyll theyr more conuenyent
leysoure. Doynge nowe no more but beseake the,
moost gentle reader, that when thou commest at
soch a place where a hande doth stande (or any
other where, in the Byble) and thou canst not
attayne to the meanynge & true knowledge of that
sentence, then do not rashly presume to make any
pryuate interpretacyon thereof: but submytte thy
self to the iudgement of those that are learned.

God sane the Kynge.

Foxes and
Firebrands.
Part ii. pp.
29.
Strype,
Memorials
of Abp.
Cranmer,
Vol. i. pp.
20.5-7. tid.
Oxon. 1840.

126

[THE

ARCHBISHOP S SPEECH

AT THE

CORONATION OF EDWARD VI., FEB. 20, 1547. 1 ]

MOST dread and royal sovereign : The promises your highness hath made here at
your coronation, to forsake the devil and all his works, are not to be taken in the
bishop of Rome s sense, when you commit any thing distasteful to that see, to hit
your majesty in the teeth ; as pope Paul the third, late bishop of Rome, sent to your
royal father, saying, " Didst thou not promise, at our permission of thy coronation, to
forsake the devil and all his works, and dost thou turn to heresy 2 ? For the breach
of this thy promise, knowest thou not, that tis in our power to dispose of the sword 3
and sceptre to whom we please?" We, your majesty s clergy, do humbly conceive,
that this promise reacheth not at your highness sword, spiritual or temporal, or in
the least at your highness swaying the sceptre of this your dominion, as you and
your predecessors have had them from God. Neither could your ancestors lawfully
resign up their crowns to the bishop of Rome or to his legates 4 , according to their
ancient oaths then taken upon that ceremony.

The bishops of Canterbury for the most part have crowned your predecessors,
and anointed them kings of this land: yet it was not in their power to receive
or reject them, neither did it give them authority to prescribe them conditions to take
or to leave their crowns; although the bishops of Rome would encroach upon your
predecessors by his bishops act and oil 5 , that in the end they might possess those
bishops with an interest to dispose of their crowns at their pleasure. But the wiser
sort will look to their claws and clip them.

The solemn rites of coronation have their ends and utility, yet neither direct force
or necessity : they be good admonitions to put kings in mind of their duty to God,
but no increasement of their dignity. For they be God s anointed, not in respect of
the oil which the bishop useth, but in consideration of their power which is ordained,
of the sword which is authorised, of their persons which are elected by God 6 , and
endued with the gifts of his Spirit for the better ruling and guiding of his people.
The oil, if added, is but a ceremony; if it be wanting, that king is yet a perfect
monarch notwithstanding, and God s anointed, as well as if he was inoiled. Now for
the person or bishop that doth anoint a king, it is proper to be done by the chiefest ;
but if they cannot, or will not, any bishop may perform this ceremony.

To condition with monarchs upon these ceremonies, the bishop of Rome (or other
bishops owning his supremacy) hath no authority, but he may faithfully declare what
God requires at the hands of kings and rulers ; that is, religion and virtue. There
fore not from the bishop of Rome, but as a messenger from my Saviour Jesus Christ,
I shall most humbly admonish your royal majesty, what things your highness is to
perform.

[* Strype asserts, that "at this coronation, (Edw.
VI.) there was no sermon, but that was supplied by
an excellent speech, which was made by the arch
bishop," and that " it was found among the inesti
mable collections of archbishop Usher." Dr Jenkyns
was unable to meet with the original, search having
been made in vain for it in Dublin, (Vol. II. p. 118,
n.) A farther search for it has also been made
for the present edition, but equally without suc
cess. It is here printed from the second part of
"Foxes and Firebrands," published by Robert

Warre, (Ed. Dublin, lf&gt;82, pp. 29.) who says that
" the collections in this second part are most of
them either out of the memorials of that great
minister of state, the lord Cecil, or from the testi
monies of persons that are still living." Part I. To
the reader, A. 4.]

[ 2 Run to heresy, Strype.]

[ 3 That it is in our power to dispose of thy sword,
Ibid.] p Or his legates, Ibid.]

[ 5 By their act and oil, Ibid.]

[ 6 Elected of God, Ibid.]

SPEECH AT THE CORONATION OF EDWARD VI. 127

Your majesty is God s vice-gerent and Christ s vicar within your own dominions,
and to see, with your predecessor Josiah 7 , God truly worshipped, and idolatry destroyed,
the tyranny of the bishops of Rome banished from your subjects, and images removed.
These acts be signs of a second Josiah 7 , who reformed the church of God in his days.
You are to reward virtue, to revenge sin, to justify the innocent, to relieve the poor,
to procure peace, to repress violence, and to execute justice throughout your realms.
For precedents 8 , on those kings who performed not these things, the old law shews
how the Lord revenged his quarrel; and on those kings who fulfilled these things, he
poured forth his blessings in abundance. For example, it is written of Josiah in the
book of the Kings thus : " Like unto him there was no king before him that turned 9
to the Lord with all his heart, according to all the law of Moses, neither after him
arose there any like him." This was to that prince a perpetual fame of dignity, to
remain to the end of days.

Being bound oy my function to lay these things before your royal highness, the
one as a reward, if you fulfil; the other as a judgment from God, if you neglect
them; yet I openly declare before the living God, and before these nobles of the
land, that I have no commission to denounce your majesty deprived, if your high
ness miss in part, or in whole, of these performances, much less to draw up inden
tures between God and your majesty, or to say you forfeit your crown with a
clause, for the bishop of Rome, as have been done by your majesty s pre
decessors, king John, and his son Henry of this land. The
Almighty God of his mercy let the light of his coun
tenance shine upon your majesty, grant you
a prosperous and happy reign, defend
you and save you; and let
your subjects say,
Amen!

God save the king.

[ 7 Josias, Ibid.] [ 8 Presidents, F. and F.] [ 9 There was no king, that turned, Ibid.

128

HOMILY OF SALVATION 1 .

The efficacy
of Christ s
passion and
oblation.

Tvom. iii.
[Gal. ii.]

BECAUSE all men be sinners and offenders against God, and breakers of his law
and commandments, therefore can no man by his own acts, works, and deeds 8 (seem
they never so good) be justified and made righteous before God ; but every man of
necessity is constrained to seek for another righteousness, or justification, to be received
at God s own hands, that is to say, the remission, pardon 3 , and forgiveness of his sins
and trespasses in such things as he hath offended. And this justification or righteous
ness, which we so receive by God s mercy 4 and Christ s merits, embraced by faith, is
taken, accepted, and allowed of God for our perfect and full justification.

For the more full understanding hereof, it is our parts and duty ever to re
member the great mercy of God, how that (all the world being wrapped in sin by
breaking of the law) God sent his only Son our Saviour Christ into this world, to
fulfil the law for us ; and by shedding of his most precious blood, to make
a sacrifice and satisfaction, or (as it may be called) amends, to his Father for
our sins 5 , to assuage his wrath and indignation conceived against us for the same.
Insomuch that infants, being baptized, and dying in their infancy, are by this
sacrifice washed from their sins, brought to God s favour, and made his children, and
inheritors of his kingdom of heaven. And they which actually do 8 sin after their
baptism, when they convert and turn again 7 to God unfeignedly, they are likewise
washed by this sacrifice from their sins, in such sort, that there remaineth not any
spot of sin that shall be imputed to their damnation. This is that justification, or
righteousness, which St Paul speaketh of, when he saith : " No man is justified by
the works of the law, but freely by faith in Jesus Christ." And again he saith : " "We
believe in Christ Jesu, that we be justified freely by the faith of Christ, and not by
the works of the law, because that no man shall be justified by the works of the law."

[ l The three homilies, " Of Salvation," " Of the
true, lively, and Christian Faith," and " Of Good
Works," have generally been attributed to Cran-
mer. Gardener, in his letter to protector Somer
set, several times ascribes that of "Salvation"
to him. Vid. Foxe s Acts and Monuments,
1st Ed. Lond. 1563, pp. 742, 5,803. Of this
homily, and the other two, Todd says : " But
more extensive declarations of doctrine had now
been formed, entitled Homilies. They are in
number twelve. Of these at least three, if
not a fourth, appear to have been written by
Cranmer himself. If internal evidence had been
wanting in support of this belief, the authority of
nearly contemporary assertion exists. JohnWoolton,
the nephew of the celebrated Alexander Nowell,
was the author of several theological works in the
reign of Elizabeth. He became bishop of Exeter.
Not long before he was advanced to the prelacy, he
published, in 15/6, the Christian Manual, in which
he says, (Chr. Man. Sign. c. iii.) What we teach
and think of good works, those homilies written in
our English tongue of Salvation, Faith, and Works,
by that light and martyr of Christ s church, Cran
mer, archbishop of Canterbury, do plain testify
and declare ; which are built upon so sure a
foundation, that no sycophant can deface them,
nor sophister confute them, while the world shall
endure. Dr Wordsworth is of opinion that
Cranmer wrote also the homily of the Misery of
3Iankind, Eccl. Biogr. iii. 505. I should rather

attribute to his pen that against the Fear of Death,
there being among the fragments of his compo
sition, given by Strype, part of a discourse on
this subject." Todd s Life of Cranmer, Vol. II.
pp. 10, 11. Ed. Lond. 1831. But the homily of the
Misery of Mankind, ascribed by Dr Wordsworth
to Cranmer, appears in " Homilies set forth by the
right reverend father in God, Edmunde (Bonner),
bishop of London," Ed. Lond. (Cawode) 1555.
with the name of Harpesfield at the end, thus :
Jo. Harpesfield sacra? theologian professor. Arch.

London Vid. also, Strype s Memorials of Abp.

Cranmer, Vol. I. pp. 213, 14. 249. Ed. Oxon. 1840.
Eccl. Memorials, Vol. I. pp. 533-5. Ed. Oxon.
1822. Annals of the Reformation, Vol. I. pp. 498, 9.
Ed. Oxon. 1824. Burriet, Hist, of Reformat. Vol. III.
p. 358. Ed. Oxon. 1829. The text of this reprint
follows that of Grafton s edition, "imprinted at
London, the last day of July, 1547," and has been
collated with that of Whitchurch, Aug. 20, 1547,
Jugge and Cawood, 1560, and with a small 12mo.
copy, (Cawood) 1562. The Ed. 1547, referred to
throughout the notes, is that of Whitchurch, 1547- J

[ 2 Deed, Ed. 1560.]

[ 3 Remission and pardon, omitted in Eds. 1560,
62.]

[ 4 Of God s mercy, Ed. 1560.]

[ 5 For our sin, Ed. 1547-]

[ Which in act or deed do sin, Eds. 1560, 62.]

[ 7 When they turn again, Ibid.]

OF SALVATION. ]2&lt;)

And although this justification be free unto us, yet it cometh not so freely to us a ,
that there is no ransom paid therefore at all.

But here may man s reason be astonied, reasoning after this fashion : If a ransom be objection,
paid for our redemption, then it is not 9 given us freely. For a prisoner that payeth his
ransom is not let go freely ; for if he go freely, then he goeth without ransom : for what
is it else to go freely, than to be set at liberty without payment of ransom ? This reason An answer.
is satisfied by the great wisdom of God in this mystery of our redemption, who hath so
tempered his justice and mercy together, that he would neither by his justice condemn
us unto the perpetual captivity 10 of the devil, and his prison of hell, remediless for ever,
without mercy ; nor by his mercy deliver us clearly, without justice, or payment of a
just ransom ; but with his endless mercy he joined his most upright and equal justice.
His great mercy he shewed unto us in delivering us from our former captivity, without
requiring of any ransom to be paid, or amends to be made upon our parts; which thing
by us had been impossible to be done. And whereas it lay not in us that to do, he pro
vided a ransom for us ; that was the most precious body and blood of his most dear and
best beloved son Jesu Christ, who, besides his ransom 11 , fulfilled the law for us perfectly.
And so the justice of God and his mercy did embrace together, and fulfilled the mystery
of our redemption. And of this justice and mercy of God knit together speaketh St Paul
in the third chapter to the Romans : " All have offended, and have need of the glory Rom. HI.
of God, justified 13 freely by his grace, by redemption which is in Jesu Christ, whom
God hath set forth to us 13 for a reconciler and peace-maker, through faith in his blood,
to shew his righteousness." And in the tenth chapter : " Christ is the end of the law Rom. x.
unto righteousness to every man that believeth." And in the eighth chapter : " That Rom. viii.
which was impossible by the law, inasmuch as it was weak by the flesh, God sendino-
his own Son in the similitude of sinful flesh, by sin damned sin in the flesh; that the
righteousness of the law might be fulfilled in us, which walk not after the flesh, but
after the Spirit."

In these foresaid places the apostle toucheth specially three things, which must concur Throe things
and go together 14 in our justification: upon God s part, his great mercy and grace ; ^ theKur
upon Christ s part, justice, that is, the satisfaction of God s justice, or price of our justificaticn -
redemption, by the offering of his body and shedding of his blood, with fulfilling
of the law perfectly and throughly; and upon our part, true and lively faith in the
merits of Jesu Christ, which yet is not ours, but by God s working in us. So that
in our justification is riot only God s mercy and grace, but also his justice, which
the apostle calleth the justice of God; and it consisteth in paying our ransom, and
fulfilling of the law: and so the grace of God doth not exclude the justice of God
in our justification, but only cxcludeth the justice of man 15 , that is to say, the justice
of our works, as to be merits of deserving our justification. And therefore St Paul
declareth here nothing upon the behalf of man concerning his justification, but only a true
and lively faith; which nevertheless is the gift of God, and not man s only work
without God.

And yet that faith doth not exclude 16 repentance, hope, love, dread, and the fear HOW it to
of God, to be joined with faith in every man that is justified; but it excludeth them 17 *3f
from the office of justifying: so that although they be all present together in him Sl
that is justified, yet they justify not altogether. ]\ T or that faith also 18 doth not exclude 19 works-
the justice of our good works, necessarily to be done afterward of duty towards God,
(for we are most bounden to serve God in doing good deeds, commanded by him
in his holy scripture, all the days of our life;) but it excludeth them, so that we
may not do them to this intent, to be made good by doing of them. For all the
good works that we can do be unperfect, and therefore not able to deserve our justi-

[ R Unto us, Eds. 1560, 62.]

p Then is it not, Ibid.]

[ 10 Everlasting captivity, Ibid.J

[ n Besides this ransom, Ibid.]

I 12 But are justified, Ibid.]

[ 13 Unto us, Ed. 1562.]

[ 14 Which must go together, Eds. 1560, 62.]

[CRANMER, II.]

[ 15 Doth not shut out the justice, but only shut-
teth out the justice of man, Ibid.]
[ " Doth not shut out, Ibid.]

[ I7 It shutteth them out, Ibid.]
[ w The faith were, Ed. 1560.]
[ 19 Doth not shut out, Ed. 1560, 2.]

130

HOMILY

Gal. iii.

Gal. ii.
Gal. v.

fication : but our justification cloth come freely by the mere mercy of God, and of
so great and free mercy, that whereas all the world was not able of theirselves to
pay any part towards their ransom, it pleased our heavenly Father, of his infinite mercy,
without any our desert or deserving, to prepare for us the most precious jewels of
Christ s body and blood, whereby our ransom might be fully paid, the law fulfilled,
and his justice fully satisfied. So that Christ is now the righteousness of all them
that truly do believe in him. He for them paid their ransom by his death : he for them
fulfilled the law in his life : so that now in him, and by him, every true Christian man
may be called a fulfiller of the law; forasmuch as that which their infirmity lacketh,
Christ s justice hath supplied.

1 The Second Part of the Sermon of Salvation.

Ye have heard of whom all men ought to seek their justification and righteousness, and how also
this righteousness eometh unto men by Christ s death and merits : ye heard also that three things are
required to the obtaining of our righteousness; that is, God s mercy, Christ s justice, and a true and
lively faith, out of the which faith springeth good works.

Before 2 was declared at large that no man can be justified by his own good works,
because that no man 3 fulfillcth the law, according to the full request of the law. And
St Paul, in his epistle to the Galatians, proveth the same, saying thus : " If there had
been any law given which could have justified, verily righteousness should have been
by the law." And again he saith : " If righteousness be by the law, then Christ died
in vain." And again he saith : " You that are justified by the law 4 are fallen away
from grace." And furthermore he writeth to the Ephesians on this wise : " By grace
are ye saved through faith, and that not of yourselves, for it is the gift of God, and
not of works, lest any man should glory." And, to be short, the sum of all Paul s
disputation is this, that if justice come of works, then it eometh not of grace; and
if it come of grace, then it eometh not of works. And to this end tendeth all the
Acts x. prophets, as St Peter saith in the tenth of the Acts : " Of Christ all the prophets," saith
St Peter, " do witness, that through his name all they that believe in him shall receive
the remission of sins."

Faith only. And after this wise to be justified, only by this true and lively faith in Christ,

tlie doctrine speaketh all the .old and ancient authors, both Greeks and Latins; of whom I will
tors. specially rehearse three, Hilary, Basil, and Ambrose. St Hilary saith these words plainly

in the ninth canon upon Matthew: "Faith only justifieth 5 ." And St Basil, a Greek
author, writeth thus : [" This is a perfect and a whole glorying in God, when a man
doth not boast himself for his own justice, but knoweth himself certainly to be unworthy
of true justice, but to be justified by only faith in Christ. 6 ] This is a perfect and a
whole rejoicing in God, when a man advanceth not himself for his own righteousness,
but knowledgeth himself to lack true justice and righteousness, and to be justified by
the only faith in Christ 7 ." " And Paul," saith he, " doth glory in the contempt of his
own righteousness, and that he looketh for his righteousness 8 of God by faith."

These be the very words of St Basil. And St Ambrose, a Latin author, saith these
words : " This is the ordinance of God, that he which believeth 9 in Christ should
be saved without works, by faith only, freely receiving remission of his sins 10 ." Con
sider diligently these words : " without works," " by faith only," " freely we receive
remission of our sins." What can be spoken more plainly than to say, that freely,

Phil, ii

I" 1 This passage is inserted from the Eds. 1560,
1562, and is not found in the earlier copies, which
were not broken by divisions.]

[ 2 Also before, Eds. 1560, 62.]

[ 3 Works, that no man, Ibid.]

I 4 Justified in the law, Ed. 1547.]

[ Fides enim sola justih cat Hilar. Comment,
in Mattheeum. Can. viii. col. 500, Ed. Paris. 1531.]

[ 6 This passage is omitted in Ed. (Grafton)
1547.]

[ 7 Aurrj yap Si] 17 TeXeia /cal oXoKXtj/ops Kav-^rj^i^
eu Qcw, OTI /LU/TC CTT! OLKaiocriivrj TIS CTraipeTai TJJ
eaurou, a XX eyvco fiev evdef) ovra e

TricrTei $e fiovy Trj is XPKTTOI/ fieSiKaiu)-
fjievov. KOL Ka.vyjS.Ta.1 IlauXos CTTI Tea na.Ta&lt;ppoviia ai
TIJS eawrov oiKaioaui/tjs, ^Te ivSe -rt;j/&lt;W Xpt(rrou.
Basil. Horn. xxii. De humilitate. Tom. I. p. 473,
Ed. Paris. 1538.J

[ 8 For the righteousness, Eds. 1560, 62.]
[ 9 That they which believe, Ed. 1560. That he
which believe, Ed. 1562.]

[ 10 Quia hoc constitutum est a Deo, utqui credit
in Christum, salvus sit sine opere, sola fide gratis
accipiens remissionem peccatorum Ambros. in
Epist. 1 ad Corinth. Cap. i. v. 4. Tom. III. p. 161.
Ed. Colon. Agrip. 1616.]

OF SALVATION.

131

without works, by faith only, we obtain remission of our sins ? These and other like
sentences, that we be justified by faith only, freely, and without works, we do read
ofttimes in the most best and ancient writers : as, beside Hilary, Basil, and St Ambrose,
before rehearsed, we read the same in Origen, St Chrysostom, St Cyprian, St Augus
tine, Prosper, CEcumenius, Photius, Bernardus, Anselm, and many other authors, Greek
and Latin 11 .

Nevertheless, this sentence, that we be justified by faith only, is not so meant of Faith alone,
them, that the said justifying faith is alone in man, without true repentance, hope, be under- 10
charity, dread, and the fear of God, at any time or season. Nor when they say, that s
we be justified freely, they mean not that we should or might afterward be idle,
and that nothing should be required on our parts afterward. Neither they mean not
so to be justified without our good works, that we should do no good works at all ; like
as shall be more expressed at large hereafter. But this proposition 12 , that we be justi
fied by faith only*, freely, and without works, is spoken for to take away clearly all merit
of our works, as being insufficient to deserve 13 our justification at God s hands, and
thereby most plainly to express the weakness of man, and the goodness of God; the
great infirmity of ourselves, and the might and power of God ; the imperfectness of
our own works, and the most abundant grace of our Saviour Christ ; and thereby
wholly to ascribe 14 the merit and deserving of our justification unto Christ only, and
his most precious blood-shedding. This faith the holy scripture teacheth ; this is the The profit of
strong rock and foundation of Christian religion ; this doctrine all old and ancient authors onhith oniy
of Christ s church do approve ; this doctrine advanceth and setteth forth the true J ustlfieth -
glory of Christ, and suppresseth 15 the vain-glory of man; this whosoever denieth is not what they in
to be reputed for 16 a true Christian man, nor for 17 a setter-forth of Christ s glory, thedwSe
but for an adversary of Christ and his gospel, and for a setter-forth of men s vain- jusufteth. y
glory.

And although this doctrine be never so true (as it is most true indeed), that we be
justified freely, without all merit of our own good works (as St Paul doth express
it), and freely, by this lively and perfect faith in Christ only, as the ancient authors A declaration
use to speak it ; yet this true doctrine must be also truly understand, and most plainly trine? fiSSi
declared, lest carnal men should take unjustly occasion thereby to live carnally after wor
the appetite and will of the world, the flesh, and the devil. And because no man fieth
should err by mistaking of this doctrine 18 , I shall plainly and shortly so declare the
right understanding of the same, that no man shall justly think that he may thereby
take any occasion of carnal liberty to follow the desires of the flesh, or that thereby
any kind of sin shall be committed, or any ungodly living the more used.

First, you shall understand, that in our justification by Christ it is not all one
thing, the office of God unto man, and the office of man unto God. Justification is
not the office of man, but of God: for man cannot justify himself by his own works 19 ,
neither in part, nor in the whole ; for that were the greatest arrogancy and presump
tion of man that antichrist could erect against God 20 , to affirm that a man might by
his own works take away and purge his own sins, and so justify himself. But justi- justification
fication 21 is the office of God only, and is not a thing which we render unto him,
but which we receive of him ; not which we give to him, but which we take of him,
by his free mercy, and by the only merits of his most dearly-beloved Son, our only
Eedeemer, Saviour, and Justifier, Jesus Christ. So that the true understanding of this
doctrine, we be justified freely by faith without works, or that we be justified by
faith in Christ only, is not, that this our own act to believe in Christ, or this our
faith in Christ, which is within us, doth justify us, and merit our justification 22 unto

[ n Many of the passages on this subject from
these writers will be found in Cranmer s Notes on
Justification.]

[ 12 But this saying, Eds. 1560, 62.]
[ 13 As being unable to deserve, Ibid.]
[ u And therefore wholly, Ibid. And thereby
wholly for to ascribe, Ed. 1547.]

[ 15 And beateth down, Eds. 1560, 62.]

[ lf! Is not to be counted for, Ibid.]
f" Not for, Ibid.]
[ 18 Of this true doctrine, Ed. 154J.]
[ 19 Cannot make himself righteous by his own
works, Ed. 1560, 62.]

[ ao Could set up against God, Ibid. J

[ 21 But in justification, Ibid.]

[ 22 And deserve our justification, Ibid.]

132

HOMILY

John i.

us (for that were to count ourselves to be justified by some act or virtue that is
within ourselves) : but the true understanding and meaning thereof is, that although
we hear God s word, and believe it; although we have faith, hope, charity, repent
ance, dread, and fear of God within us, and do never so many good works thereunto ;
yet we must renounce the merit of all our said virtues, of faith, hope, charity, and
all our other virtues and good deeds, which we either have done, shall do, or can
do, as things that be far too weak and insufficient and unperfect, to deserve remission
of our sins, and our justification ; and therefore we must trust only in God s mercy,
and in that sacrifice which our High Priest and Saviour Christ Jesus, the Son of God,
once offered for us upon the cross, to obtain thereby God s grace and remission, as
well of our original sin in baptism, as of all actual sin committed by us after our
baptism, if we truly repent, and convert unfeignedly 1 to him again. So that, as St
John Baptist, although he were never so virtuous and godly a man, yet in this matter
of forgiving of sin he did put the people from him, and appointed them unto
Christ, saying thus unto them, " Behold, yonder is the Lamb of God, which taketh
away the sins of the world:" even so, as great and as godly a virtue as the lively
faith is, yet it putteth us from itself, and remitteth or appointeth us unto Christ, for
to have only by him remission of our sins, or justification. So that our faith in
Christ (as it were) saith unto us thus : It is not I that take away your sins, but it
is Christ only ; and to him only I send you for that purpose, renouncing therein 2
all your good virtues, words, thoughts, and works, and only putting your trust in
Christ.

3 The Third Part of the Sermon of Salvation.

It hath been manifestly declared unto you, that no man can fulfil the law of God, and therefore by
the law all men are condemned : whereupon it followed necessarily, that some other thing should be
required for our salvation than the law ; and that is a true and a lively faith in Christ, bringing forth
good works, and a life according to God s commandments. And also you heard the ancient authors
minds of this saying, Faith in Christ only justifieth man, so plainly declared, that you see the very true
meaning of this proposition, or saying, &c.

Thus you do see that the very true sense of this proposition, "We be justified by
faith in Christ only, according to the meaning of the old ancient authors, is this :
We put our faith in Christ, that we be justified by him only, that we be justified
by God s free mercy, and the merits of our Saviour Christ only, and by no virtue
or good work of our own that is in us, or that we can be able to have or to do, for
to deserve the same, Christ himself only being the cause meritorious thereof.

Here you perceive many words to be used to avoid contention in words with them
that delighteth 4 to brawl about words, and also to shew the true meaning, to avoid
evil taking and misunderstanding; and yet perad venture all will not serve with them
that be contentious, but contenders will ever forge matter of contention 5 , even when
they have none occasion thereto. Notwithstanding, such be the less to be passed
upon, so that the rest may profit, which will be more desirous to know the truth,
than (when it is plain enough) to contend about it, and with contentions and cap
tious cavillations to obscure and darken it.

Truth it is, that our own works doth not 6 justify us, to speak properly of our
justification ; that is to say, our works do not merit or deserve remission of our sins,
and make us, of unjust, just before God ; but God of his mere mercy, through the only
merits and deservings 7 of his Son Jesus Christ, doth justify us. Nevertheless, because
faith doth directly send us to Christ for remission of our sins, and that by faith given us
of God we embrace the promise of God s mercy and of the remission of our sins, (which
thing none other of our virtues or works properly doth,) therefore scripture useth to say,
that faith without works doth justify. And forasmuch that it is all one sentence in
effect, to say, faith without works, and only faith, doth justify us ; therefore the old

[ And turn unfeignedly, Ed. 1561, 62.]

[ 2 Forsaking therein, Ibid.]

[ 3 Inserted from Eds. 1560,62. Vid.p. 130, n.l.]

[ 4 That d ilight, Ed. loH;), 62.]

[ 5 Matters of contention, Ed. 1560.]
[ 6 Works do not, Eds. 1560, 62.]
[ 7 Only merits or deserving, Ed. 154J. Only
mercies and deservings, Eel. 1560. j

OF SALVATION.

133

ancient fathers of the church from time to time have uttered our justification with this
speech, Only faith justifieth us ; meaning none other thing than St Paul meant, when he
said, Faith without works justifieth us. And because all this is brought to pass through
the only merits and deservings of our Saviour Christ, and not through our merits, or
through the merit of any virtue that we have within us, or of any work that cometh
from us; therefore, in that respect of merit and deserving, we renounce, as it were 8 ,
altogether again faith, w r orks, and all other virtues. For our own imperfection is so
great, through the corruption of original sin, that all is imperfect that is within us ; faith,
charity, hope, dread, thoughts, words, and works ; and therefore not apt to merit and
deserve any part of our justification for us. And this form of speaking we use 9 , in the
humbling of ourselves to God, and to give all the glory to our Saviour Christ, which is
best worthy to have it.

Here you have heard the office of God in our justification, and how we receive it of
him freely, by has mercy, without our deserts, through true and lively faith. Now you
shall hear the office and duty of a Christian man unto God, what we ought on our part to
render unto God again for his great mercy and goodness. Our office is, not to pass the They that
time of this present life 10 unfruitfully and idly, after that we are baptized or justified, not

caring how few good works we do, to the glory of God, and profit of our neighbours : teach carnal
much less it is our office 11 , after that we be once made Christ s members, to live contrary thatSe**
to the same ; making ourselves members of the devil, walking after his enticements, and giSd work"
after the suggestions of the world and the flesh, whereby we know that we do serve the
world and the devil, and not God. For that faith which bringeth forth (without repent
ance) either evil works, or no good works, is not a right, pure, and lively faith, but a
dead, devilish, counterfeit, and feigned faith, as St Paul and St James call it. For even The devils
the devils know and believe that Christ was born of a virgin ; that he fasted forty days but^ the
and forty nights without meat and drink ; that he wrought all kind of miracles, declaring tr
himself very God 12 : they believe also that Christ for our sakes suffered most painful
death, to redeem us from eternal death 13 , and that he rose again from death the third day:
they believe that he ascended into heaven, and that he sitteth on the right hand of the
Father 14 , and at the last end of this world shall come again, and judge both the quick and
the dead. These articles of our faith the devils believe, and so they believe all things
that be written in the new and old Testament to be true: and yet for all this faith
they be but devils, remaining still in their damnable estate, lacking the very true
Christian faith.

For the right and true Christian faith is, not only to believe that holy scripture and what is the
all the foresaid articles of our faith are true, but also to have a sure trust and confidence tifyLogfaith.
in God s merciful promises, to be saved from everlasting damnation by Christ : whereof
doth follow a loving heart to obey his commandments. And this true Christian faith
neither any devil hath, nor yet any man, which in the outward profession of his mouth,
and in his outward receiving of the sacraments, in coming to the church, and in all other
outward appearances, seemeth to be a Christian man, and yet in his living and deeds
sheweth the contrary. For how can a man have this true faith, this sure trust and con- They that
fidence in God, that by the merits of Christ his sins be remitted 15 , and he reconciled to the evil living
favour of God, and to be partaker of the kingdom of heaven by Christ, when he liveth true faith
ungodly, and denieth Christ in his deeds ? Surely no such ungodly man can have this
faith and trust in God. For as they know Christ to be the only Saviour of the world,
so they know also that wicked men shall not possess the kingdom 16 of God. They know
that God "hateth unrighteousness;" that he will " destroy all those that speak untruly;" Psai. v.
that those that have done good works (which cannot be done without a lively faith in
Christ) " shall come forth into the resurrection of life, and those that have done evil shall

f 8 We forsake (as it were), Eds. 1560, 62.]
[ 9 Use we, Ibid.j

I 10 Ed. 1547 (Grafton) reads, " his present life,"
probably a misprint.]

[ u Less is it our office, Eds. 1560, 62.]

[ 13 Himself to be very God, Ed. 1562.]
[ 13 From everlasting death, Eds. 1560, 62.
[ 14 Hand of God the Father, Ed. 1562.]
[ 15 Be forgiven, Eds. 1560, 62. j
[ 10 Shall not enjoy the kingdom, Ibid.]

]34 HOMILY OF SALVATION.

come unto resurrection 1 of judgment." And very well they know 2 also, that "to them
that be contentious, and to them that will not be obedient unto the truth, but will obey
unrighteousness, shall come indignation, wrath, and affliction," &c.

Therefore, to conclude, considering the infinite benefits of God, shewed and exhibited
unto us 3 mercifully without our deserts, who hath not only created us of nothing, and
from a piece of vile clay of his infinite goodness hath exalted us, as touching our soul,
unto his own similitude and likeness ; but also, whereas we were condemned to hell and
death eternal 4 , hath given his own natural Son, being God eternal, immortal, and equal
unto himself in power and glory, to be incarnated, and to take our mortal nature upon
him, with the infirmities of the same, and in the same nature to suffer most shameful and
painful death for our offences, to the intent to justify us and to restore us to life ever
lasting; so making us also his dear beloved children, brethren unto his only Son our
Saviour Christ, and inheritors for ever with him of his eternal kingdom of heaven :
these great and merciful benefits of God, if they be well considered, do neither minister
unto us occasion to be idle, and to live without doing any good works, neither yet stirreth
us by any means to do evil things ; but contrariwise, if we be not desperate persons, and
our hearts harder than stones, they move us to render ourselves unto God wholly, with
all our will, hearts, might, and power, to serve him in all good deeds, obeying his com
mandments during our lives, to seek in all things his glory and honour, not our sensual
pleasures and vain-glory ; evermore dreading willingly to offend such a merciful God and
loving Redeemer, in word, thought, or deed. And the said benefits of God, deeply
considered, do move us 6 for his sake also to be ever ready to give ourselves to
our neighbours, and, as much as^lieth in us, to study with all our endeavour
to do good to every man. These be the fruits of the true faith, to
do good, as much as lieth in us, to every man, and, above
all things, and in all things, to advance the glory of
God, of whom only we have our sanctification,
justification, salvation, and redemption.
To whom be ever glory, praise,
and honour, world
without end.
Amen.

C 1 Into resurrection, Ed. 1 of 52.] f 3 And given unto us, Ibid.]

[- Judgment : very well they know, Eds. lf)60, : [ 4 And death everlasting, Ibid.l
62. J [ 5 Deeply considered, move us, Ibid.

135
A SHORT DECLARATION

OF THE

TRUE, LIVELY, AND CHRISTIAN FAITH.

TUE first entry unto God 6 , good Christian people, is through faith, whereby (as it is Faith.
declared in the last sermon) we be justified before God. And lest any man should be
deceived for lack of right understanding thereof 7 , it is diligently to be noted, that faith is
taken in the scripture two manner of ways. There is one faith, which in scripture is called
a dead faith, which bringeth forth no good works, but is idle, barren, and unfruitful. A dead faith.
And this faith by the holy apostle St James is compared to the faith of devils, which James H.
believe God to be true and just, and tremble for fear ; yet they do nothing well, but all
evil. And such a manner of faith have the wicked and naughty Christian people, " which Tit. i.
confess God," as St Paul saith, " in their mouth, but deny him in their deeds, being
abominable, and without the right faith, and in all good works 8 reprovable." And this
faith is a persuasion and belief in man s heart, whereby he knoweth that there is a God,
and assenteth unto all truth of God s most holy word, contained in holy scripture : so
that it consisteth only in believing of the word 9 of God, that it is true. And this is
not properly called faith. But as he that readeth Caesar s Commentaries, believing the
same to be true, hath thereby a knowledge of Caesar s life and noble acts 10 , because he
believeth the history of Caesar ; yet it is not properly said, that he believeth in Caesar, of
whom he looketh for no help nor benefit : even so, he that believeth that all that is
spoken of God in the bible is true, and yet liveth so ungodly, that he cannot look to enjoy
the promises and benefits of God ; although it may be said that such a man hath a faith
and belief to the words of God, yet it is not properly said that he believeth in God, or
hath such a faith and trust in God, whereby he may surely look for grace, mercy, and
eternal life n at God s hand, but rather for indignation and punishment, according to the
merits of his wicked life. For, as it is written in a book, intituled to be of Didymus
Alexandrinus : " Forasmuch as faith without works is dead, it is not now faith, as a
dead man is not a man 12 ." This dead faith therefore is not that sure and substantial faith,
which saveth sinners.

Another faith there is in scripture, which is not, as the foresaid faith, idle, unfruitful, A lively
and dead, but " workcth by charity," as St Paul declareth (Gal. v.) ; which, as the other
vain faith is called a dead faith, so may this be called a quick or lively faith. And
this is not only the common belief of the articles of our faith, but it is also a sure trust 14
and confidence of the mercy of God through our Lord Jesus Christ, and a steadfast hope
of all good things to be received at God s hand ; and that, although we through infirmity,
or temptation of our ghostly enemy, do fall from him by sin, yet if we return again unto
him by true repentance, that he will forgive and forget our offences for his Son s sake,
our Saviour Jesus Christ, and will make us inheritors with him of his everlasting king
dom ; and that in the mean time, until that kingdom come, he will be our protector and
defender in all perils and dangers, whatsoever do chance : and that, though sometime he
doth send us sharp adversity, yet that evermore he will be a loving father unto us,
correcting us for our sin, but not withdrawing his mercy finally from us, if we trust in
him, and commit ourselves wholly to him 15 , hang only upon him, and call upon him,

faith.
Gal.

[ G The first coming unto God, Eds. 1560, 62.]

[ 7 Understanding hereof, Ed. 1547.]

[ 8 To all good works, Eds. 1560, 62.]

[ 9 In believing in the word, Ibid.]

[ 10 Notable acts, Ibid.]

[" And everlasting life, Eds. 1560, 62.]

[ la Notandum scilicet quia cum fides mortua sit

praeter opera, jam neque fides est : nam neque homo

mortuus homo est. Didym. Alex. Enarr. in Epist.

Jacob, cap. ii. in Biblioth. Patr. Tom. VIII. p. 127.

Par. 1610.]

[ 13 Omitted in Ed. 1547.]

[ 14 A true trust, Ed. 1560.]

[" Wholly unto him, Eds. 1560, 62.]

136

HOMILY

Heb. xi.i

Heb. xi.

Three things
are to he
noted of
faith.

F.iith is full
of fjood
works.

Habak. ii.
Jer. xvii.

ready to obey and serve him. This is the true, lively, and unfeigned Christian faith, and
is not in the mouth and outward profession only, but it liveth and stirretli inwardly in the
heart. And this faith is not without hope and trust in God, nor without the love of God
and of our neighbours, nor without the fear of God, nor without the desire to hear God s
word, and to follow the same, in eschewing evil and doing gladly all good works.

This faith, as St Paul describeth it, is the " sure ground and foundation of the benefits
which we ought to look for, and trust to receive of God; a certificate and sure expectation
of them, although they yet sensibly appear not unto us." And after he saith : " He that
cometh to God must believe both that he is, and that he is a merciful rewarder of well
doers." And nothing commcndeth good men unto God so much as this assured faith and
trust in him.

Of this faith three things are specially to be noted. First, that this faith doth not
lie dead in the heart, but is lively and fruitful in bringing forth good works. Second,
that without it can no good works be done, that shall be acceptable and pleasant to
God. Third, what manner of good works they be that this faith doth bring forth.

For the first, as the light cannot be hid, but will shew forth itself at one place
or other; so a true faith cannot be kept secret, but, when occasion is offered, it will
break out, and shew itself by good works. And as the living body of a man ever
exerciseth such things as belongeth to a natural and living body, for nourishment and
preservation of the same, as it hath need, opportunity, and occasion ; even so the soul,
that hath a lively faith in it, will be doing alvvay some good work, which shall declare
that it is living, and will not be unoccupied. Therefore, when men hear in the scriptures
so high commendations of faith, that it maketh us to please God, to live with God, and
to be the children of G od ; if then they phantasy that they be set at liberty from doing
all good works, and may live as they list 2 , they trifle with God, and deceive themselves.
And it is a manifest token that they be far from having the true and lively faith, and
also far from knowledge what true faith meaneth. For the very sure and lively Christian
faith is, not only to believe all things of God which are contained in holy scripture ; but
also is an earnest trust and confidence in God, that he doth regard us, and hath cure of
us, as the father of the child 3 whom he doth love, and that he will be merciful unto us
for his only Son s sake, and that we have our Saviour Christ our perpetual advocate and
priest, in whose only merits, oblation, and suffering, we do trust that our offences be
continually washed and purged, whensoever we, repenting truly, do return to him with
our whole heart, steadfastly determining with ourselves, through his grace, to obey and
serve him in keeping his commandments, and never to turn back again to sin. Such is
the true faith that the scripture doth so much commend ; the which, when it seeth and
considereth what God hath done for us, is also moved, through continual assistance of
the Spirit of God, to serve and please him, to keep his favour, to fear his displeasure, to
continue his obedient children, shewing thankfulness again by observing his command
ments 4 , and that freely, for true love chiefly, and not for dread of punishment or love of
temporal reward ; considering how clearly, without our descrvings, we have received his
mercy and pardon freely.

This true faith will shew forth itself, and cannot long be idle : for, as it is written,
" The just man doth live by his faith." lie neither sleepeth, fior is idle, when he should
wake and be well occupied. And God by his prophet Jeremy saith, that " he is a
happy and blessed man which hath faith and confidence in God. For he is like a tree
set by the water- side, that spreadeth his roots abroad toward the moisture, and feareth
not heat when it cometh ; his leaf will be green, and will not cease to bring forth his
fruit :" even so faithful men, putting away all fear of adversity, will shew forth the fruit
of their good works, as occasion is offered to do them.

[ Omitted in Ed. 154J.]

f 2 Live as they lust, Eds. 1547, 60, (52. ]

[ :) And that he is careful over us, as the father

is of the child, Eds. 15fiO, f&gt;2.J

f 4 By observing or keeping his commandments,
Ibid.]

OF FAITH.

137

5 The Second Part of the Sermon of Faith.

Ye have heard in the first part of this sermon, that there be two kinds of faith: a dead and an
unfruitful faith, and a faith lively, that worketh by charity: the first to be unprofitable, the second
necessary for the obtaining of our salvation ; the which faith hath charity always joined unto it, and is
fruitful, bringing forth all good works. Now as concerning the same matter, you shall hear what
followeth.

The wise man saith : " He that believeth in God will hearken unto his command- Eccius.xxxii.
ments." For if we do not shew ourselves faithful in our conversation, the faith which we
pretend to have is but a feigned faith; because the true Christian faith is manifestly
shewed by good living, and not by words only, as St Augustine saith : " Good living J.n&gt;. dc a&lt;ic
cannot be separated from true faith, which worketh by love 6 ." And St Chrysostom sermTdeiqp
saith : " Faith of itself is full of good works : as soon as a man doth believe, he shall be et
garnished witli them 7 ."

How plentiful this faith is of good works, and how it maketh the work of one man
more acceptable to God than of another, St Paul teacheth at large in the eleventh chapter Heb. xi.
to the Hebrews, saying, that faith made the oblation of Abel better than the oblation of
Cain. This made Noe to build the ark. This made Abraham to forsake his country, Gen. vi.
and all his friends, and to go into a far country, there to dwell among strangers. So did &lt;jen. U xi.8 lv "
also Isaac and Jacob, depending only of the help and trust that they had in God. And
when they came to the country which God promised them, they would build no cities,
towns, nor houses ; but lived like strangers in tents, that might every day be removed.
Their trust was so much in God, that they set but little by any worldly thing; for
that God had prepared for them better dwelling-places in heaven, of his own foundation
and building. This faith made Abraham ready at God s commandment to offer his own Gen. xxii.
son and heir Isaac, whom he loved so well, and by whom he was promised to have
innumerable issue, among the which one should be born, in whom all nations should be
blessed ; trusting so much in God, that though he were slain, yet that God was able by
his omnipotent power to raise him from death, and perform his promise. He mistrusted
not the promise of God, although unto his reason every thing seemed contrary. He
believed verily that God would not forsake him in dearth and famine that was in the
country. And in all other dangers that he was brought unto, he trusted ever that God
would be his God and his protector, whatsoever he saw to the contrary. This faith
wrought so in the heart of Moses, that he refused to be taken for king Pharaoh his daugli- EXOU. a.*
ter s son, and to have great inheritance in Egypt ; thinking it better with the people of
God to have affliction and sorrow, than with naughty men in sin to live pleasantly for a
time. By faith he cared not for the threatening of king Pharaoh : for his trust was so in
God, that he passed not of the felicity of this world, but looked for the reward to come
in heaven ; setting his heart upon the invisible God, as if he had seen him ever present
before his eyes. By faith the children of Israel passed through the Red Sea. By faith Exoci. xiv.
the walls of Jericho fell down without stroke, and many other wonderful miracles have j os h. vi.
been wrought. In all good men that heretofore have been, faith hath brought forth their
good works, and obtained the promises of God. Faith hath stopped the lions mouths : Dan. vi.
faith hath quenched the force of fire : faith hath escaped the sword s edges : faith hath Dan. iii.
given weak men strength, victory in battle, overthrown the armies of infidels, raised the
dead to life : faith hath made good men to take adversity in good part : some have been
mocked and whipped, bound and cast in prison ; some have lost all their goods, and lived
in great poverty; some have wandered in mountains 9 , hills, and wilderness; some have
been racked, some slain, some stoned, some sawn, some rent in pieces, some headed, some
brent without mercy, and would not be delivered, because they looked to rise again to a
better state.

[ 5 Inserted from Eds. 1360, fi2. Vid. pp. 130,
132.]

[ (i Apertissime scriptura testatur, nihil prodesse
fidem, nisi earn quani detinivit apostolus, id est,
qtue per dilectionem opcralur ; sine operibua autem
salvarc non posse August. De Fid. et Op. cap.
xvi. Tom. IV. p. 31. Ed. Paris. 1035.1

[ 7 Igitur quam primum credideris, simul et
operibus ornatus eris : non quod desint opera, sed per
seipsam fides plena est operibus bonis Chrysost.
Sermo de Fide, et Lege naturae, et Sancto Spiritu.
Tom. II. col. 901. Ed. (Lat.) Basil. 154J.]

[ 8 Omitted in Ed. 154J.]

[ Some have wandered mountains, Ibid.]

138 HOMILY

All these fathers, martyrs, and other holy men, whom St Paul spake of, had their
faith surely fixed in God, when all the world was against them. They did not only
know God to be Lord 1 , maker, and governor of all men in the world; but also they
had a special confidence and trust that he was and would be their God, their comforter,
aider, helper, maintainer, and defender. This is the Christian faith, which these holy men
had, and we also ought to have. And although they were not named Christian men, yet
was it a Christian faith that they had ; for they looked for all benefits of God the Father
through the merits of his Son Jesu Christ, as we now do. This difference is between
them and us ; for they looked when Christ should come, and we be in the time when he is

in Joan. Tra. come. Therefore saith St Augustine : " The time is altered, but not the faith 2 ." For we

2 cor. iv. have both one faith in one Christ. The same Holy Ghost also that we have, had they,
saith St Paul. For as the Holy Ghost doth teach us to trust in God, and to call upon

isai. ixiii. him as our Father, so did he teach them to say, as it is written : " Thou, Lord, art our
Father and Redeemer ; and thy name is without beginning, and everlasting." God gave
them then grace to be his children, as he doth us now. But now, by the coming of our
Saviour Christ, we have received more abundantly the Spirit of God in our hearts,
whereby we may conceive a greater faith, and a surer trust, than many of them had.
But in effect they and we be all one : W T C have the same faith that they had in God, and
they the same that we have. And St Paul so much extolleth their faith, because we
should no less, but rather more, give ourselves wholly unto Christ both in profession and
living, now when Christ is come, than the old fathers did before his coming. And by all
the declaration of St Paul it is evident, that the true, lively, and Christian faith is no dead,
vain, or unfruitful thing, but a thing of perfect virtue, of wonderful 3 operation and
strength 4 , bringing forth all good motions and good works.

All holy scripture agreeably beareth witness, that a true lively faith in Christ doth
bring forth good works; and therefore every man must examine himself 5 diligently, to
know whether he have the same true lively faith in his heart unfeignedly, or not ; which
he shall know by the fruits thereof. Many that professed the faith of Christ were in this
error, that they thought they knew God and believed in him, when in their life they
declared to the contrary : which error St John in his first Epistle confuting, writeth in

i John ii. this wise : " Hereby we are certified that we know God, if we observe his command
ments. He that saith he knoweth God, and observeth not his commandments, is a liar,

uohniii. and the truth is not in him." And again he saith: "Whosoever sinneth doth not see
God, nor know T him : let no man deceive you, well-beloved children." And moreover

i John iii. he saith : "Hereby we know that we be of the truth, and so we shall persuade our hearts
before him. For if our own hearts reprove us, .God is above our hearts, and knoweth
all things. Well-beloved, if our hearts reprove us not, then have we confidence in God,
and shall have of him whatsoever we ask, because we keep his commandments, and

i John v. do those things that please him." And yet further he saith : " Every man that believeth
that Jesus is Christ is born of God ; and we know that whosoever is born of God doth
not sin: but the generation of God purgeth him, and the devil doth not touch him."

i Johnv. And finally he concludeth, and, shewing the cause why he wrote this Epistle, saith: "For
this cause have I written unto you, that you may know that you have everlasting life,
which do believe in the Son of God." And in his third Epistle he confirmeth the whole

a John. matter of faith and works in few words, saying: " He that doth well is of God; and he
that doth evil knoweth not God."

And as St John saith, that the lively 6 knowledge and faith of God bringeth forth good
works ; so saith he likewise of hope and charity, that they cannot stand with evil living.

i John iii. Of hope he writeth thus : " We know that when God shall appear, we shall be like unto
him ; for we shall see him even as he is. And whosoever hath this hope in him doth

i John ii. purify himself, like as God is pure." And of charity he saith these words : " He that

[ l God to be the Lord, Eds. 1560,. 62. J [ 4 Operation or working, and strength, Eds.

[ 3 Tempora variata sunt, non tides. August. 1560,62.]

In Evang. Joan. Tract, xlv. De cap. x. Tom. IX. [ Must, and examine and try himself, Ibid.J

p. 136. Ed. Paris. 1035.] [ That as the lively, Eds. 1560, 62.J

[ 3 And wonderful, Ed. 1562.]

OF FAITH.

139

doth keep God s word or commandment, in him is truly the perfect love of God." And
again he saith : " This is the love of God, that we should keep his commandments." ] John v -
And St John wrote not this as a subtle proposition 7 devised of his own phantasy, but as
a most certain and necessary truth, taught unto him by Christ himself, the eternal and
infallible Verity, who in many places doth most clearly affirm, that faith, hope, and
charity cannot consist 8 without good and godly works. Of faith he saith : "He that J Jjjf 1 ?^
believeth in the Son hath everlasting life ; but he that believeth not in the Son shall not
see that life, but the wrath of God remaineth upon him." And the same he confirmeth
with a double oath, saying : " Forsooth and forsooth, I say unto you, he that believeth in John vi.
me hath everlasting life." Now, forasmuch as he that believeth in Christ hath everlasting
life, it must needs consequently follow, that he that hath this faith must have also good
works, and be studious to observe God s commandments obediently. For to them that
have evil works, and lead their life in disobedience and transgression of God s command
ments 9 , without repentance, pertaineth not everlasting life, but everlasting death, as Christ
himself saith : " They that do well shall go into life eternal ; but they that do evil shall Matt. xxv.
go into the eternal fire." And again he saith 10 : "I am the first letter and the last, the KCV. \xi.
beginning and the ending. To him that is athirst I will give of the well of the water of
life freely. He that hath the victory shall have all things, and I will be his God, and he
shall be my son : but they that be fearful, mistrusting God and lacking faith, they that
be cursed people, and murderers, and fornicators, and sorcerers, and idolaters, and all
liars, shall have their portion in the lake that burneth witli fire and brimstone, which is
the second death." And as Christ undoubtedly affirmeth, that true faith bringeth forth charity
good works, so doth he say likewise of charity : " Whosoever hath my commandments, forth good
and keepeth them, that is he that loveth me." And after he saith : " He that loveth me John is v.
will keep my word, and he that loveth me not keepeth not my words." And as the love
of God is tried by good works, so is the fear of God also, as the wise man 11 saith: Eccius. i.
" The dread of God putteth away sin." And also he saith : " He that fcareth God will Eccius. xv.
do good works."

12 The Third Part of the Sermon of Faith.

You have heard in the second part of this sermon, that no man should think that he hath that
lively faith which scripture commandeth, when he liveth not obediently to God s laws. For all good
works spring out of that faith. And also it hath been declared unto you by examples, that faith maketh
men steadfast, quiet, and patient in all affliction. Now as concerning the same matter, you shall hear
what followeth.

A man may soon deceive himself, and think in his own phantasy that he by faith
knoweth God, loveth him, feareth him, and belongeth to him, when in very deed he doth
nothing less. For the trial of all these things is a very godly and Christian life. He that
feeleth his heart set to seek God s honour, and studieth to know the will and command
ments of God, and to conform himself 13 thereunto, and leadeth not his life after the
desire of his own flesh to serve the devil by sin, but setteth his mind to serve God,
for God s own sake 14 , and for his sake also to love all his neighbours, whether they
be friends or adversaries, doing good to every man, as opportunity serveth, and willingly
hurting no man ; such a man may well rejoice in God, perceiving by the trade of his
life that he unfeignedly hath the right knowledge of God, a lively faith, a constant
hope, a true and unfeigned love and fear of God. But he that casteth away the yoke
of God s commandments from his neck, and giveth himself to live without true
repentance, after his own sensual mind and pleasure, not regarding to know God s
word, and much less to live according thereunto; such a man clearly deceiveth him
self, and seeth not his own heart, if he thinketh that he either knoweth God, loveth

[ 7 A subtle saying, Eds. 1560, 62.]
[ B Cannot consist or stand, Ibid.]
[ !( Transgression or breaking of (rod s command,
ments, Ibid.]

[ 10 Again he saith, Ed. 1547.]

[ u Of God : as the wise, Ed. 1547-1
[ 13 Inserted from Eds. 1560, 62. Vid. pp. 130,
132, 137.]

[ 13 And to frame himself, Eds. 1560, 62.]
f 14 For his own sake, 1547.]

140

HOMILY

1 John i.

1 John ii.

1 John iv.
1 John ii.

him, fcarcth him, or trusteth in him. Some peradventure phantasy in themselves that
they belong to God, although they live in sin, and so they come to the church, and
shew themselves as God s dear children : but St John saith plainly : " If we say
that we have any company with God, and walk in darkness, we do lie." Other do
vainly think that they know and love God, although they pass not of his command
ments : but St John saith clearly : " He that saith, I know God, and kecpeth not
his commandments, he is a liar." Some falsely persuade themselves that they love
God, when they hate their neighbours : but St John saith manifestly : " If any man
say, I love God, and yet hateth his brother, he is a liar." u lie that saith that he
is in the light, and hateth his brother, he is still in darkness. He that loveth his
brother dwelleth in the light ; but he that hateth his brother is in darkness, and
walketh in darkness, and knoweth not whither he goeth ; for darkness hath blinded
i John Hi. his eyes." And moreover he saith : " Hereby we manifestly know the children of God
from the children of the devil : lie that doth not righteously is not the child of God,
nor he that hateth his brother."

Deceive not yourselves therefore, thinking that you have faith in God, or that you
love God, or do trust in him, or do fear him, when you live in sin; for then your
ungodly and sinful life declareth the contrary, whatsoever ye say or think. It per-
taincth to a Christian man to have this true Christian faith, and to try himself whether
he hath it or no, and to know what belongeth to it, and how it doth work in him.
It is not the world that we can trust to : the world, and all that is therein, is but vanity.
It is God that must be our defence and protection against all temptations of wicked
ness and sin, errors, superstition, idolatry, and all evil. If all the world were on our
side, and God against us, what could the world avail us ? Therefore let us set our
whole faith and trust in God, and neither the world, the devil, nor all the power of
them, shall prevail against us. Let us therefore, good Christian people, try and examine
our faith, what it is : let us not flatter ourselves, but look upon our works, and so
judge of our faith what it is. Christ himself speaketh of this matter, and saith : " The
tree is known by the fruit." Therefore let us do good works, and thereby declare our
faith to be the lively Christian faith. Let us by such virtues as ought to spring out
of faith shew our election to be sure and stable, as St Peter teacheth : " Endeavour
yourselves to make your calling and election certain by good works." And also
he saith : " Minister or declare in your faith virtue, in virtue knowledge, in knowledge
temperance, in temperance patience ; again, in patience godliness, in godliness brotherly
charity, in brotherly charity love." So shall we shew indeed that we have the very
lively Christian faith, and may so both certify our conscience the better that we be in the
right faith, and also by these means confirm other men.

If these fruits do not follow, we do but mock with God, deceive ourselves, and
also other men. Well may we bear the name of Christian men, but we do lack the
true faith that doth belong thereunto. For true faith doth ever bring forth good
works, as St James saith : " Shew me thy faith by thy deeds." Thy deeds and works
must be an open testimonial of thy faith : otherwise thy faith, being without good works,
is but the devils faith, the faith of the wicked, a phantasy of faith, and not a true
Christian faith. And like as the devils and evil people be nothing the better for their
counterfeit faith, but it is unto them the more cause of damnation ; so they that be
christened, and have received knowledge of God and of Christ s merits, and yet of a
set purpose do live idly, without good works, thinking the name of a naked faith to
be either sufficient for them ; or else, setting their minds upon vain pleasures of this
world, do live in sin 2 , without repentance, not uttering the fruits that do belong to
such an high profession; upon such presumptuous persons and wilful sinners must
needs remain the great vengeance of God, and eternal punishment in hell, prepared
for the devil and wicked livers 3 .

Therefore, as you profess the name of Christ, good Christian people, let no such

Luke vi.

2 Pet.

James ii.

f 1 Of the commandments, Eds. 1560,02.]
[ 2 Liveth in sin, Ed. 1547-1

[ 3 For the unjust and wicked livers, Ed. 1500.]

OF FAITH.

141

phantasy and imagination of faith at any time beguile you ; but be sure of your faith,
try it by your living, look upon the fruits that cometh of it, mark the increase of love
and charity by it towards God 4 and your neighbour, and so shall you perceive it to be a
true lively faith. If you feel and perceive such a faith in you, rejoice in it, and be
diligent to maintain it, and keep it still in you ; let it be daily increasing, and more
and more be well working, ancl so shall you be sure that you shall please God by this
faith ; and at the length, as other faithful men have done before, so shall you 5 , when
his will is, come to him, and receive " the end and final reward of your faith," as St i ret.
Peter nameth it, "the salvation of your souls:" the which God grant us, that hath
promised the same unto his faithful ! To whom be all honour and glory, world with
out end. Amen.

AN HOMILY OR SERMON

GOOD WORKS ANNEXED UNTO FAITH.

IN the last sermon was declared unto you what the lively and true faith of a
Christian man is ; that it causeth not a man to be idle, but to be occupied in bringing
forth good works, as occasion serveth.

Now, by God s grace, shall be declared the second thing that before was noted of NO good
faith, that without it can no good work be done acceptable and pleasant 6 unto God. done without
" For as a branch cannot bear fruit of itself," saith our Saviour Christ, " except it jofaaxr.
abide in the vine, so cannot you except you abide in me. I am the vine, and you
be the branches : he that abideth in me, and I in him, he bringeth forth much fruit :
for without me you can do nothing." And St Paul proveth that Enoch had faith,
because he pleased God : " For without faith," saith he, " it is not possible to please Heb. xi.
God." And again, to the Romans he saith : " Whatsoever work is done without faith, Rom. xiv.
it is sin." Faith giveth life to the soul; and they be as much dead to God that
lack faith, as they be to the world whose bodies lack souls. Without faith all that
is done of us is but dead before God, although the work seem never so gay and
glorious before man. Even as a picture graven or painted is but a dead representation
of the thing itself, and is without life, or any manner of moving; so be the works
of all unfaithful persons before God. They do appear to be lively works, and indeed
they be but dead, not availing to the eternal life 7 . They be but shadows and shews
of lively and good things, and not good and lively things indeed ; for true faith doth
give life to the w r orks 8 , and out of such faith come good works, that be very good
works indeed ; and without it no work is good before God.

As saith St Augustine : " We must set no good works before faith, nor think that in Pnef.
before faith a man may do any good work ; for such works, although they seem unto Psa1 xxxl
men to be praise-worthy, yet indeed they be but vain, and not allowed before God.
They be as the course of a horse that runneth out of the way, which takcth great
labour, but to no purpose. Let no man, therefore," saith he, "reckon upon his good

[ 4 Toward God, Ed. 154/.J

[ 5 So shall ye, Ed. 1547.]

[" Accepted and pleasant, Ed. 1500.]

[ 7 To the everlasting life, Ed. 1560, 62.]
[ To the work, Ed. 1547.J

142

HOMILY

Matt. vi.

In Pracf.
Psal. xxxi.

works before his faith ; where as faith was not, good works were not. The intent,"
saith he, " maketh the good works ; but faith must guide and order the intent of man 1 ."
And Christ saith : " If thine eye be naught, thy whole body is full of darkness." " The
eye doth signify the intent," saith St Augustine, " wherewith a man doth a thing ; so
that he which doth not his good works with a godly intent, and a true faith that
worketh by love, the whole body beside, that is to say, all the whole number of his
works, is dark, and there is no light in it 8 ." For good deeds be not measured by the
facts themselves, and so dissevered from vices 3 , but by the ends and intents for the
which they be done. If a heathen man clothe the naked, feed the hungry, and do
such other like works ; yet because he doth them not in faith for the honour and love
of God, they be but dead, vain, and fruitless works to him. Faith it is that doth
commend the work to God : " for," as St Augustine saith, " whether thou wilt or no,
that work that cometh not of faith is naught 4 ;" where the faith of Christ is not the
foundation, there is no good work, what building soever we make. "There is one
work, in the which be all good works, that is, faith which worketh by charity 5 :" if
thou have it, thou hast the ground of all good works ; for the virtues of strength,
wisdom, temperance, and justice, be all referred unto this same faith. Without this
faith we have not them, but only the names and shadows of them, as St Augustine
saith : " All the life of them that lack the true faith is sin ; and nothing is good without
him that is the author of goodness : where he is not, there is but feigned virtue, although
it be in the best works 6 ." And St Augustine, declaring this verse of the psalm, "The
turtle hath found a nest where she may keep her young birds," saith, that Jews,
heretics, and pagans do good works : they clothe the naked, feed the poor, and do
other good works of mercy ; but because they be not done in the true faith, therefore
the birds be lost 7 . But if they remain in faith, then faith is the nest and safeguard
of their birds ; that is to say, safeguard of their good works, that the reward of them
be not utterly lost.

And this matter (which St Augustine at large in many books disputeth) St Am
brose concludeth in few words, saying : " He that by nature would withstand vice,
either by natural will or reason, he doth in vain garnish the time of this life, and
attaineth not the very true virtues ; for without the worshipping of the true God
that which seemeth to be virtue is vice 8 .

inserm.de And yet most plainly to this purpose writeth St John Chrysostom in this wise:
spiritusSct! " You shall find many which have not the true faith, and be not of the flock of

De Vocat.
(tent. Lib.
cap. iii.

[ l Debemus nulla opera praeponere tidei : id est,
ut ante tidem quisquam dicatur bene operatus. Ea
enim ipsa opera qua dicuntur ante fidem, quamvis
videantur hominibus laudabilia, inania sunt. Ita
mihi videntur esse, ut magnas vires et cursus celer-
rimus piaster iram. Nemo ergo computet bona
opera sua ante fidem : ubi fides non erat, bonum
opus non erat. Bonum enim opus intentio facit,
intentionem fides diriget August, in Psalm, xxxi.
Tom. VIII. p. 76. Ed. Paris 1635.]

[ 2 Oculum ergo hie accipere debemus ipsam in-
tentionem, qua facimus quicquid facimus. Id. de
Serm. Dom. in Monte Lib. n. cap. xiii. Tom. IV.
p. 352. Et hunc oculum agnosce intentionem, qua
facit quisque quod facit ; et per hoc disce eum, qui
non facit opera bona intentione fidei bonae, hoc est
ejus qua? per dilectionem operatur, totum quasi cor
pus, quod illis, velut membris, operibus constat,
tenebrosum esse, hoc est, plenum nigredine pecca-
torum Id. contra Julian. Pelagian. Lib. iv. Tom.
VII. p. 406.]

[ 3 So discerned from vices, Eds. 1560, 62.]

[ 4 Omne enim, velis nolis, quod non ex fide,
peccatum est August, contra Julian. Pelagian.
Lib. iv. Tom. Vll. p. 406.]

[ 5 Opus ergo unum est, in quo sunt omnia, fides
quae per dilectionem operatur. Id. in Psalm. Ixxxix.

Tom. VIII. p. 408.]

[ e Omnis infidelium vita peccatum est, et nihil
est bonum sine summo bono. Ubi enim deest ag-
nitio aeterna? et incommutabilis veritatis, falsa virtus
est, etiam in optimis moribus. Prosper. Lib. sen-
tent, ex August, cvi. p. 558. Ed. Paris. 171 !]

[ 7 Quanti videntur praater ecclesiam bona ope-
rari ! Quam multi etiam pagani pascunt esurientem,
vestiunt nudum, suscipiunt hospitem, visitant aegro-
tum, consolantur inclusum ! Quam multi haec
faciunt ! Quam multa multi haretici non in ec-
clesia operantur, non in nido pullos ponunt ! Con-
culcabuntur et conterentur ; non servabuntur, non

custodientur August, in Psalm. Ixxxiii. Tom.

VIII. p. 3/5. Ed. Paris. 1635.]

[ 8 Quia etsi fuit qui natural! intellectu conatus
sit vitiis reluctari, hujus tan turn temporis vitam
steriliter ordinavit, ad veras autem virtutes aster -
namque beatitudinem non profecit. Sine cultu enim
veri Dei, etiam quod virtus videtur esse, peccatum
est Ambros. De Vocat. Gent. Lib. i. cap. iii.
Tom. IV. p. 245. Ed. Colon. Agrip. 1616. This
treatise is asserted by the Benedictines, Erasmus,
and others, to be spurious. Prosper was probably
the author. Vid. Riveti Critica Sacra, p. 289. Ed.
Genevas, 1626. Coci Censura Patrum, pp. 259, 60.
Ed. Helmes, 1683.]

OF GOOD WORKS.

143

Christ, and yet (as it appearetli) they flourish in good works of mercy: you shall
find them full of pity 9 , compassion, and given to justice ; and yet for all that they
have no fruit of their works, because the chief work lacketh. For when the Jews
asked of Christ what they should do to work good works, he answered : This is John vi.
the work of God, to believe in him whom he sent : so that he called faith 10 the
work of God. And as soon as a man hath faith, anon he shall flourish in good works ;
for faith of itself is full of good works, and nothing is good without faith." And for
a similitude, lie saith, that "they which glister and shine in good works without
faith in God, be like dead men, which have goodly and precious tombs, and yet it
availeth them nothing. Faith may not be naked without works, for then it is no
true faith; and when it is adjoined to works, yet it is above the works. For as
men, that be very men indeed, first have life, and after be nourished; so must our
faith in Christ go before, and after be nourished with good works. And life may
be without nourishment, but nourishment cannot be without life. A man must needs
be nourished by good works, but first he must have faith. He that doth good deeds,
yet without faith, he hath not life 11 . I can shew a man that by faith without works
lived, and came to heaven; but without faith never man had life. The thief that
was hanged when Christ suffered, did believe only, and the most merciful God did
justify him. And because no man shall object 12 , that he lacked time to do good works,
for else he would have done them; truth it is, and I w T ill not contend therein :
but this I will surely affirm, that faith only saved him. If he had lived, and not
regarded faith and the works thereof, he should have lost his salvation again. But
this is the effect that I say, that faith by itself saved him, but works by themselves
never justified any man 13 ." Here ye have heard the mind of St Chrysostom, whereby
you may perceive, that neither faith is without works, (having opportunity thereto,)
nor works can avail to eternal life without faith.

14 The Second Part of the Sermon of Good Works.

Of three things which were in the former sermon specially noted of lively faith, two be declared
unto you. The first was that faith is never idle without good works, when occasion serveth : the second,
that good works acceptable to God, cannot be done without faith.

Now to proceed 15 to the third part, (which in the former sermon was noted of faith,) what works
that is to say, what manner of works they be which spring out of true faith, and lead

[ 9 Full of piety, Eds. 1500, 62.]
[ 10 He calleth faith, Ed. 1547.]
[" Hath no life, Eds. 1560, 62.]
[ 12 Shall say again, Ibid.]

[ 13 Offendes equidem multos, qui quatnvis ser-
monem veritatis non acceperint, et foris sint, operi-
bus tamen pietatis, ut apparet, sunt conspicui. In-
venies viros misericordes, compatientes, justitiae
vacantes ; sed nullos facientes fructus operum, quia
nescierunt opus veritatis. Enimvero cum olim
Judaei dicerent Domino, Quid faciemus, ut opere-
mur opera Dei ? respondit eis : * Hoc est opus Dei,
ut credatis in eum, quern misit ille. Vides quo-
modo fidem opus vocavit? Igitur quamprimum
credideris, simul et operibus ornatus eris: non
quod desint opera, sed per seipsam fides plena est
operibus bonis. Nihil enim extra fidem bonum.
Et ut quadam verbi similitudine utar, fratres, similes
mihi videntur, qui operibus bonis florent, et Deum
pietatis ignorant, reliquiis mortuorum pulchre quidem
indutis, sensum autem pulchrorum non habentibus.
Quae enim utilitas animae mortuae, Deo quidem
mortuae fide et ratione, bonis autem operibus vestitae ?
Non oportet quidem nudam ab operibus esse
fidem, ut ne vituperetur. Veruntamen sublimior
est fides quam opera. Sicut enim hominibus, qui
hominis nomen merentur, opus est primum, ut pras-
cedat vita, et sic enutriantur ; conservat enim vitam

nostram alimentum : ita necessarium, ut praecedat
vitam nostram spes in Christum, quag postea pas-
cenda bonis operibus. Conceditur vivere quern-
piam qui non nutritur : non conceditur autem nu-
triri aliquem non viventem Ita et opus quidem
habet anima, ut operibus alatur. Ante opera tamen
fides primum inducenda est. Eum qui operatur
opera justitiae, sine fide non possum probare vivum
fuisse. Fidelem autem absque operibus possum
monstrare et vixisse, et regnum ccelorum assecutum.
Nullus sine fide vitam habuit, latro autem credidit
duntaxat, et justificatus est a misericordissimo Deo.
Atque hie ne mihi dixeris, defuisse ei tempus, quo
juste viveret, et honesta faceret opera. Neque enim
de hoc contenderim ego, sed illud unum assevera-
verim, quod sola fides per se salvum fecerit. Nam
si super vixisset, tideique et operum fuisset negli-
gens, a salute excidisset. Hoc autem nunc quae-
ritur, et agitur, quod et fides per seipsam salvum
fecerit: opera autem per se nullos unquam opera -
rios justificarunt Chrysost. Serm. de Fide, et Lege
naturae, et Sancto Spiritu. Tom. II. col. 902, 3.
Ed. (Lat.) Basil. 1547.]

[ 14 Inserted from Eds. 560, 62, Vid. pp. 130,
132, 137, 139.]

[ 15 Now to go forth to the third part, that is, what
manner, &c. Ibid.]

144

HOMILY

Matt. xix.
Matt. xix.

Matt. xix.

The wr rks
that It ad to
heavm be
the works of
G xl s co! n-
mandments.

Man. from
his first fall
ing from
God s com
mandments,
hath ever
been ready to
do the like,
and to de
vise H works
of his own
phantasy to
please God
withal.

The devices
and idolatry
of the Gen
tiles.

The devices
and idolatries
of the Gen
tiles l4 .

faithful men unto eternal life 1 : this cannot be known so well, as by our Saviour Christ
himself, who was asked of a certain great man the same question : " What works shall I
do," said a prince, "to come to everlasting life ?" To whom Jesus answered : " If thou
wilt come to the eternal life 9 , keep the commandments." But the prince, not satisfied
herewith, asked farther: "Which commandments?" The scribes and Pharisees had made
so many of their own laws and traditions, to bring men to heaven, beside God s com
mandments, that this man was in doubt whether he should come to heaven by those laws
and traditions, or by the laws of God 3 ; and therefore he asked Christ which command
ments he meant. Whercunto Christ made him a plain answer, rehearsing the command
ments of God, saying : " Thou shalt not kill, thou slialt not commit adultery, thou shalt
not steal, thou shalt not bear false witness, honour thy father and mother," and, " Love
thy neighbour 4 as thyself." By which words Christ declared that the laws of God be the
very way that do lead to eternal life 5 , and not the traditions and laws of men. So that
this is to be taked 6 for a most true lesson taught by Christ s own mouth, that the works
of the moral commandments 7 of God be the very true works of faith, which lead to the
blessed life to come.

But the blindness and malice of man, even from the beginning, hath ever been
ready to fall from God s commandments : as Adam the first man, having but one
commandment, that he should not eat of the fruit forbidden, notwithstanding God s
commandment, he gave credit unto the woman, seduced by the subtle persuasion of
the serpent, and so followed his own will, and left God s commandment. And ever
since that time all his succession 9 hath been so blinded through original sin, that they
have been ever ready to decline from 10 God and his law, and to invent a new way
unto salvation, by works of their own device: so much, that almost all the world,
forsaking the true honour of the only eternal, living God, wandered about their own 11
phantasies, worshipping some the sun, the moon, the stars ; some, Jupiter, Juno,
Diana, Saturnus, Apollo, Neptunus, Ceres, Bacchus, and other dead men and women :
some, therewith not satisfied, worshipped divers kinds of beasts, birds, fish, fowl, and
serpents ; every region, town, and house, in manner l2 being divided, and setting up
images of such things as they liked, and worshipping the same. Such was the rude
ness of the people after they fell to their own phantasies, and left the eternal living God
and his commandments, that they devised innumerable images and gods. In which error
and blindness they did remain, until such time as Almighty God, pitying the blindness of
man, sent his true prophet Moses into the world, to reprehend this extreme madness 13 , and
to teach the people to know the only living God, and his true honour and worship. But
the corrupt inclination of man was so much given to follow his own phantasies, and (as
you would say) to favour his own bird that he brought up himself, that all the admo
nitions, exhortations, benefits, and threatenings of God could not keep him from such
his inventions. For notwithstanding all the benefits of God, shewed unto the people
of Israel, yet when Moses went up into the mountain, to speak with Almighty God,
he had tarried there but a few days, when the people began to invent new gods. And,
as it came into their heads 15 , they made a calf of gold, and kneeled down and worshipped
it. And after that they followed the Moabites, and worshipped Beelphegor, the Moab-
ites god. Read the book of Judges, the books of the Kings, and the Prophets ; and
there you shall find, how inconstant the people" were, how full of inventions, and
more ready to run after their own phantasies than God s most holy commandments.
There shall you read of Baal, Moloch, Chamos, Mechom, Baalpeor, Astaroth, Bel the
dragon, Priapus, the brasen serpent, the twelve signs, and many other ; unto whose

[! Unto everlasting life, Ibid.]

[ 2 To the everlasting life, Ibid.]

[ 3 By the law of God, Ed. 1560.]

[ 4 Thy neighbours, Ibid.]

[ 5 To everlasting life, Ed. 1500, 62.]

[ 6 To be taken, Ibid, and Ed. 1547. ]

[ 7 Of the mortal commandments, Ed. 15fiO.

[ 8 And doth devise, Ibid.]

[ 9 All that came of him, Ed. 1560, 62.]

[ 10 To fall from, Ibid.]
[ About in their own, Ed. 1547.]
I" 12 In a manner, Ibid.]

[ 13 To reprove and rebuke this extreme madness,
Eds. 1500, 62.J

f 14 Of the Israelites, Ed. 1500.]
[ 15 In their heads, Eds. 1560, 62.]
[ }fi How unsteadf ast, Ibid.]

OF GOOD WORKS. 145

images the people with great devotion invented pilgrimages, preciously decking and
censing them, kneeling down and offering to them, thinking that an high merit before
God, and to be esteemed above the precepts and commandments of God. And where
at that time God commanded no sacrifice to be made, but in Jerusalem only, they
did clean contrary, making altars and sacrifices every where, in hills, in woods, and
in houses, not regarding God s commandments, but esteeming their own phantasies and
devotion to be better than them 17 . And the error hereof -was so spread abroad, that not
only the unlearned people, but also the priests and teachers of the people, partly by
glory and avarice 18 were corrupted, and partly by ignorance blindly seduced with 19 the
same abominations : so much, that king Achab having but only Helias a true teacher
and minister of God, there were eight hundred and fifty priests, that persuaded him to
honour Baal, and to do sacrifice in the woods or groves. And so continued that horrible
error, until the three noble kings, as Josaphat, Ezcchias, and Josias, God s elect
ministers, destroyed the same clearly, and reduced the people 20 from such their feigned
inventions unto the very commandments of God : for the which thing their immortal
reward and glory doth and shall remain with God for ever.

And beside the foresaid inventions, the inclination of man to have his own holy Religions an.i
devotions devised new sects and religions, called Pharisees, Sadducees, and Scribes, with Sjews 1 "
many holy and godly traditions and ordinances, (as it seemed by the outward appear
ance and goodly glistering 21 of the works,) but in very deed all tending to idolatry,
superstition, and hypocrisy, their hearts within being full of malice, pride, covetousness,
and all iniquity 22 . Against which sects, and their pretensed holiness, Christ cried out
more vehemently than he did against any other persons, saying and often repeating
these words : " Woe be to you, scribes and Pharisees, ye hypocrites ! for you make Matt, xxiii.
clean the vessel without, but within you be full of ravine and filthiness : thou blind
Pharisee and hypocrite, first make the inward part clean." For, notwithstanding all the
goodly traditions and outward shews 23 of good works, devised of their own imagination,
whereby they appeared to the world most religious and holy of all men; yet Christ,
who saw their hearts, knew that they were inwardly, in the sight of God, most
unholy, most abominable, and farthest from God of all men. Therefore said he unto
them: "Hypocrites, the prophet Esay spake full truly of you, when he said, This Matt. xv.
people honour me with their lips, but their heart is far from me : they worship me ls
in vain, that teach doctrines and commandments of men : for you leave the command
ments of God to keep your own traditions."

And though Christ said, "They worshipped God in vain that teach doctrines and
commandments of men," yet he meant not thereby to overthrow all men s commandments; Man s i,
for he himself was ever obedient to the princes and their laws, made for good order and JS?Jdam?~
governance of the people : but he reproved the laws and traditions made by the scribes ^^f " ot
and Pharisees, which were not made only for good order of the people, (as the civil laws laws&gt;
were,) but they were so highly extolled, that 24 they were made to be a right and sincere
worshipping 25 of God, as they had been equal with God s laws, or above them : for many
of God s laws could not be kept, but were fain to give place unto them. This arrogancy
God detested, that man should so advance his laws to make them equal with God s laws,
wherein the true honouring and right worshipping of God standeth, and to make his
laws for them to be omitted 26 . God hath appointed his laws, whereby his pleasure is to
be honoured. His pleasure is also, that all man s laws, being not contrary to his laws,
shall be obeyed and kept, as good and necessary for every commonweal, but not as things
wherein principally his honour resteth. And all civil and man s laws either be or should
be made, to induce men the better to observe God s laws 27 , that consequently 28 God should
be the better honoured bv them.

[&gt; 7 Better than they, Ibid.J ^ Were set up so high&gt; that&gt; Eds . 15(j - 0? G2- j

[ 18 By glory and covetousness, Ibid.]

| 19 Blindly deceived with, Ibid.J

f 20 And brought again the people, Ibid/

[ 21 And godly glistering, Ed. 1562. J , laws, Ibid.]

[- 5 And pure worshipping, Ibid.]

[ 26 To be left off, Ibid.]

[ - Made to bring in men the better to keep God s

f 22 And all wickedness, Eds. 15KO, f&gt;2.]

[ 28 Consequently, or followingly, Ibid.J

[ 23 Outward shew, Ed. 1547. j
ER, n.]

146 HOMILY

Howbeit, the scribes and Pharisees were not content that their laws should be no
higher esteemed than other positive and civil laws, nor would not have them called by
Holy tradi- the name of other temporal laws, but called them holy and godly traditions, and would
STatr ^ iave ^ iem esteeme( *5 not on ty f r a "girt anc * true worshipping of God, (as God s laws
be indeed,) but also to be the most high honouring of God, to the which the command
ments of God should give place. And for this cause did Christ so vehemently speak
Luke^xvi. against them, saying, Your traditions, which men esteem so high, be abomination before
man s device God : for commonly of such traditions followcth the transgression 1 of God s command-
ociaMon that ments, and a more devotion in the observing of such things, and a greater conscience in

p, i f rt C3* ft

fended. breaking of them, than of the commandments of God ; as the scribes and Pharisees

Matt. xii. so superstitiously and scrupulously kept the sabbath, that they were offended with Christ
because he healed sick men, and with his apostles, because they, being sore hungry,
gathered the ears of corn to cat upon that day. And because his disciples washed not
their hands so often as the traditions required, the scribes and Pharisees quarrelled with

Matt. xv. Christ, saying : " Why do thy disciples break the traditions of the seniors ?" But Christ
objected against them 2 , that they, for to observe their own 3 traditions, did teach men to
break the very commandments of God. For they taught the people such a devotion,
that they offered their goods into the treasure-house of the temple, under the pretence of
God s honour, leaving their fathers and mothers, to whom they were chiefly bound,
unholpen : and so they brake the commandments of God, to keep their own traditions.
They esteemed more an oath made by the gold or oblation in the temple, than an oath
made in the name of God himself, or of the temple. They were more studious to pay
their tithes of small things, than to do the greater things commanded of God, as works
of mercy, or to do justice, or to deal sincerely, uprightly, and faithfully with God and

Matt, xxi-i. man: "These," saith Christ, "ought to be done, and the other not omitted 4 ." And, to
be short, they were of so blind judgment, that they stumbled at a straw, and leaped
over a block. They would, as it were, nicely take a fly out of their cup, and drink
down a whole camel: and therefore Christ called them "blind guides," warning his
disciples from time to time to eschew their doctrine. For although they seemed to the
world to be most perfect men, both in living and teaching; yet was their life but hypo
crisy, and their doctrine but sour leaven, mixt 5 with superstition, idolatry, and prepos
terous 8 judgment; setting up the traditions and ordinances of man in the stead of God s
commandments.

7 The Third Part of the Sermon of Good Works.

That all men might rightly judge of good works, it hath been declared in the second part of this
Sermon, what kind of good works they be that God would have his people to walk in, namely, such
as he hath commanded in his holy scripture, and not such works as men have studied out of 8 their own
brain, of a blind zeal and devotion, without the word of God. And by mistaking the nature of good
works man hath most highly displeased God, and hath gone from his will and commandment.

Thus have you heard how much the world, from the beginning until Christ s time,
was ever ready to fall from the commandments of God, and to seek other means to
honour and serve him, after a devotion imagined of their own 9 heads; and how they
extolled their own traditions 10 as high or above God s commandments: which hath hap
pened also in our times, (the more it is to be lamented,) no less than it did among the
Jews, and that by the corruption, or at the least by the negligence, of them that chiefly
ought to have preferred God s commandments 11 , and to have preserved the sincere and

1 The transgression or breaking of, Ibid.] 132, 137, 139, 144.]

2 But Christ laid to their charge, Ibid.J [ 8 Have imagined out of, Ed. 15R2.]

3 For to keep their own, Ibid.]

4 The other not left undone, Ibid.]

5 Leaven, mingled with, Ed. 15GO.]

[" And overwart, Ed. 1500, And overthart, Ed.

[ 9 A devotion found out of their own, Eds.

1660, 62/

[ I0 And how they did set up their own traditions,

Ibid.]

[ n Ed. 15CO omits the words " to have preferred
p Inserted from Ed?. 1,160, C2. Mid- pp. 13U, j God s commandments."]

OF GOOD WORKS. 147

heavenly 12 doctrine left by Christ. What man having any judgment or learning, joined

with a true zeal unto God, doth not sec and lament to have entered into Christ s religion

such false doctrine, superstition, idolatry, hypocrisy, and other enormities and abuses, so

as by little and little, through the sour leaven thereof, the sweet bread of God s holy

word hath been much hindered and laid apart? Never had the Jews in their most

blindness so many pilgrimages unto images, nor used so much kneeling, kissing, and

censing of them, as hath been used in our time. Sects and feigned religions were neither s^tsimire-

thc forty part so many among the Jews, nor more supcrstitiously and ungodly abused araonpt

than of late days they have been among us : which sects and religions had so many men.

hypocritical works in their state of religion, as they arrogantly named it, that their lamps,

as they said, ran always over, able to satisfy, not only for their own sins, but also for all

other their benefactors, brother, and sisters of their religion 13 , as most ungodly and craftily

they had persuaded the multitude of ignorant people; keeping in divers places, as it

were, marts or markets of merits, being full of their holy relics, images, shrines, and

works of supererogation ready 14 to be sold. And all things which they had were called

holy; holy cowls, holy girdles, holy pardoned beads 15 , holy shoes, holy rules, and all full of

holiness. And what thing can be more foolish, more superstitious, or ungodly, than

that men, women, and children, should wear a friar s coat to deliver them from agues or

pestilence ; or when they die, or when they be buried, cause it to be cast upon them, in

hope thereby to be saved ? Which superstition, although (thanks be to God !) it hath

been little used in this realm; yet in divers other realms it hath been and yet is used

among many, both learned and unlearned.

But, to pass over the innumerable superstitiousness that hath been in strange apparel,
in silence, in dormitory, in cloister, in chapter, in choice of meats and in drinks, and in
such like things; let us consider what enormities and abuses have been in the three
chief principal points, which they called the three essentials of religion, that is to say,
obedience, chastity, and wilful poverty.

First, under pretence of obedience 15 to their father in religion, (which obedience they The three
made themselves,) they were exempted, by their rules 17 and canons, from the obedience religion!
of their natural father and mother, and from the obedience of emperor and king, and all
temporal power, whom of very duty by God s laws they were bound to obey. And so
the profession of their obedience not due was a renunciation of their 18 due obedience.
And how their profession of chastity was observed, it is more honesty to pass over in
silence, and let the world judge of that which is well known, than with unchaste words,
by expressing of their unchaste life, to offend chaste and godly ears. And as for their
wilful poverty, it was such, that when in possessions, jewels, plate, and riches, they were
equal or above merchants, gentlemen, barons, earls, and dukes ; yet by this subtle sophis
tical term, Proprium in communi 19 , they deluded the world 20 , persuading that, notwith
standing all their possessions and riches, yet they observed their vow, and were in wilful
poverty. But for all their riches, they might neither help 21 father nor mother, nor other
that were indeed very needy and poor, without the licence of their father abbot, prior, or
warden. And yet they might take of every man, but they might not give aught to
any man, no, not to them whom the laws of God bound them to help. And so,
through their traditions and rules, the laws of God could bear no rule with them. And
therefore of them might be most truly said that which Christ spake unto the Pharisees :
" You break the commandments of God by your traditions ; you honour God with your Matt. xv.
lips, but your hearts be far from him." And the longer prayers they used by day and
by night, under pretence of 22 such holiness, to get the favour of widows and other simple
folks, that they might sing trentals and service for their husbands and friends, and admit
them into their suffrages 2 , the more truly is verified of them the saying of Christ:

[ 12 The pure and heavenly, Eds. 1560, 02.]

[ 13 Sisters of religion, Ibid.]

| M Of overflowing abundance, ready, Ibid.]

[ 15 Holy pardons, beads, Ibid.]

f 10 Under pretence, or colour of obedience, Ibid.]

[ 17 Were made free by their rules, Ibid.]

[ ia A forsaking of (heir, Ibid.J

[ 19 Eds. 1560, 62, add, " that is to say, proper in
common."]

[ 20 They mocked the world, Ibid.J

[ 21 Might never help, Ed. 1500.]

[" Under pretence or colour of, Eds. 1560, 62.]

[- J And admit or receive them into their prayers,
Ibid.]

102

148

HOMILY

( &gt;ther devices
and super
stitions.

Decrees and
decretals.

An exhorta
tion to the
keeping of
Cod s com
mandments.

"Woe be to you, scribes Pharisees, hypocrites! for you devour widows houses, under
colour of long prayers ; therefore your damnation shall be the greater. Woe be to you,
scribes and Pharisees, hypocrites! for you go about by sea and by land to make mo
novices and new brethren ; and when they be admitted of your sect ! , you make them the
children of hell worse than yourselves be."

Honour be to God, who did put light in the heart of his faithful and true minister
of most famous memory, king Henry the eighth, and gave him the knowledge of his
word, and an earnest affection to seek his glory, and to put away all such superstitious
and pharisaical sects by antichrist invented, and set up against the true word 2 of God,
and glory of his most blessed name, as he gave the like spirit unto the most noble and
famous princes, Josaphat, Josias, and Ezechias. God grant all us, the king s highness 3
faithful and true subjects, to feed of the sweet and savoury bread of God s own word,
and, as Christ commanded, to eschew all our pharisaical and papistical leaven of man s
feigned religion ; which, although it were before God most abominable, and contrary to
God s commandments and Christ s pure religion, yet it was extolled to be 4 a most godly
life and highest state of perfection ; as though a man might be more godly and more
perfect by keeping the rules, traditions, and professions of men, than by keeping the holy
commandments of God.

And briefly to pass over the ungodly and counterfeit religions, let us rehearse some
other kinds of papistical superstitions and abuses; as of beads, of lady psalters, and
rosaries, of fifteen Oos, of St Barnard s verses, of St Agathe s letters 5 , of purgatory, of
masses satisfactory, of stations and jubilees, of feigned relics, of hallowed beads, bells,
bread, water, palms, candles, fire, and such other 6 ; of superstitious fastings, of fraternities,
of pardons, with such like merchandise, which were so esteemed and abused to the great
prejudice of God s glory and commandments, that they were made most high and most
holy things, whereby to attain to the eternal life 7 , or remission of sin. Yea also, vain
inventions, unfruitful ceremonies, and ungodly laws, decrees, and councils of Rome, were
in such wise advanced, that nothing was thought comparable in authority, wisdom, learn
ing, and godliness unto them : so that the laws of Rome, as they said, were to be
received of all men as the four evangelists ; to the which all laws of princes must give
place. And the laws of God also partly were omitted 8 and less esteemed, that the said
laws, decrees, and councils, with their traditions and ceremonies, might be more duly
observed, and had in greater reverence. Thus was the people, through ignorance, so
blinded with the goodly shew and appearance of those things, that they thought the
observing of them to be a more holiness, a more perfect service and honouring of God, and
more pleasing to God, than the keeping of God s commandments. Such hath been the
corrupt inclination of man, ever superstitiously given to make new honouring of God of his
own head, and then to have more affection and devotion to observe that 9 , than to search
out God s holy commandments, and to keep them ; and furthermore, to take God s com
mandments for men s commandments, and men s commandments for God s commandments,
yea, and for the highest and most perfect and holy of all God s commandments. And so
was all confused, that scant well- learned men, and but a small number of them, knew, or
at the least would know, and durst affirm the truth, to separate 10 God s commandments
from the commandments of men : whereupon did grow much error, superstition, idolatry,
vain religion, preposterous judgment 11 , great contention, with all ungodly living.

Wherefore, as you have any zeal to the right and pure honouring of God ; as you
have any regard to your own souls, and to the life that is to come, which is both without
pain and without end, apply yourselves chiefly above all thing to read and to hear God s

f 1 When they be ]et in and received of the sect,
Ibid.]

[ 2 Again the true word, Ed. 15(50.]

[ 3 The queen s highness , Eds. I5f&gt;0, f&gt;2, in re
ference to Elizabeth, in whose reign these editions
were published.]

[ 4 It was praised to be, Ibid.]

[ Vid. Pilkington s Works, pp. 1/7, 53fi, 563.
Park. Soc. Ed. 1842.]

[ 6 Vid. Cardwell s Documentary Annals, Vol. I.
pp. 37, 8, note. "The archbishop s letter," Ed.
Oxon. 1829.]

[ 7 To the everlasting life, Ibid.]

[ 8 Were left off, Ibid.]

[ To keep that, Ibid.J

[ 10 To separate or sever, Ibid.]

[" Overwhart judgment, Ed. 15P0. Overthwart,
Ed. 1562.]

OF GOOD WORKS. 149

word ; mark diligently therein what his will is you shall do, and with all your endeavour A brief ro-
apply yourselves to follow the same. First, you must have an assured faith in God, and oSKcSL
give yourselves wholly unto him, love him in prosperity and adversity, and dread to ini
offend him evermore. Then, for his sake, love all men, friends and foes, because they be
his creation and image, and redeemed by Christ as ye are. Cast in your minds how you
may do good unto all men, unto your powers, and hurt no man. Obey all your supe
riors and governors, serve your masters faithfully and diligently, as well in their absence
as in their presence, not for dread of punishment only, but for conscience sake, knowing
that you are bound so to do by God s commandments. Disobey not your fathers and
mothers, but honour them, help them, and please them to your power. Oppress not,
kill not, beat not, neither slander nor hate any man : but love all men, speak well of all
men, help and succour every man as you may, yea, even your enemies that hate you,
that speak evil of you, and that do hurt you. Take no man s goods, nor covet your
neighbour s goodfe wrongfully, but content yourselves with that which ye get truly, and
also bestow your own goods charitably, as need and case requireth. Flee all idolatry,
witchcraft, and perjury ; commit no manner of adultery, fornication, nor other unchaste-
ness, in will nor in deed, with any other man s wife, widow, maid, or otherwise.
And travailing continually during your life thus in the observing the com
mandments 12 of God, (wherein consisteth the pure 13 , principal, and direct
honour of God, and which, wrought in faith 14 , God hath ordained
to be the right trade and path- way unto heaven ;) you shall
not fail, as Christ hath promised, to come to that
blessed and eternal life 15 , where you shall live
in glory and joy with God for ever.
To whom be laud, honour,
and impery, for ever
and ever.
Amen.

| 12 In keeping the commandments, Eds. 1560, I [ 14 And which God, Ed. 1,547. j
62.] i 13 And everlasting life, Ibid.]

[ 13 Wherein standeth the pure, Ibid.]

150

QUESTIONS

PUT CONCERNING SOME ABUSES OF THE MASS.

WITH

THE ANSWERS 2

THAT WERE MADE BY MANY BISHOPS AND DIVINES TO THEM.

Quest. 1.

^t WHETHER the sacrament of the altar was instituted to be received of one man for
S Libn another, or to be received of every man for himself?

Ed. bxon. The sacrament of the altar was not instituted to be received of one man for an-

Bun.cfsHist. other, but to be received by every man for himself.

of Reformat.
Vol. ii. App.
13. 1. No. 2.5. - _

pp. i! 210. Quest. 2.

KL Oxon.

Whether the receiving of the said sacrament of one man doth avail and profit
any other?

The receiving of the said sacrament by one man doth avail and profit only him
that rcceiveth the same.

Quest. 3.

What is the oblation and sacrifice of Christ in the mass?

The oblation and sacrifice of Christ in the mass is not so called, because Christ
indeed is there offered and sacrificed by the priest and the people, (for that was done
but once by himself upon the cross ;) but it is so called, because it is a memory and
representation of that very true sacrifice and immolation which before was made upon
the cross.

Quest. 4.

Wherein consisteth the mass by Christ s institution?

The mass, by Christ s institution, consisteth in those things which be set forth in
the Evangelists : Matt. xxvi. Mark xiv. Luke xxii. 1 Cor. x. and xi.

[ Of these queries Collier says: "The latter
end of this winter (l r &gt;47, 8) a committee of divines
were commanded by the king to draw up an order
for administering the holy Eucharist in English
under both kinds, pursuant to the late act of Parlia
ment. These prelates and divines, before they
came to a resolution concerning the form for the
administration in both kinds, considered the pre
sent practice of the church, and broke the question
into several divisions. And here it was settled, that
every one in the commission should give his answer
in writing." Collier s Eccl. Hist. Vol. V. p. 246,
Ed. Loud. 1840, 1. But he adds, " Whether these
questions were debated before the late statute, for
communicating under both kinds, is somewhat un
certain, &c." Id. p. 254. Dr Jenkyns supposes he
was not aware of the uncertainty being removed by
the last of the further questions, p. 153, which, he

says, "was obviously written subsequently to the
statute to which Collier alludes. The parliament
which passed this act being prorogued on the 24th of
December, 1547, and the new order of communion
compiled in consequence, and to which the present
deliberations were preparatory, appeared under the
sanction of a royal proclamation on the 8th of
March following." Vid. Foxe s Acts and Monu
ments, p. 1299, Ed. Lond. 1583. Burnct s Hist, of
Reformation, Vol. II. p. 12fi. Strype s Mem. of
Abp. Cranmer, Vol. I. p. 224, 5. Ed. Oxon. 1840.
Eccl. Memorials, Vol. II. pp. 9fi 99. Ed. Oxon.
1822. Todd s Life of Abp. Cranmer, Vol. II. p.
19. Jenkyns Remains of Abp. Cranmer, Vol. II.
p. 178.]

[ 2 A manuscript containing many of these an
swers is preserved at Lambeth. Jcnkyns.J

QUERIES CONCERNING ABUSES OF THE MASS. 151

Quest. 5.

What time the accustomed order began first in the church, that the priest alone
should receive the sacrament?

I think the use, that the priest alone did receive the sacrament without the peo
ple, began not within six or seven hundred years after Christ.

Quest. 6.
Whether it be convenient that the same custom continue still within this realm?

I think it more agreeable to the scripture and primitive church, that the first
usage should be restored again, that the people should receive the sacrament with
the priest.

Quest. 7-

Whether it be convenient that masses satisfactory should continue, that is to say,
priests hired to sing for souls departed ?

I think it not convenient that satisfactory masses should continue.

Quest. 8.

"Whether the gospel ought to be taught at the time of the mass, to the under
standing of the people being present ?

I think it very convenient, that the gospel, concerning the death of Christ and
our redemption, should be taught to the people in the mass.

Quest. 9.

Whether in the mass it were convenient to use such speech as the people may
understand ?

I think it convenient to use the vulgar tongue in the mass, except in certain
secret mysteries, whereof I doubt.

Quest. 10.
When the reservation of the sacrament and the hanging up of the same first began ?

The reservation of the sacrament began, I think, six or seven hundred years after
Christ : the hanging up, I think, began of late time.

152

SOME QUESTIONS, WITH ANSWERS

MADE TO THEM BY THE

BISHOPS OF WORCESTER 1 , CHICHESTER*, AND HEREFORD 1

Stillinfiflect
A1SS. Lamb.
Libr. 1108.
fol. 40.
Burnet sHist.
of Reformat.
Vol. ii. A pp.
B. i. No. 25.
pp. 210-212.
Ed. Oxon.
1829.
Strype s
Mem. of
Abp. Cran-
mer, Vol. i.
pp. 224, 5.
Ed. Oxon.
1840.

The Question.

WHAT or wherein John s fasting, giving alms, being baptized, or receiving the sacra
ment of thanks in. England, doth profit and avail Thomas dwelling in Italy, and not
knowing what John in England doth?

The Answer*.

The distance of place doth not let nor hinder the spiritual communion which is between one and
another ; so that John and Thomas, wheresoever they be, far and sundry, or near together, being both
lively members of Christ, receive either of other s goodness some commodity; although to limit what or
wherein, is unsearchable, and only pertaineth to the knowledge of God.

The Question.
Whether the said acts in John do profit them that be in heaven, and wherein?

The Answer.

Gaudium est in ccelo super nno peccatore pocnitentiam agente, $c.

The Question.

Worcester. Whether it lieth in the said John to defraud any member of Christ s body of

Hereford. the benefit of his fasting, alms-deeds, baptism, or receiving of the sacrament, and to
apply the same benefit to one person more than to another?

Tlie Answer.

Charity defraudeth no man of any such benefit that might come to him; and it lieth in God only
to apply the same, and not in any man, otherwise than by desire and prayer ; but the better the man
is, the more available his prayer is to them for whom he especially prayeth.

The Question.

What thing is the presentation of the body and blood of Christ in the mass, which
you call the oblation and sacrifice of Christ ? and wherein standeth it, in act, gesture,
or words ? and in what act, gesture, or words ?

The Answer.

The presentation, &c. standeth in such words, prayers, supplications, and actions, as the priest useth
at the mass, having the body and blood of Christ there present in the sacrament.

The Question.

Is there any rite or prayer not expressed in the scripture which Christ used, or
commanded at the first institution of the mass, which we be now bound to use ; and
what the same be?

The Answer.

That Christ used rites and prayers at the institution and distribution of the sacrament, the scripture
declareth : but what rites and prayers they were, we know not ; but I think that 5 we ought to use such
rites and prayers as the catholic church hath, and doth uniformly observe.

I 1 Nicholas Heath. Vide p. 60, n. l.J
[ 2 George Day.]
| 3 JohnSkjrp.]

[ 4 "This paper is all in Bonner s hand, with

whom these three bishops agreed." Vid. Strype s
Corrections of Burnet s Hist, of Reformat. Vol. III.
Part ii. p. 521.]

f 5 Dr Jenkyns omits the word "that."]

QUESTIONS AND ANSWERS.

153

The Question.

Whether in the primitive church there were any priests that lived by saying of
mass, matins, and even-song, and praying for souls only ? And whether any such state
of priesthood he allowed in the scripture, or be meet to be allowed now ?

The Answer.

There were priests in the primitive church which preached not, but exercised themselves in prayer
for the quick and the dead, and other spiritual ministrations in the church, and accustomably used com
mon prayers both morning and evening; and such state of priesthood is not against the scripture.

The Question.

For what cause it were not expedient nor convenient to have the whole mass in
English?

The Answer.

This question is answered by Dionyse and Basil De Spiritu Sancto ; and also an uniformity of all
churches in that thing is to be kept.

Bui-net s

[further Questions 1 in reply to the above Answer sJ]

If you cannot tell what or wherein the acts of John can profit Thomas, being so
far distant from him, that he can never hear of him ; why do you then affirm that to i.
be true, which you cannot tell how, nor wherein it can be true ?

Whether our prayers for all the souls departed do profit the apostles, prophets,
and martyrs?

Whether they know all the acts of every man here in earth; and if not, how do
they rejoice of those good acts which they know not ? pp&gt; 34t) "

Whether our evil deeds do them hurt, as our good deeds profit them?

Whether the presentation of the body and blood of Christ in the mass do stand in
all the words and actions that the priest useth in the mass ? And if not, then in
which of them it standeth?

Whether we may change those rites and ceremonies of the mass,] 8 which now we
do use ?

Whereby is it known that in the primitive church were priests which preached not ?

Why may we not as well alter the mass into the English tongue, or alter the
ceremonies of the same, as we alter the communion to be under both kinds, which
in other churches is uniformly ministered to the people under one kind, seeing that
the uniformity of all churches requireth not more the uniformity in one than in the
other ?

[ c Another copy of the above Questions, cor
rected by Cranmer, is found in the Lambeth MSS.,
" written by a clerk," to which are added the two
following of the original questions, as well as an
other, to which no reply has yet been found extant.
Question.

" What time did the honouring of the same first
begin, and by whom, and what proofs there is
thereof?" Vid. p. 151, Quest. 10.]
Question.

" What time did the use of reserving the Sacra

ment first begin, and by whom ?"
Question.

" What time began the use to hang up the same
in the Church, and by whom ?"

[ 7 Burnet has not given these queries, which are
printed from the Lambeth MSS., and are called by
Strype "a reply by Cranmer." Burnet s Hist, of
Reformat. Vol. III. Part n.p. 549.]

[ 8 Strype omits this passage, which is found
both in the Lambeth MSS. and in Burnet. ]

154

ARTICLES

TO BE INQUIRED OF IN THE VISITATIONS TO BE HAD WITHIN THE

DIOCESE OF CANTERBURY, IN THE SECOND YEAR OF THE REIGN

OF OUR DREAD SOVEREIGN LORD, EDWARD THE SIXTH, BY

THE GRACE OF GOD KING OF ENGLAND, FRANCE, AND

IRELAND, DEFENDER OF THE FAITH, AND IN

EARTH OF THE CHURCH OF ENGLAND,

AND ALSO OF IRELAND, THE

SUPREME HEAD 1 .

Ed. Lond.
sparrow s
Article*, &c. "
fed.

Lond.

FIRST, whether parsons, vicars, and curates, and every of them, have purely and
sincerely, without colour or dissimulation, four times in the year at the least, preached
against the usurped power, pretended authority and jurisdiction of the bishop of Rome.

Item, Whether they have preached and declared likewise four times in the year
at the least, that the king s majesty s power, authority, and pre-eminence, within his
realms and dominions, is the highest power under God.

Item, Whether any person hath by writing, cyphering, preaching or teaching, deed
or act, obstinately holden and stand with to extol, set forth, maintain, or defend the
authority, jurisdiction, or power of the bishop of Home or of his see heretofore claimed
and usurped, or by any pretence, obstinately or maliciously invented any thing for the
extolling of the same, or any part thereof.

Item, Whether in their common prayers they use not the collects made for the king,
and make not special mention of his majesty s name in the same.

Item, Whether they do not every Sunday and holyday, with the collects of the
English procession, say the prayer set forth by the king s majesty for peace between
England and Scotland 2 .

[ J These articles are printed from Wilkins
Concilia, and have been collated with Sparrow s
Collection of Articles, &c. Both Strype arid Bur-
net assert that they were issued at Cranmer s Vi
sitation, A. D. 1548. Vid. Strype s Mem. of
Abp. Cranmer, Vol. I. p. 259, Ed. Oxon. 1840.
Bumet s Hist, of Reformat. Vol. II. p. 211. Ed.
Oxon. 1829. Cardwell s Documentary Annals, Vol.
I. pp. 41 51. Vid. Injunctions to the Dean and
Chaptewof Canterbury, No. 2, p. 162. Yet Strype,
(Vol. II. p. (513, 14) also says, " The articles whereof
(king Edward Vlth s Visitation) were drawn up by
the archbishop, and preserved to us in Bishop Spar
row s Collections." They were printed by Graf ton,
Ed. Lond. 1548. Vid. Ames Typogr. Antiq. Ed.
Dibdin. Vol. III. p. 458, who mentions, (p. 467,
n.) Abp. Cranmer s Articles of Visitation in the
Diocese of Norwich, a copy of which has not yet
been discovered.]

[ 2 " A prayer for victory and peace was sent to
the archbishop with an order from the privy council
for its use, 6th May, 1548. Wilkins Concilia, Vol.
IV. p. 26. Strype s Mem. of Abp. Cranmer, Vol.
I. p. 253, and Eccl. Mem. Vol. II. Part i. p. 166.
Ed. Oxon. 1822. The following prayer is found in the
State Paper Office. Dr Jenkyns suggests that it " may
probably be that which was then set forth ;" and that
" it was perhaps composed by Cranmer himself."
The Common Prayer.

Most merciful God, the granter of all peace and
quietness, the giver of all good gifts, the defender
of all nations, who hast willed all men to be ac

counted as our neighbours, and commanded us to
love them as ourselves, and not to hate our enemies,
but rather to wish them, yea, and also to do them,
good if we can : bow down thy holy and merciful
eyes upon us, and look upon the small portion of
earth, which professeth thy holy name and thy Son
Jesu Christ. Give to all us desire of peace, unity,
and quietness, and a speedy wearisomeness of all
war, hostility, and enmity to all them that be our
enemies ; that we and they may, in one heart and
charitable agreement, praise thy most holy name,
and reform our lives to thy godly commandments.
And especially have an eye to this small isle of
Britain. And that which was begun by thy great
and infinite mercy and love to the unity and con
cord of both the nations, that the Scottish men and
we might for ever live hereafter in one love and
amity, knit into one nation, by the most happy
and godly marriage of the king s majesty our sove
reign lord, and the young Scottish queen ; wherc-
unto promises and agreements hath been heretofore
most firmly made by human order : grant, O Lord,
that the same might go forward, and that our sons
sons, and all our posterity hereafter, may feel the
benefit and commodity of thy great gift of unity,
granted in our days. Confound all those that work-
eth against it : let not their counsel prevail : diminish
their strength : lay thy sword of punishment upon
them that interrupteth this godly peace ; or rather
convert their hearts to the better way. and make
them embrace that unity and peace, which shall be
most for thy glory, and the profit of both the realms.

ARTICLES TO BE INQUIRED OF, &c.

155

Item, Whether they have not removed, taken away, and utterly extineted and
destroyed in their churches, chapels, and houses, all images, all shrines, coverings of
shrines, all tables, candlesticks, trindals or roils of war, pictures, paintings, and all
other monuments of feigned miracles, pilgrimages, idolatry, and superstition, so that
there remain no memory of the same in walls, glass windows, or elsewhere.

Item, Whether they have exhorted, moved, and stirred their parishioners to do the
like in every of their houses.

Item, Whether they have declared to their parishioners the articles concerning the
abrogation of certain superfluous holy days, and done their endeavour to persuade the
said parishioners to keep and observe the same articles inviolably; and whether any
of those abrogate days have been kept as holydays, and by whose occasion they were
so kept.

Item, Whether they have diligently, duly, and reverently ministered the sacraments
in their cures.

Item, Whether they have preached, or caused to be preached, purely and sincerely
the word of God, in every of their cures, every quarter of the year, once at the least,
exhorting their parishioners to works commanded 3 by the scripture, and not to works
devised by men s phantasies besides scripture, as wearing or praying upon beads, or
such like.

Item, Whether they suffer any torches, candles, tapers, or any other lights to be
in your churches, but only two lights upon the high altar.

Item, Whether they have not every holyday, when they have no sermon, immedi
ately after the gospel, openly, plainly, and distinctly recited to their parishioners in the
pulpit, the Paternoster, the Creed, and the Ten Commandments in English.

Item, Whether every Lent, they examine such persons as come to confession to
them, whether they can recite the Paternoster, the Articles of our Faith, and the Ten
Commandments in English.

Item, Whether they have charged fathers and mothers, masters and governors of
youth, to bring them up in some virtuous study and occupation.

Item, Whether such beneficed men, as be lawfully absent from their benefices, do
leave their cure to a rude and unlearned person, and not an honest, well-learned, and
expert curate, which can and will teach you wholesome doctrine.

Item, Whether, in every cure they have, they have provided one book of the whole
bible of the largest volume in English, and the Paraphrasis of Erasmus also in English
upon the gospels, and set up the same in some convenient place in the church, where
their parishioners may most commodiously resort to the same.

Item, Whether they have discouraged any person from reading of any part of the
bible, either in Latin or English, but rather comforted and exhorted every person to
read the same, as the very lively word of God, and the special food of man s soul.

Put away from us all war and hostility, and if we
be driven thereto, hold thy holy and strong power
and defence over us : be our garrison, our shield,
and buckler. And seeing we seek but a perpetual
amity and concord, and performance of quietness
promised in thy name, pursue the same with us, and
send thy holy angels to be our aiders ; that either
none at all, or else so little loss and effusion of
Christian blood as can, be made thereby. Look
not, O Lord, upon our sins, or the sins of our ene
mies, what they deserve ; but have regard to thy
most plenteous and abundant mercy, which passeth
all thy works, being so infinite and marvellous. Do
this, O Lord, for thy Son s sake, Jesu Christ.

" The same topic," adds Dr Jenkyns, " was intro
duced also into the bidding prayer before the sermon.
The following form is printed by Strype, Eccl.
Mem. Vol. II. Part i. p. 73, from some manu
script additions attributed to Cranmer, in a Book

of Articles and Injunctions then in the possession
of N. Battely."

Ye shall also make your hearty and effectual
prayer to Almighty God for the peace of all Christian
regions, and especially, that the most joyful and
perpetual peace and unity of this realm and Scot
land may shortly be profited* and brought to pass,
by the most godly and happy marriage of the king s
majesty and the young queen of Scotland : and that
it would please Almighty God to aid with strength,
wisdom, and power, and with his holy defence, all
those which favour and set forward the same, and
vanquish and confound all those which labour and
study to the lett and interruption of so godly a quiet
and unity, whereof these two realms should take
such a benefit and profit : for these and all other, &c.
Vid. Jenkyns Remains of Abp. Cranmcr, Vol. II.
pp. 18G, 7.J

[ 3 To words commanded. Sparrow.]

[* perfected. Jenkyns.]

156 ARTICLES TO BE INQUIRED OF

Item, Whether parsons, vicars, curates, and other priests, be common haunters and
resorters to taverns or ale-houses, giving themselves to drinking, rioting, or playing at
unlawful games, and do not occupy themselves in the reading or hearing of some part
of holy scripture, or in some other godly exercise.

Item, Whether they have admitted any man to preach in their cures not being
lawfully licensed thereunto, or have refused or denied such to preach as have been
licensed accordingly.

Item, Whether they which have heretofore declared to their parishioners anything
to the extolling or setting forth of pilgrimages, relics, or images, or lighting of candles,
kissing, kneeling, decking of the same images, or any such superstition, have not openly
recanted and reproved the same.

Item, Whether they have one book or register safely kept, wherein they write the
day of every wedding, christening, and burying.

Item, Whether they have exhorted the people to obedience to the king s majesty
and his ministers, and to charity and love one to another.

Item, Whether they have admonished their parishioners, that they ought not to
presume to receive the sacrament of the body and blood of Christ, before they can per
fectly rehearse the Paternoster, the Articles of the Faith, and the Ten Commandments
in English.

Item, Whether they have declared, and to their wits and power have persuaded
the people, that the manner and kind of fasting in Lent, and other days in the year,
is but a mere positive law ; and that therefore all persons, having just cause of sick
ness, or other necessity, or being licensed by the king s majesty, may moderately eat
all kind of meats without grudge or scruple of conscience.

Item, Whether they be resident upon their benefices, and keep hospitality, or no;
and if they be absent, or keep no hospitality, whether they do make due distributions
among the poor parishioners, or not.

Item, Whether parsons, vicars, clerks, and other beneficed men, having yearly to
dispend an hundred pound, do not find competently one scholar in the university of
Cambridge or Oxford, or some grammar-school; and for as many hundred pounds as
every of them may dispend, so many scholars likewise to be found by them ; and what
be their names that they so find.

Item, Whether proprietaries, parsons, vicars, and clerks, having churches, chapels,
or mansions, do keep their chancels, rectories, vicarages, and all other houses apper
taining to them, in due reparations.

Item, Whether they have counselled or moved their parishioners rather to pray
in a tongue not known, than in English, or to put their trust in a prescribed num
ber of prayers, as in saying over a number of beads, or other like.

Item, Whether they have read the king s majesty s Injunctions every quarter of the
year, the first holyday of the same quarter.

Item, Whether the parsons, vicars, curates, and other priests, being under the de
gree of a bachelor of divinity, have of their own the new Testament both in Latin
and English, and the Paraphrase of Erasmus upon the same.

Item, Whether within every church he that ministereth hath read or caused to be
read the epistle and gospel in English, and not in Latin, either in the pulpit or some
other meet place, so as the people may hear the same.

Item, Whether every Sunday and holyday at matins they have read or caused to
be read plainly and distinctly, in the said place, one chapter of the new Testament in
English, immediately after the lessons, and at even-song after Magnificat one chapter
of the old Testament.

Item, Whether they have not at matins omitted three lessons, when nine should
have been read in the church, and at even-song the responds with all the memories.

Item, Whether they have declared to their parishioners, that St Mark s day and
the evens of the abrogate holydays should not be fasted.

[ Vid. Wilkins Concilia, Vol. IV. pp. 38; and Sparrow s Collection of Articles, pp. 113, and
the Appendix to this Volume.]

IN THE DIOCESE OF CANTERBURY. 157

Item, Whether they have the procession-book in English, and have said or sung
the said litany in any other place but upon their knees in the midst of their church ;
and whether they use any other procession, or omit the said litany at any time, or
say it or sing it in such sort as the people cannot understand the same.

Item, "Whether they have put out of their church-books this word " Papa" and
the name and service of Thomas Bccket, and prayers having rubrics containing par
dons or indulgences, and all other superstitious legends and prayers.

Item, Whether they bid not the beads according to the order appointed by the
king s majesty.

Item, Whether they have opened and declared unto you the true use of ceremo
nies, that is to -say, that they be no workers nor works of salvation, but only out
ward signs and tokens, to put us in remembrance of things of higher perfection.

Item, Whether they have taught and declared to their parishioners, that they may
with a safe and quiet conscience in the time of harvest labour upon the holy and
festival days; and if superstitiously they abstain from working upon those days, that
then they do grievously offend and displease God.

Item, Whether they have admitted any person to the communion, being openly
known to be out of charity with their neighbours.

Item, Whether the deans, archdeacons, masters of hospitals, and prebendaries, have
preached by themselves personally twice every year at the least.

Item, Whether they have provided and have a strong chest for the poor men s
box, and set and fastened the same near to their high altar 2 .

Item, Whether they have diligently called upon, exhorted, and moved their parish
ioners, and specially when they make their testaments, to give to the said poor men s
box, and to bestow that upon the poor chest, which they were wont to bestow upon
pardons, pilgrimages, trentals, masses satisfactory, decking of images, offering of candles,
giving to friars, and upon other like blind devotions.

Item, Whether they have denied to visit the sick, or bury the dead being brought
to the church.

Item, Whether they have bought their benefices, or come to them by fraud or deceit.

Item, Whether they have every Sunday, when the people be most gathered, read
one of the homilies in order as they stand in the book set forth by the king s majesty.

Item, Whether they do not omit prime and hours, when they have any sermon
or homily.

Item, Whether they have said or sung any mass, in any oratory, chapel, or any
man s house, not being hallowed.

Item, Whether they have given open monition to their parishioners that they should
not wear beads, nor pray upon them.

Item, Whether they have moved their parishioners, lying upon their death- beds,
or at any other time, to bestow any part of their substance upon trentals, masses
satisfactory, or any such blind devotions.

Item, Whether they take any trentals or other masses satisfactory to say or sing
for the quick or the dead.

Item, Whether they have given open monition to their parishioners to detect and
present to their ordinary all adulterers and fornicators, and such men as have two
wives living, and such women as have two husbands living, within their parishes.

Item, Whether they have not monished their parishioners openly, that they should
not sell, give, nor otherwise alienate any of their churches goods.

Item, Whether they or any of them do keep more benefices and other ecclesias
tical promotions than they ought to do, not having sufficient licence and dispensations
thereunto, and how many they be, and their names.

Item, Whether they minister the communion any other ways than only after such
form and manner as is set forth by the king s majesty in the book of the communion.

Item, Whether they hallowed and delivered to the people any candles upon can
dlemas-day, and ashes upon Ash- Wednesday, or any palms upon Palm-Sunday last past.

[ 2 To the high altar. Sparrow.]

158 ARTICLES TO BE INQUIRED OF

Item, Whether they had upon Good-Friday last past the sepulchres with their
lights, having the sacrament therein.

Item, Whether they upon Easter-even last past hallowed the font, fire, or paschal,
or had any paschal set up, or burning in their churches.

Item, Whether your parsons and vicars have admitted any curates to serve their
cures, which were not first examined and allowed either by my lord of Canterbury, master
archdeacon, or their officers.

Item, Whether you know any person within your parish or elsewhere, that is a letter
of the word of God to be read in English or sincerely preached, or of the execution of
the king s majesty s Injunctions, or other his majesty s proceedings in matters of religion.

Item, Whether every parish have provided a chest with two locks and keys for the
book of wedding, christening, and burying.

Item, Whether in the time of the litany or any other common prayer, in the time of
the sermon or homily, and when the priest readeth the scripture to the parishioners,
any person have departed out of the church without a just and necessary cause.

Item, Whether any bells have been knolled or rung at the time of the premises.

Item, Whether any person hath abused the ceremonies, as in casting holy water upon
his bed, or bearing about him holy bread, St John s Gospel, ringing of holy bells, or
keeping of private holydays, as tailors, bakers, brewers, smiths, shoemakers, and such
other.

Item, Whether the money coming and rising of any cattle, or other moveablc stocks
of the church, and money given or bequeathed to the finding of torches, lights, tapers,
or lamps, (not paid out of any lands,) have not been employed to the poor men s chest.

Item, Who hath the said stocks and money in their hands, and what be their names.

Item, Whether any undiscreet persons do uncharitably contemn and abuse priests and
ministers of the church.

Item, Whether they that understand not the Latin do pray upon any primer but the
English primer, set forth by the king s majesty s authority; and whether they that
understand Latin do use any other than the Latin primer, set forth by like authority.

Item, Whether there be any other grammar taught in any other school within this
diocese than that which is set forth by the king s majesty.

Item, Whether any person keep their church holyday and the dedication-day any
otherwise, or at any other time, than is appointed by the king s majesty.

Item, Whether the service in the church be done at due and convenient hours.

Item, Whether any have used to commune, jangle, and talk in the church, in the time
of the common prayer, reading of the homily, preaching, reading or declaring of the
scripture.

Item, Whether any have wilfully maintained and defended any heresies, errors, or
false opinions, contrary to the faith of Christ and holy scripture.

Item, Whether any be common drunkards, swearers, or blasphemers of the name of
God.

Item, Whether any have committed adultery, fornication, or incest, or be common
bawds, and receivers of such evil persons, or vehemently suspected of any of the premises.

Item, Whether any be brawlers, slanderers, cinders, scolders, and sowers of discord
between one person and another.

Item, Whether you know any that use charms, sorcery, enchantments, witchcraft,
soothsaying, or any like craft invented by the devil.

Item, Whether the churches, pulpits, and other necessaries appertaining to the same,
be sufficiently repaired.

Item, Whether you know any that, in contempt of your own parish church, do
resort to any other church.

Item, Whether any inn-holders or alehouse-keepers do use commonly to sell meat and
drink in the time of common prayer, preaching, or reading of the homilies or scripture.

Item, Whether you know any to be married within the degrees prohibited by the

1 And for the book. Sparrow.]

IN THE DIOCESE OF CANTERBURY.

159

laws of God, or that be separated or divorced without a just cause, allowed by the law
of God, and whether any such have married again.

Item, Whether you know any to have made privy contracts of matrimony, not
calling two or more thereunto.

Item, Whether they have married solemnly, the banns not first lawfully asked.

Item, Whether you know any executors or administrators of dead men s goods, which
do not bestow such of the said goods as were given and bequeathed, or appointed to be
distributed among the poor people, repairing of highways, finding of poor scholars, or
marrying of poor maids, or such other like charitable deeds.

Item, Whether any do contemn married priests, and, for that they be married, will
not receive the communion or other sacraments at their hands.

Item, Whether you know any that keep in their houses undefaced any abused or
feigned images, any tables, pictures, paintings, or other monuments of feigned miracles,
pilgrimages, idolatry, or superstition.

ARTICLES OF INQUIRY

AT THE

VISITATION OF THE CATHEDRAL CHURCH OF CANTERBURY,

1550 2 .

1550, 10 Septemlris, Visitation in the Chapter-house ly my lord Archlishop, and Hari. MSS.
Articles there ministered to be answered unto. coiiyby

Baker from
Bp. Gun-

WIIETIIER any of this church is a privy or an apert setter forth of the bishop of "ing s MSS.
Rome his authority, or is a maintainer of heresy, superstition, idolatry, or anything
repugnant or derogatory to the holy scripture, or the king s majesty s proceedings in
matters of religion.

Item, Whether any of this church do keep or observe, diligently and inviolably, with
out colour or fraud, the book called the Common Prayer, according to the rules of the
same, and the statute of parliament authorising the same book, and whether you use any
other ceremonies at the communion or other divine service than is mentioned or allowed
in the same book.

Item, Whether any inhabitcr within my diocese of Canterbury have been admitted to
the communion within this church, except such as be of the same church 3 .

Item, Whether the sermons by foundation or statutes of this church or otherwise
lawfully assigned have been made by the dean, prebendaries, or preachers of the same,
at the times and places appointed therefore.

Item, Whether any prebendary, petty canon, or vicar of this church is bencficed
beside the same, how many every one of them have, what be their names, and what their
clear yearly value.

Item, Whether such distributions as should be made to the poor, either here, or at

[ 2 These Articles and the Injunctions which
follow, though found in different collections, mani
festly belong to the same Visitation. The Articles
were issued on the 10th of Sept. 1550. On the re
ceipt of the answer to them, the Injunctions were
given on the 29th of the ensuing October.

The chronological order has in this instance been

departed from for the sake of keeping together
documents of the same character. If it had been
followed strictly, these two papers would have been
placed after the work on the Lord s Supper. Jen-
kyns.]

[ 3 See the sixth of the Injunctions to the Dean
and Chapter of Canterbury, p. lf2.J

100 ARTICLES OF VISITATION, 1550.

the benefices appropriated to this church, or elsewhere, by the appropriations, ordinances,
and statutes of this church, have been done accordingly, or no.

Item, Whether the grammar-school be diligently and duly kept, and the schoolmaster,
being learned in the Greek and Latin tongue, and usher, do resort and continue at the
same in due times and convenient hours, and whether the scholars do profit in learning,
or no.

Item, Whether the just number of scholars and ministers of this church be continual! v
maintained in the same, as they ought to be by the foundation and statutes thereof, and
whether any have been admitted to any scholarship but such as have been destitute of
all help of friends.

Item, Whether any of this church have taken any gifts in money or otherwise, for
the preferment of any person to any petty canonship, scholarship, or any other office or
room within the said church.

Item, Whether there be any incorrigible, troublesome makebates, or otherwise dis
obedient to the dean of this church, or other their superiors.

Item, Whether any be more absent from the church than by the ordinances and
statutes of the same they may or ought to be.

Item, Whether the foundation of this church or statutes, or any portion of the same,
be by any colourable ways or means wrested, or derogated, or made void and of no force.

Item, Where, when, and to whom the books of the Latin service were delivered, and
how many, and whether any of them were sold, and by whom, or doth remain still in the
hands and custody of any of this church.

Item, Whether any of the petty canons, vicars, and ministers of this church be a
earder, dicer, rioter, fighter, brawler, swearer, or drunkard.

Item, Whether they do occupy themselves out of service-time and meals in some
virtuous exercise and learning.

Item, Whether there be any strife, rancour, malice, or debate, between any of this
church ; and if any be, between whom it is, and for what cause.

Item, Whether any have committed adultery, fornication, or incest, or be vehemently
suspected of the premises.

Item, Whether the prebendaries and other of this church, which are bound to be
resident, do keep hospitality, and specially for the poor, and the ministers of this
church.

Item, Whether they do come to the church so much as they ought to do.

Item, Whether the correction of faults by clerks, choristers, vergers, ringers, and other
ministers, be made and done accordingly.

Item, What are the whole and yearly revenues of this church, and what portion of
the same is assigned for the poor, and mending of highways, or other deeds of charity,
and on whom it hath been bestowed.

Item, Whether lands, goods, moveables, or chattels, appertaining to this church, is
sold or otherwise alienated; to whom, and for how much.

Item, What treasure they have in store to supply all necessaries and chances that may
be incident unto this church.

Item, Whether the treasure of this church and jewels be well and diligently kept by
just indented inventory.

Item, Whether this church, every prebendary s house, and other buildings within the
said church, and the lands, tenements, and rectories belonging to the said church, be dulv
surveyed and kept in good reparation.

Item, Whether the common seal of this church is safely kept, according to the foun
dation or other ordinances of the same.

Item, Whether there is a perfect register kept of all leases, fees, and offices, granted
or confirmed by the church.

Item, Whether every year once there is a perfect and full account made of all and
singular the revenues and other profits, in anywise to this church belonging.

Item, Whether any within this church have been or is a hindercr of the word of God,
either for reading or preaching of the same, or a notorious slanderer of the preachers
thereof.

ARTICLES OF VISITATION, 1550. 161

Item, Whether those of this church, which may dispend in benefices and other pro
motions ecclesiastical an hundred pounds, do give competent exhibition to one scholar at
one of the universities of Cambridge or Oxford, and so for so many hundred pounds as
lie may dispend, do find so many scholars, and what be their names 1 .

Item, Whether any use commonly to be absent from the sermons made within this
church.

Item, Whether there be a library within this church, and in the same St Augustine s
works, Basil, Gregory Nazianzene, Hierome, Ambrose, Chrysostome, Cyprian, Thco-
phylact, Erasmus, and other good authors and works.

Item, Whether you have every day some part of holy scripture read in English at
your table, at the time of your meals.

Item, Whether there be two bibles of the largest volume in English in some meet
and convenient place in the body of this church.

Item, Whethdr there be any lecture of divinity within this said church.

Item, Whether ye know any other thing more than these worthy of reformation.

Item, Whether the dean, prebendaries, preachers, schoolmaster, usher, petty canons,
and other ministers of this church, have taken a corporal oath to observe and keep all
and singular the statutes of this church, so much as concerns them, or any of them.

Item, What was done with the images lately in this church, and whether any doth
remain not defaced and utterly extincted, and in whose custody and keeping they be.

INJUNCTIONS

TO THE

DEAN AND CHAPTER OF CANTERBURY, 1550 s .

Injunctions given by me Thomas, Archlishop of Canterbury, Primate of all England
and Metropolitan, to the dean, prebendaries, preachers, and other ministers and
officers of the metropolitan and cathedral^ church of Canterbury, the 29th day of
October, in the fourth year of the reign of our sovereign lord Edward the Vlth,
by the grace of God king of England, France, avid Ireland, defender of the faith,
and in earth next under Christ of the Church of England, and also of Ireland,
the supreme head.

First, They and every of them shall inviolably observe, fulfil, and keep all and c- c. c. c.
singular the king s majesty s Injunctions, devised as well for the said church as for other p- *. c py-
metropolitical and cathedral churches of this realm.

Item, That they keep mine injunctions 3 given within my diocese of Canterbury and
peculiars, inasmuch as they shall concern the clergy of the same, except such as can in
no wise be executed within the said church.

Item, That the prebendaries and other ministers of the said church, shall sit in the
chapter-house at the sermons made there, and no where else.

P See the preceding Articles, No. 26, and Letter
to Crumwell, 29 Nov. 1539. Jenkyns.]

[ 2 See note 2, p. 159.]

[ 3 " It is clear from hence, that besides Edw.
VI. s Injunctions Cranmer had issued some of his

own. Articles of Inquiry at his Visitation, 1548,
are printed by Sparrow and Wilkins, and will be
found above, p. 154 ; but neither of these collectors
makes any mention of his Injunctions." Jen-
kyns-l

TT ~\

162 INJUNCTIONS TO THE DEAN AND CHAPTER OF CANTERBURY.

Item, That every prebendary of the said church shall preach, or cause to be preached,
two sermons at the least yearly in the parish churches appropriated to the said church,
being within my said diocese of Canterbury.

Item, That every preacher of the said church, not being bcneficed within my said
diocese, and resident upon the same, shall be resident yearly in the said church by the
space of six months at the least : and that always there be three of the said preachers
within my said diocese of Canterbury.

Item , That no inhabiter within my said diocese of Canterbury shall be admitted to
the communion within the said church, without the expressed consent of the parson, vicar,
or curate, where he or she dwclleth, first obtained and had ; except wayfaring persons, or
necessity doth otherwise require.

Item, That hereafter there be no selling nor changing of prebendaries houses, but
that every one shall be contented with that house, which immediately before w r as his
predecessor s.

Item, That the schoolmaster of the grammar-school do daily hear the scholars of the
higher form to repeat their ordinary lessons. And the usher of the same to hear daily the
scholars of the lower form to parse their ordinary lessons.

Item, That no women do accustomably lie within the precinct of the said church,
but such as have their husbands with them, or that be servants.

Item, That all back doors into the city out of any prebendary s house or others
shall be clearly shut up.

Item, That every petty canon and vicar of this church do personally receive the com
munion in his own course, except sickness or other necessity do let.

Item, That no sale be hereafter made of any goods belonging to the said church
without the consent of the dean and chapter.

See third Article of Visitation above, p. 159.]

163

ANSWERS

TO THE

FIFTEEN ARTICLES OF THE REBELS, DEVON, ANNO 1549 2 .

WHEN I first read your request, O ignorant men of Devonshire and Cornwall,
straightways came to my mind a request, which James and John made unto Christ;
to whom Christ answered : " You ask you wot not what." Even so thought I of you, as
soon as ever I heard your articles, that you were deceived by some crafty papist 3 , which
devised those articles for you, to make you ask you wist not what.

As for the devisers of your articles, if they understand them, I may not call them
ignorant persons, but, as they be indeed, most rank papists, and wilful traitors and
adversaries both to God and to our sovereign lord the king, and to the whole realm.
But I cannot be persuaded so to think of you, that in your hearts willingly you be papists
and traitors ; but that those that be such have craftily seduced you, being simple and un
learned people, to ask you wot not what.

Wherefore my duty unto God, and the pity that I have of your ignorance, move me
now at this time to open plainly and particularly your own articles unto you, that you
may understand them, and no longer be deceived.

In your first article you require, that all the general councils and holy decrees of
our forefathers may be observed and kept, and whosoever shall againsay them to be
holden as heretics.

This you all ask ; but what you ask, I dare say 4 , very few or none of you understand.
For how many of you, I pray you, do know certainly which be called the general
councils 5 and holy decrees of the fathers, and what is in them contained ? The holy
decrees, as they call them, be nothing else but the laws and ordinances of the bishop of
Rome : whereof the most part be made for his own advancement, glory, and lucre, and
to make him and his clergy governors of the whole world, and to be exempted from all
princes laws, and to do what they list. And would you ask, if you knew what you
asked, that we should put away the laws of our own realm, and be governed by the
bishop of Rome s laws ? If you mean this, then be you traitors to the king, and enemies

MSS.

c. c. c. c.

cii. p. 337.
Strype.Mem.
of Abp. Cran-
mer, App.
No. 40. Vol.
ii. pp. 799
RW. Ed.
Oxon. 1840.
Todd, Life of
Abp. Cran-
mer, Vol. ii.
p.7f&gt;-139.Kd.
Lond. 1831.

[ a " The commons this year brake out into a
dangerous rebellion ; and though {hey were once or
twice appeased, and scattered in some places, yet
they made insurrections in others : and chiefly in
Devon, where they were very formidable for their
numbers. The reason they pretended was double.
The one was, the oppression of the gentry in in
closing of their commons from them : the other, the
laying aside the old religion ; which, because it was
old, and the way their forefathers worshipped God,
they were very fond of. The lord Russel, lord
privy seal, who was sent against them, offering to
receive their complaints, the rebels sent them to
him, drawn up under fifteen articles : as before they
had sent their demands in seven articles, and a pro
testation that they were the king s, body and goods.
In answer to which the king sent a message to them,
that may be seen in Foxe. They sent also a sup
plication to the king, to the which an answer was
made by the king s learned council. To the fifteen

articles the archbishop drew up an excellent answer Anno 1540.
at good length." The archbishop wrote this answer
" after the rout at Exeter given them by the lord
Russel, and the taking prisoners divers of their cap
tains and priests, and between the condemnation
and execution of Humphrey Arundel, and Bray,
mayor of Bodmin." Strype s Mem. of Abp. Cran-
mer, Vol. I. pp. 264, 5. Ed. Oxon. 1840. The text
follows that of Strype, but has been collated for this
edition with the C. C. C. C. MS. of which the dif
ferent readings are given in the notes. Vid. Foxe s
Acts and Monuments, p. 1305 et seqq. Lond. 1583.
Burnet s Hist, of Reformat. Vol. II. pp. 237242.
Oxon. 1829. Holinshed s Chronicles, Vol. III. p.
1002. In the C. C. C. C. MS. it is headed " Against
the Articles of the Devonshire men."]

[ 3 Papists, MS. C. C. C. C.]

[ 4 I dare boldly say, Ibid.]

[ Vid. Speech on the Authority of the Pope and
of General Councils, p. 76 et sqq.j

112

164

ANSWER TO THE FIFTEEN ARTICLES

to your own realm : and if you mean it not, consider what persons they be, and how
they have deceived you, that make you ask you wot not what.

And as for the general councils, you say you will have them all kept : but you be not
so destitute of all reason, that you would have spoken such words, if you had known what
you had said. For a great number of the councils repugn one against another. How
should they then be all kept, when one is contrary to another, and the keeping of one is
the breaking of another ? And among your own articles you say, you will have divers
things observed, which be not only contrary to the general councils, but also contrary
to the law 1 of this realm, and also to God s laws 2 , as it shall be plainly declared when
we come to the articles.

And all reason is contrary that you should have asked such things, if you had known
what you had asked. I have this opinion of the great number of you, that you would
fain walk in the right way, if you could find it. And forasmuch as I perceive that wicked
and false guides, under pretence to bring you to the high way, have brought you clean
out of it, my good-will shall be, seeing you so far wandering out of the way, and so
blindfolded w r ith evil persuasions, that you cannot see where you go, to open your eyes
that you may see, and to set you again into the right way. And when your eyes be so
opened that you may see, and the right way shewed unto you, wherein you should
walk ; then if you will still wink, and not see, and run headlong in error, and not come
to the right way, you may 3 no longer be called simple and ignorant people, but perverse,
froward, and wicked papists and traitors, enemies to God and your own realm.

But now I will come to your articles particularly, opening every one of them by
himself, that you may see the bowels thereof, and what is contained in the same ; that
when you shall understand the whole, you may judge whether you knew before what you
asked, or you were deceived by subtle and wily papistical traitors.

YOUR FIRST ARTICLE IS THIS :

" We will have all the general councils, and lioty decrees of our forefathers, observed,
kept, and performed: and ivhosoever shall againsaij them, ive hold them as
heretics.

First, to begin with the manner of your phrase. Is this the fashion of subjects to
speak unto their prince, " We will have ?" Was this manner of speech at any time
used of the subjects to their prince since the beginning of the world ? Have not all
true subjects ever used to their sovereign lord 4 this form of speaking, "Most humbly
beseecheth your faithful and obedient subjects ?" Although the papists have abused your
ignorance in propounding such articles, which you understand not, yet you should not
have suffered yourselves so much to be led by the nose and bridled by them, that you
should clearly forget your duty of allegiance unto your sovereign lord, saying unto him,
" This we will have ;" and that saying with armour upon your backs and swords in your
hands. Would any of you that be householders be content that your servants should
come upon you with harness unto their backs 5 , and swords in their hands, and say unto
you, " This we will have ?" If then you would abhor and detest this in your servants
towards yourselves, how can you allow your fact? With what conscience can you,
being but subjects, do to your king that thing which you would condemn in your
servants towards yourselves ? But answer me this : Be you subjects or no ? If you be
subjects, then I admonish you, as St Paul taught Titus, saying: "Warn them to be
subject to princes and rulers, obeying them at a word." But tell me again : Pertaineth
this to subjection and obedience to say, " This we will have ?" St Peter saith : " Be
subject unto kings, as unto chief heads 6 , and to other rulers sent by them. For so is the
will of God." God s will is, that you should be ruled by your princes. But whether is
this to be ruled by your king, or to rule your king, to say, " Thus we will have the realm
governed?" Your servants be by the scripture commanded, as they fear God, to be

P Laws of this realm, C. C. C. C. MS.]

[ 2 To God s law, Ibid.J

[ 3 Then you may, Ibid.]

[ 4 Sovereign lord and king, Ibid.]

[ 5 Be contented, that your servants should come
unto you, with harness upon their backs. Ibid.]
[ 6 As chief heads, Ibid.]

OF THE REBELS, DEVON.

165

obedient to their masters, whether their masters be good or evil. And can you think it
meet and lawful 7 for you to disobey your undoubted king, being a prince most innocent,
most godly, and most careful for your surety 8 and wealth ? If any thing can declare
disobedience, what can declare it more, than subjects to come with force of arms to their
natural king and prince, and say, " This we will have ?"

But now, leaving your rude and unhandsome manner 9 of speech to your most sove
reign lord, I will come to the point, and join with you in the effect of your first
article. You say, you will have all the holy decrees observed and kept. But do you
know what they be ? The holy decrees, as I told you before, be called the bishop of
Rome s ordinances and laws : which how holy and godly soever they be called, they be
indeed so wicked, so ungodly, so full of tyranny, and so partial, that since the beginning
of the world were never devised or invented the like. I shall rehearse a certain of them,
[whereby you may judge of the rest, to the intent] 10 that yourselves may see how holy
they be, and may say your minds, whether you would have them kept or no. And at
the hearing of them, if you shall not think them meet to be kept here in this realm, then
you may see how they deceived you, that moved you to ask this article. And if you
like them, and would have them kept, after you know what they be, then I say assuredly,
that you be not only wicked papists, but also heretics, and most heinous traitors to the
king and this his realm. And yet how an absolute papist varieth from an heretic or
traitor, I know not ; but that a papist is also both a heretic and a traitor withal.

One decree saith, that "whosoever doth not acknowledge himself 11 to be under the
obedience of the bishop of Rome, is an heretic 12 ." Now answer me to this question,
Whether be you under the obedience of the bishop of Rome, or not ? If you say that
you be under his obedience, then be you traitors by the laws of this realm ; and if you
deny it, then be you heretics by this decree. And shift is there none to save you from
treason, but to renounce this decree, that commandeth you to be under the bishop of Rome;
and so to confess, contrary to your own first article, that all decrees are not to be kept.

Yet a great many other decrees be as evil 13 , and worse than this. One saith, that
"all princes laws which be against a decree 14 of the bishop of Rome, be void and of no
strength 15 ." Another decree saith, that "all the decrees of the bishop of Rome ought
for ever to be kept of all men, as God s word 15 ." Another decree there is, that " whoso
ever receiveth not the laws of the bishop of Rome, availeth neither 10 him the catholic
faith, nor the four evangelists. For his sin 17 shall never be forgiven 15 ." Yet is there a
worse and more detestable decree, that " all kings and princes that suffer the bishop of
Rome s decrees to be broken in any point, are to be taken as infidels 18 ." Another is there
also, " that the bishop of Rome is bound to no manner of decrees, but he may constrain
all other persons, both spiritual and temporal, to receive all his decrees and canons 18 ."
Another is yet more devilish than any before rehearsed, that " although the bishop of
Rome neither regard his own salvation, nor no man s else, but put down with himself
headlong innumerable people by heaps unto hell, yet may no mortal man presume to
reprove him therefore 18 ." But what should I tarry, and make you weary in rehearsing a
number 19 ? For a thousand other like canons and decrees there be to the advancement of
the bishop of Rome his usurped power and authority.

I cannot think of you, that you be so far from all godliness, from all wit and dis
cretion, that you would have these decrees observed within this realm, which be so
blasphemous to God, so injurious to all princes and realms, and so far from all equity and
reason. But here you may easily perceive, what wily foxes you met withal, which
persuaded you to arm yourselves, to make sedition in your own country, to stand against

[ 7 Meet or lawful, Ibid.]

[ 8 So MS. C. C. C. C. Strype reads "sorrow."]

[ 9 Unseemly manner, MS. C. C. C. C.]

[ 10 This clause is inserted from the C. C. C. C.

MS.]

[ 1! Doth not knowledge himself, Ibid.]

f 12 Vid. Collection of Tenets from the Canon

Law, p. 68.]

[ 13 Be as ill, MS. C. C. C. C.J

[ 14 Any decree, Ibid.]

[ 15 Vid. p. 68.]

[ 1G Neither availeth, MS. C. C. C. C.]

[ 17 For his sins, Ibid.]

[ 18 Vid. Collection of Tenets from the Canon
Law, pp. 69, 70, &c. and Letter to Queen Mary,
Sept. 1555.]

[ 19 In rehearsing a number of laws, MS.
C. C. C. C.]

166

ANSWER TO THE FIFTEEN ARTICLES

your princes and the laws of your realm, for such articles as you understand not 1 , and to
ask you wist not what. For I dare say for you, that the subtle papists, when they moved
you to stand in this article, " that all the holy decrees should be observed," they shewed
you nothing of these decrees, that they were taken for holy decrees : for if they had,
they knew right well that you would never have consented unto this article ; but would
have taken them for traitors, that first moved you thereto.

For now shall I shew you, what miserable case you should bring yourselves unto, if
the king s majesty should assent unto this first article 2 , u that all the decrees should be kept
and observed." For among other partial decrees made in the favour of the clergy, this
is one : " That none of the clergy shall be called, or sued before any temporal judge, for
any manner of cause, either for debt, suit of lands, felony, murder, or for any other cause
or crime; nor shall have any other judge, but his bishop only 3 ." Another is : " That a
spiritual man may sue a temporal man before a temporal or spiritual judge 4 at his
pleasure ; but a temporal man cannot sue a spiritual, but only before his ordinary 3 ." I
cannot deny, but these been good 5 and beneficial laws for the liberty of the clergy. But
for your own part", I suppose you do not think it any indifferent law 7 , that a priest
shall sue you where he list, with the licence of his ordinary ; and you shall sue him for
no manner of cause, but only before his own ordinary 8 ; or if a priest had slain one of
your sons or brethren, that you should have no remedy against him, but only before the
bishop 8 . "What mean those 9 papistical priests, that stirred you to ask and will such
decrees and laws to be observed in this realm, but covertly and craftily to bring you under
their subjection ; and that you yourselves, ignorantly asking you wist not what, should
put your own heads under their girdles ?

For surely, if you had known these decrees, when you consented to this article, you
would have torn the article in pieces, and they that moved you 10 thereto also. For these
decrees be not only partial, and against all equity and reason, made only for the favour of
the clergy, and the suppression of the laity ; but also they be, and ever have been, clearly
contrary to the laws and customs of this realm. And yet by this article you will have
the old ancient laws and customs of this realm (which have ever been used in all kings
times hitherto) to be void and to cease, and these decrees to come in their place, and be
observed of all men, and againsaid of no man : for whosoever speaketh against them, you
will hold them for heretics. And in so saying, look what sentence to give 11 of yourselves.
Although your article say it, yet I am sure you be not so much enemies to your own
realm, that you would have the old ancient laws and customs of this realm (for the
defence whereof all the noble kings of this realm have so valiantly and so justly stand
against the bishops of Rome) now to be taken away, and give place unto Romish decrees.
And then by your own article you hold and condemn yourselves to be heretics.

How be you bewitched by these false papists ? Why do you suffer them thus to
abuse you by their subtlety, to make you condemn yourselves of heresy ? Why do you
not send them unto the king s majesty, like errant traitors, as indeed they be, saying unto
him, " Most mighty prince, and most dread sovereign lord, we present here unto you
most heinous traitors against your majesty and realm, and greatest dissemblers and false
deceivers of us, your simple and ignorant people, and yet in our own hearts 12 your true
and faithful subjects. We have erred, we have grievously offended your majesty, but
by ignorance, being so seduced and provoked by the crafty persuasions of these most
heinous traitors, that we wist not what we did. But pardon us, sovereign lord, have
pity upon our simplicity and ignorance ; and these abominable traitors punish according
to their deservings. Have mercy, most merciful prince, of us, your poor flock, which
were ignorantly led out of the way; and strike with the sword those malicious guides,
that purposely would have led us to our utter destruction."

[ - Understood not, C. C. C. C. MS.]

[ 2 Would assent unto this your first article, Ibid.]

[ 3 Vid. Collection of Tenets from the Canon

Law, p. 72.J

[ 4 A spiritual or temporal judge, MS. C. C.

C. C.]

f 5 But these be good, Ibid.]

[ e But for your own parts, Ibid.]

[ 7 An indifferent law, Ibid.]

[ 8 The bishops, Ibid.]

[ 9 What meant then those, Ibid.]

[ 10 And them that moved you, Ibid.]

[ n You give, Ibid.]

[ 12 Yet in our hearts, Ibid.]

OF THE REBELS, DEVON.

167

If you did thus, then would you do 13 the parts of true, faithful, and loyal subjects 14 ,
and should declare to the world, that all that you have hitherto done was done by error
and ignorance. And I would nothing doubt of the king s majesty his clemency and mercy
towards you.

But yet, to the intent that you may further know how unreasonable your first article
is, I will yet rehearse another sort of the holy laws and decrees. One is : " That no lay
man may have a benefice to farm 15 ." Another is : " That none of the clergy may give
any thing to the relief of the commonweal and necessity of their own realm, without the
consent of the bishop of Rome 15 ." Another is : " That no layman may meddle with
election or any other thing, that pcrtaineth unto any of the clergy 16 ." Another is : " That
none of the clergy ought to give any oath of fidelity to their princes, except they have
temporal lands of them ir ." Another is : " That princes ought to obey the bishops and the
decrees of the church, and to submit their heads unto their bishops, and not to be judges
over the bishops ! V Another is this : " Whosoever offendeth the liberties of the church,
or doth break any interdiction that cometh from Rome, or conspireth against the person
or estate of the bishop or see of Rome, or by any ways ofFendeth, disobey eth, or rebelleth
against the same bishop or see, or that killcth a priest, or offendeth personally against a
bishop or other prelate, or invadeth, spoileth, withholdeth, or wasteth lands belonging
to the church of Rome, or to any other church immediately subject unto Rome ; or who
soever invadeth any pilgrims that go to Rome, or any suitors to the court of Rome, or
that let the devolution of causes unto that court, or that put any new charges or impo
sitions, real or personal, upon a church 19 or ecclesiastical person ; and generally, all others
that offend 20 in the cases contained in the bull, which is usually published by the bishops
of Rome upon Maundy Thursday ; all these can be assoiled by no priest, bishop, arch
bishop, nor by none other, but only by the bishop of Rome, or by his express licence 81 ."
These, with an infinite number of like sort, be the godly and holy decrees which you long
so sore for, and so much desire.

Now would I know, whether you think that these decrees were made for the common
wealth of all realms, or only for the private weal of the bishop of Rome, and of his bishops
and clergy ; and whether you like and long for these laws ; or now, at the hearing of
them, your longing is done ? If you like them, well : for my part I would you had them
practised among you for a while, (so that the rest of the realm were not troubled, neither
with you nor with your decrees,) until you repented yourselves of your foolish demands.
I think within a year you would kneel on your knees to the king s majesty, desiring him
to take from your necks the yokes and altars which you had made for yourselves.

But to conclude the sum of the first article 22 in few words : it is nothing else but a
clear subversion of the whole state and laws of this realm ; and to make this realm to be
wholly governed by Romish laws, and to crown the idol and antichrist of Rome king of
this realm, and to make our most undoubted and natural king his vile subject and slave.
Oh ! what was in your minds to ask such a thing, and so presumptuously to say, that
you will have it ? I trust there be not in you so much malice and devilishness, as the
article containeth, but that you were craftily subornate by subtle papists to ask and
demand you wist not what.

If you had asked, that the word of God might be duly observed and kept every where
within this realm, and whosoever would gainsay 23 God s word, to be holden as a heretic;
if you had 24 declared yourselves to be godly men; all that be godly 25 would have com
mended and furthered your request. But forasmuch as you ask Romish canons and
decrees to be observed and kept here in England, and whosoever shall againsay them,
to be holden as heretics, there is neither godly nor truly English man, that will allow you,
or consent to your articles. But clean contrary to your articles, a great number of godly

[ 13 Should you do, Ibid.]
[ u Loving subjects, Ibid.]
[ 15 Vid. Collection of Tenets from the Canon
Law, p. 72. J
[ I6 Ibid.]
[ 17 Ibid. p. 73.]
[ Ibid.J

[ 19 Upon any church, MS. C. C. C. C.]

[ 20 All other that offend, Ibid.]

[ 21 Vid. Collection of Tenets, &c. p. 74.]

[ 22 Of your first article, MS. C. C. C. C.J

[23 Againsay, Ibid.]

[ 24 Heretic ; you had &c., Ibid.]

[ 25 And all that be godly, Ibid.]

168

ANSWER TO THE FIFTEEN ARTICLES

persons within this realm, for the very love that they have to God, that his name may be
glorified above all things, be daily humble suitors to the king s majesty, that he, following
the steps of his father, will study and travail to weed out of this his realm all popish
decrees, laws, and canons, and whatsoever else is contrary to God s word ; and that the
speakers against God s word may be taken (as they be indeed) for heretics. And is any
of you so far from reason, that he thinketh the king s majesty ought to hearken to you,
that by force and stubbornness 1 say, you will have Romish laws and decrees kept in this
realm, and to turn his ears from them that with all humility be suitors for God s word ?

But now will I come to your other articles, wherein I will be brief, forasmuch as in
the first I have been long and tedious.

YOUR SECOND ARTICLE IS THIS:

" We will have the law of our sovereign lord king Henri/ VIII. 2 concerning the Six
Articles 3 to be used again, as in his time tliey were."

Letting pass your rude style, nothing becoming subjects to say, "You will have:"
First, I examine you of the cause of your wilful will, wherefore you will have these six
articles ; which never were laws in no region but this ; nor in this realm also, until the
31st year of king Henry VIII 2 ; and in some things 4 so enforced by the evil counsel of
certain papists, against the truth, and common judgment both of divines and lawyers, that
if the king s majesty himself had not come personally into the parliament house, those laws
had never passed. And yet within a year or little more the same most noble prince was
fain to temper his said laws 5 , and moderate them in divers points : so that the statute of
Six Articles continued in his force little above the space of one year. Is this then so great
a matter to make these uproars, and to arise against the whole realm ? Will you take
away the present laws of this realm, (which be and ever have been the laws of all other
countries also,) and set up new laws, which never were but in this realm only, and were
here in force not fully thirteen months ? And how chanceth it, that you be so earnest in
this article, which is directly contrary to your first article, but you know not 6 what
neither of the articles meaneth, but be persuaded by perverse papists to ask you wot not
what ? But now here is the repugnance of the two articles 7 : by your first you will
have all general councils and decrees observed and kept ; and by your second article you
will have the Six Articles used again. Then let us compare the general councils and
decrees with the Six Articles ; and you shall see them agree as well together as black
and white.

First, it is contained in the canons of the apostles 8 , that a priest under no pretence of
holiness may put away his wife ; and, if he do, he shall be excommunicated : and the

[ l Force and stoutness, C. C. C. C. MS.]

[ 2 Henry VIII. the most noble prince of famous
memory, Ibid.]

[ 3 The following are the six articles, which were
" resolved by the convocation the old popish way,"
and enacted by the parliament, under the title, " An
act for abolishing diversities of opinions." Cran-
mer and other divines argued boldly against them,
but unsuccessfully.

First That in the sacrament of the altar, after

the consecration, there remain no substance of bread
and wine, but under these forms the natural body
and blood of Christ were present.

Secondly. That communion in both kinds was
not necessary to salvation to all persons by the law
of God ; but that both the flesh and blood of Christ
were together in each of the kinds.

Thirdly That priests, after the order of priest
hood, might not marry by the law of God.

Fourthly That vows of chastity ought to be

observed by the law of God.

Fifthly. That the use of private masses ought
to be continued ; which as it was agreeable to God s
law, so men received great benefit by them.

Sixthly That auricular confession was expe
dient and necessary, and ought to be retained in the
church. Vid.Burnet s Hist, of Reformat. Vol. I. pp.
518, 19. Ed. Oxon. 1829. Collier s Eccl. Hist. Vol.
V. p. 38. Ed. Lond. 1840, 1. Strype s Eccl. Mem.
Vol. I. Part I. pp. 542, 3. Ed. Oxon. 1822.J

[ 4 And then in some things, MS. C. C. C. C.J

[ 5 The said laws, Ibid.J

[ 6 But that you know not, Ibid.]

[ 7 But now hear the repugnance of your two
articles, Ibid.]

, &gt;; 5ia O[/os,

[ 8

eai; &lt;5e &lt;=K/3a\\?7, a&lt;opieV0a&gt;. Canon. Apostol. can.
vi. Labb. et Cossart. Tom. I. col. 26. Ed. Lutet.
Paris. 1671.]

OF THE REBELS, DEVON.

169

Six Articles say, that if a priest put not away his wife, he shall be taken for a felon. If
he keep her not still, he must be excommunicate by the canon of the apostles : and if he
keep her still, he must suffer death by the Six Articles. You be cunning men, if you
can set these two together. Also the council of Nice, which was the chief of all the
general councils, and was celebrated more than twelve hundred years past, decreed clean
directly contrary to the Six Articles. For where the Six Articles command all priests to
be separate from their wives, Nicene council determined clean contrary, that they should
not be separated, confessing such copulation to be holy and godly 9 . And the council
Gangrense, which was about the same time, so much allowed the marriage of priests,
that they accursed them 10 that would abstain from the ministration" of priests, because
they were married 18 . These councils vary so far from the Six Articles, that either you
must put the general councils out of your book, or else the Six Articles.

Likewise concerning private masses, the law of Six Articles far differeth from the
canon of the apostles, and from the councils Nicene and Antioch, as shall be declared in
the next article.

Other things there be divers also in the Six Articles, which cannot stand with sundry
old canons, decrees, and councils : so that if you will stand to the canons, decrees, and
councils, you must of force be constrained utterly to put out of your book your second
article, which rcquireth the usage of the Six Articles. But now for shortness of time I
will come to your third article, which is this :

THE THIRD ARTICLE.

" We will have the mass in Latin, as was before, and celebrated by the priest, without
any man or woman communicating with him."

Forasmuch as there is nothing with you but " will," let your will be conferred with
reason and God s word ; and then you shall see how far your will differeth from them
both. First, as touching the Latin masses, whatsoever the priest saith in the old masses,
whether he pray and ask any thing of God, or give thanks to God, or make the true
profession of the faith, or whatsoever he doth besides 13 , all he doth in your persons and in
your names; and you answer unto that which he saith, sometime A men, sometime fit
cum spiritu tuo, and sometime other things, as the matter serveth. For all the whole
that is done should be the act of the people 14 and pertain to the people, as well as to the
priest. And standcth it with reason, that the priest should speak for you, and in your
name, and you answer him again in your own person ; and yet you understand never a
word, neither what he saith, nor what you say yourselves ? The priest prayeth to God
for you, and you answer Amen, you wot not whereto. Is there any reason herein ?
Will you not understand what the priest prayeth for you, what thanks he giveth for you,
what he asketh for you ? Will you neither understand what he saith, nor let your hearts
understand what your own tongues answer ? Then must you needs confess yourselves to
be such people as Christ spake of, when he said, " These people honour me with their
lips, but their hearts be far from me." Had you rather be like pies or parrots, that be
taught to speak, and yet understand not one word what they say, than be true Christian
men, that pray unto God in heart and in faith ? The priest is your proctor and attorney,

[ 9 Ev 06 Ttp 7re/ol TOVTOV /SouXeueaGat, TOI
aXXois edoKei J/O/AOI/S tTreiadyeiv, CTTUTKOTTOVS /cat
7r/oe&lt;r/3uTc /oous, Cta/cdi/ovs -re /cat viroSiaKovous /utf
crvyKaQevdeiv Tats ya/i.eTats, asirpiv iepa&lt;rt)at 7Jya -
yovTO. avao Tas oe IIa&lt;/&gt;i/oi/Tios o 6/u.oXoyjjTjjs
dvTelTre TI/JLLOV fie TOV yd/j.ov aVoKaXwf, &lt;rax/oo-
&lt;rvvi]V Be T\}V irpos Tas i^tas yvvdiKu. s (rvvovcriav,
&lt;rvvepou\ev&lt;r TTJ &lt;rvi&gt;6$u&gt; fj.i] TOLOVTOV QeaQai VO/JLOV
XaXeirov yap elvai TO Trpdy/uia ipepeiv icrtos de
Kai auTots /cat Tats TGUTWJ/ yayueTais TOV /ztj &lt;ra&gt;-

&lt;ppovelv aiTta yeiMjVeTat eTTtjveae &e /cat j avv-

o^os TY\V /3ou\)jf, /cat Trepl TOVTOV ovoev CVOJJLO-
tftVt/aei . Sozomen. Eccl. Hist. Lib. i. cap. xxiii.

Via. Todd s Life of Abp. Cranmer, Vol. I. p. 2G7,
Ed. Lond. 1831.]

[ 10 Accursed all them, MS. C. C. C. C.J
[ u From the administration, I bid.]
[ 12 d. Et TIS TOV ydfj.ov fj.e/ui&lt;poiTO, Kai TI\V KaQ-
evoovarav /UFTa TOV dvSpos auT7/9, ovarav TTKTTJ/V /cat
euXa/3&gt;;, (Bde\va a oiTo t/ fie/jitfioiTo, cos dv /ztj cvva-
fjievi]v eis /SacriXetai/ ei&lt;reX6eti/, dvddefia etrTw. Con-
cil. Gangren. circa A.D. 324. Labb. et Cossart.
Tom. II. col. 415.J

[ 13 He doth beside, MS. C. C. C. C.]
[ 14 Action of the people, Ibid.]

170

ANSWER TO THE FIFTEEN ARTICLES

to plead your cause, and to speak for you all ; and had you rather not know than know
what he saith for you ? I have heard suitors murmur at the bar, because their attornies
have pleaded their cases in the French tongue, which they understood not. Why then be
you offended, that the priests, which plead 1 your cause before God, should speak such
language as you may understand ? If you were before the king s highness, and should
choose one to speak for you all, I am sure you would not choose one that should speak
Greek or Hebrew, French or Italian ; no, nor one that should speak Latin neither. But
you would be glad to provide such one as should speak your own language, and speak so
loud, that you might both hear him, and understand him ; that you might allow or dis
allow that that he said in your names. Why do you then refuse to do the like unto
God ? When the priest desireth any thing of God 3 for you, or giveth thanks for you, how
can you in your heart confirm his sayings, when you know not one word what he saith ?
For the heart is not moved with words that be not understand.

But if reason will not persuade you, I will prove what God s word will do unto you.
St Paul, in the first epistle to the Corinthians 3 , saith, that whosoever shall speak to the
people in the church to their edification, must speak such language as the people may
understand ; or else he willeth him to hold his peace, and speak softly to himself and to
God. For he which speaketh 4 a strange language which the people understand not, doth
not edify them, as St Paul saith. And he giveth an example of the trumpet in the field,
which when it giveth such a sound that the soldier understandeth, it availeth much 5 :
for every soldier thereby knoweth what to do. But if such a blast be blown as no man
understandeth, then the blast is utterly in vain : for no man knoweth thereby, whether
the horsemen shall make them ready, or leap upon horseback, or go to their standard ; or
whether the footmen shall make them ready, or set themselves in array, or set upon the
enemy, or retire to the standard. Even so should the priests be God s trump in his
church : so that if he blow such a certain blast that the people may understand, they be
much edified thereby ; but if he give such a sound as is to the people unknown, it is
clearly in vain, saith St Paul : for he speaks to the air 6 ; but no man is the better or
edified thereby, nor knoweth what he should do by that he heareth. Furthermore, in
the same place St Paul saith, that if a man giveth thanks to God in a language to the
people unknown, how can they say Amen to that they understand not ? He doth well in
giving thanks to God ; but that nothing availeth or edifieth the people, that know not
what he saith. And St Paul in one brief sentence concludeth his whole disputation of
that matter, saying : " I had rather have five words spoken in the church to the instruction
and edifying of the people, than ten thousand in a language unknown, that edifieth not."
And for this purpose allegeth 7 the prophet Esay, who saith, that " God will speak to his
people in other tongues, and in other languages ;" meaning thereby, that he would speak
to every country in their own language. So have the Greeks the mass in the Greek
tongue, the Syrians in the Syry tongue, the Armenians in their tongue, and the Indians
in their own tongue. And be you so much addict to the Romish tongue, (which is the
Latin tongue,) that you will have your mass in none other language but the Romish
language ? Christ himself used among the Jews the Jews language, and willed his
apostles to do the like in every country wheresoever they came. And be you such
enemies to your own country, that you will not suffer us to laud God, to thank him, and
to use his sacraments in our own tongue; but will enforce us contrary 8 , as well to all
reason, as to the word of God ?

So many as be godly 9 , or have reason, will be satisfied with this. But the mere
papist will be satisfied with nothing. Wherefore I will no longer tarry to satisfy them
that never will be satisfied, but will proceed to the second part of this article, wherein
you say that you will have neither men nor women 10 communicate with the priest. Alas,
good simple souls ! how be you blinded with the papists ! How contrary be your articles

Which pleadeth, C. C. C. C. MS.J

Desireth of God any thing, Ibid.]

To the Corinthes, Ibid.]

For he that speaketh, Ibid.]

That the soldiers understand, then it availeth

much. Ibid.]

[ 6 For he speaketh to the air, Ibid.]
[ 7 This purpose S. Paul allegeth, Ibid.
[ R Will enforce things contrary, Ibid.]
f 9 As either be godly, Ibid.]
[ 10 Man nor woman, Ibid.]

OF THE REBELS, DEVON.

171

one to another ! You say in your first article, that you will have all general councils and
decrees observed, and now you go from them yourselves. You say, you will have nobody
to communicate with the priest. Hear then, what divers canons, decrees, and general
councils say clean against you. There is one decree which saith thus : " When the conse
cration is done, let all the people receive the communion, except they will be put out of the
church 11 ." And in the canons of the apostles, in the eighth chapter, is contained, "That
whensoever there is any mass or communion, if any bishop, priest, deacon, or any other of
the clergy, being there present, do not communicate, except he can shew some reasonable
cause to the contrary, he shall be put out of the communion, as one that giveth occasion
to the people to think evil of the ministers 12 ." And in the ninth chapter of the same
canons of the apostles, and in the general council held at Antioch, is thus written :
" That all Christian people that come into the church, and hear the holy scriptures read,
and after will not tarry to pray, and to receive the holy communion with the rest of the
people, but for some misordering of themselves will abstain therefrom, let them be put out
of the church, until by humble knowledging of their fault, and by the fruits of penance,
and prayers, they obtain pardon and forgiveness 13 ." And the council Nicene also sheweth
the order, how men should sit in receiving the communion, and who should receive first 14 .
All these decrees and general councils utterly condemn your third article, wherein you
will, that the priest shall receive the communion alone, without any man or woman com
municating with him. And the whole church of Christ also, both Greeks and Latins,
many hundred years after Christ and the apostles 15 , do also condemn this your article;
which ever received the communion in flocks and numbers together, and not the priest
alone.

And besides this 1 ", the very words of the mass (as it is called) shew plainly, that
it was ordained not only for the priest, but for other also to communicate with the
priest. For in the very canon, which they so much extol, and which is so holy that
no man may know what it is, (and therefore is read so softly that no man can hear
it,) in that same canon, I say, is a prayer containing this ; that " not only the priest,
but also as many beside as communicate with him, may be fulfilled with grace and
heavenly benediction 17 ." How agreeth this prayer with your article, wherein you say,
that neither man nor woman shall communicate with the priest? In another place
also of the said canon, the priest prayeth for himself, and "for all that receive the

[ n Peracta consecratione omnes communicent,
qui noluerint ecclesiasticis carere liminibus. Sic
enim et apostoli statuerunt, et sancta Romana tenet
ecclesia. Corpus Juris Canon. Ed. Paris. 1687.
Peered Pars in. De Consecrat. Dist. n. can. x.
Tom. I. p. 453.]

[ 12 t/. EiVts eTTior/coTros, ?j TTpetrftuTepos, i) oid-
coz/09, ?/ CK TOV KaT(i\6yov lepaTiKov, Trpocrtpopd?
yevo/jLevi}s fit] /ueTaXa /3oi, TIJV a tTiav e nrdTW /cat eaV
y euXoyos, &lt;ryyyj/a) |Utjs Tvy^aveTW. ei Se /uj Xeyet,
a (pop ieo-0a&gt;j a&gt; aJVios /3\a /3]s yev6p.evo&lt;i TU&gt; Xa&lt;5,
K.ai inrovoiav ircujj o-as /CCCTCC TOU TrpoaeveyKavTO s.
Canon. Apostol. can. viii. Labb. et Cossart. Tom.
I. col. 26-28.]

[ 13 . Ilaj/Tas TOUS eiaioVras TTKTTOVS, Kal TWV
ypa(pwv a.KovovTa&lt;S) /ntj irapa^evovra^ Be Trj irpocr-
V XV Ka ^ T N dyia jueTaXjj t/fet, als aTafciav efj.Troi.ovv-
Tas TTJ eKK\ii(ria, dcpopi^eo-Qai XP J* Ibid. can. ix.
col. 29. Ila vTas TOUS eiatoi/Tas eis TI}V enKXija-iav
TOU 0eou, Kal TWV iepwv ypa(pa&gt;v a /couojnras, fit]
KoivwvovvTas fie eu^s a/za TO! Xaai, tj a7ro&lt;rr/oe&lt;o-
I]V fj.erd\inl/iv T/S ev%api(rTias /CCCTGC riva
taj/, TOUTOUS ctTTo/SXt/Tous yiveaOai TT/S c/c-

rtas, etos av eo/j.o\oyrjo d/j.6voi /cat 5eiai/Tes
/uerai/oias, cat Trapa/caXecrai/Tes, Tvyjelv
eri/yyi/w jUTjs. Concil. Antioch. I. A. D.
340. can. ii. Ibid. Tom. II. col. 561.]

[ 14 ij. T HX0ei&gt; eis TJJI/ dyiav KCLI /xeya X/i/ crvvo-

^OJ/, OTl ev Tl(7l TOTTOIS KOL TToXcOTt TOIS

/oots TJJJ/ evyjapicrTiav ol SiaKovoi ioatriv oirtp
OVT b Kavtav OVTC 1} crvvt]Qe ia TrapeScoKe, TOI/S e^-
ova-iav firj e^ovra^ irpocrfpepeiv TO?S Trpo&lt;r&lt;pfpovai
a/uLaTov X/oi&lt;rrov. /cd/ceij/o6c

OTI jjo~r] Tti/e TWV diaKovtov Kal irpo Ttav e-TTiaKOTrcov
Trjs eu^a/t)i&lt;TTias aTTTOj/Tat. TO.VTO. /j.ev ovv liiravTa.
Trepi\ipi](jQu) Kal efjL/j.eveT(acrav ol diaKovoi TOIS idiots
/xeV/oois, ei^ores OTI TOV fj.ev eTTio-Koirov v
eitrt, Ttav &lt;5e TrpevfivTepwv eXa-TTOus
\afj.(3aveTio&lt;rav ce /cara TJ/I; Taiv TI\V ev-^apiarTiav
peTa TOUS TT/oecr/^UTepous, ij TOU eTTiarKoirov GIOOVTO?
avTols rj TOV Trpe&lt;r(3vTepov. a XXa
ev /nearia TWV Trpea-fivTepwv eecrT(a -rot s Si
irapd Kavova ydp Kalirapd Taiv etrTi TO yivop.evov.
el 8e Tts /xrj 6eXot ireitiap-%elv Kal jue-ra TOVTOV?
TOI/S opous, TreTravaQdi TT/S SiaKovias. Concil. Nicttn.
can. xviii. Ibid. Tom. II. col. 37-]

[ 15 His apostles, MS. C. C. C. C.]

[ 1G Beside this, Ibid.]

[ 17 Suppliceste rogamus, omnipotens Deus : jube
hzec perferri per manus sancti angeli tui in sub
lime altare tuum, in conspectu divinas majestatis
tuae : ut quotquot ex hac altaris participatione
sacrosanctum Filii tui corpus et sanguinem sump-
serimus, omni benedictione ccelesti et gratia re-
pleamur, per eundem Christum Dominum nos
trum. Amen. Canon Missae, Missale Sarisbur. fol.
cxxxii. Ed. 1533. Missale Rom. p. 238. Ed. Mech
lin. 1840.]

172

ANSWER TO THE FIFTEEN ARTICLES

communion with him, that it may be a preparation for them unto everlasting life 1 ."
Which prayer were but a very fond prayer, and a very mocking with God, if nobody
should communicate with the priest. And the communion concludes with two prayers
made in the name of the priest and them that communicate witli him, wherein they
pray thus : " O Lord, that thing which we have taken in our mouth, let us take it
also with pure minds 2 , that this communion may purge us from our sins, and make
us partakers of heavenly remedy 3 ." And beside all this, there be an infinite sort of
post-domm unions in the mass-books ; which all do evidently shew, that in the masses
the people did communicate with the priest.

And although I would exhort every good Christian man often to receive the holy
communion, yet I do not recite all these things to the intent, that I would in this
corrupt world, when men live so ungodly as they do, that the old canons should be
restored again, which command 4 every man present to receive the communion with the
priest : which canons, if they were now used, I fear that many would receive it un
worthily. But I speak them to condemn your article, which would have nobody,
neither man nor woman, to be communicated with the priest : which your article con-
demneth the old decrees, canons, and general councils, condemneth all the old primitive
church, all the old ancient holy doctors and martyrs, and all the forms and manner
of masses that ever were made, both new and old. Therefore eat again this article,
if you will not be condemned of the whole world, and of yourselves also by your first
article ; wherein you will all decrees and general councils to be observed. But foras
much as I have been so tedious 5 in this article, I will endeavour myself to be shorter
in the next.

YOUR FOURTH ARTICLE IS THIS:

" We will have tJie sacrament hang over the high altar, and there to be worshipped,
as it was wont to be ; and they which will not thereto consent, we ivill have them
die like heretics against the holy catholic faith."

What say you, ignorant people in things pertaining to God? Is this the holy
catholic faith, that the sacrament should be hanged over the altar and worshipped?
and be they heretics that will not consent thereto? I pray you, who made this
faith? Any other but the bishops of Rome? and that more than a thousand years
after the faith of Christ 6 was full and perfect! Innocent III. about 1215 years after
Christ, did ordain that the sacrament and chrism should be kept under lock and key 7 .
But yet no motion 8 is made of hanging the sacrament over the high altar, nor of the
worshipping of it. After him came Honorius III. and he added further, commanding
that the sacrament should be devoutly kept in a clean place, and sealed, and that the
priest" should often teach the people reverendly 10 to bow down to the host, when it was
lifted up in the mass time, and when the priest should carry it to the sick folks n . And

f 1 Haec sacrosancta commixtio corporis et sangui-
nis Domini nostri Jesu Christi n at mihi omni-
busque sumentibus salus mentis et corporis, et ad
vitam aeternam promerendam et capescendam przepa-
ratio salutaris, per eundem ipsum Dominum nos
trum. Amen. Missale Sarisbur. fol. cxxxiv.]

[ 2 With pure mind, MS. C. C. C. C.J

[ 3 Quod ore sumpsimus, Domine, pura mente
capiamus: et de munere temporali tiat nobis reme-
dium sempiternum. Missale Sarisbur. fol. cxxxiii.
2. Missale Rom. p. 244. J

[ 4 Which commanded, MS. C. C. C. C.]

[ 5 I have been too tedious, Ibid.]

[ 6 After Christ s faith, Ibid.]

[ 7 Statuimus, et in cunctis ecclesiis chrisma et
eucharistia sub fideli custodia clavibus adhibitis
conserventur ; ne possit ad ilia temeraria manus
extendi, ad aliqua horribilia vel nefaria exercenda.

Corpus Juris Canon. Ed. Paris. 1687. Decretal.
Gregor. IX. Lib. in. Tit. xliv. cap. i. Tom. Up
196.]

[" No mention, MS. C. C. C. C.J

[ 9 That the priests, I bid.]

[ I0 Reverently, Ibid.]

[ u Ne propter incuriam sacerdotum divina in-
dignatio gravius exardescat, districte pra-cipiendo
mandamus, quatenus a sacerdotibus eucharistia in
loco singular! mundo et signato semper honoritice
collocata, devote ac fideliter conservetur. Sacerdos
vero frequenter doceat plebem suam, ut cum in
celebratione missarum elevatur hostia salutaris, se re-
verenter inclinet, idem faciens cum earn defert
presbyter ad infirmum. Corpus Juris Canon.
Decretal. Gregor. IX. Lib. in. Tit. xli. cap. x.
Tom. II. p. 193.]

OF THE REBELS, DEVON.

173

although this llonorius 12 added the worshipping of the sacrament, yet he made no men
tion of the hanging thereof over the high altar, as your article proporteth 13 . Nor
how long after, or by what means, that came first up into this realm, I think no man
can tell. And in Italy it is not yet used until this day. And in the beginning of
the church it was not only not used to be hanged up, but also it was utterly forbid to
be kept.

And will you have all them that will not consent to your article, to die like heretics
that hold against the catholic faith ? Were the apostles and evangelists heretics ? Were
the martyrs and confessors heretics ? Were all the old doctors of the church heretics ?
Were all Christian people heretics, until within three or four hundred years last past,
that the bishops of Rome taught them what they should do and believe ? All they
before rehearsed neither hanged the sacrament over the altar, neither worshipped it, nor
not one of them all spake any one word, either of the hanging up. or worshipping
of the sacrament! Marry, they speak very much of the worshipping of Christ himself,
sitting in heaven at the right hand of his Father. And no man doth duly receive the
sacrament, except he so, after that manner, do worship Christ, whom he spiritually re-
ceiveth, spiritually feedeth and nourisheth upon, and by whom spiritually he liveth,
and continueth that life that is towards God. And this the sacrament teacheth us.

Now to knit up this article shortly. Here is the issue of this matter: that you
must either condemn of heresy the apostles, martyrs, confessors, doctors, and all the
holy church of Christ, until the time of Innocentius and Honorius, because they hanged
not the sacrament over the altar to be worshipped; or else you must be condemned
yourselves by your own article, to die like heretics against the holy catholic faith.
Now to your fifth article.

YOUR FIFTH ARTICLE IS THIS :

" We ivill have the sacrament of the altar but at Easter delivered to the lay-people ;
and then but in one kind."

Methinks you be like a man that were brought up in a dark dungeon, that never
saw light, nor knew nothing that is abroad in the world. And if a friend of his,
pitying his ignorance and state, would bring him out of his dungeon, that he might
see the light and come to knowledge, he, being from his youth used to darkness, could
not abide the light, but would wilfully shut his eyes, and be offended both with the
light, and with his friend also. A most godly prince of famous memory, king Henry
VIII. our late sovereign lord, pitying to see his subjects many years so brought up in
darkness and ignorance of God by the erroneous doctrine and superstitions 14 of the
bishop of Rome, with the counsel of all his nobles and learned men, studied by all
means, and that to his no little danger and charges, to bring you out of your said
ignorance and darkness unto the true light and knowledge of God s word. And our
most dread sovereign lord that now is, succeeding his father, as well in this godly
intent, as in his realms and dominions, hath with no less care and diligence studied
to perform his father s godly intent and purpose. And you, like men that wilfully
shut 15 their own eyes, refuse to receive the light, saying you will remain 16 in your
darkness. Or rather you be like men that be so far wandered out of the right way,
that they can never come to it again without good and expert guides : and yet when
the guides would tell them the truth, they would not be ordered by them, but would
say unto them, We will have and follow our own ways.

And that you may understand how far you be wandered from the right way in
this one article, wherein you will have the sacrament of the altar delivered to the
lay-people but once in the year, and then but under one kind; be you assured, that

[ l2 This Innocentius, MS. C. C. C. C. Strype
has here corrected the C. C. C. C. MS.]
[ 13 Your article purporteth, Ibid.]

[ 14 Doctrines and traditions, Ibid.]

[ 15 That wilfully shutteth, Ibid.]

f 16 Saying that you will still remain, Ibid.]

174

ANSWER TO THE FIFTEEN ARTICLES

there was never such law nor such request made among Christian people until this
day. What injury do you to many godly persons, which would devoutly receive it
many times, and you command the priest to deliver it them but at Easter ! All
learned men and godly 1 have exhorted Christian people (although they have not
commanded them) often to receive the communion. And in the apostles time the people
at Jerusalem received it every day, as it appears 2 by the manifest word of the scrip
ture 3 . And after, they received it in some places every day; in some places four
times in the week; in some three times; some twice; commonly 4 everywhere at the
least once in the week. In the beginning, when men were most godly and most fer
vent in the Holy Spirit, then they received the communion daily. But when the Spirit
of God began to be more cold in men s hearts, and they waxed more worldly than
godly, then their desire was not so hot to receive the communion as it was before.
And ever from time to time, as the world waxed more wicked, the more the people
withdrew themselves from the holy communion. For it is so holy a thing, and the
threatenings of God be so sore against them that come thereto unworthily, that an
ungodly man abhorreth it, and not without cause dare in no wise approach thereunto .
But to them that live godly it is the greatest comfort that in this world can be
imagined. And the more godly a man is, the more sweetness and spiritual pleasure
and desire he shall have often to receive it. And will you be so ungodly to command
the priest that he shall not deliver it to him but at Easter, and then but only in one
kind ? when Christ ordained both the kinds, as well for the laymen as for the priests ;
and that to be eaten and drunken at all times.

What enemies be you to all laymen, and to yourselves also, to refuse 5 to drink of
Christ s cup, which he commanded all men to drink upon, saying, " Take and divide
this among you;" and, "Drink ye all 6 of it!"

But what need any more be brought for the reproving of this article, than your
own first article, where you will have kept all decrees and councils? Now in the
decrees, De Consecrat. Di. 2, there is one decree that commandeth all men to receive
the communion at the least thrice in the year, at Easter, Whitsuntide, and Christmas 7 .
Another commandeth every man to receive the same upon Shere-Thursday 8 . The council
Agathense saith, that all laymen which receive not the communion at Christmas, Easter,
Whitsuntide, shall not be taken for catholics 9 : and the decree 10 of Gelasius 11 , that the
receiving under one kind is great sacrilege. Then by your first article you do not
only condemn this your fifth article, but also you shew yourselves not to be catholics,
except you receive the communion at the least three times in the year, and that under
both the kinds, which is clean repugnant to this article. And yet I pray God you
may receive it worthily once in your life : which you shall never do, except you won
derfully repent this your misbehaviour ; and all your life-time study to amend and re
dress that you have now offended. Now to your sixth article.

f 1 All learned and godly men, C. C. C. C. MS.]

[ a As it appeareth, Ibid.]

[ 3 Words of the scripture, Ibid.J

[ 4 And commonly, Ibid.]

[ 6 Also that refuse, Ibid.]

[ c Drink you all, Ibid.]

[ 7 Etsi non frequentius, saltern in anno ter laici
homines communicent (nisi forte quis majoribus
quibuslibet criminibus impediatur), in Pascha vide
licet, et Pentecoste, et Natali Domino. Corpus
Juris Canon. Ed. Paris. 168J, Decreti Pars iii. De
Consecrat. Dist. ii. can. xvi. Tom. I. p. 455.]

[ 8 In co3na Domini a quibusdam perceptio eu-
charistiae negligitur : quae quoniam in eadem die ab
omnibus fidelibus (exceptis iis, quibus pro gravibus
criminibus inhibitum est) percipienda sit, ecclesi-
asticus usus demonstrat : cum etiam poenitentes
eadem die ad percipienda corporis et sanguinis
dominici sacramenta reconcilientur. Id. ibid. can.
xvii. Ibid.

Shere-Thursday : the Thursday before Easter,
formerly so called. See Dr Wordsworth s Eccl.
Biogr. Vol. I. p. 295 ; and Nares Glossary under the
phrase. Todd s Life of Cranmer, Vol. II. p. 105.]

[ 9 Seculares, qui in Natali Domini, Pascha, et
Pentecoste non communicaverint, catholici non cre-
dantur, nee inter catholicos habeantur. Id. ibid,
can. xix. (ex Concil. Agathen.) A. D. 506. Ibid.
Vid. Labb. et Cossart. Tom. IV. col. 1386. Ed.
Lutet. Paris. 16JO.]

[ 10 Decree of Gelasius saith, MS. C. C. C. C.J

[ n Comperimus autem, quod quidam sumpta
tantummodo corporis sacri portione a calice sacri
cruoris abstineant. Qui proculdubio (quoniam nescio
qua superstitione docentur adstringi) aut integra
sacramenta percipiant, aut ab integris arceantur :
quia divisio unius ejusdemque mysterii sine grandi
sacrilegio non potest provenire. Corpus Juris Ca
non. Decreti Pars iii. De Consecrat. Dist. ii.
can. xii. Tom. I. pp. 454, 5.]

OF THE REBELS, DEVON.

175

YOUR SIXTH ARTICLE IS THIS :

" We will that our curates shall minister the sacrament of baptism at all times, as
well in the week-day as on the holy-day."

Who Ictteth your ministers to baptize your children every day, if any cause of neces
sity so do require ? But commonly it is more convenient, that baptism should not be
ministered but upon the holy-day, when the most number of people be together; as
well for that the whole church 13 there present may rejoice together of the receiving of
new members of Christ into the same church, as also, that all men being present may
remember, and the better know, what they promised themselves by their godfathers
and godmothers in their own baptism ; and be the more earnestly stirred in their hearts
to perform the same; and also may all together pray for them that be baptized, that
they may have grace to perform their profession. St Gregory Nazianzene, as great a
clerk as ever was in Christ s church, and master to St Hierome, counselled, that chil
dren should not be christened until they came to three years of age or thereabout,
except they were in danger of life 13 . And it was thought sufficient to our forefathers
to be done two times in the year, at Easter and Whitsuntide ; as it appeareth by
divers of their councils and decrees 14 , which forbid baptism to be ministered at any
other time than Easter and Whitsuntide, except in case of necessity. And there re
mained lately divers signs and tokens thereof. For every Easter and Whitsun-even,
until this time, the fonts were hallowed in every church, and many collects and other
prayers were read for them that were baptized. But alas! in vain 15 , and as it were
a mocking with God: for at those times, except it were by chance, none were bap
tized, but all were baptized before 1&lt;J . For as vigils, otherwise called watchings, remained
in the calendars upon certain saints evens, because in old times the people watched
all those nights 17 ; and Vigilantius, because he speaketh against 18 these watchings, was
condemned of heresy 19 ; but now these many years those vigils remained in vain in the
books, for no man did w^atch : even so until this day the order and form of christen
ing was read and kept every year at Easter and Whitsuntide, but none was then
christened. Wherein it appeareth, how far we be swerved from our forefathers.

And, to conclude this article shortly, if you will needs have baptism ministered no

[ 12 The whole church of Christ, Ibid.]
[ 13 Hepi 8e TWV aXXtav Sid(a/j.i yvw/jujv, TI}V T/oie-
Tiav ai/a/ieti/ayres, TJ piKpov ei/ros TOUTOV, j VTT&P

TOVTO, OUTOOS dytd^etv Kai t|/u^as /cat &lt;ra)/xccTa

TW /xeyaXw /iUffTtjptw T?/ TeXeicoaews. Gregor.
Nazianz. Orat. xl. in Sanctum Baptismum. Tom. I.
p. 658. Ed. Paris. 1630.]

[ 14 Non ratione auctoritatis alicujus, sed sola te-
meritate praesumitur, ut passim ac libere natalitiis
Christi, apparatione, necnon et apostolorum seu
martyrum festivitatibus, innumeras, utasseris, plebes
baptismi mysterium consequantur : cum hoc sibi
privilegium et apud nos et apud omnes ecclesias
dominicum specialiter Pascha defendat cum sua
Pentecoste. Corpus Juris Canon. Ed. Paris. 1687.
Decreti Pars iii. De Consecrat. Dist. ii. can. xi.
Tom. I. p. 469. Duo tempora, id est, Pascha et
Pentecoste, ad baptizandum a Romano pontifice le-
gitime sunt prasfixa. Unde, quia manifestime patet
baptizandis in ecclesia electis haec duo tempora, de
quibus locuti sumus, esselegitima; dilectionem ves-
tram monemus, ut nullos alios dies huic observantiae
misceatis. Id. ibid. can. xii. Ibid. Proprie in
morte crucifixi et in resurrectione ex mortuis poten-
tia baptismi novam creaturam condidit, ex veteri :
ut in renascentibus et mors Christi operetur, et

vita, ut appareret ex hujus doctrinae spiritu re-

generandis filiis hominum et in Dei filios adop-
tandis ilium diem esse, et illud tempus electum, in

quo per similitudinem formamque mysterii ea, qua;
genmtur in membris, his, quae in ipso sunt capite
gesta, congruerunt. 2 De catechumenis bap
tizandis id statutum est, ut in Pascha; solennitate
vel Pentecostes, quanto majoris celebritatis major
celebritas est, tanto magis ad baptizandum veniant :
ceteris solennitatibus infirmi tantummodo debe-
ant baptizari, quibus quocumque tempore con-
venit baptismum non negari. Id. ibid. can. xv.
Ibid Si qui necessitate mortis, aEgritudinis, obsi-
dionis, persecutionis, et naufragii urgentur, omni
tempore debeant baptizari. Id. ibid. can. xvi. Ibid.
Venerabilis baptismi sacramentum non nisi in festi-
vitate Paschali et Pentecostes tradere praesumat
episcopus, exceptis iis, quibus, urgente mortis peri-
culo, talibus oportet, ne in aetemum pereant, reme-
diis subveniri. Id. ibid. can. xvii. Ibid. pp. 469,
70.]

[ 15 But all was in vain, MS. C. C. C. C.J
[ 16 For none were baptized at those times, except
it were by chance, but all were baptized before,
Ibid.]

[ 17 See Bingham s Antiquities of the Christian
Church, Book xni. chap. ix. sect. iv. Vol. IV.
pp. 357363. Ed. Lond. 1840.]

[ 18 He spake against, MS. C. C. C. C.]
[ 19 Vid. Hieron. adv. Vigilant. Epist. Ix. Tom.
II. pp. 8387. Ed. Francof. 1684. Bayle s Dic
tionary, Vol. IX. pp. 71316. Ed. Lond. 1739.]

176

ANSWER TO THE FIFTEEN ARTICLES

more at one time than another, then must you needs renounce your first article ; which
willeth the councils and decrees of the forefathers to l&gt;c observed and kept. And this
briefly sufficeth for the sixth article.

YOUR SEVENTH ARTICLE IS THIS:

" We will have holy bread and holy icater every Sunday 1 , palms and ashes at the
times accustomed; imayes to be set up again in every church; and all other
ancient old ceremonies used heretofore by our mother holy church."

Oh ! superstition and idolatry, how they prevail among you. The very true hea
venly bread of life, the food of 2 everlasting life, offered unto you in the sacrament of
the holy communion, you refuse to eat, but only at Easter. And the cup of the
most holy blood, wherewith you were redeemed and washed from your sins, you refuse
utterly to drink of at any time. And yet in the stead of these you will eat often of
the unsavoury and poisoned bread of the bishop of Rome, and drink of his stinking
puddles, -which he nameth holy bread and holy water. Consider, ignorant people,
the authors and intents of the makers of them both. The water of baptism, and the
holy bread and wine of the holy communion, none other person did ordain, but Christ
himself. The other, that is called holy bread, holy water, holy ashes, holy palms 3 ,
and all other like ceremonies 4 ordained the bishops of Rome; adversaries to Christ,
and therefore rightly called antichrist 5 . And Christ ordained his bread, and his wine 6 ,
and his water, to our great comfort, to instruct us and teach us what things we have
only by him. But antichrist on the other side hath set up his superstitions, under
the name of holiness, to none other intent, but as the devil seeketh all means to draw
us from Christ, so doth antichrist advance his holy superstitions, to the intent that
we should take him in the stead of Christ, and believe that we have by him such
things as we have only by Christ ; that is to say, spiritual food, remission of our
sins, and salvation.

First, our Saviour Christ ordained the water of baptism to signify unto us, that as
that water washeth our bodies outwardly, so be we spiritually within washed by Christ
from all our sins. And as the water 7 is called water of regeneration, or new birth, so it
declareth unto us, that through Christ we be born anew, and begin a new life towards God ;
and that Christ is the beginning of this new life. And as the body that is new born,
although it have life within it, yet can it not continue [without meat and drink ; even so
can we not continue] 8 in the spiritual life towards God, except we be continually nourished
with spiritual food : and that spiritual food is Christ also. For as he is the first beginning
of our spiritual life, so is he the continuance and ending thereof. And for this cause did
Christ ordain in the holy communion to be eaten bread, and drunken wine, that we should
surely believe, that as our bodies be fed with bread and wine in these holy mysteries,
so be we out of doubt that our souls be fed spiritually with the lively food of Christ s
body and blood; whereby we have remission of our sins and salvation 9 . But the
bishop of Rome invented new devices of his own making, and by them promised re
mission of sins and salvation, that he might be set up and honoured for a saviour
equal to Christ; and so to be esteemed above all creatures, and to sit in the temple
of God, that is to say, in the church of Christ, as he were God.

And to bring this to pass he hath horribly abused holy scriptures, altering them
to his purpose, in the stead of Christ s most holy blood putting in his holy water:

[ Holy water made every Sunday,MS. C.C.C.C.]
[ 2 Heavenly bread, the food, &c. Ibid.]
[ 3 Vid. p. 148. n. 6.]

[ 4 And all such other like, MS. C. C. C. C.]
[ 5 Called antichrists, Ibid.]
[ 6 His bread, his wine, Ibid.]
[ As that water, Ibid.]

[ 8 The passage within brackets is supplied from
the C. C. C. C. MS.]

[ 9 " But my meaning is, that the force, the
grace, the virtue, and benefit of Christ s body that
was crucified for us, and of his blood that was shed
for us, be really and effectually present with all
them that duly receive the sacraments : but all this
I understand of his spiritual presence." Vid. Pre
face to the Reader, Ed. 1551. Cranmer s Answer to
Winchester, Vol. I. p. 3, Park. Soc. Ed.]

OF THE REBELS, DEVON. 177

as it appeareth evidently in this sentence of St Paul written in the ninth chapter
of the Hebrews 10 : " If the blood of oxen and goats," saith St Paul, " and the ashes of
a young cow purified the unclean, as touching the purifying of the flesh, how much
more the blood of Christ, which through the eternal Spirit offered himself without 11
spot unto God, shall purge your consciences from dead works for to serve the living
God ! And for this cause he is the Mediator of the new covenant 12 ." Consider well this
sentence of Paul, and you shall find two purifyings, one of the body, and another of
the soul or conscience. You shall find also two mediators : one was the priest of
Moses law, and the other is Christ. The priests of the old law, with the blood of
oxen and goats, and other their sacrifices, purged only the bodies of them that were
defiled; but the soul or conscience they could not help. But our Saviour Christ by
his own blood purged both body and soul. And for that cause he, and none other,
is the Mediator of the new covenant 12 . But the bishop of Rome, to make himself
also a mediator with Christ, hath taken upon him to purify the soul and conscience
with holy water, holy salt, and other his holy creatures of his own devising, to the
intolerable injury of Christ s blood, which only hath the effect 13 . And to bring this
to pass, he hath most shamefully changed the words of the scripture, and wrested
them to his purpose ; some words putting out, and also in the stead of Christ s blood
putting in his own holy water and salt. For whereas St Paul saith, "If the blood
of oxen and goats and the ashes of a cow purified the unclean, as touching the puri
fying of the flesh : " here the bishop of Rome leaveth out these words, " as touching
the purifying of the flesh." And where St Paul, extolling the effects of Christ s blood
in comparison of the blood of oxen and goats, saith, " How much more the blood of
Christ, which through the eternal Spirit offered himself, being without spot, unto God,
shall purge your consciences:" here the bishop of Rome, extolling his water and salt,
puts 14 out Christ s blood, and in the place thereof puts his 15 holy water and salt; say
ing, "How much more water, which is sprinkled with salt and hallowed with godly
prayers, shall sanctify and purify the people 16 !" O intolerable blasphemy against the
most precious blood of Christ ! O shameless audacity and boldness, so to corrupt
and pervert God s holy word ! If he by his holy water presume to purify our souls,
as Christ did by his blood, what is that else but to make himself equal, and another
mediator with Christ? And what is it to tread under foot 17 the Son of God, and
to make the blood of the new testament, whereby he was sanctified 18 , like other
common things, and to dishonour the Spirit of grace, if this be not ? And yet, not
contented with this blaspheming the blood 19 of Christ, he preferreth his holy creatures
far above the blood of Christ, promising by them many benefits which by the blood
of Christ be not promised. For in the same place he promiseth by his holy cere
monies to take away from us dearth and scarcity of all worldly things, and to mul
tiply and increase us with the same ; also to defend us from the assaults of the devil,
and all his deceits, and to give us health both of body and soul. But all men see
him so shamefully to lie in these worldly things, that no man that wise is will trust
him in the rest. Nor no man that is godly will desire such things to remain still,
which so much have deceived simple people, and dishonoured God, and been contume
lious to the blood of Christ.

But now to your images, which, you say, you will have set up again in every
church. What moved you to require this article, but only ignorance ? For if you had
known the laws of God, and the use of godly religion, as well before the incarnation

[ 10 To the Hebrews, MS. C. C. C. C.]

[ n Himself being without spot, Ibid.J

[ 12 Of the new testament, Ibid.]

[ 13 That effect, Ibid.J

[ 14 Putteth out, Ibid.J

[ u Putteth his, Ibid.J

[ 1G Aquam sale aspersam populis benedicimus,
ut ea cuncti aspersi sanctificentur et purificentur ;
quod et omnibus sacerdotibus faciendum esse man-

dam us : nam si cinis vitulae aspersus populum
sanctificabat, atque mundabat,s. a venialibus; multo
magis aqua sale aspersa divinisque precibus sacrata
populum sanctificat, atque mundat a venialibus.
Durandi Rational. Divin. Ofnc. Lib. iv. c. 4.
p. 63. Ven. 1609.J

[ 17 To tread under his foot, MS.[C. C. C. C.]
[ 18 Whereby we be sanctified, Ibid.J
[ l9 Blaspheming of the blood, Ibid.J

[CRANMER, II.]

178

ANSWER TO THE FIFTEEN ARTICLES

of Christ, as four or five hundred years next after, and by whom images were first
brought into Christ s church, and how much idolatry was every where committed by
the means of the same ; it could not have been that ever you would have desired this
article, except you had more affection to idolatry than to true religion. For Almighty
God among the ten commandments rehearsed this for the second, as one of the chief:
" Thou shalt not make to thyself any graven image, nor the likeness of any thing
that is in heaven above, or in the earth beneath, or in the water 1 under the earth.
Thou shalt not bow down to them, nor worship them." This commandment was dili
gently kept in the old Testament, so long as the people pleased God. For in their
tabernacle was not one image, less nor more, that the people might see : although
upon the propitiatory were two cherubims 2 of gold by the commandment of God;
and that was in such a place as the people never came near, nor saw 3 . But when
the people, forgetting this commandment, began to make them images, and to set them
up in the place of adoration, by and by they provoked God s indignation against
them, and were grievously punished therefore.

The church of Christ likewise in the new Testament, for the space of four or five
hundred years after Christ s ascension, utterly refused to have images in the church,
a place of adoration; as it may plainly appear 4 by all the old ancient authors that
lived and wrote in that time : insomuch 5 that above four hundred years after Christ,
when some superstitious and ignorant people in some places began to bring painted
images, not into the church, but to the church-doors, the great clerk Epiphanius,
bishop at Cyprus, finding such a painted image of Christ, or some other saint, hanging
at the church-door in a town called Anablatha, he cut it in pieces, saying, that "it
was against the authority of scripture that in the church of Christ should hang the
image of a man." And the same Epiphanius wrote unto the bishop of Jerusalem,
that he should command the priests, that in no wise they should suffer such images
to be hanged in the church of Christ, which were contrary "to our religion 6 .

But peradventure you will marvel, and ask me the question, how it was brought
to pass, that of late years all churches were so full of images, and so much offering
and pilgrimages done unto them, if it were against the commandment of God, against
the usage of all godly people in the old Testament, and also against the custom of
Christ s church in the new Testament, so long as it was pure and holy, and kept
from idolatry ? "Who was able to bring this to effect, contrary both to God s express
commandment, and the custom of all godly people from the beginning of the world
until four or five hundred years after Christ? No man surely could have wrought
this thing so much contrary to God, but antichrist himself, that is to say, the bishop
of Rome; to whom God hath given great power to work great wonders, to bring
into error those that will not believe the truth. But by what means did he compass
this matter? By such means as were most meet 7 for himself, and as he hath com
monly practised in all other matters ; that is to say, by sedition and murder, by con
federacies and persecutions, by raising the son against the father, the children against
their mother, and the subjects against their rulers ; by deposing of emperors and princes,
and murdering of learned men, saints and martyrs. For thus he wrought against the

[ l Nor in the water, MS. C. C. C. C.]
[ 2 Were set twox:herubims, Ibid.]
[ 3 Never came, nor saw them, Ibid.]
[ 4 The word " appear" is put in the C. C. C. C.
MS. evidently by another hand.]
[ 5 So much, MS. C. C. C. C.]
[ 6 Praeterea quod audivi quosdam murmurare
contra me, quia quando simul pergebamus ad sanc
tum locum, qui vocatur Bethel, ut ibi collectam
tecum ex more ecclesiastico facerem, et venissem
ad villam, qua? dicitur Anablatha, vidissemque ibi
praeteriens lucemam ardentem, et interrogassem,
quis locus esset, didicissemque esse ecclesiam, et
intrassem ut orarem ; inveni ibi velum pendens in
foribus ejusdem ecclesiae tinctum atque depictum,

et habens imaginem, quasi Christi, vel sancti cujus-
dam : non enim satis memini, cujus imago fuerit.
Cum ergo hoc vidissem, in ecclesia Christi contra
auctoritatem scripturarum hominis pendere imagi
nem, scidi illud, et magis dedi consilium custodibus
ejusdem loci, ut pauperem mortuum eo absolverent

et efferrent Nunc autem nisi quod potui reperire,

et precor ut jubeas presbyteros ejusdem loci dein-
ceps praecipere, in ecclesia Christi ejusmodi vela,
quae contra religionem nostram veniunt, non ap-
pendi. Epiphan. Epist. ad Joan. Episc. Hier. Tom.
II. p. 317. Ed. Colon. 1682. Vid. Bingham s An
tiquities of the Christian Church, Vol. II. Book
vin. chap. viii. Sect, vi.]

[ 7 A*was most meet, MS. C. C. C. C.J

OF THE REBELS, DEVON.

179

emperor 8 of the east parties from Gregory II. his time until Gregory III.*; who at
length, after this condition 10 had endured above five hundred years, in a council held
at Lyons, by feigned promises persuaded the emperor of the east to condescend to his
purpose, as well to receive images into the churches, as to other his requests. But
nevertheless the bishop of Rome failed of his purpose. For yet to this day the Christian
men in the east do not allow images to stand in their churches ; neither the Greeks,
nor the Armenians, nor the Indians, nor none 11 other Christian men. And, that more
is, search all the world 12 throughout, of what religion soever they be, whether they
be Jews, Turks, Saracens, Tartaries, or Christian people, and you shall not find an
image in none of their churches, but that was brought in by the bishop of Rome, and
where the bishop of Rome is, or within these forty years was, taken for the head of
the church and Christ s vicar in earth.

And at the beginning the bishops of Rome, to cloak their idolatry, pretended to have
images set up only for a remembrance to laymen, and to be, as it were, laymen s books.
But after, they defined plainly that these should be 13 worshipped. And so it increased
at length, that images were kneeled unto, offered unto, prayed unto, sought unto, incensed
and pilgrimages done unto them, and all manner of superstition and idolatry that could
be devised. Almighty God knoweth our corrupt nature better than we do ourselves.
He knoweth well the inclinations of man 14 , how much he is given to worship creatures
and the works of his own hands ; and specially fond women, which commonly follow
superstition rather than true religion. And therefore he utterly forbad the people the
use of graven images, specially in places dedicated to the honour of God, knowing
assuredly that of the having would follow the worshipping of them.

Now (thanks be to God !) in this realm we be clearly delivered from that kind of
idolatry, which most highly offended God, and we do according to the council Eleber-
tirie, which ordained that no images should be in churches 15 . And this council is so
ancient, that is was about the same year that Nicene council was. What should then
move you to ask again your images in the church, being not only against God s com
mandments, and the use of God s church evermore since the beginning of the world,
when it was pure from idolatry, but also being chargeable to the realm, and great
occasion of heinous idolatry, but that some papistical and covetous priests have per
suaded you hereto? which care neither for God s honour 16 , nor your damnation, so
that they may have any commodity or profit thereby.

I have been very long in this article, and yet the matter is so large that it requireth
much more to be spoken therein, which for shortness of time I am constrained to leave
until a more occasion; and to come to your eighth article.

YOUR EIGHTH ARTICLE IS THIS :

" We will not receive the new service, because it is but like a Christmas game ; but
we will have our old service of matins, mass, even-song, and procession in Latin,
as it was before. And so we the Cornish men, whereof certain of us understand
no English, utterly refuse this new English."

As concerning the having of the service in the Latin tongue, is sufficiently spoken
of in the answer to your third article. But I would gladly know the reason why the
Cornish men 17 refuse utterly the new English, as you call it, because certain of you
understand it not; and yet you will have the service in Latin, which almost none of
you understand. If this be a sufficient cause for Cornwall to refuse the English service,
because some of you 18 understand none English, a much greater cause have they, both

[ 8 Against the empire, Ibid.]

[ 9 Gregory IT. May 18, A. D. 715, to Feb. 20,
A.D. 732. Gregory III. March 18, A.D. 732, to
Nov. 27, A.D. 741. Vid. Mosheim s Eccl. Hist.
Vol. II. Part ii. chap. iii. 11. pp. 154, 5, and 673.
Ed. Lend. 1845.]

[ 10 This contention, MS. C. C. C. C.]

[ H Nor nor none, Ibid.]

[ 12 Search the all world, Ibid.]

[ 13 That they should be, Ibid.]

[ 14 Inclination of man, Ibid.]

[ 15 Placuit picturas in ecclesia esse non debere,
ne quod colitur et adoratur, in parietibus depin-
gatur. Concil. Eliberit. A. D. 305, cap. xxxvi. Labb.
et Cossart. Tom. I. col. 974. Ed. Lutet. Paris. 107 1 .]

[ 16 God s dishonour, MS. C. C. C. C.]

[ 17 Why you Cornish men, Ibid.]

f 18 Some of them, Ibid.]

122

180

ANSWER TO THE FIFTEEN ARTICLES

of Cornwall and Devonshire, to refuse utterly the late service 1 ; forasmuch as fewer of
them know the Latin tongue than they of Cornwall 2 the English tongue. But where
you say that you will have the old service, because the new is " like a Christmas game,"
you declare yourselves what spirit you be led withal, or rather what spirit leadeth them
that persuaded you 3 that the word of God is but like a Christinas game. It is more
like a game and a fond play to be laughed at of all men, to hear the priest speak aloud
to the people in Latin, and the people listen with their ears 4 to hear; and some walking
up and down in the church, some saying other 5 prayers in Latin, and none understandeth
other. Neither the priest nor his parish 6 wot what they say. And many times the
thing that the priest saith in Latin is so fond of itself, that it is more like a play than
a godly prayer.

But in the English service appointed to be read there is 7 nothing else but the
eternal word of God : the new and the old Testament is read, that hath power 8 to save
your souls ; which, as St Paul saith, " is the power of God to the salvation of all that
believe;" the clear light to our eyes, without the which we cannot see; and a lantern
unto our feet 9 , without which we should stumble in darkness. It is in itself the wisdom
of God, and yet " to the Jews it is a stumblingblock, and to the Gentiles it is but fool
ishness : but to such as be called of God, whether they be Jews or Gentiles, it is the
power of God, and the wisdom of God." Then unto you if it be but foolishness and
a Christmas game, you may discern yourselves what miserable state you be in, and
how far you be from God. For St Paul saith plainly, that the word of God is foolish
ness only to them that perish ; but to them that shall be saved it is God s might and
power. To some it is a lively savour unto life, and to some it is a deadly savour unto
death. If it be to you but a Christmas game, it is then a savour of death unto death.
And surely persuade yourselves that you be not led with the Spirit of God, so long as
the word of God savourcth no better unto you 10 , but seemeth unto you 11 a Christmas
pastime, and foolishness. And therefore the old service pleaseth you better : which in
many things is so foolish and so ungodly, that it seems rather 12 to be old wives tales and
lies than to sound to any godliness. The devil is a liar, and the author of lies ; and they
may think themselves governed rather of his spirit, than of God, when lies delight more
than God s most true word.

But this I judge rather of your leaders than of yourselves, who by ignorance be
carried away by others 13 , you wot not whither. For when the service was in the Latin
tongue, which you understood not, they might read to you truth or fables 14 , godly or
ungodly things, as they pleased; but you 15 could not judge that you understood not.
And what was the cause 16 why St Paul would have such languages spoken in the church
as that people 17 might understand ? that they might learn and be edified thereby, and
judge of that which should be spoken, whether it were according to God s word or not.

But forasmuch as you understand not 18 the old Latin service, I shall rehearse some
things in English that were wont 19 to be read .in Latin, that when you understand them,
you may judge them whether they seem to be true tales, or fables ; and whether they
or God s word seem to be more like plays and Christmas games. " The devil entered
into a certain person, in whose mouth St Martin put his finger ; and because the devil
could not get out at his mouth, the man blew him 20 out behind." This is one of
the tales that was wont to be read in the Latin service, that you will needs have
again. As though the devil had a body, and that so crass that he could not pass out
by the small pores of the flesh, but must needs have a wide hole to go out at. Is this

t 1 The Latin service, MS. C. C. C. C.]

[ 2 Them of Cornwall, Ibid.]

[ 3 Persuaded to you, Ibid.]

[ 4 Listen to some, Ibid.]

[ 5 Some in the church, saying other, Ibid.]

[ 6 Nor the parish, Ibid.]

[ 7 Is there, Ibid. J

[ 8 Old Testament, the word that hath, Ibid.]

f 9 To our feet, Ibid.]

[ 10 No better to you, Ibid.]

[ n Seemeth to you, Ibid.]

[ 12 Seemeth rather, Ibid.]

I 13 By other, Ibid.]

[ 14 Truths or fables, Ibid.]

[ 15 For you, Ibid.]

[ 16 And that was the cause, Ibid.]

[ 17 As the people, Ibid.]

[ 18 You understood not, Ibid.]

f 19 Which were wont, Ibid.]

[ 2f) Three words are omitted.]

OF THE REBELS, DEVON.

181

a grave and godly matter to be read in the church, or rather a foolish Christinas tale, or
an old wives fable, worthy to be laughed at and scorned of every man that hath either
wit or godly judgment? Yet more foolish, erroneous, and superstitious things be read
in the feasts of St Blase, St Valentine, St Margaret, St Peter, of the Visitation of Our
Lady, and the Conception, of the Transfiguration of Christ, and in the feast of Corpus
Christi, and a great number mo : whereof some be most vain fables, some very super
stitious, some directly against God s word, and the laws of this realm ; and all together
be full of error and superstition. But as Christ commonly excused the simple people
because of their ignorance, and justly condemned the scribes and Pharisees, which by
their crafty persuasions led the people out of the right way; so I think not you so
much to be blamed as those Pharisees and papistical priests, which, abusing your sim
plicity, caused you to ask you wist not what, desiring rather to drink of the dregs of
corrupt error, which you knew not, than of the pure and sweet wine of God s word,
which you may and ought to understand. But now have I sufficiently spoke 21 of your
eighth article : I will go forward unto the ninth.

YOUR NINTH ARTICLE IS THIS :

" We will have every preacher in his sermon, and every priest at the mass 22 , pray
specially by name for the souls in purgatory, as our forefatliers did."

To reason with you by learning, which be unlearned, it were but folly : therefore I
will convince your article with very reason. First, tell me, I pray, if you can 23 , whether
there be a purgatory or no ; and where, or what it is. And if you cannot tell, then I
may tell you that you ask you wot not what. The scripture maketh mention of two
places where the dead be received after this life, of heaven and of hell ; but of purgatory
is not one word spoken. Purgatory was wont to be called a fire as hot as hell, but not
so long during. But now the defenders of purgatory within this realm be ashamed so
to say : nevertheless they say it is a third place ; but where or what it is, they confess
themselves they cannot tell. And of God s word they have nothing to shew, neither
where it is, nor what it is, nor that it is. But all is feigned of their own brains 24 , with
out authority of scripture.

I would ask of them then, wherefore it is, and to what use it serveth ? For if it be
to no use, then it is a thing frustrate and in vain. Mary, say they, it is a place of
punishment, whereby they be purged from their sins, that depart out of this life not
fully purged before. I cannot tell whether this saying be more foolish 25 , or more con
tumelious to Christ. For what can be more foolish than to say, that pains can wash sins
out of the soul ? I do not deny but that corrections and punishments 26 in this life is a
calling of men to repentance and amendment, and so to be purged by the blood of Christ.
But correction without repentance can nothing avail ; and they that be dead be past the
time of repentance; and so no correction or torments in purgatory can avail them.
And what a contumely 27 and injury is this to Christ, to affirm that all have not 28 full
and perfect purgation by his blood, that die in his faith ! Is not all our trust in the blood
of Christ, that we be cleansed, purged, and washed thereby ? And will you have us now
to forsake our faith in Christ, and bring us to the pope s purgatory to be washed therein ;
thinking that Christ s blood is an imperfect lee or soap that washeth not clean ? If he
shall die without mercy that treadeth Christ s blood under his feet, what is treading of
his blood under our feet, if this be not ? But if according to the catholic faith, which
the holy scripture teacheth, and the prophets, apostles, and martyrs confirmed with their
blood, all the faithful that die in the Lord be pardoned of all their offences by Chri&t,
and their sins be clearly sponged and washed away by his blood ; shall they after be cast
into another strong and grievous prison of purgatory, there to be punished again for

[ 21 Sufficiently be spoken, MS. C. C. C. C.]

[* At his mass, Ibid.]

[- 3 I pray you, if you can, Ibid.]

[ Their own brain, Ibid.]

[ M Be more foolishness, Ibid.]
[ 26 But correction and punishment, Ibid.]
[ 27 And how great a contumely, Ibid.]
f ea All they have not, Ibid.J

182

ANSWER TO THE FIFTEEN ARTICLES

that which was pardoned before ? God hath promised by his word, that the souls of the
just 1 be in God s hand, and no pain shall touch them : and again he saith, " Blessed
be they that die in the Lord. For the Spirit of God saith, that from henceforth they
shall rest from their pains." And Christ .himself saith : " He that believeth in him that
sent me, hath everlasting life, and shall not come to judgment, but shall pass from death
unto life." And is God no truer of his promises a but to punish that which he promiseth
to pardon ? Consider the matter by your own cases. If the king s majesty should pardon
your offences, and after would cast you into prison, would you think that he had well
observed his promise ? For what is to pardon your offences, but to pardon the punish
ment for the same? If the king would punish 3 you, would you take that for a pardon ?
Would you not allege your pardon, and say that you ought not to be punished ? Who
can then, that hath but a crumb of reason in his head, imagine of God that he will after
our death punish those things that he pardoned in our life-time ?

Truth it is that scripture maketh mention of paradise and Abraham s bosom after
this life ; but those be places of joy and consolation, not of pains and torments. But
yet I know what subtle sophisters use to mutter in men s ears to deceive them withal.
David, say they 4 , with many other, were pardoned of their offences, and yet were
they sore punished after for the same of God ; and some of them so long as they lived.
Well, be it it were so. Yet after their lives they were not punished in purgatory there
fore : but the end of their lives was the end of their punishment. And likewise it is
of original sin after baptism, which although it be pardoned, yet after-pains 6 thereof
continue so long as we live. But this punishment in this life- time 6 is not to revenge our
original sin, which is pardoned in baptism, but to make us humble, penitent, obedient
to God, fearful to offend, to know ourselves, and ever to stand in fear and awe ; as, if a
father that hath beaten a wilful child for his faults should hang the rod continually at
the child s girdle, it should be no small pain and grief to the child, ever hanging by his
side : and yet the father doth it not to beat the child for that which is past and for
given; but to make him beware hereafter that he offend not again, and to be gentle,
tractable, obedient, and loath to do any thing amiss. But after this life there is no such
cause of punishment; where no rod nor whip can force any man to go any faster or
farther, being already at the end of his journey. Likewise a master that hath an unthrifty
servant, which out of his master s sight doth nothing but riot and disorder himself, if he
forgive his servant, and for the love he beareth to him, and the desire he hath to see him
corrected and reformed, he will command him never to be out of his sight, this com
mand 7 , although indeed it be a great pain to the servant, yet the master doth it not to
punish those faults, which before he had pardoued and forgiven, but to keep him in stay,
that he fall no mo to like disorder. But these examples and cases of punishment here
in this life can in no wise be wrested and drawn to the life to come ; and so in no wise
can serve for purgatory.

And furthermore, seeing that the scriptures so often and so diligently teach us, almost
in every place, to relieve all them that be in necessity, to feed the hungry, to clothe the
naked, to visit the sick and the prisoner 8 , to comfort the sorrowful, and so to all others 9
that have need of our help ; and the same in no place make mention 10 either of such
pains in purgatory, or what comfort we may do them ; it is certain that the same is
feigned for lucre, and not grounded upon God s word. For else the scripture in some
place would have told us plainly what case they stood in that be in purgatory, and what
relief and help we might do unto them. But forasmuch 11 as God s words speak eth not
one word of neither of them both, my counsel shall be, that you keep not the bishop of
Rome s decrees that you may come to purgatory, but keep God s laws that you may
come to heaven : or else I promise you assuredly that you shall never escape hell. Now
to your next article.

[ r Of the Jews, Strype.j

[ 2 Of his promise, MS. C. C. C. C.]

[ 3 Pardon, Strype.]

[ 4 David, they say, MS. C. C. C. C.]

[ 5 Yet certain pains, Ibid.]

[ 6 In our life-time, Ibid.]

[ 7 This commandment, Ibid.]
[ 8 The prisoners, Ibid.]
[ 9 To all other, Ibid.]
I 10 In no place maketh mention, Ibid.]
[ n So MS. C. C. C. C. Strype, But as for
such.]

OF THE REBELS, DEVON.

183

YOUR TENTH ARTICLE IS THIS:

" We will have the bible, and all books of scripture in English, to be called in again.
For we be informed that otherwise the clergy shall not of long time confound the
heretics."

Alas ! it grievoth me to hear your articles ; and much I rue and lament your igno
rance; praying God most earnestly once to lighten your eyes that you my see the truth 12 .
"What Christian heart would not be grieved to see you so ignorant, (for willingly and
wilfully, I trust, you do it not,) that you refuse Christ, and join yourselves with anti
christ ? You refuse the holy bible and all holy scriptures so much, that you will have
them called in again; and the bishop of Rome s decrees you will have advanced and
observed. I may well say to you as Christ said to Peter, " Turn back again, for you
savour not godly things." As many of you as understand no Latin cannot know God s
word but in English, except it be the Cornish men, which cannot understand likewise
none but their own speech. Then you must be content to have it in English, which you
know, or else you must confess that you refuse utterly the knowledge thereof. And
wherefore did the Holy Ghost come down [[among the apostles 13 ] in fiery tongues, and
gave them knowledge of all languages, but that all nations might hear, speak, and learn
God s word in their mother-tongue ? And can you name me any Christians in all the
world 14 , but they have, and ever had 15 , God s word in their own tongue ? And the Jews,
to whom God gave his scriptures in the Hebrew tongue, after their long captivity among
the Chaldees, so that mo of them knew the Chaldee rather than the Hebrew 16 tongue,
they caused the scripture to be turned into the Chaldee tongue, that they might under
stand it : which until this day is called Targum. And Ptolemy, king of Egypt, caused
sixty [[seventy] of the greatest clerks that might be gotten to translate the scripture out
of Hebrew into Greek. And until this day the Greeks have it in the Greek tongue, the
Latins in the Latin tongue, and all other nations in their own tongue. And will you
have God farther from us than from all other countries ; that he shall speak to every man
in his own language that he understandeth and was born in, and to us shall speak a
strange language that we understand not ? And will you that all other realms shall laud
God in their own speech, and we shall say to him we know not what ?

Although you savour so little of godliness that you list not to read his word your
selves, you ought not to be so malicious and envious to let them that be more godly, and
would gladly read it to their comfort and edification. And if there be an English
heretic, how will you have him confuted but in English? and whereby else but by
God s word ? Then it folio weth, that to confute English heretics we must needs have
God s word in English, as all other nations have it in their own native language. St Paul
to the Ephesians teacheth all men, as well laymen as priests, to arm themselves, and to
fight against all adversaries with God s word ; without the which we cannot be able to
prevail, neither against subtle heretics, puissant devils, this deceitful world, nor our own
sinful flesh. And therefore, until God s word came to light, the bishop of Rome, under
the prince of darkness, reigned quietly in the world, and his heresies were received and
allowed for the true catholic faith. And it can none otherwise be but that heresies must
reign where the light of God s word driveth not away our darkness.

YOUR ELEVENTH ARTICLE IS THIS:

" We will have Dr Moreman and Dr Crispin 17 , which hold our opinions, to be safely
sent unto us; and to them we require tlie king s majesty to give some certain
livings, to preach among us our catholic faith."

[ 12 See his truth, MS. C. C. C. C.]

[ 13 In C. C. C. C. MS. but not in Strype.]

[ u Any Christian nation in all the world, Ibid.]

[ 15 And ever have had, Ibid.]

[ 16 The Chaldee than the Hebrew, Ibid.J

17 of Crispin," Strype says, " I find little, but

184

ANSWER TO THE FIFTEEN ARTICLES

If you be of Moreman s and Crispin s faith, I like you much the worse. For " like
lettuce, like lips." And to declare you plainly the qualities of Crispin and Moreman,
and how unmeet men they be to be your teachers, they be persons very ignorant in God s
word, and yet thereto very wilful, crafty, and full of dissimulation. For if they were
profoundly learned, and of sincere judgments, as they be not, they might be godly
teachers of you. Or if they were not toto wilful, and standing wholly in their own con
ceits, they might learn and be taught of others 1 . But now they be so wilful that they
will not learn, and so ignorant that they cannot teach, and so full of craft and hypocrisy
that they be able to deceive you all, and to lead you into error after themselves. So
that if you ask them, you ask your own poison. Now if a man were in such a sick
ness that he longed for poison, (as many diseases desire things most noyful unto them,)
yet it were not the part of a good physician to give it unto them. No more is it the
office of a most godly prince to give you such teachers (although you long never so
sore for them) as he knoweth would corrupt you, feeding you rather with sour and
unwholesome leaven of Romish pharisaical doctrine, than with the sweet, pure, and whole
some bread of God s heavenly word. And where you would have God s word in English
destroyed, and Crispin and Moreman delivered unto you, you do even as the people of
the Jews did ; which cried out that Christ might be crucified, and that Barabbas, the
strong thief, might be delivered unto them.

YOUR TWELFTH ARTICLE IS THIS:

" We think it very meet, because the lord cardinal Pole is of the king s blood 2 , that
Tie should not 3 only have his pardon, but also be sent for to Rome, and promoted
to be of the Mny s council."

In this article I will answer no more but this : If ever any cardinal or legate were
beneficial unto this realm, we may have some hope of some other to follow his steps :
but if all that ever were in this realm were pernicious and hurtful unto the same, I know
not why we should be with child to long for any mo. For by the experience of them
that have been heretofore, we may conjecture of them that be to come. And I fear me
that cardinal Pole would follow rather the whole race of the rest, than to begin a better
of himself. Surely I have read a book of his making 4 , which whosoever shall read, if
he have a true heart to our late sovereign lord king Henry VIII, or to this realm, he will
judge cardinal Pole neither worthy to dwell in this realm, nor yet to live. For he doth

that he was once proctor of the university of Oxon,
and doctor of the faculty of physic, and of Oriel
college. Moreman was beneficed in Cornwall in king
Henry s time, and seemed to go along with that king
in his steps of reformation, and was observed to be
the first that taught his parishioners the creed, the
Lord s prayer, and the ten commandments in Eng
lish ; yet shewing himself in the next king s reign
a zealot for the old superstitions. Hence we per
ceive the reason why the archbishop charged him to
be a man full of craft and hypocrisy. In queen
Mary s time he was for his popish merits preferred to
be dean of Exeter, and was coadjutor to the bishop
(Voisey )ofthat diocese. "Vid.Strype sMem. of Abp.
Cranmer, Vol. I. p. 265, 6. Ed. Oxon. 1840. " But
it may be doubted whether Strype has not confused
Richard and Edmund Crispin, both of Oriel college,
and both proctors of the university of Oxford." Vid.
Dr Jenkyns Remains of Abp. Cranmer, Vol. IV.
p. 238. Moreman was engaged in the disputation
in the con vocation -house about the real presence,
on the day of the third session, Oct. 23, 1553.
Vid. Foxe s Acts and Monuments, p. 1411. Ed.

Lond. 1583. Burnet s Hist, of Reformat. Vol. II.
pp. 529, 532, Ed. Oxon. 1829.]

[ Of other, C. C. C. C.MS.]

[ 2 " He was of the blood royal, and cousin-ger-
main to the king, (Henry VIII.) by both the houses
of York and Lancaster, being by his mother de
scended from the duke of Clarence, brother to king
Edward IV. ;" and was " educated with princely
munificence by him." Vid. Collier s Eccl. Hist.
Vol. IV. p. 389. Ed. Lond. 1840, 41. Burnet s
Hist, of Reformat. Vol. I. p. 444.]

[ 3 Blood, should not, MS. C. C. C. C.]

[ 4 The book is entitled by Strype and Collier,
" De Unione Ecclesiastica," by Burnet, " De Unitate
Ecclesiastica," and was written against Henry s
divorce from Queen Katherine, and his assuming the
supremacy. It was completed in March, 1535, but
not published till twelve months afterwards. Vid.
Collier and Burnet, ut supra ; and Strype s Memorials
of Abp. Cranmer, Vol. I. pp. 63, 4. Todd s
Life of Abp. Cranmer, Vol. II. p. 132. Ed. Lond.
1831.]

OF THE REBELS, DEVON. 185

extend all his wits and eloquence in that book to persuade the bishop of Rome, the
emperor, the French king, and all other princes, to invade this realm by force. And sure
I am, that if you have him, you must have the bishop of Rome also : for the cardinal
cannot be a subject, but where the other is his head. This sufficeth briefly to this
article.

YOUR THIRTEENTH ARTICLE IS THIS:

" We will that no gentleman sJiall have any mo servants than one to wait upon him,
except he may dispend one hundred mark land. And for every hundred mark we
think it reasonable he should have a man."

Yet have you not foreseen one thing, you wise disposers of the commonwealth. For
if a gentleman of an hundred mark land 5 (who by your order must have but one
servant, except he might spend two hundred marks) should send that one servant to
London, you have not provided who shall wait upon him until his servant come home
again. Nor you have not provided where every gentleman may have one servant that
can do all things necessary for him. I fear me the most part of you that devised this
article, (whom I take to be loiterers and idle unthrifts,) if you should serve a gentleman,
he should be fain to do all things himself, for any thing that you could or would do for
him. But one thing methink very strange : for where much complaint is made of divers
gentlemen, because they keep not houses, you provide by your order that no gentleman
shall keep house, but all shall sojourn with other men. For who can keep an household
with one servant, or with two servants, after the rate of two hundred marks, or with
three, after the rate of three hundred, and so upward ? For here, it seems 6 , you be
very desirous to make gentlemen rich : for after this proportion every gentleman may
iv UD clearly in his coffers at the least the one half of his yearly revenue, and much
more.

But it was not for good mind that you bare to the gentlemen, that you devised this
article ; but it appeareth plainly that you devised it to diminish their strength, and to
take away their friends, that you might command gentlemen at your pleasures. But
you be much deceived in your account. For although by your appointment they lacked
household servants, yet shall they not lack tenants and farmers : which, if they do their
duties, will be as assured to their lords as their own household servants. For of those
lands, which they have or hold of their lords, they have their whole livings for themselves,
their wives, children, and servants. And for all these they attend their own business,
and wait not upon their lords but when they be called thereto. But the household
servant, leaving all his own business, waiteth daily and continually upon his master s
service ; and for the same hath no more but meat and drink and apparel for himself only :
so that all tenants and farmers, which know their duties, and be kind to their lords, will
die and live with them, no less than their own household servants. Therefore I would
wish you to put this phantasy out of your heads, and this article out of your book, as
well for the unreasonableness as for the ungodliness thereof.

For was it ever seen in any country since the world began, that the commons did
appoint the nobles and gentlemen the number of their servants ? Standeth it with any
reason to turn upside down 7 the good order of the whole world, that is every where,
and ever hath been, that is to say, the commoners to be governed by the nobles, and the
servants by their masters? Will you now have 8 the subjects to govern their king, the
villains to rule the gentlemen, and the servants their masters ? If men would suffer this,
God will not ; but will take vengeance of all them that will break his order, as lie did
of Dathan and Abiram : although for a time he be a God of much sufferance, and
hideth his indignation under his mercy, that the evil of themselves may repent, and see
their own folly.

P Of an hundred pounds land, MS. C.C.C.C.] I \ 7 To turn upso down, Ibid. J
f 6 But here it seemeth, Ibid.] [ 8 Will you have now, Ibid.]

186

ANSWER TO THE FIFTEEN ARTICLES

YOUR FOURTEENTH ARTICLE IS THIS:

" We will that the lialf part of the abbey-lands and chantry-lands in every man s
possession, hoivever he came by them, be given again to two places, where two of
the chief abbeys were 1 within every county; where such half part shall be taken
out, and tliere to be estdblislied a place for devout persons, which shall pray for
the king and the commonwealth. And to the same we ivill have all tlie alms of
the church-box given for these seven years"

At the beginning you pretended that you meant nothing against the king s majesty,
but now you open yourselves plainly to the world that you go about to pluck the crown
from his head ; and, against all justice and equity, not only to take from him such lands
as be annexed unto his crown, and be parcel of the same, but also against all right and
reason to take from all other men such lands as they came to by most just title, by gift,
by sale, by exchange, or otherwise. There is no respect nor difference had amongst you,
whether they came to them by right or by wrong. Be you so blind that you cannot see
how justly you proceed to take the sword in your hands against your prince, and to
dispossess just inheritors without any cause? Christ would not take upon him to judge
the right and title of lands between two brethren ; and you arrogantly presume not only
to judge, but unjustly to take away all men s right titles ; yea, even from the king him
self. And do you not tremble for fear that the vengeance of God shall fall upon you,
before you have grace to repent ? And yet you, not contented with this your rebellion,
would have your shameful act celebrated with a perpetual memory, as it were to boast
and glory of your iniquity. For, in memory of your fact, you would have stablished in
every county two places to pray for the king and the commonwealth : whereby your
abominable behaviour at this present may never be forgotten, but be remembered unto
the world s end; that when the king s majesty was in wars both with Scotland and
France, you, under pretence of the commonwealth, rebelled, and made so great sedition
against him within his own realm, as never before was heard of. And therefore you must
be prayed for for ever, in every county of this realm.

It were more fit for you 2 to make humble supplication upon your knees to the king s
majesty, desiring him not only to forgive you this fault, but also that the same may never
be put in chronicle nor writing ; and that neither shew nor mention may remain to your
posterity, that ever subjects were so unkind to their prince, and so ungracious towards
God, that, contrary to God s word, they should so use 3 themselves against their sovereign
lord and king. And this I assure you of, that if all the whole world should pray for you
until doomsday, their prayers should no more avail you than they should avail the devils
in hell, if they prayed for them, unless you be so penitent and sorry for your disobedience,
that you will ever after, so long as you live, study to redub 4 and recompense the same
with all true and faithful obedience, not only yourselves, but also procuring all other, so
much as lieth in you ; and so much detesting such uproars and seditions, that if you see
any man towards any such things, you will to your power resist him, and open him unto
such governors and rulers as may straightway 6 repress the same. As for your last
article, thanks be to God, it needeth not to be answered, which is this.

YOUR LAST ARTICLE IS THIS:

For the particular griefs of our country, we will have them so ordered, as Humphry
Arundel and Henry Bray, the Icing s mayor of Bodman, shall inform the king s
majesty, if they may have safe conduct under the Icing s great seal to pass and
repass with an lierald ofarms Q ."

[ Abbeys was, C. C. C. C. MS.]

[ s More meet for you, Ibid.]

[ 3 Would so use, Ibid.]

[ 4 Redub : repair, or make amends for.]

[ 5 As may straightways, C. C. C. C. MS.]
[ 6 "Humphry Arundel, the leader of the ten
thousand Devonshire rebels, was of good family,
and governor of St Michael s Mount. He was sent

OF THE REBELS, DEVON.

187

Who ever heard such arrogancy in subjects, to require and will of their princes, that
their own particular causes may be ordered, neither according to reason, nor the laws of
this realm, but according to the information of two most heinous traitors ? "Was it ever
heard before this time, that an information should be a judgment, although the informer
were of never so great credit ? and will you have suffice the information of two villainous
papistical traitors? You will deprive the king of his lands 7 pertaining to his crown, and
other men of their just possessions and inheritance, and judge your own causes as you list
yourselves. And what can you be called then but most wicked judges, and most errant
traitors ? except only ignorance or force may excuse you ; that either you were constrained
by your captains 8 against your wills, or deceived by blind priests and other crafty per
suaders, to ask you wist not what. How much then ought you to detest and abhor such
men hereafter, and to beware of all such like, so long as you live; and to give most
humble and hearty thanks unto God, who hath made an end of this article, and brought
Arundel and Bray to that they have deserved ; that is, perpetual shame, confusion, and
death ! Yet I beseech God so to extend his grace unto them, that they may die well
which have lived ill. Amen.

to London after being for some time confined at
Exeter, and there executed. Bray was mayor of
Bodmin, in Cornwall." Dr Jenkyns (Remains of
Abp. Cranmer, Vol. II. p. 244) remarks that "at
tempts, it is said, were made to exculpate the mayor
of Bodmin, on the ground of his having been
forced into the insurrection against his will. As if
this defence had been successful, Sir Anthony King
ston, provost-marshal of the army, appointed a day
for dining with him. Having been c right heartily
welcomed, he after dinner expressed a wish to see a
pair of gallows, which he had desired his host to
erect. On coming thither and beholding them, he
said to the mayor, Think you, master mayor, that
they be strong enough? Yea, sir, quoth he,
that they are. Well then, said Sir Anthony, get
you even up unto them, for they are provided for
you. The mayor, greatly abashed herewith, said,
I trust you mean no such thing to me. Sir,
said he, there is no remedy ye have been a busy
rebel, and therefore this is appointed for your re
ward. And so without respite or stay there was the
mayor hanged. But Boyer, and not Bray, is the
name given by Holinshed to this victim of King
ston s cruel pleasantry. It may therefore be doubted
whether he is correctly described as mayor of Bod
min. The story perhaps may apply to another
person named Boyer, who is said by Strype to have

suffered death among the rebel leaders." See
Strype s Eccl. Mem. Vol. II. Part i. p. 281. Ed.
Oxon. 1822. Holinshed s Chronicles, Vol. III.
pp. 1006, 1026.]

[7 Of the lands, C. C. C. C. MS.]

[ 8 " Of whom the chief gentlemen captains were,
Humfrey Arundell, Esquire, governor of the mount,
James Rosogan, John Rosogan, John Payne, Tho
mas Underfill, John Soleman, William Segar. Of
priests which were principal stirrers, and some of
them governors of the camps, and after executed,
were to the number of eight, whose names were
Rob. Bochim, John Tompson, Roger Barret, John
Wolcocke, Wil. Asa, James Mourton, John
Barow, Rich. Benet ; besides a multitude of other
popish priests, which to the same faction were ad
joined. The number of the whole rebellion, speak
ing with the least, mounted little less than to the
sum of ten thousand stout traitors." Foxe s Acts
and Monuments, p. 1305. Ed. Lond. 1583. " Their
names were Arundel, Pomeroy, Coffin, Winslade,
Rosogan, Holmes, Bury, Underhil, Soleman, Segar,
Boyer, Lee, two mayors, Pain, Maunder, Ashridge,
Thompson, Baret, Bocham, Wolcock, Alsa, Mor
ton, Welsh, Barrow, Benet ; which last-recited nine
were priests." See Strype s Eccl. Mem. Vol. II.
Part i. p. 281.]

188

[THE ARCHBISHOP S NOTES

FOR A HOMILY AGAINST REBELLION 1 .]

c.c.c.c.

MSS. cii.
pp. 529 534.
Strvpe s
Mem. of
Abp. Cran-
mer, Vol. ii.
App. No. 41.
pp. 84(1 -2.
Ed. Oxon.
184U.

Sentences of the Scripture against Sedition.

1 Cor. iii. Cum sit inter vos zelus et contentio, nonne carnales estis^ et sicnt homines
ambulatis ?

1 Cor. vi. Quare non magis injuriam accipitis ? Quare non magis fraudem
patimini ?

Jac. iii. Si zelum amarum habetis, et contentions sint in cordilus vestris, Sfc. non
cst ista sapientia dcsursum desccndens a Patre luminum, sed terrena, animalis, diabolica.
Uli enim zelus ct contentio, ibi inconstantia et omne opus malum 2 ^ $c. \_Qucv autem
dcsursum cst sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, fyc.
Fructus autem justiticc in pace seminatur facientilus pacem.~] 3

Jac. iv. Unde bella et lites inter vos 4 ? Nonne ex concupiscentiis vestris, quce mili
tant in membris vestris ?

How God hath plagued sedition in time past.

Numb, xvi. 5 Dathan and Abiram, for their sedition against Moses and Aaron, did
miserably perish by God s just judgment, the earth opening and swallowing them down
quick.

2 Reg. [Samuel] xv. and xviii. Absalom, moving sedition against David, did
miserably perish likewise.

2 Reg. [Samuel] xx. Seba for his sedition against David lost his head.

3 Reg. [1 Kings] i. and ii. Adonias also for his sedition against Solomon was
slain.

Acts viii. Judas and Theudas for their sedition were justly slain.
Acts xxi. An Egyptian likewise, which moved the people of Israel to sedition,
received that he deserved.

Tumults in England. Jack Cade. Jack Straw.

In Germany for their sedition w r ere slain almost in one month about two hundred
thousand.

The sword by God s word pertaineth not to subjects, but only to magistrates.

Though the magistrates be evil, and very tyrants against the commonwealth, and
enemies to Christ s religion ; yet the subjects must obey in all worldly things, as the
Christians do under the Turk, and ought so to do, so long as he commandeth them not do
against God.

How ungodly then it is 6 for our subjects to take the sword, where there reigneth a
most Christian prince, most desirous to reform all griefs !

f 1 "The archbishop procured sermons to be
made against the rebellion;" one was made by Peter
Martyr, and another written by M. Bucer against
the sedition ; and " an office of fasting was com
posed for this rebellion, which, being allayed in the
west, grew more formidable in Norfolk and York
shire. For I find a prayer composed by the arch-
bishop, with these words preceding: The exhorta
tion to penance, or the supplication may end with
this or some other like prayer. And then the

prayer followeth* After this follow some rude

draughts, written by archbishop Cranmer s own
hand, for the composing, as 1 suppose, of an homily
or homilies to be used for the office aforesaid."
Strype s Mem. of Cranmer, Vol. I. pp. 266, 8, 9.]

[ 2 Opus pravum, C. C. C. C. MS.]

[ 3 This passage is not in Strype. |

[ 4 In vobis, C. C. C. C. MS.]

[ 5 Num. 18. Strype.]

[ 6 Ungodly is it then, C. C. C. C. MS.]

* Vid. end of Sermon concerning time of Rebellion, p. 202.

NOTES ON REBELLION.

189

Subjects ought to make humble suit to their prince for reformation of all injuries, and
not to come with force.

The sword of the subjects at this present cometh not of God, nor for the commonweal
of the realm ; but of the devil, and destroyeth the commonweal.

First, For that it is against the word of God.

Secondly, For that they raise so many lies ; whereof the devil is ever the author.
Quia mendax est et pater ejus.

Thirdly, For that they spoil and rob men, and command every man to come to them,
and to send to them what they please.

Fourthly, For that they let the harvest, which is the chief sustentation of our life,
and God of his goodness hath sent it abundantly ; and they by their folly do cause it to
be lost and abandoned.

Fifthly, For that they be led by rage and fury, without reason; have no respect 7
neither of the king s authority 8 ; nor of the papists in the west country ; nor of our affairs
in France, nor Scotland ; which by their sedition is so much hindered, that there could not
be imagined so great a damage to the realm.

Sixthly, That they give commandments in the king s name, and in pain of death,
having none authority so to do.

Ever against God the devil hath raised sedition.

As appcareth by the sedition of Dathan and Abiram ; and all the murmurations of
the children of Israel against Moses and Aaron.

Also, of the conspiracy 9 against Zorobabel in the re-edifying of the temple.

Also, against Christ and his apostles, in sundry parts of the world.

Also, in Germany lately, and now among us. For the devil can abide no right
reformation in religion.

Civil war is the greatest scourge that can be, and most certain argument of God s
indignation against us for our ingratitude ; that we either will not receive his true word,
or that they which receive the same dishonour God in their living, when they pretend to
honour him with their mouths. Which ingratitude and contumely God can in no wise
bear at our hands.

The remedies to avert God s indignation from us is to receive his word, and to live
according thereunto, returning unto God with prayer and penance. Or else surely
more grievous affliction shall follow, if more grievous may be than civil war among
ourselves.

The chief authors of all these tumults be idle and naughty people, which nothing have,
nor nothing or little will labour to have ; that will riot in expending, but not labour in
getting.

And these tumults first were excitated by the papists and others which came from
the western camp, to the intent, that by sowing division among ourselves we should
not be able to impeach them 10 .

[ 7 Having no respect, Ibid.]

[ 8 King s minority, Ibid.]

f 9 Of the conspiracies, Ibid.]

[ 10 The allusion is probably to the rebellion at

Wymondham, in Norfolk, and Norwich, headed by
Ket, the tanner. Vid. Burnet s Hist, of Reformat.
Vol. II. pp. 242, 3. Ed. Oxon. 1829.]

190

A SERMON

CONCERNING THE TIME OF REBELLION 1 .

c.c.c.c. THE common sorrow of this present time 2 , dearly beloved brethren in Christ, if I

PP. 409-499. should be more led thereby, than by reason and zeal to my country, would move me
rather to hold my peace, than to speak. For the great evils, which we now suffer at
this present time, are to be bewailed with tears and silence, rather than with words. And
hereunto I might allege for me the example of Job, who when he came to his extreme
misery, he lying upon a dunghill, and three of his friends sitting upon the ground by him,
for the space of seven days for great sorrow not one of them opened his mouth to speak a
word to another. If then the miserable state of Job, like a most hard and sharp bit,
stopped his mouth from speaking, and the lamentable case of their friend stayed those
three men, being of speech most eloquent, that they could not utter their words ; surely
it seemeth that I have a much more cause to be still and hold my peace. For there was
the piteous lamentation of no mo but of one man, or one household, and that only con
cerning temporal and worldly substance ; but we have cause to bewail a whole realm, and
that most noble, which lately being in that state, that all other realms envied our wealth
and feared our force, is now so troubled, so vexed, so tossed and deformed, (and that by
sedition among ourselves, of such as be members of the same,) that nothing is left un-
attempted to the utter ruin and subversion thereof. And besides this, the eternal punish
ment of God threateneth sore as well the authorers and procurers of these seditions, as all
other that join themselves unto them. So that we be constrained day and night to bewail
the decay, not only of a worldly kingdom and most noble realm, but also the eternal
damnation of innumerable souls.

These reasons perchance might move some men to be quiet and hold their peace ; but me
they do not so much move, which know right well that our common sorrow and lament
able state cannot be remedied with silence, nor good counsel can be given with holding
my peace. Now therefore, in this common sorrow, I know nothing that is more able to
suage our griefs, and to comfort our heaviness, than is the word of God. For as the sun
many times with his beams driveth away great thick and dark clouds, and stayeth great
storms of winds ; so doth the light of God s word stay men s minds, bringing them from

[* Dr Jenkyns supposes that, u although this
sermon has been placed among Cranmer s works, his
claim to it is not indisputable." It is here printed
from the C. C. C. C. MS. written by a secretary,
but corrected throughout by the archbishop ; re
specting which the following memorandum at the
commencement of the MS. has been left by arch
bishop Parker: "Hie sermo prius descriptus Latine
a Petro Martyre." The Latin sermons referred
to are found in the same collection, CCCXL, Arti
cles 4 and 6. The English sermon is founded on
the two in Latin by P. Martyr, but is not a trans
lation of them, sentences being omitted and new
matter added. They contain " descriptions of the
disturbed state of the country, and of the angry
feelings existing between the gentry and the lower
orders." Both the Latin and English sermons con
tain the same topics and examples as the rough
notes of the archbishop*. Dr Jenkyns conjectures
that " Cranmer placed these brief notes in the hands
of P. Martyr, to be expanded into a regular homily ;
and that afterwards, from the materials thus pre

pared in Latin, he drew up the English sermon
which follows." It is probably the same " which
Burnet says was preached by Cranmer on a fast-
day at court, and which he saw at C. C. C. C.
under the archbishop s own hand, being the only
sermon of his that he ever saw." He was un
doubtedly mistaken with respect to the hand-writing,
and he gives no authority for the rest of his state
ment, which the expressions of the concluding prayer
somewhat corroborate. Strype appears to think a
" fast-day was appointed on account of the insurrec
tions, that the archbishop directed sermons on the
occasion to be composed for the curates to read to
the people, and that this was one of them which
was printed for common use." See note, p. 188.
Strype s Mem.of Abp. Cranmer, Vol. I. pp. 2668.
Burnet s Hist, of Reformat. Vol. II. Part i. p. 242,
and Part n. pp. 23941. App. B. i. No. 36. Jen
kyns Remains of Abp. Cranmer, Vol. II. p. 248.]
[ 2 This sermon was probably directed against
the Norfolk rebellion headed by Ket. Vid. p. 189.
n. 10.]

* Vid. p. 188.

A SERMON ON REBELLION.

191

trouble to quietness, from darkness to brightness, from heaviness and desperation to glad
ness, joy, and comfort. Wherefore I most humbly beseech Almighty God to grant me
by his Spirit, that out of holy scripture I may plainly set out before your eyes the
principal causes of all these tumults and seditions : for if the causes be once known, it
shall be the more easy to provide remedy therefore.

The general cause of all these commotions is sin, and under Christian profession un
christian living. But there be also certain special causes, of the which some pertain both
to the high and lower sort, as well to the governors as to the common people; some
appertain only to the people ; and some again only to the governors and rulers. 3 And of
them I will first begin to speak.

The governors and rulers be ordained of God (as St Paul declareth in his epistle to the
Romans) for this intent and purpose, that they should be God s officers and ministers
here in earth, to encourage and advance them that be good, and to rebuke and correct in the g-
those that be evil.

But herein, O good Lord, be merciful unto us ; for we have been too remiss in punish
ing offenders, and many things we have winked at. We have suffered perjury, blasphemy,
and adultery, slandering and lying, gluttony and drunkenness, vagabonds and idle persons,
either lightly punished, or else not punished at all ; either thinking this clemency for the
time expedient for the commonwealth, or else not duly weighing how grievous those
offences be in the sight of God. And whilst we lacked this right judgment of God s
wrath against sin, lo ! suddenly cometh upon us this scourge of sedition, the rod of God s
wrath, to teach us how sore God hateth all wickedness, and is displeased with his
ministers that wink thereat. For except we be duller than stocks and stones, we must
needs feel that this plague is the grievous scourge of God for our offences, that we have
suffered too much them that have offended against his most holy name. We have dis-
simuled the matter, we have been cold in God s cause, and have rather winked at than
punished the contempt both of God and his laws.

And this surely is one great cause, wherefore we suffer worthily this plague of God.
Heli suffered his children too much, and was too soft in chastising of them, when they
sinned against God ; but that his softness was the destruction of him, his children, and of
a great number also of the people of Israel. David, because in time he did not correct his
three sons Amon, Absolon, and Adonias, he lost them all three, and was in great danger
to be destroyed by them himself. And if the perils of this most chosen king of God do
little move us, let us call to our remembrance, I pray you, the plague of God against the
whole tribe of Benjamin, because they let pass unpunished the abominable abusing of the
Levite s wife; whereof followed that the whole tribe of Benjamin was almost utterly
destroyed ; for there was slain of them above twenty-five thousand, and there was left
alive of the whole tribe no mo but six hundred. Consider, I pray you, by this example,
how certain and present destruction cometh to commonweals, because offenders against
God are unpunished. And whensoever the magistrates be slack in doing their office
herein 5 , let them look for none other but that the plague of God shall fall in their necks
for the same. Which thing not only the foresaid examples, but also experiences within
ourselves, doth plainly teach us. For whensoever any member of our body is diseased or
sore, if we suffer it long to continue and fester, do we not see that at length it doth infect
the whole body, and in process of time utterly corrupteth the same? But for what
purpose, brethren, do I speak so much of this matter ? Verily, for none other intent,
but that when we know one of the causes of these evils, we may duly repent and
amend the same.

But peradventure some will say, If the governors offend because they do not justly

[ 3 "Ac ne videar potentioribus nostroque ordini
aequior esse quum par sit, ab eo sermon em auspica-
bor," &c. Pet. Mart. " This clause is favourable to
the supposition, that the sermon was prepared, at
least in the first instance, for the archbishop s own
us." See p. 190. n. 1. Jenkyns Remains of Abp.
Cranmer. Vol. II. p. 250.]

[ 4 The marginal notes are in the archbishop s
hand -writing.]

[ 5 "When the magistrate by negligence or pre
posterous pity will not punish for sin, then Gotl
striketh, as ye may see by the universal flood, by the
fire in Sodom and Gomorre." Bp. Hooper, Sermon
111. upon Jonas, p. 484, Park. Soc. Ed. 1843.]

192 A SERMON ON REBELLION.

punish offenders, what doth that pertain to us the common people, which have not
offended ? Let them repent that have offended ; let them be sorry for their slackness in
punishment, and more sharply correct from henceforth such as by their horrible offences
provoke God s indignation against us all. Nay, not so, my friends ; let no men charge
the governors, and excuse themselves : we have offended God both high and low ; we
have deserved this plague at God s hands, and much more. Therefore let every man
search his own conscience, and (like as Daniel did) let every man confess and bewail as
well his own sins, as the sins of the heads and rulers. And let every man for his own
part correct and amend himself, forasmuch as he knoweth that our offences be the causes
not only of private, but also of public and common calamities.

Now the time requireth to declare another cause of our sedition, which is the greedy
secumia desire and, as it were, worshipping of riches, wherewith both the high and low sort being
Avaritia. too much blinded have brought our realm to this point. And surely nothing more hath
caused great and puissant armies, realms, and empires to be overthrown, than hath done
the insatiable covetousness of worldly goods. For hereby, as by a most strong poison,
whole realms many times have come to ruin, which seemed else to have endured for ever :
sundry commonwealths, which before were conserved in unity, have by incurable disorder
been divided and separated into many parts. This manner of vice, if it be unseemly unto
any other people, to them surely that profess Christ it is utterly shameful and detestable ;
which above all nations should be the true esteemers and lovers of pure godly things
which be eternal and immortal, and ought to seek for right judgment and estimation of
things only at their own profession. For as many of us as be truly called Christians of
Christ, do confess that we be redeemed by him, not through the vain and uncertain riches
of this world, but through the strong and perfect obedience whereby he submitted himself
unto his Father, to be obedient even unto the death of the cross. Worldly-wise men
esteem worldly riches and wealth above all other things ; but the wisdom of God csteemeth
obedience above all things, that is to say, that a man should submit his will to God s
will, that he should not desire to use any thing in this world, no, not his own life, but as
it shah 1 please God and be to his glory ; and to be content with that state, place, and
degree, that God, the Author of all good things, hath called him unto. With this sacrifice
of obedience Christ did reconcile us unto his Father, humbling himself to his Father s will
even to the death of the cross ; and he hath commanded all them that profess to be his
disciples to follow this his example.

But, alas ! how far be all they from this rule and example, which come with force of
arms in the king s majesty s realm without his licence and authority, mustering themselves
in unlawful assemblies and tumults, to the disorder and disquietness of the whole realm,
and of a greedy and covetous mind to spoil and rob and take from others ; or they also,
which through covetousness of joining land to land, and inclosures to inclosures, have
wronged and oppressed a great multitude of the king s faithful subjects ! I speak of both
these sorts of people together, because both of them be diseased with a like sickness. But
are they so ignorant in godly religion, that they know not that God is the distributor and
giver of the goods of the world ? And if they know this, why then do they go about to
get goods of this world by unlawful means, contrary to God s will and commandment ?
Wherein what other thing else do they than forsake their master Christ, and yield them
selves unto Satan, worshipping him for their God, because he promiseth to give them the
lands and goods of this world ? But, Almighty God, I beseech thee, open the eyes of
these blind persons, that they may once see and perceive that the true riches of Christian
men be not gold, silver, or great possessions, but those things which neither " the eye hath
seen, nor the ear hath heard, nor man s heart can comprehend." Is it not a great wonder
that the devil should so rob these men of their wits, that either oppress the poor, or stir
these commotions, that they do forget death ? For if they did call to their remembrance
that death every day and hour hangeth over their heads, they would not be so greedy of
worldly goods, that for the same they would either do injury to their neighbour, or con
found all things upsy down with seditious uproars and unquietness ; seeing that of all the
goods in this world they shall carry with them when they die not the value of one
farthing. No ; he that dieth in the displeasure of God, were he never so rich, shall not in

A SERMON ON REBELLION. 19, J

the world to come be able to buy one drop of water to quench the flames of everlasting
fire, wherewith he shall be tormented in hell. We came naked into this world, and
naked we shall depart hence again.

What madness is it then so to labour and toil both day and night, yea, to adventure
both body and soul, for these things that be so transitory ; which we be sure we shall not
possess after this life, and be unsure whether we shall keep them so long or no ? For wo
see by common experience, that many which have had great possessions and riches, arc
suddenly by divers chances brought to great lack and extreme poverty. For the which
cause St Paul doth teach us, that we ought not to " put our confidence in riches which
are uncertain and unstable ;" for riches be like an untrusty servant, which runneth from
his master when he has most need of him. The wretched man, saith the prophet David,
" doth hoard up great treasures, but he cannot tell for whom." We see by daily expe
rience that men be so mad, when they once give themselves to covetousness, that they
less esteem the I6ss of their honesty, commonwealth, liberty, religion, yea, of God himself
and everlasting life, than the loss of their riches.

But here methinketh I hear some of these unlawful assemblers mutter and say, "Sir,
it is truth that you have said; covetousness is it that undoeth all this realm, and this was thattheySe
the cause of our assemblies, to have the covetousness of the rich men and gentlemen [J^ISd the
reformed, and that the poor might be provided for." But to this I answer on this wise : S th!"
That gentlemen were never poorer than they be at this present, for the more part. And
in what case soever the gentlemen be in, yet who gave subjects authority to levy armies Sutxiitis non
in a king s realm without his leave and consent ? Or when had ever any such commotion giadium! 1 "
good success, or came to good end ? Who did ever see the feet and legs divide them
selves from the head and other superior parts ? Doth it then become the lower sort of
the people to flock together against their heads and rulers ? and specially now at this time A tempore.
in the king s majesty s tender age, when we be round about environed with other enemies ;
outward with Scots and Frenchmen, and among ourselves with subtle papists, who have
persuaded the simple and ignorant Devonshire men, under pretence and colour of religion,
to withstand all godly reformation. Shall we now destroy our realm, and make it a prey
to om; adversaries ? Remember the fable of ^Esop, that when the frog and the mouse did
fight together, the puttock came, and snatched them up both. What greater pleasure can
we do to the Scots and Frenchmen, than to be at variance within ourselves, and so make our
realm a prey for them? What joy is this to the bishop of Rome, to hear that the blood
of Englishmen (for the which he hath so long thirsted) is now like to be shed by their
own brethren and countrymen ! But let us be joined together like members of one body,
and then we shall have less need to fear our foreign enemy. It is an easy thing to break
a whole fagot, when every stick is loosed from another ; but it is hard to break the
fagot, when it is fast bound together.

But perad venture some will say : The gentlemen have done the commons great wrong,
and things must needs be redressed. But is this the way, I pray you, to reform that is
amiss, to redress one injury with another ? Is it the office of subjects, to take upon them
the reformation of the commonwealth, without the commandment of common authority ?
To whom hath God given the ordering and reformation of realms ? To kings or to sub
jects ? Hearken, and fear the saying of Christ : " He that taketh the sword shall perish
with the sword." To take the sword, is to draw the sword without authority of the
prince. For God in his scriptures expressly forbiddeth all private revenging, and hath
made this order in commonweals, that there should be kings and governors, to whom he
hath willed all men to be subject and obedient. Those he hath ordained to be common
revengers, correctors, and reformers of all common and private things that be amiss. And
he hath forbidden all private persons to presume to take any such thing upon them,
because he would not that his godly order should be broken or troubled of any man.
Christ refused to divide the inheritance between two brethren, because he would not
intermeddle with that office unto the which lie was not sent of his Father. How pre
sumptuous then be they that enterprise to be judges in the limits and bands of lands, not
being called thereunto, neither having any commission to do it ? Among the Israelites,
when they had entered into the land of Canaan, none durst be so bold as to usurp unto
himself either house, city, or land ; but they tarried till Josue their governor had divided

I Q

[CRAKMER, TT.l

194 A SERMON ON REBELLION.

the same, and every man was contented with his appointment. And why then do not
our people patiently tarry, till our Josue, that is the king s majesty, and his council do
make just reformations, as they intend to do ; but will take upon themselves to be re
formers and judges of their own causes, and so by uproars and tumults hinder the most
godly purposes and proceedings of him and his council ?

Paupertatis But poverty, they say, constrained them to do as they have done. So might the thief
Seteuumu? say, that poverty constraineth him to rob, if that would excuse him. But this is no
iiu. ! sufficient cause of their disobedience. For our Saviour Christ was so poor that he saith
of himself, " Foxes have buries, and birds of the air have nests ; but the Son of man
hath no place where he may lay his head." And Peter also forsook all that he had, and
followed Christ s poverty. And yet they both paid quietly tribute to Caesar. And we
read not that they made any business, or gathered numbers of people together to stir a
commotion, crying, as heaven and earth should go together, that it was not justly ordered
that they which were most godly had no possessions, and yet w r ere compelled to pay
tribute to Ca?sar. They said no such words, but paid their tribute without murmuring
or grudging. They to whom God hath sent poverty in goods, let them also be poor and
humble in spirit, and then be they blessed in heaven, howsoever they be here in earth.
Christ himself saith, " Blessed are the poor in spirit, for theirs is the kingdom of heaven."
For no poverty can move such men to do anything against God s commandments, or to
disquiet the commonwealth.

This sedition But although they pretend that poverty constraineth them thus to do, be they so
relieve but blind that they cannot see that this sedition doth not remedy, but increase their poverty?
Be their eyes so hard shut in their heads, that they cannot see what evil they have done
to their own commonwealth, what victuals they have consumed, how they have hindered
the harvest upon the ground which God sent them to be their living the next year ? and
so they destroy their own livings themselves. They nothing consider how many men
they have undone, how many they have spoiled and robbed, how many children they
have caused to be fatherless, and wives to be widows. And what be they the better
therefore ? What have they gotten thereby, but only loaded themselves with the burden
of the spoil and robbery of other men, whom they be never able to satisfy ? And yet
they may be assured that God will be satisfied of them for their evil doings, even unto
the uttermost farthing.

And although their offences be as great as may be thought, thus to consume and
annoy their own country, their own friends and neighbours, yet the mercy of God is
never consumed to them that will repent and amend. Wherefore let us pray God for
them, that he will give them eyes to see, and ears to hear, and hearts to understand their
own misdemeanour and folly.

But the great part of them that be the chief stirrers in these insurrections be ruffians
nis procipui and sturdy idle fellows, which be the causes of their own poverty, commonly resorting to
tippling and to alehouses, much drinking and little working, much spending and little
getting ; and yet will they be clad gorgeously, fare daintiously, and lie softly, which, neither
caring for God nor man, seek now nothing else, but to get something by spoil and robbing
of other men. These fellows make all this hurly-burly in every place, and when the rage
of the people is quieted in one place, then they run to another, never quiet themselves,
nor ceasing to disquiet other, until at length they hope to come to their prey. Happy
is that place where none such be, and in great danger be they where many such be. This
realm had never so many ; and that evidently appeareth at this present time.
ncbu- All the holy scripture exhorteth to pity and compassion upon the poor, and to help

est dandum. them ; but such poor as be oppressed with children or other necessary charges, or by fire,
water, or other chance, come to poverty, or for age, sickness, or other causes, be not able
to labour : but to such as be poor by their own folly, that be able to labour and will not,
the scripture commandeth in no wise to aid them or help them, but chargeth utterly all
men to abhor them. But these men, repugning against God, gape at nothing else, but
unjustly and by force to take from other men that which God hath given unto them by
their just labour.

And yet they pretend that they mean nothing else but a reformation of things that
l&gt;e amiss ; and they complain much of rich men and gentlemen, saying, that they take

A SERMON ON REBELLION.

195

the commons from the poor, that they raise the prices of all manner of things, that they
rule the poverty, and oppress them at their pleasure. Thus they excuse their own out
rageous presumption by charging the gentlemen. But whilst they look so earnestly at
other men s faults, they do not see their own. They speak much against Achab, that
took from Naboth his vineyard ; but they follow not the example of Naboth, who would
rather lose his vineyard, than he would make any commotion or tumult among the
people. They make exclamations against Achab, and yet follow him rather than the
patience of Naboth. We never read that any just man, which is praised in the scripture,
did take sword in his hand as against his prince or nobility, although he suffered never
so much wrong or oppression. And yet now they accuse the gentlemen of taking of Q"od sit falsa
commons, which take from the gentlemen both the common and proper. They charge
the rich men that they enhance the prices ; but in this unseemly commotion they take
from the rich man what they list without any price. They say that the gentlemen rule
the poor and oppress them at their pleasure. But they so say that be out of all rule
and order, and rule the gentlemen as pleaseth them, except they will have their goods
spoiled, their houses brent, and further be in danger of their lives 1 . They say, gentlemen Q"&lt;&gt;
have ruled aforetime, and they will rule now another while 2 . A goodly realm shall that return, si
be, that shall be ruled by them that never had experience to govern, nor cannot rule *

isgu-
bernarutur.

themselves. A prentice must learn seven years before he can be a good merchant: no
less time were required to be a good governor.

But if God were so offended with our realm, and by our ingratitude and wickedness
were so much provoked to indignation against us, that he would make them governors
and rulers over us, O Lord, what a realm should this be ! What fruit should we see of
their governance ? What end or measure would be of their covetousness ? What justice
should be looked for at their hands, if they were rulers, which now, being but private
persons, without law or justice take from every man at their pleasure ? How would
they temper themselves being in authority, that now without authority be ruled by their
own affections, without the fear of God, or respect to reason or honesty ! It is a common
and a true saying, that authority sheweth what every man is ; and a gentleman will ever
shew himself a gentleman, and a villain a villain. We see daily by experience that a gen
tleman in authority hath a respect to his reputation and worship ; but a villain called to
office and authority commonly regardeth neither God, worship, nor honesty, but to catch
what he can by right or by wrong : for unto him all is fish that cometh to the net.

And yet it is reported, that there be many among these unlawful assemblies that Q"d ^nt
pretend knowledge of the gospel, and will needs be called gospellers ; as though the gospel Ecffibu
were the cause of disobedience, sedition, and carnal liberality, and the destruction of those evangeilum.
policies, kingdoms, and commonweals, where it is received. But if they will be true
gospellers, let them then be obedient, meek, patient in adversity and long-suffering, and
in no wise rebel against the laws and magistrates. These lessons are taught in the gospel,
both by evident scriptures, and also by the examples of Christ and his apostles. Christ

[ l "As for the other malcontents, the other
rabble of Norfolk rebels, thus he proceeded to argue
with them : Ye pretend a commonwealth. How
amend ye it ? By killing of gentlemen, by spoiling
of gentlemen, by imprisoning of gentlemen ? A
marvellous tanned commonwealth. Why should ye
thus hate them ? For their riches or for their rule ?
Rule they never took so much in hand as ye do now

In countries some must rule, some must obey,

every man may not bear like stroke ; for every man
is not like wise. And they that have seen most, and
be best able to bear it, and of just dealing beside, be

most fit to rule If riches offend you, because ye

wish the like, then think that to be no common
wealth, but envy to the commonwealth. Envy it is to
appair another man s estate, without the amendment
of your own. And to have no gentlemen, because ye
be none yourselves, is to bring down an estate, and
to mend none. Would ye have all alike rich ? That
is the overthrow of labour, and utter decay of work

in this realm," &c. Sir John Cheke, The Hurt of
Sedition. "Cheke s treatise is precisely of the sam
date with this sermon, and throws much light on it.
It will be found in Holinshed, Vol. III. p. 1042.
See also Strype s Life of Cheke, ch. iii. sect, u."
Jenkyns.J

[ 2 "Some crieth, Pluck down inclosures and
parks ; some for their commons ; others pretend the
religion ; a number would rule another while, and
direct things as gentlemen have done : and indeed
all have conceived a wonderful hate against gentle
men, and taketh them all as their enemies. The
ruffians among them, and the soldiers, which be the
chief doers, look for spoil. So that it seemeth no
other thing but a plague and a fury among the
vilest and worst sort of men." A Letter from Pro
tector Somerset to Sir Philip Hobby, concerning
the rebellions at home. Burnet, Hist of Reformat.
Vol. II. App. B. i. No. 36, pp.239 40. Ed. Oxon.
1829, quoted by Dr Jenkyns.]

132

196

A SERMON ON REBELLION.

Multo dete-
riores sunt
rebelles et
scditiosi
quam avari.

Odium nebu-
lonuni in no-
biles et
divites.

Against them
that refuse
the king s
pardon.

himself was poor, and pronounceth himself them to be blessed that patiently suffer
poverty; the apostles forsook all that they had, and followed Christ; the prophets
oftentimes refused great riches offered unto them : and can they say that they have the
spirit of the prophets and the apostles, which, having no possessions of their own, go
about by force, violence, and sedition, to get other men s? No; this spirit is not of
Christ, but of the devil ; and such a spirit, as among the Romans Catiline, Cethegus,
and Manlius were inspired withal; and here in England, Jack Straw, Jack Cade the
blacksmith, Captain Aske, and divers other rebels, who have suffered just punishment
after their deserving.

And although here I seem only to speak against these unlawful assemblers, yet I
cannot allow those, but I must needs threaten everlasting damnation unto them, whether
they be gentlemen or whatsoever they be, which never cease to purchase and join house
to house, and land to land, as though they alone ought to possess and inhabit the earth.
For to such Esay the prophet threateneth everlasting woe and the curse of God, except
they repent and amend their lives in time. But yet their fault excuseth not those, which
without the commandment of the king and his laws have taken harness upon their backs,
and refused to lay it down when they were by the king s authority commanded so to do.
What other reward can I promise to them, than the anger and vengeance of God, which
they shall feel both in this life and in the life to come, both sorer and sorer than they
look for, except they acknowledge their fault, and amend by time ?

But let us now compare these two destructions of the commonweal together, the
covetous men, which (as they say) do inclose and possess unjustly the commons, and
these mutineers, which rashly and without all reason will be both the hearers, judgers,
and reformers of their own causes ; and, that is most unjustice of all and against all
man s law and God s law, this they will do, the other parties neither heard nor called,
and thereunto they take the king s power upon them, the authority of the magistrate,
and the sword, which they never had by no law r . Which of these two is the greater
injury? which is the more intolerable robbery? which is the more pernicious confusion?
Is this a remedy to their griefs ? is this to bring in justice ? I am sure themselves, being
quiet from their furor and rage, cannot so think. Foolishness is not healed by madness,
theft is not amended with spoil aud ravine; neither is the commonwealth stayed or
made strong by the breach of laws, orders, and states. Wherefore let both parties lay
away this so furious and excessive desire of vain and worldly things, which, as we have
now learned by experience, and as the apostle saith, " is the root of all evils."

But now I will go further to speak somewhat of the great hatred which divers of
these seditious persons do bear against the gentlemen ; which hatred in many is so out
rageous, that they desire nothing more than the spoil, ruin, and destruction of them that
be rich and wealthy; for this thing many of them do cry and openly profess. Oh a
goodly purpose, and benefit to the realm ! this declareth what spirit they be led withal.
If these devilish spirits might have their wills, what destruction should hang over this
realm ! what miserable state should this commonweal come unto ! This noble realm,
which yet is feared of all nations, should then be a prey to all nations, to the Frenchmen,
to the Scots, and to every realm that would spoil them ; and among ourselves should be
such confusion, that every man should spoil other, if he were stronger. For take away
gentlemen and rulers, and straightway all other fallcth clearly away, and followeth bar-
barical confusion. Oh ! how far be these men from all fear of God ! for God commandeth
all inferiors most readily to obey their superiors ; but these, more like beasts than men,
bend themselves clearly against God, not only to disobey, but also to destroy, their supe
riors which God hath appointed over them. The scripture saith, " He that hateth his
brother is a murderer" before God : but these men not only mortally hate, but also
threaten the destruction not only of one man, but of one whole state, and that, next the
king s majesty, the chief state of the whole realm.

And not only this, but, that which is more wonderful and to be lamented, part
of them do despise and openly refuse the king s majesty s pardon 1 . He is loath to

[ "Pardon was proclaimed in Norwich by a
herald on the 31st of July, ineffectually, Ket the

leader declaring, that he needed no pardon, having
done nothing but that belonged to the duty of a

A SERMON ON REBELLION.

197

shed his subjects blood, although they be unworthy the name of his subjects ; but
they seek to shed the blood of them which have hitherto defended their blood from
shedding. He, like a merciful prince, is loath to cut off the members of his body,
although many of them are so rotten and corrupt, that, if they might, they would
infect the whole body. And what madness is it, that diseased members refuse to bo
anointed with the most soft and gentle ointment of his majesty s mercy ! He is as
careful of their health and life as it were possible if they were his children ; although Gra^us peo-
by these seditions and uproars he hath been more grievously offended, than the gen- seXsn"
tlemen have offended them, with whom they be angry. For the gentlemen, in case E^ql
those things be true wherewith they be charged, yet they have only done wrong to
the poor commons in their inclosures and such like matters. But by these seditions the
majesty of a most high and godly king is hurt and wronged, forsomuch as they take
upon them his office, and as it were pulleth the sword out of his hands. For he is
ordained of God to have the hearing and decision of such causes, and to have the ad
ministration and distribution of these worldly goods; but they in their rage do in a
manner pull him out of his throne and chair of estate, and cast him down to the
ground, who is here in earth God s vicar and chief minister, and of whom only next
unto God dependeth all the wealth and felicity of this realm; as it would soon ap
pear, if he were missing, which God forbid, and all the realm should bewail. Verily,
when I consider with myself their unjust desire in revenging, and the king s majesty s
gentleness in suffering and pardoning, methink I see the accustomed order of things
to be clean turned and changed upside down : for Solomon saith, " A king s anger is
like the roaring of a lion." But their sovereign lord doth not roar against them,
(which notwithstanding have grievously offended and provoked his anger,) but rather
doth fawn upon them, and use them gently. Contrariwise they, which ought to be as
gentle and meek as lambs, whose part it were either to hold their peace and not
open their mouths, or else to speak very mildly and lowly, do now roar and make
outcries like most cruel lions : the which thing how justly they do it, God s vengeance
(except they take heed) will speedily declare.

One thing there is, which after all I think necessary to be added hereunto, and
that in mine opinion is the head and beginning of all these tribulations. For the ntum maio-
gospel of God now set forth to the whole realm is of many so hated, that it is re- cmite^ptus
ject, refused, reviled, and blasphemed ; and by those which have received the same, and evangem."
would be counted to be great favourers thereof, yet it sustaineth much injury and reproach,
and by their occasion is ill spoken of. For the great number of them, pretending a
zeal thereto in their lips, and not in their hearts, counterfeiting godliness in name, but
not in deed, live after their own pleasure, like epicures, and so ungodly as though
there were no God. And what is it that St Paul calleth the having of God s truth
in unrighteousness, if this be not it ? These, having more knowledge of God than
they had before, and receiving a taste of the heavenly gifts, notwithstanding retain
their old vices in their corrupt manners and dissolute conversation, being nothing
amended, but rather paired 8 . Which thing being in this case, what other thing should
we look for than the severe and terrible judgment of God, to make us an ex
ample to all them that abuse his word, (sith by repentance we will not be amended,
nor by the pure word of God be healed,) that thereby all men may learn how abo
minable it is before God, his name to be so dishonoured, and the doctrine of the
gospel so lightly esteemed? The heathen poet 3 could not wink at such men, but
with his pen rubbed them on the gall, which, pretending holiness, so dissolutely did
live. And shall God s judgment leave them unpunished, which, always having in
their mouth "the gospel, the gospel," reasoning of it, bragging of it, yet in their
conversation live after the world, the flesh, and the devil? which, as St Paul wrote
unto Titus, "confessing God with their mouth, deny him with their deeds?"

true subject. The rebels were defeated, and Ket
taken on the 27th of August. This sermon was
probably delivered in the interval. Holinshed, Vol.
III. p. 1032 103&lt;J."_Jenkyns, Remains of Abp.

Cranmer, Vol. II. p. 262.]

[ 2 Paired : impaired, made worse. ]

[ 3 Juvenal, Sat. n. 3. Qui Curios simulant, et
Bacchanalia vivunt.J

198 A SERMON ON REBELLION.

But such as rejoice and brag in such things, utterly deceive themselves. Whoso
listeth to read the histories of the heathen people and greatest idolaters, he shall not
find among them all any region, people, or nation that was so scourged by God, so
oft brought into servitude, so oft carried into captivity, with so divers, strange, and
many calamities oppressed, as were the children of Israel. And yet they bragged and
gloried that none other nation but the^ only had the law of God, their rites and
ceremonies of God, God s promises and his testaments. And so it was indeed : never
theless St Paul, writing to the Romans, doth most sore rebuke and reprove them,
saying: "Thou art called a Jew, and dost trust in the law, and makest thy boast
of God, and knowest his will, and allowest the things that be best, and are informed by
the law, and thinkest that thou art a guide to the blind, a light to them that are
in darkness, a teacher of them that be ignorant, a doctor to them that be unlearned,
which hast the true form and knowledge of the truth by the law. But yet thou
which teachest another teachest not thyself; thou preachest that a man should not
steal, yet thou stealest ; thou sayest that a man should not commit adultery, but thou
breakest wedlock. Thou abhorrest images, and yet thou dost commit idolatry by
honouring of them. Thou that makest thy boast of the law, through breaking of the
law dishonourest God : for the name of God is ill spoken of among the heathen by
your means."

Thus the apostle St Paul charging the Jews, chargeth us also, which with our
mouths say that we have received the word of God, and yet our conversation is
contrary and ungodly. Why then do we marvel, if we suffer these punishments for
our dissimulation and hypocrisy? For God useth first to begin and correct his own
family : then if he should suffer this amongst us unpunished, should not he be thought
to approve sin, to be a favourer of the wicked, and the God of unthrifts and lewd
people ?

The church of God, most dearly beloved brethren, ought not to be reputed and
taken as a common place, whereunto men resort only to gaze and to hear, either for
their solace or for their pastime. But whatsoever is there declared of the word of
God, that should we devoutly receive, and so earnestly print in our minds, that we
should both believe it as most certain truth, and most diligently endeavour ourselves
to express the same in our manners and living. If we receive and repute the gospel
as a thing most true and godly, why do we not live according to the same? If we
count it as fables and trifles, why do we take upon us to give such credit and autho
rity unto it ? To what purpose tendeth such dissimulation and hypocrisy ? If we
take it for a Canterbury tale, why do we not refuse it ? why do we not laugh it out
of place, and whistle at it? why do we with words approve it, with conscience re
ceive and allow it, give credit unto it, repute and take it as a thing most true,
wholesome, and godly, and in our living clearly reject it? Brethren, God will not
be mocked : for this cause did God so severely and grievously punish the Jews above
all other nations. And sith our cause is the like and the same, the selfsame ire and
displeasure of God is now provoked and kindled against us.

The empire of Rome never appeared to be in worse case, or in a more troublous
and unquiet state, than when Christ s religion was preached and received among them.
Whereupon arose neither few nor small complaints of the heathen, ascribing all these
adversities unto the receiving of the gospel and the religion of Christ. To whom the
godly and learned fathers and martyrs made answer, that it was not long of Christ s
doctrine and religion, which teach things most virtuous and godly, that such calami
ties did ensue ; but it was long of the corrupt execution and negligent observation of
the same religion. For our Lord did say, The servant which knoweth his master s
commandment, and doth it not, shall be sorer punished, than he which knoweth not
his master s will, and offendeth by ignorance : whereby it is evident, as the word of
God (if it be godly received, and with all the heart embraced) is most comfortable,
of most efficacy, strength and virtue; so otherwise, if it be trodden under foot, re
jected, and despised, or craftily under the cloke of dissimulation and hypocrisy received,
it is a compendious and a short way unto destruction, it is an instrument whereby

A SERMON ON REBELLION. 199

the punishment and displeasure of God is both augmented and also more speedily
and sooner brought upon us, as we have most justly deserved.

If we will consider the histories of the books of the Kings, we shall no time find
mo prophets among the people of Israel, nor the light of the word of God more
spread abroad every where, than it was a little before the captivity and destruction of
the same by the Babylonians. A man would think that even at that same time God
had set up a school of holy scriptures and doctrine : then were the heavenly prophets
in all places and to all men declared. But because so great knowledge of God and
of his doctrine no good fruits did follow, but daily their living and conversation went
backward and became worse, the said miserable destruction and captivity did ensue.
And yet a worse captivity and misery fell upon the same people, when most perfect
knowledge of God was offered unto them by the coming of Christ, what time the
Lord Jesus Christ himself did preach there, his apostles did preach there, yea, many other
disciples, evangelists, and doctors did preach there ; whose preachings and doctrines when
they would not receive, nor fruitfully and condignly accomplish and execute, then sprang
up so many dissensions, tumults, and commotions, that at the last they were brought
unto utter subversion and destruction in the time of Vespasian and Titus.

Of the chances of the Germans, which in a manner have suffered the same, because
it is so lately done, I need not much to speak ! . It is yet before our eyes and in pre
sent memory, so that it needeth no declaration in word.

These things before rehearsed have I for this intent and purpose spoken, that we
should acknowledge and repute all these seditions and troubles, which we now suffer,
to be the very plague of God for the rejecting or ungodly abusing of his most holy
word, and to provoke and entice every man to true and fruitful repentance and to
receive the gospel, (which now by God s mercy and the good zeal of the king s ma
jesty and his council is every where set abroad,) not feignedly and faintly as many
have done, nor stubbornly and contemptuously to reject it and forsake it, as many
other do now-a-days, not knowing what it is, but thankfully to take and embrace it
at God s hands, and with all humbleness and reverence to follow and use the same
to God s glory and our benefit.

Ye have heard now, as I suppose, the chief and principal causes of these tumultu-
ations. Now shall I shew you by examples of times past, what plagues of God
remaineth for them that stir up seditions, unless they repent in time, and cease from
their shameful and ungodly enterprises.

The children of Israel in the desert did oftentimes seditiously use themselves against Q,, modo
Moses, but always did follow great plagues of death : so that this was the end of it, *
that six hundred and twenty thousand which came out of Egypt all died and were slain, u
and no mo came to the land of Canaan but two persons only. How miserably Core,
Dathan, and Abiron perished, making of sedition, the holy bible manifestly and at
large dcclareth. Mary 2 seditiously used herself against her brother Moyses ; and was
she not suddenly stricken with a leprosy, of the which she had perished, if Moyses for her
had not made intercession to God ? Absolon against his father king David was sedi
tious; but was not he miserably hanged by the hair in a wood by the punishment
of God ? Seba and Adonias for their sedition, lost they not both their lives ? In the
rebellion made against Nabucodonozor in the time of the prophet Hieremy, which
instantly dissuaded them from their fury, they little regarding his admonition went
down unto Egypt, where at the last they were all destroyed. Did not the tribe of
Ephrata make a commotion against Jephthe their judge, but were they not all miser
ably slain therefore?

If I would recite and add hereunto all the histories of the heathen, which declare
the miserable end of seditious persons and rebellions, I should be more prolix and
tedious than this present time doth suffer. Wherefore I shall think it sufficient for
this time to bring unto your remembrance the great destruction of the rude and homely

[ The archbishop alludes here probably to the Sleidan, De Statu religionis ; Lib. v. p. 8f&gt;. Ed
war in Germany, A.D. 1525, in which the rustics Francof. 1568.]
were defeated, and Muncer their leader slain. Vid. I [ 2 Miriam. Numb, xii.]

200 A SERMON ON REBELLION.

people, which not many years ago chanced to rise in Germany, by and by after that
the word of God began there to shine and flourish, of the which were slain within
the time of three months above an hundred thousand persons 1 . And what followed
further thereof? Great dearth of victual, great hunger and penury.

J? aiiour dy -^ ut me thinks that I have not done my office and duty, until I have shewed also
^ ne reme( K es to appease God s wrath, and to avoid his plagues. And to shew you
the sum in few words, the only help and remedy is repentance: for other medicine
and preservative can I give you none by God s word, but that which Christ did preach
and declare unto the world, and which also his faithful messenger, John the Baptist,
coming before to prepare his ways, did also teach, saying, " Repent you and amend,
and the kingdom of heaven shall come unto you." And on this wise did our Lord
Jesus Christ instruct his disciples, to whom he gave commandment specially to preach
repentance and remission of sins, when he sent them forth into all the world to preach
m hi s name. The effect of sin is to put us away from God, the very well-spring
.Sttntiffi ^ a ^ g oocm ess; but by penance we return again to him from whom we were gone
and departed by sin ; that as we went from God, and ran after worldly things, being
inflamed with insatiable desires thereof, so by penance we return from worldly crea
tures unto God the Creator of all things. And what mutation and change can be more
comfortable or more to be desired than this ? By repentance we be sorry for those
things which greatly pleased us before; we forsake those things which we much made
of before, not without great contempt of God, and violation of his most holy laws.

Wherefore sith repentance doth bring so many benefits, that thereby we be re
turned unto God, that we be altered into a better mind, that we bewail those things
which we before unjustly loved ; who doth not manifestly perceive that it is the only
refuge and anchor of our health and salvation? And for this cause is penance so
much commended unto us, both of Christ himself, and of St John, and of Christ s
apostles.

Sir ru!t"tim ^ n&lt; ^ W ^ ( ^ ^ 1 ^ 0( ^ ^ or ^ ear an( ^ ^ l n defer to make punishment upon sin ?

jmnire deiin- Surely, because he would have us to repent and amend. And why doth he many times
strike so sore at length those that continue in evil doings? Because that with the
rod he would constrain to repent and amend such as by gentleness and long-suffering
wax worse and worse. If God did not tarry for us, looking for our repentance and
amendment, we should have perished by God s righteous judgment long before this
time. If God by and by should have punished offences, we should not have had Peter
among the apostles, the church should have lacked that elect vessel Paul, yea, we all
long ago had been destroyed. And if God should have suffered us any longer, being
so evil as we were, peradventure we should have forgotten God, and died without
repentance.

cur tandem Wherefore that thing that God so much desircth of us, and hath provoked nnto,

Eivcrtu. first by long- suffering, and now by sore punishing, that is true and godly repentance.
Let us consider well in our minds, how many ways God doth call and allure sinners
to penance. Our first parents Adam and Eve, after they had transgressed God s com
mandment, he called them unto him, he rebuked them, he sharply punished them,
to endure again to repentance. And after, when all things in the earth were corrupted
by the sins of man, God commanded Nohe to build an ark, to save him and all that
were righteous, that only the wicked might be drowned throughout all the world.
And for what purpose was the ark so long in making, but for a long preaching and
warning of the world to repent and amend ? How oft is it read in the book of
Judges, that the children of Israel were given over unto the hands of heathen princes,
that they should be punished by them, and by punishment repent and amend ! It is
an extreme impiety and madness to think that God is cruel and delighteth in the
punishment of his people, but for their amendment. For so did the Marcionists and
the Manichees blaspheme God, which for this purpose did accuse him of cruelty and
iminercifulness, that thereby they might take away all credit from the old Testament.
But we do acknowledge that God did therein shew his great mercy, that the Israelites,

f 1 See note, p. 199. J

A SERMON ON REBELLION. 201

admonished by afflictions, whom no speaking nor writing could move, might by re
pentance return again to God. Also the great slaughter, that the other tribes of Israel
suffered of the tribe of Benjamin, came of none other cause, but that they being con
verted by penance might at the last obtain the victory.

Furthermore, the prophets sent of God did most earnestly persuade all men to
repentance. The godly king David was no otherwise healed than by repentance. And
the prophet Holy was sent to Achab king of Israel to call him to repentance. And
by the same Manasses king of Judah did obtain remission. By the selfsame repent
ance did his father Ezechias obtain prolongation of his life. The king of Nineve,
with all his people, by the means of repentance had God merciful unto them. The
great king Nabucodonozor, after that he had repented, recovered not only his former
state, being changed from a beast to a man, but also was restored to his empire and
kingdom, which before he had lost. By the same means did Peter obtain remission
of his abjuration and denial of Christ. By the same Paul of a persecutor became
an apostle. Mary Magdalene, at the feet of the Lord, taking repentance was absolved
and remitted. And the thief on the cross by this same remedy obtained salvation.
This did the apostles persuade unto them that received their preaching, as it ap-
peareth in the Acts of the Apostles. This did Peter propound unto Simon Magus.
This did Paul commend unto the Corinthians, and almost to all other to whomsoever
he wrote, and did both often and diligently beat it into men s heads. This we must
receive as the first part of the gospel. This God requireth of all offenders, if they
will be reconciled unto him. Wherefore now let us repent while we have time; for
the axe is laid ready at the root of the tree to fell it down. If we will harden our
hearts, and will not now be repentant of our misdoings, God will surely strike us
clean out of his book.

Hitherto ye have heard of the profit and commodity of repentance : now shall ye
hear what it is, and of what parts it consisteth. And to declare it plainly and grossly qL
unto you, it is a sorrow conceived for sins committed, with hope and trust to obtain
remission by Christ, with a firm and effectual purpose of amendment, and to alter all
things that hath been done amiss.

I have described unto you this heavenly medicine; which if we use, God hath
promised by his prophet, that " if our sins were so red as scarlet, they shall be made
as white as snow." But God s word hath thus much prevailed among us, that in
the stead of sorrow for our sin is crept in a great looseness of living without repent
ance: in the stead of hope and trust of remission of our sins is come in a great
boldness to sin without the fear of God : instead of amendment of our lives I see
daily every thing waxeth worse and worse. So that it is much to be afraid, that
God will take away from us his vineyard, and bestow it to other husbandmen which
will till it better, that it shall bring forth fruit in due season. We be come to the
point almost that Hieremy spake of, when he said : " The people spake not that was
right, no man would repent him so much of his sin that he would once say, What
have I done? Every man ran after his own way, as a horse runneth headlong in
battle; they have committed abominable mischief, and yet be they nothing ashamed,
nor know the way to be abashed."

These words of Hieremy may well be spoken of us this present time. But let us
repent in time without further delay. For we have enough and overmuch already
provoked God s wrath and indignation against us. Wherefore let us pray and fall
down and lament before the Lord our Maker ; for " he is the Lord our God, and we
are the people of his pasture and the sheep of his fold. To-day if we hear his voice,
let us not harden our hearts, as the people did in the desert :" for of continuance in
evil living there is none other end to be looked for than eternal damnation ; but of
repentance and perfect conversion unto God the end is perpetual salvation and ever
lasting life. And if we do not repent in time, at the last we shall be compelled to
hear this terrible voice of damnation : " Go, ye wicked, into everlasting fire, which is
prepared for the devil and those that be his." Then there shall be no remedy; then
no intercession shall serve; then it shall be too late to come to repentance. Let us
rather repent and turn in time, and make intercession unto the Lord by his Son Jesus

202

A SERMON ON REBELLION.

Christ. Let us lament for our sins, and call for God s merey^ that when Christ shall
come at the last day, we may hear these words of him : u Come to me, you that be
blessed of my Father, and take possession of the kingdom which my Father hath pre
pared for you."

And now with this humble prayer let us make an end :

O Lord, whose goodness far exceedeth our naughtiness, and whose mercy passeth
all measure, we confess thy judgment to be most just, and that we worthily have
deserved this rod \vherewith thou hast now beaten us. We have offended the Lord
God : w r e have lived wickedly : we have gone out of the way : we have not heard thy
prophets which thou hast sent unto us to teach us thy word, nor have done as thou
hast commanded us: wherefore we be most worthy to suffer all these plagues. Thou
hast done justly, and we be worthy to be confounded. But w r e provoke unto thy
goodness ; we appeal unto thy mercy ; we humble ourselves ; we knowledge
our faults. We turn to thee, O Lord, with our whole hearts, in pray
ing, in fasting, in lamenting and sorrowing for our offences.
Have mercy upon us, cast us not away according to our
deserts; but hear us, and deliver us with speed,
and call us to thee again according to thy
mercy ; that we, with one consent,
and one mind, may evermore
glorify thee, world
without end 1 .
Amen.

[ " There are two copies of this prayer in the
C. C. C. C. MS. One is placed at the end of the
sermon : the other, which is a draft corrected by

Cranmer, stands by itself, bearing the title de
scribed by Strype, Cranmer, Vol. I. p. 269. Ed.
Oxon." Jenkyns.J

203

[NOTES ON JUSTIFICATION,

WITH

AUTHORITIES FROM SCRIPTURE, THE FATHERS, AND THE

SCHOOLMEN 2 .]

AUGUSTINUS, Defide ad Petrum. " Fundamentum est Christus Jesus, id est, . . . Christi fides, . . . scilicet Stillincflect
qu per dilectionem operatur, ... per quam Christus habitat in cordibus, . . . quse neminem perire shut 3 ." S Library.
THOMAS. " Fidete . . . et spes attingunt . . . Deum secundum quod ex ipso provenit nobis vel cognitio 1108. f. 58.
veri vel adeptio boni ; sed caritas attingit . . .Deum, ut in ipso sistat, non ut ex eo aliquid nobis proveniat 4 ."

AUGUSTINUS et ALIPIUS Bonifacio, Epist. 106.

" Quis nos . . . . ab ilia perditionis massa .... discernit, nisi qui venit quaerere et salvare quod perierat ?
Unde apostolus interrogat, dicens, Quis enim te discernit? Ubi si dixerit homo, Fides mea, voluntas
mea, bonum opus meum ; respondetur ei : Quid .... habes quod non accepisti ? " &c.

" Si aliquid boni operatur homo, ut gratiam mereatur, non ei merces imputatur secundum gratiam, sed
secundum debitum. Si autem credat in eum qui justificat impium, ut deputetur fides ejus ad justitiam,
( Justus enim ex fide vivit, ) profecto antequam gratia justificetur, id est, Justus efficiatur, impius quid est nisi
impius ? Quern si debitum sequeretur, quid ejus merito nisi supplicium redderetur ?"

" Si quis autum dixerit, quod gratiam bene operandi fides mereatur, negare non possumus, imo veto
gratissime confitemur."

" Jpsa est justitia ex fide, qua credimus nos justificari, hoc est, justos fieri, gratia Dei per Jesum Christum
Dominum nostrum, ut inveniamur in illo non habentes nostram justitiam quae ex lege est, sed earn quae est per
fidem Christi. Quae est ex Deo justitia in fide ? Utique in fide qua credimus nobis justitiam divinitus dart,
non a nobis in nobis nostris viribus fieri."

" Justificati gratis per gratiam ipsius, ne fides ipsa superba sit. Nee dicat sibi, Si ex fide, quomodo pi ( f es non

gratis ? Quod enim fides meretur, cur non potius redditur quam donatur ? Non dicat ista homo fidelis ;
quia cum dixerit, Ut merear justificationem habeo fidem ; respondetur ei : Quid habes quod non accepisti ?
Cum ergo fides impetrat justificationem, (sicut unicuique Deus partitus est etiam ipsius mensuram fidei,) non
gratiam Dei aliquid meriti praecedit humani, sed ipsa gratia meretur augeri, ut aucta mereatur perfici, comi-
tante non ducente, pedissequa non praevia voluntate 6 ."

AUGUSTINUS, Enchirid. ca.3. " Quseris quonam modo sit colendus Deus? Hie si respondero,/efe,spe,

caritate colendum Deum ; profecto dicturus es, brevius hoc dictum esse quam velis : ac deinde petiturus, ea
tibi breviter explicari, qua ad singula tria ista pertineant, quid credendum scilicet, quid sperandum, quid
amandum sit 7 "

Et ca. 8. "Fides est et malarum rerum et bonarum, et periturarum rerum 8 et praesentium et futurarum,

. . . . et suarum rerum . . . . et alienarum Spes autem non nisi bonarum rerum est, nee nisi futurarum, et

ad eum pertinentium qui earum spem gerere perhibetur. Quae cum ita sint, propter has causas distinguenda

erit fides a spe, sicut vocabulo, ita et rationabili differentia Jam de amore quid dicam, sine quo fides

nihil prodest I Spes vero sine amore esse non potest Demones credunt et contremiscunt, nee tamen

sperant vel amant : propter quod .... Paulus fidem qua? per dilectionem operatur approbat atque com-

mendat, qure utique sine spe esse non potest. Proinde nee amor sine spe est, nee sine amore spes, neque
utrumque sine fide 9 ."

CYRILLUS, In Joh. lib. x. ca. 16. " Sicut palmes non potest ferre fructum a semet ipso, nisi manserit in
vite ; sic nee vos, nisi in me manseritis. Manifesting jam ex hoc loco discimus sincera fide palmites justos
viti fideles fieri. Sed non est minoris curse, jugiter per caritatem, id est, mandati servationem, Christo

[ 2 The following "notes on Justification" are
printed from MSS. in the Lambeth Library, which
formerly belonged to Archbishop Stillingfleet, and
which are in Archbishop Cranmer s hand-writing,
except where otherwise noted. The passages printed
in italic type are underscored in the MSS. in red
ink, (Dr Jenkyns conjectures,) "by Cranmer him
self." Vid. Jenkyns Remains of Abp. Cranmer,
Vol. II. p. 121, and Burnet s Hist, of Reformat.
Vol. II. pp. 576, 7. Ed. Oxon. 1829.]

[ 3 August. De Fid. et Op. cap. xvi. Tom. IV,
p. 31. Ed. Paris. 1635 ; where utique for scilicet,
permittit for sinit; and the whole passage is greatly
compressed in the quotation.]

[ 4 Thorn. Aquin. Summ. Theolog. Secund. Se-
cundse. q. xxiii. Art. vi. Conclus. Tom. II. p. 69.

Antverp. 1569.]

[ 5 The side note is inserted in the margin with
red ink in the archbishop s hand-writing.]

[ s August, et Alip. Bonifacio, Epist. cvi. Tom.

II. pp. 181, 2 ; where, si autem credit in eum,
and qu& ex Deo est justitia, in fide utique est;
qua credimus. The Benedictine editors call
this Epist. clxxxvi. Alyp. et August, ad Pauli-
num.]

[ 7 Id. Enchirid. ad Laurent, cap. ii. in. Tom.

III. p. 66.]

[ 8 Rerum is omitted by Dr Jenkyns, Vol. II. p.
135.]

[ 9 August. Enchirid. ad Laurent, cap. viii. p.
67, where est itaque fides et malarum.]

204

NOTES ON JUSTIFICATION.

inhaerere Non igitur tufficit ad perfectionem (id est, ad sanctificationem, quae per Christum in spiritu

est) iTi numero palmitum redpi, sed oportet ardenti caritate atque continuo immaculate Christum sequi 1 ."

THOMAS. Ad Hebr. x. 2 lect. 4. " Justitia duplex est. Una, quo ad humanum judicium, Rom. x. Igno-
rantes Dei justitiam et suam qurerentes statuere, &c. Ab a, quo ad divinum, Luc. i. Erant ambo justi

ante Deum Illud autem per quod homo justificatur apud Deum est fides. Horn. iii. Justitia Dei per

fidem Jesu Christi. Cujus ratio est : quia per hoc est homo Justus, per quod ordinatur ad Deum. Illud
autem per quod primo . . . ordinatur in Deum est fides. Et ideo dicit, * Justus meus ... ex fide vivit. Nee solum
Justitia per fidem, sed etiam per fidem justificatus vivit. Sicut enim per animam vivit corpus, ita anima per
Deum. Unde, sicut per illud per quod primo unitur anima corpori, vivit corpus : ita per id per quod primo

vnitur Deus anima , vivit anima. Hoc autem est fides Gal. ii. Quantum nunc vivo, .... in fide vivo

Filii Dei. Fides autem si non est formata caritate, mortua est, et ideo non vivificat animam sine caritate.
Gal. v. Fides quae per dilectionem operatur. 1 Joh. iii. Nos scimus quod translati sumus de morte ad
vitam, quum diligimus fratres 3 ."

HUGO DE STO. VICTORS, to. 3. Summa Scntentiarum tract. I. ca. 2. " De fide tanquam fundamento omnium
bonorum spes et caritas oriuntur, quia nihil potest sperari vel speratum amari, nisi prius credatur. Licet
simul sint tempore, et non prius fides .... quam spes et caritas ; tamen in causa fides pratcedit spem et
caritatem 4 ."

AMBKOSIUS. Rom. x. " * Finis legis Christus ad salutem omni credenti : hoc dicit, quia perfectionem

legis fiabet, qui credit in Christum. Cum enim nullus justificaretur ex lege (quia nemo implebat legem nisi
qui speraret in promisso Christo), fides posita est, qua crederet perfectionem legis, ut omnibus pra:termissis
fides satisfaceret pro tota lege et prophetis 5 ."

THOMAS. 1 Cor. xiii. "De fide, spe, et caritate dicitur, Ecclus. ii. Qui timetis Deum, credite in ilium.,
quantum ad fidem. Qui timetis Deum, sperate in ilium, quantum ad spem. Qui timetis Deum, diliyite
eum, quantum ad caritatem. Tria ergo ista manent nunc 6 ."

MAOISTEB SENTENTIARUM, Ii. ii. Di. 23.

"Fides est virtus, qua creduntur quae non videntur 7 ."

Di. 26.
" Spes est virtus, qua spiritualia et aeterna bona sperantur 8 ."

Di. 27.
" Caritas est dilectio, qua diligitur Deus propter se, et proximus propter Deum vel in Deo 9 ."

AUGUSTINUS.
" Fides est credere quod non vides 10 ."

DORBELLUS, Ii. iii. di. 23.
" Fides acquisita prtecedit caritatem, .... sed fides infusa non infunditur sine caritate n ."

Di. 26.
" Respectu actus desiderandi est aliqua virtus theologica. Sed ilia non potest esse fides nee caritas, quia

est spes. Probatio minoris : Quia omnis actus fidei est credere, nullum autem desiderare est credere ; et

caritas est suprema virtus affectiva, et per consequens supremus amor habitualis; amor autem amicitia?,
quo volumus Deum esse in se bonum, est simpliciter perfectior amore concupiscentia?, quo desideramus Deum
esse bonum nostrum : ergo caritas, quae inclinat ad amandum Deum amore amicitiae, est alia virtus ab ilia
quae inclinat ad desiderandum nobis bonum infmitum."

Eadem di.

" Credere me justum finaliter esse salvandum non est nisi fides applicata ad quoddam particulare : sed
desiderare istud est actus spei. Et sic certitudo sperantis non est actus spei, sed prajcedit ipsum 12 ."

Di. 27.

** Ad diligendum Deum super omnia est aliqua virtus theologica inclinans ; haec autem caritas est. Et
distinguitur a spe, quod actus ejus non est concupiscere amanti bonum, in quantum est commodum amantis,
sed tendere in objectum secundum se, etiam si per impossibile circumscriberetur commoditas amantis."

Et mox. " Licet posset poni amicitia quaedam acquisita ex actibus dilectionis divinao inclinans ad Deum

[ Cyril. Alex, in Joan. Lib. x. cap. xvi. Ed.
(Lat.) Paris. 1508, where facere fructum, ex hoc
loco dicimus, palmites insertos viti. The Greek will
be found, Cyril. Op. Tom. IV. p. 8/4. Ed. Lutet.
Paris. 1638.]

[ 2 The chapter is omitted by Dr Jenkyns.]

[ 3 Thorn. Aquin. Op. in Epist. ad Heb. cap. x.
Lect. iv. Tom. XVI. fol. 421, 2. Ed. Venet.
1593, where Erant autem is read for erant ambo,

and npud Deum f ordinatur apud Deum, vivit

Quod autem nunc, caritatem^ fratres, are
omitted.]

[ 4 Hugo de S. Viet. Summa Sentent. Tract, i.
cap. ii. Tom. III. p. 298. Ed. Mogunt. 1617.]

[ 5 Ambros. In Epist. ad Rom. cap. x. Tom. III.
p. 145. Ed. Colon. Agrip. 1616, where inpromissum
Christum, qua tradcret. This treatise is con

sidered spurious, and has been attributed to Hilary
the deacon.]

[ 6 Thorn. Aquin. Op. in 1 Epist. ad Cor. cap.
xiii. Lect. iv. Tom. XVI. fol. 82, 2.J

[ 7 Pet. Lombard. Magist. Sentent. Lib. in.
Dist. xxiii. p. 287, (2.) Ed. Colon. Agrip. 1566.]

[ 8 Id. ibid. Dist. xxvi. p. 293, (2.) where, est
autem spes virtus.]

[ 9 Id. ibid. Dist. xxvii. p. 294, (2.)]

[ 10 Quid est enim fides nisi, &c August. In
Joan. Evang. cap. viii. Tractat. xl. Tom. IX. p. 124.]

[ n Fides autem ista praecedit caritatem, et per
consequens est acquisita ; quia infusa non infundi
tur sine caritate. Nicol. de Orbellis in Sentent.
Exposit. Sent. in. Dist. xxiii. fol. xix. Ed. Paris.
1498.]

[ 12 Id. ibid. Dist. xxvi. foil, xxii., xxiii.]

NOTES ON JUSTIFICATION.

205

diligendum, tamen actus dilectionis non elicitur ita intensus mediante tali habttu, sicut mediante caritate a
Deo infusa, per quam etiam acceptatur a Deo humana operatic 13 ."

DL 31.

" Habitus caritatis manebit in patria, quod ibi erit actus ad quern inclinat, sed diligendi Deum in se 14 ."

St Paul saith that we be justified freely by faith without works, because no man stniingfleet

i ill ! i MSS. Lam-

SnOUld glory in hlS WOrkS. beth Library.

1108. f. ey.

Ephes. ii. " Gratia salvi facti estis per fidem, idque non ex vobis ; Dei donum est : non ex operibus, ne
quis glorietur."

Titus iii. " Apparuit gratia Dei Salvatoris nostri, non ex operibus justitiae quae fecimus nos, sed secundum
suam misericordiam salvos nos fecit."

Rom. iii. " Omnes peccaverunt, et egent gloria Dei, justificati gratis gratia ipsius per redemptionem quic
est in Christo Jesu." Et mox. " Ubi est ergo gloriatio tua? Exclusa est. Per quam legem? Operum?
Non, sed per legem fidei. Arbitramur enim fide justificari, &c. Si Abraham ex operibus justificatus est,
habet gloriationem, sfed non apud Deum."

Gal. iii. " Si data esset lex, quae posset vivificare, vere ex lege esset justitia. Sed conclusit scriptura
omnia sub peccatum, ut promissio ex fide Jesu Christ! daretur credentibus."

[Gal.] v. " Evacuati estis a Christo, quicunque in lege justificamini ; a gratia cecidistis. Nos autem Spiritu
ex fide spem justitiae exspectamus."

1 Cor. i. " Videte vocationem vestram, fratres, quia non multi sapientes secundum carnem, non multi
potentes, non multi nobiles; sed quae stulta sunt mundi elegit Deus, &c. ut non glorietur omnis caro coram
ipso."

" Christus factus est nobis sapientia a Deo, justitiaque et sanctificatio et redemptio, ut, quemadmodum
scriptum est, qui gloriatur in Domino glorietur."

Gal. vi. " Mihi absit gloriari, nisi in cruce Domini nostri Jesu Christi."

ORIGENES.

"Audi quid dicat apostolus: Mihi absit gloriari, nisi in cruce Domini nostri Jesu Christi.

Vides apostolum non gloriantem super justitia sua, neque super castitate, neque super sapientia, neque
super ceteris virtutibus vel actibus suis ; sed apertissime pronunciantem et dicentem, &lt;Qui gloriatur in

Domino glorietur. " Et mox : " Quis vel justitia sua gloriabitur, cum audiat Deum per prophetam

dicentem, Omnis justitia vestra sicut pannus mulieris menstruatae ? Sola igitur justa gloriatio est in fide
crucis Christi 15 ."

BASILIUS.

"Dicit apostolus quod Christus nobis factus est sapieutia a Deo, justitiaque et sanctificatio et redemptio,
ut, quemadmodum scriptum est, qui gloriatur in Domino glorietur Hsec enim est perfecta ac integra
gloriatio in Deo, quum neque ob justitiam suam quis se jactet, sed novit quidem seipsum verse justitise indig-
num esse, sola autem fide in Christum justificatur. Et gloriatur Paulus ob justifies sues contemptum, et quia
quaerit per Christum justitiam ex Deo in fide 16 ."

HlERONYMUS.

" Convertentem impium per solam fidem justificat Deus, non per opera bona quze non habuit. Alioquin
per impietatis opera fuerat puniendus 17 ."

TlIEODORETUS.

" &lt; Ego sum qui deleo iniquitates tuas propter me, et peccatorum tuorum non recordabor. Nee enim
ullis operibus, sed per solam fidem rnystica bona consecuti sunt."

AlTGUSTINUS.

" Si gratia est, gratis datur. Quid est gratis datur? Nihil boni fecisti, et datur tibi remissio

peccatorum. Attenduntur opera tua, et inveniuntur omnia mala. Si quod debetur istis operibus, Deus red-
deret, utique damnaret Non reddit Deus debitam pcenam, sed donat indebitam gratiam 19 .

Nee quod recti sunt corde, sed ut recti sint corde, praetendit justitiam suam qua justificat impium."

De Spiritu et Litera, ca. 7 20 .

AMBROSIUS.

" Ideo nemo glorietur in operibus, quod nemofactis suis justificatur ; sed qui Justus est, donatum habet 21 ."
Idem. " Manifesto beati sunt, quibus sine labore aut opere aliquo remittuntur iniquitates et peccata
teguntur, nulla ab eis requisita poenitentiae opera, nisi tantum ut credant 22 ."

[ 13 Id. Dist. xxvii. fol. xxiii., where hujusmodi
operatio for humana.}

[ 14 Id. Dist. xxxi. fol. xxvi.]

[ 15 Origen. Comment, in Epist. ad Rom. Lib.in.
Tom. IV. p. 517. Ed. Paris. L733 59.]

[ 1G Basil. Horn. xxii. De Humilitat. Tom. I. p.
473. Ed. Paris. 1G38.]

[ I7 Hieron. In Epist. ad Rom. cap. iv. Tom.
IX. p. 220. Ed. Francof. 1684.]

[ 18 Theodoret. Serm. vii. De sacrificiis. Tom.

IV. p. 587. Ed. Lutet. Paris. 1642.]

[ 19 August. In Psalm, xxxi. Proefat. Tom.
VIII. p. 77-]

[ 20 Id. De Spiritu et Litera, ad Marcell. cap. vii.
Tom. III. p. 307.]

[ 21 Ambros. Epist. xli. Lib. vi. Tom. V. p. 143.
Ed. Colon. Agrip. 1616, where quia nemo factis.]

[ 22 Id. Comm. in Epist. ad Rom. cap. iv. Tom.
III. p. 124.]

206 NOTES ON JUSTIFICATION.

Idem. " Convenit . . . . ut creatura in solo nomine Domini Creatoris consequatur salutem, hoc est, per
fidem 1 :

LOMBARDUS.

" Ubi est gloriatio tua 1 ? . ... Sola fide sine operibus prcccedentibus fit homo Justus*"

BRUNO.
" Vereperfidem excluditur gloriatio [tud\ ; nam fides sola justificat sine omni opere legis 3 "

PROSPER, De Gratia et Lib. Arb.

" Qui credunt, Dei aguntur Spiritu : qui non credunt, libero avertuntur arbitrio. Conversio ergo nostra
ad Deum non ex nobis, sed ex Deo est, siout apostolus dicit : Gratia salvi facti estis per fidem, et hoc non
ex vobis, sed donum Dei est, et non ex operibus, ne quis glorietur. "

Et mox : " Non juste agebat homo, et aucta est justitia ejus. Nee ad Deum gradiebatur, et confirmatus
est cursus ejus. Nee diligebat Deum, et inHammata est caritas ejus. Sed cum esset sine fide ac proinde
impius, accepit Spiritum Dei etfactus est Justus."

Et mox: " Gratia igitur Dei quo scunque justificat, non ex bonis meliores, sed ex mails bonos fecit, postea
per profectum ex bonis factura meliores 4 ."

CHRYSOSTOMUS. Rom. iii.
"Dicens Paulus, * Exclusa est gloriatio? simul etiam ostendit quomodo sit exclusa. Quomodo igitur

exclusa est ? inquit ; Per quam legem ? Operum ? Nequaquam, sed per legem fidei: Qua? vero ista

fidei lex est? Per gratiam videlicet salvari 5 "

Meaning thereby to exclude the merit and dignity of all works and virtues, as insuf
ficient to deserve remission of sin, and to ascribe the same only to Christ.

Horn. iv. " Ideo ex fide ut secundum gratiam."

OBIGENES
BASILIUS

HlERONYMUS ra

AUGUSTINUS
THEODORETUS
AMBROSIUS
CHRYSOSTOMUS postea.

AMBROSIUS.
"Dignitatem et meritum non facit nisi fides 6 ."

AUGUSTINUS.

"Opera bona sequuntur justificatum, non pracedunt justificandum 7 ."

" Per gratiam justificatur homo gratis, id est, nullis suorum operum prcccedentibus meritis. Alioquin
gratia jam non est gratia." De Spiritu et Lit. ca. 10 7 .

" Nihilque aliud velit intelligi in eo quod dicit gratis, nisi quod justificationem opera non prcucedunt."
De Spiritu et Lit. [ca.] 2G 8 .

"Per fidem impetratio gratise contra peccatum, per gratiam sanatio animae a vitio peccati, per animai
sanitatem libertas arbitrii," &c. De Spiritu et Lit. ca. 30 9 .

BERNARDUS.

" Non est quo gratia intret, ubi jam meritum occupavit Deest gratite quicunque meritis deputat.

Gratia me reddit justificatum gratis, et sic liberatum a servitute peccati 10 ."

BRUNO.
" Fides credentis reputatur ei ad justitiam, quod justificatur sine omni merito per solam fidem 11 ."

CHRYSOSTOMUS.

" Non ex benefactis, nee laboribus, nee pensatore, sed sola gratia justificavit genus nostrum. Quod et
Paulus declarans dicit, Nunc autem absque lege justitia Dei manifestata est. Justitia autem Dei per fidem
Jesu Christi, non per ullum sudorem aut dolorem ls ."

t 1 Id. In Epist. ad Rom. cap. ix. Tom. III.
p. 144, where ut in solo nomine Domini et conditoris
consequatur salutem creatura.~\

[ s Pet. Lombard. Magist. in Paul. Epistt. Col-
lectan. ad Rom. cap. iii. foil. 17, 8. Ed. Paris. 1537.]

[ 3 Brunon. Exposit. in Pauli Epistt. Ad Rom.
iv. fol. xi. Ed. Paris. 1509.]

[* Prosper. Ad Rutin. cap. vi. 7- col. 92, Ed. Paris.
1711, where non enim juste agebat et y and spiritum
fidei. Ibid. cap. ix. 10. col. 93, where bonos facit. ]

[ 5 Chrysost. in Epist. ad Rom. Horn. vii. cap.
iii. Tom. IX. p. 487. Ed. Paris. 171838.]

[ G Ambros. in Epist. ad Rom. cap. iii. Tom. III.
p. 124. Ed. Colon. Agrip. 1616.]

[ 7 August. De Spiritu et Litera, ad Marcell.
cap. x. Tom. III. p. 308. Ed. Paris. 1635, where
per ipsam quippe justificatur gratis.]

[ 8 Id. ibid. cap. xxvi. p. 314, where nisi quia.\

[ Id. ibid. cap. xxx. p. 316.]

[ 10 Bernard, in Cantica, Serm.lxvii. Tom. I. col.
1504. Ed. Paris. 1690.]

f n Brunon. Exposit. ad Roman, iv. fol. xii.]

[ 12 Chrysost. Adv. Judaeos, Orat. vii. Tom. I.
p. 665.]

NOTES ON JUSTIFICATION.

207

Idem. " Ne tuao confidas pcenitentiae ; tua namque pcenitentia tanta nequit peccata delete 13 ."
" Si sola foret pcenitentia, jure timeres : sed postquam cum poenitentia commiscetur Dei misericordia,
confide, . . . quia tuam vicit nequitiam 14 ."

GENNADIUS.

" Gratis, hoc est, absque bonis operibus salvus factus es, ut nihil contuleris praeter fidem. Justificatus
autem gratis justificaris, et a tergo venis post yloriam et beneficium Dei. Egent gloria Dei, hoc est, a tergo
veniunt, et non praeoccupaverunt glorificare Deum. Ideo omnes qui crediderunt in Christum, gratis justin-
cantur, credere tamen coimportantes 16 ."

LOMBARDUS.

"Per .... fidem justificatur impius, ut deinde ipsa fides incipiat per dilectionem operari. Ea enim sola
bona opera dicenda sunt, qucefiunt per dilectionem Dei. Ipsa enim dilectio opus fidei dicitur 18 ."

ERASMUS.

" His qui pure simpliciterque Christo fidunt, hoc praestat fides, ut pro justis habeantur, nulla legis ob-
servatcB commendatione, sed solius fidei 17 ."

AUGUSTINUS.

" Quomodo ergo justificabitur homo per fidem sine operibus ? Responderet ipse apostolus, Propterea hoc
dixi tibi, O homo, ne quasi de operibus tuis prasumere videreris, et merito operum tuorum accepisse fidei
gratiam 18 ."

PROSPER, in Psalm, cii.

" Retributiones Dei non secundum merita humana sunt factae. Nam damnatio peccatoribus debebatur,
sed gratia prsestita est malis, et salus perditis."

Et mox : " Ostendit per quos gradus gratiae anima humana salvetur. Qui propitius sit, inquit, omnibus
iniquitatibus tuis. Non ait, omnibus virtutibus tuis, quie utique nulla; ei inessent, nisi fieret rcmissio
peccatorum. Quae ne rursus exsurgant, Sanat, inquit, omnes languores tuoa 19 .

CHRT.SOSTOMUS. Rom. iii.

" Cujusnam gratia omnia fecit lex? Quatenus justum redderet hominem. Verum illud praestare lex non
potuit: Omnes enim, inquit, peccaverunt. Adveniens vero fides illud praestitit. Quamprimum enim homo
credidit, confestim simul Justificatus est 20 ."

ANSELMUS. Rom. iv.

" Non ideo apostolus dicit, Arbitramur hominem justificari per fidem, uti, si quis crediderit, non ad eum
pertineat bene operari ; sed ideo potius, ut nemo putet meritis priorum bonorum operum se pervenisse ad donum

justificationis qucB est in fide Nam Justificatus per fidem, quomodo potest nisi juste deinceps operari ?

quamvis nihil anted juste operatus ad fidei justificationem pervenerit Sequuntur enim opera justificatum,

non praecedunt justificandum."

Idem. " Manifestum est Jacobum loqui de operibus quae fidem subsequuntur. Paulus sine praocedentibus
operibus dixit hominem sola fide justificari. Nemo enim fidem suis prcecedentibus meritis habere potest, et ideo
qui per fidem gratis sibi datam justificatur, non in se sed in Domino glorietur 21 ."

When St Paul said, "We be justified freely by faith without works," he meant of all
manner of works of the law, as well of the Ten Commandments, as of ceremonials
and judicials.

Rom. iii. "Ex operibus legis non justificabitur omnis caro. Nam per legem agnitio peccati. Legem
ergo destruimus per fidem ? Absit, sed legem stabilimus."

Rom. ii. "Si praeputium justificationes legis servaverit, nonne praeputium illius pro circumcisione
imputabitur? Et judicabit quod est ex natura praeputium (si legem servaverit) te qui per literam et
circumcisionem transgressor es legis."

" Qui praedicas non furandum, furaris : qui dicis non moechandum, mcecharis : qui abominaris idola,
sacrilegium facis: qui in lege gloriaris, per praevaricationem legis Deum inhonoras."

" Circumcisio quidem prodest, si legem observes. Si autem praevaricator legis sis, circumcisio tua
prEeputium facta est."

Rom. iv. "Lex iram operatur; ubi enim non est lex, nee praevaricatio."

Rom. v. "Peccatum non imputatur, cum non est lex."

"Lex subintravit, ut abundaret delictum."

[ 13 Id. De Pccnit. Horn. viii. Tom. II. p. 341.]

[ 14 Id. ibid.]

[ 15 The passage has not been found. It does
not appear what work of his is here intended.]

[ 16 Pet. Lombard. Magist. Sentent. Lib. in.
Dist. xxiii.p. 288. Ed. Colon. Agrip. 1566.]

[ 17 Erasm. In Epist. ad Rom. cap. iv. Tom. VII.
col. 788, Ed. Lugd. Bat. 17036, where pure sim
pliciterque fidunt illi . . . his . . . fides non pra stat.}

[ 18 August. In Psalm, xxxi. Praefat. Tom.
VIII. p. 77. Ed. Paris. 1635, where respondet, hoc
tibi dixi, and te accepisse.}

[ 19 Prosper, in Psalm, cii. col. 379. Ed. Paris.
1711.]

[ 20 Chrysost. in Epist. ad Rom. Horn. vii. Tom.
IX. p. 488.]

[ 21 Anselm. in Pauli Epistt. Enarrat. In Ro
man, iv. pp. 25, 26. Ed. Colon. 1545. But these com
mentaries are supposed to have been written by
Herv. Natalis. See Coci Censura Patrum. p. 433, 4.
Ed. Helmes. 1683.

In the Lambeth MSS. this extract from Anselm
appears to be in another hand than that of the arch
bishop.]

208

NOTES ON JUSTIFICATION.

Rom. vii. " Peccatum non cognovi, nisi per legem. Nam et concupiscentiam non novissem, nisi lex
dixisset, Non concupisces. Lex quidem sancta, et mandatum sanctum et justum et bonum. Quod ergo
bonum est, mihi factum est mors ? Absit. - Scimus enim quod lex spiritualis est, ego autem carnalis.
Invenio igitur legem volenti mihi facere bonum, quum mihi malum adjacet. Condelector enim legi Dei
secundum interiorem hominem."

Rom. viii. "De peccato damnavit peccatum in came, ut justificatio legis impleretur in nobis."

Rom. ix. " Israel persequens legem justitiae in legem justitiao non pervenit. Propter quid? Quia non
ex fide, sed tanquam ex operibus legis."

2 Cor. iii. "Litera occidit, spiritus autem vivificat."

Gal. ii. " Si per legem est justitia, ergo Christus gratis mortuus est."

[Gal.] iii. " Si data esset lex, quae posset justificare, vere ex lege esset justitia."

Ephes. ii. " Gratia salvi facti estis per fidem, idque non ex vobis."

Philippen. iii. " Secundum justitiam quae est in lege factus irreprehensibilis. - Omnia reputavi ster-
cora esse, ut Christum lucrifaciam, et reperiar in illo non habens meam justitiam qua* est ex lege, sed
illam quae est ex fide Christi."

Tit. iii. " Apparuit gratia Dei Salvatoris nostri, non ex operibus justitia? qua; fecimus nos, sed secundum
suam misericordiam salvos nos fecit."

The same meant divers ancient authors, as well Greeks as Latins, when they said,
" We be justified by only faith, or faith alone."

ORIGENES supra.

HIERONYMUS.

" Ex operibus legis non justificabitur omnis caro. Quod ne de lege Mosi tantum dictum putes, et
non de omnibus mandatis, (quae uno legis nomine continentur,) idem apostolus scribit dicens, Consentio
legi Dei &C. 1 "

GENNADIUS.
" Gratis servaris, hoc est, sine operibus virtutum, aut offidis rectis et perfectis 2 ."

TIIEODORETUS }
AMBROSIUS

BERNARDUS J
AUGUSTINUS, De Spiritu et Litera, ca. 8, 13, 14, 29 3 . Et, Ad Simplicianum, q. 2.

THOMAS.

" Arbitramur justificari hominem ex fide sine operibus legis. Non . . . solum sine operibus caremonialibus
(quae gratiam non conferebant, sed solum significabant), sed etiam sine operibus moralium prceceptorum, sed
illud ad, 4" c - Tit. iii. Non ex operibus justitiae V "

Idem. " Moralium praeceptorum legitimus usus est, ut homo attribuat eis quod in eis continetur. * Data
est lex ut cognoscatur peccatum. . ..Non est ergo in eis spes justificationis, sed in sola fide. Rom. iii. Arbi
tramur justificari hominem per fidem sine operibus legis 5 . "

AUGUSTINUS, De Spiritu et Lit. ca. 4.

"Doctrina...illa, qua mandatum accepimus continenter recteque vivendi, litera est occidens, nisi adsit
vivificans Spiritus 6 ."

St James meant of justification in another sense, when he said, "A man is justified
by works, and not by faith only." For he spake of such a justification which is a
declaration, continuation, and increase of that justification which St Paul spake of
before.

Jac. ii. "Si fidem quis dicat se habere, opera autem non habeat, &c. 7 "

"Ostende mihi fidem tuam ex operibus tuis, et ego ostendam tibi fidem meam ex operibus meis."

"Abraham pater noster nonne ex operibus justificatus est, cum immolaret filium suum super altare?"

1 Mac. ii. "Abraham in tentatione nonne inventus est fidelis?"

Gen. xxii. "Tentavit Deus Abraham."

Apoc. [xxii.] "Qui Justus est, justificetur adhuc."

BEDA.

"Credere in Deum soli novere qui diligunt Deum, qui non solo nomine fiunt Christiani, sed et factis
et vita."

[ x Hieron. Ad Ctesiph. Epist.xliii.Tom.il. p.
172. Ed. Francof. 1684, where consentio enim.]
[ 2 See the preceding page, note 15.]
[ 3 August. Tom. III. pp. 307, 9, 10, 16.]
[ 4 Thorn. Aquin. Op. Venet. 1593. Ad. Rom.
cap. iii. Tom. XVI. fol. 13, 2, where secundum
illud ad Tit. iii. Dr Jenkyns has omitted the
words sed illud ad, &:c., and inserted the following,
gu& fecimus nos fecit, which are not found in

the Lambeth MSS. Vid. Jenkyns Remains of
Abp. Cranmer, Vol. II. p. 128.]

[ 5 Id. in 1 Tim. i. Tom. XVI. fol. 175, 1.
where Ilorum legilimus^]

[ 6 August. De Spiritu et Litera, ad Marcell.
Tom. III. p. 305.]

[ 7 Dr Jenkyns has added the following words :
numquid poterit fides salvare eum? Vol. II. p.
128.]

NOTES ON JUSTIFICATION. 209

Et mox. " Cum [Jacobus] bona opera commemorat Abraham, quae ejus fidem comitata sunt, satis ostendit
Paulum apostolum non ita per Abraham docere justificari hominem per fidem sine operibus, ut, si quis
crediderit, non ad eum pertineat bene operari ; sed ad hoc potius, ut nemo arbitretur meritis priorum bono-
rum operum se pervenisse ad donum justificationis, qua3 est in fide 8 .

Unde apostolus Paulus dicit posse hominem sine operibus, scilicet praecedentibus, justificari per fidem.
Nam justificatus per fidem quomodo potest nisi juste operari 9 ? "

Glossa ordinaria.

" Probavit [apostolus,] eos qui opera non habent, veram fidem non habere Quod Abraham per fidem

sine operibus justificatus dicitur, de operibus quae pnecedebant intelligitur; quia per opera quae fecit insons
non fuit, sed sola fide. Hie de operibus agitur quae fidem sequuntur, per quae amplius justificatur, cum jam
per fidem fuisset Justus. . . . [Heb. xi.] Fide Abraham obtulit filium suum, cum tentaretur. Haec oblatio fuit
opus et testimonium fidei et justitiae 10 ."

HUGO CARDINALIS.

"Apostolus loquitur ad Rom. de operibus praecedentibus fidem, quibus non Abraham nee alius jus
tificatus est: hie vero est sermo de operibus sequentibus fidem; qua; dicuntur justiftcare, turn quod justi-
ficationem jam habita/n per fidem infusam notificant, turn quod earn perficiunt et conservant. Et tune res
fieri dicitur, quando perficitur, vel quum innotescit 11 ."

Et mox : " [Abraham per fidem fuit justificatus ;] opera autem fidem perficiunt, notificant, augmentant,
et confirmant 12 ."

LYRA.

" Et suppleta est scriptura dicens, Credidit Abraham Deo, et imputatum est ei ad justitiam ...Ex obla-
tione Isaac scriptura ilia dicitur esse suppleta, in quantum per hoc magnitude fidei Abrahae fuit aliis
declarata 13 ."

PROSPER, De Vita contemplativa, Li. iii. ca. 21.

" Fides quae est justitia? fundamentum, quam nulla bona opera praecedunt, et ex qua omnia proce-
dunt, ipsa nos a peccatis omnibus purgat, mentes nostras illuminat, Deo reconciliat !4 / &c.

Idem, in Libro Sententiarum ex Augustino : " Sicut duo sunt officia medicinae, unum quo sanatur infirmitas,
aliud quo custoditur sanitas; ita duo sunt dona gratia?, unum quod aufert carnis cupiditatem, aliud quod
facit animi perse verari virtutem 15 ."

Idem, eodem, ca. 7. et in Psal. ciii. " Caritas Dei et proximi propria et specialis virtus est piorum atque
sanctorum, cum cetera) virtutes et bonis et malis possunt esse communes 16 ."

This proposition, that we be justified by Christ only and not by our good works, is a
very true and necessary doctrine of St Paul and other the apostles and prophets, taught
by them to set forth thereby the glory of Christ, and mercy of God by Christ.

1 Timo. ii. "Unus Deus, unus Mediator Dei et hominum."
Rom. xi. " Si ex gratia, non ex operibus; alioqui gratia jam non est gratia."
" Si ex operibus, jam non est gratia."

1 Cor. i. "Ut non glorietur omnis caro," sed, "qui gloriatur, in Domino glorietur."
Gal. iii. "Abrahae dictae sunt promissiones et semini ejus. Non dicit seminibus, sed quasi in uno, et
semini tuo, qui est Christus."

Although all that be justified must of necessity have charity as well as faith, yet
neither faith nor charity be the worthiness and merits of our justification, but that is to be
ascribed only to our Saviour Christ, which was offered upon the cross for our sins, and
rose again for our justification.

Tit. iii. "Non ex operibus justitiae quae fecimus nos, sed secundum suam misericordiam salvos nos fecit."
Daniel, ix. "Non in justificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus
tuis multis."

ANSELM. Rom. iii.

" Ne fides ipsa superbire incipiat et dicat : Si ex fide, quomodo gratis ? Quod enim fides meretur, potius
redditur quam datur. Sed si quis dixerit, Ut merear justificationem, habeo fidem ; respondetur ei, Quid
habes quod non accepisti 17 ? *

THOMAS fo. sequenti.

[ 8 Ven. Bed. In Epist. Jacob. Tom. V. p. 942.
Ed. Basil. 1563.]

[ 9 Id. ibid.]

[ 10 Bib. cum Gloss. Ord. et Expos. N. de Lyra,
Pars vi. fol. 212, 3. In Jac. cap. ii. Ed. Basil. 1502,
where Justus, Isaac, and est opus.]

[ u Hug. de S. Charo. Epist. Jacob, cap. ii. Tom.
VII. fol. 316, Ed. Col. Agrip. 1621, where tune
quia, turn quia, and quando innotescit.]

[ 12 Id. ibid., where opera enim, and consum-
mant.~\

[ 13 Nic. de Lyra, ubi supr.]

[ 14 Prosper. Append. Op. de Vit. Contempl.
Lib. in. cap. xxi. col. 73. Ed. Paris. 1J11.]

[ I5 Id. Lib. Sentent. ex August. CXXXI. col.

561.]

[ 16 Id. in Psalm, ciii. col. 383.]
[&gt; 7 Anselm. in Rom. iii. p. 24.]

[CRANMER, II.]

210

NOTES ON JUSTIFICATION.

Yet nevertheless, because ly faith ice know God s mercy and grace promised by his
word, (and that freely for Christ s death and passion sake,) and leliece the same, and,
being truly penitent, we by faith receive the same, and so excluding all glory from
ourselves, we do by faith transcribe the whole glory of our justification to the merits of
Christ only, (which properly is not the nature and office of charity;) therefore to set
forth the same, it is said of faith in ancient writers, "we be justified only by faith," or,
"by faith alone," and in St Paul, "we be justified by faith freely without works."

Rom. iv. "Ideo ex fide, ut secundum gratiam."

Gal. iii. "Christus nos redemit ex maledicto legis, factus pro nobis maledictus: ut in gentes benedictio
Dei fieret in Christo Jesu, ut promissionem Spiritus acciperemus per fidem."

Acts x. " Huic omnes prophetae testimonium perhibent, remissionem peccatorum accipere per nomen
ejus omnes qui credunt in cum."

[Acts] xiii. "Notum sit vobis, viri fratres, quod per hunc vobis remissio peccatorum annunciatur, et ab
omnibus a quibus non potuistis in lege Mosis justificari, in hoc omnis qui credit justificatur."

AUGUSTINUS.

" His qui gratiam (quam commendat apostolus et percipit fides Christi) putatis esse naturam, verissime
dicit: Si ex naturajustitia, ergo gratis Christus mortuus est 1 . "

PROSPER.

11 Si aliqui consequi hoc per gratiam confitentur, et id non accepit nisi fides ; quac accepta non cst, in ipsa
cst meritum : cui non donum datur, sed meritum redditur 2 ."

AMBROSIUS.

Per fidem . . . prsedicationis Jesu Christi agnoscitur donum dudum promissum a Deo, vel sumitur 3 "
THEODORETUS in folio 1 praecedentc 4 .

HISICHIUS.

" Miseratus .... Deus humanum genus, cum illud ad explenda legis opera infirmatum vidisset, jam non
ex operibus salvari, sed per gratiam, hominem voluit. Gratia vero ex misericordia atque compassione
pr.Tbetur, etfide comprchenditur sola, non ex operibus, ut Paulus dicit, nam gratia jam non erit gratia 5 . "

BERNARDUS.
" Oleum misericordiao non reponit nisi in vasa fidei 6 ."

THOMAS.

" Fides hominis imputatur ad justitiam, . . . non quidem ita, quod per fidem justitiam mereatur, sed quod
ipsum credere cst primus actus justitia;, quam Deus in eo operatur. Ex eo enim quod credit in Deum justi-
fi can tern, justificationi ejus subjicit se, et sic recipit effectum 7 ."

MAGISTER SENTENTIARUM.

"Per... fidem justificatur impius, .. .ut deinde ipsa fides incipiat per dilectionem operari. Ea cnim
sola bona opera dicenda sunt, qua) fiunt per dilectionem Dei. Ipsa enim dilectio opus fidei dicitur 6 "

Antididagma.

"Per fidem (qua absque dubitatione firmiter confidimus nobis, qui veram peccatorum poenitentiam
habemus, peccata nostra propter Christum esse dimissa) justificamur tanquam per causam susceptivam 9 ."

AUGUSTINUS, DC Spiritu et Lit.

"Per legem fidei quisque cognoscit, si quis bene vivit, Dei gratiam se habere, et ut perficiatur in dilec
tionem ju &gt;titiae non se aliunde consecuturum. Quae cogitatio pium facit, quia pietas est vera sapicntia 10 ."

Contra Julianum. "Ex fide autem justitiam ideo dicit esse ex Deo, quia Deus unicuique partitur
mensuram fidei, et ad fidem pert inet credere, quod Deus in nobis operetur et velle 11 , " &c.

" Fides habetur, quod aliquanto post dicit, quum omnis qui invocaverit nomen Domini salvus erit : ad
quam salutem pertinet, ut opera nulla sint, et justitia nobis ex Deo sit 12 ."

[ Eis qui gratiam, quam commendat et percipit
fides Christi, putant esse naturam, verissime dicitur :

Si per naturam justitia est, ergo, &c (Gennadii)

De Eccles. Dogm. cap. xlviii.J

[ 2 Prosper. Resp. ad Excerpt. Gen. Dub. ix.
where illiquid confcrri liomini, and debitum red
ditur.}

[ 3 Ambros. Comm. in Epist. ad Rom. cap. iii.
Tom. V. p. 187. Basil. 1567.]

[ 4 Vid. p. 205.]

[ 5 Isych. In Levit. Lib. iv. cap. xiv. fol. 81. (1.)
Ed. Basil. 1527, where salvare.]

[ 6 Bernard, in Annunt. Domin. Serrn. iii. Tom.
I. col. 1G9, Ed. Paris. 1586, where vase fiduciee
ponis.]

[ 7 Thorn. Aquin. Comm. in Paul. Epist. Ed.

Venet. 1593. Ad Rom. cap. iv. fol. 14, 1, where
Credenti autem in eum quijustificatimpiiim, com-
putabitur hcec ejus fides ad justitiam, &c.J

[ 8 Pet. Lomb. in Paul. Epistt. Collectan. ad
Rom. cap.iv. fol. 18, F.etad Gal. cap. v. fol. 157, E.
Ed. Paris. 1537.]

[ 9 This passage has not been found.]

[ 10 August. Lib. De Spiritu et Litera, capp.
x. xi. 17, 8. Tom. III. p. 308, Ed. Paris. 1635,
where si quid and Dei gratia.]

[ n Id. Op. Imperf. contr. Julian. Lib. n. 158.
Tom. X. col. 1016. Ed. Paris. 16791709, where in
nobis DC us.]

f 12 Id. ibid. Lib. i. cap. cxli. Tom. X. col.
955, where fides cnim habct, quoniam omnis, opera
bona et, and Deo sint.]

NOTES ON JUSTIFICATION.

211

Idem. "Fides in nobis, Christus in nobis. Quid cnim aliud dicit apostolus, habitare Christum in
cordibus nostris per fidem ? Ergo fides tua de Christo, Christus est in corde tuo 13 ."

Et In Psalm, cxviii. "In lege . . . factorum est Dei jubentis justitia; in lege autem fidei subvenientis
misericordia u ."

ORIGENES. Rom. iv.

" Jam sane considerabis, sic ut de fide dictum est, quod reputatum est ei ad justitiam, ita de aliis virtutibus
dici possit," &c.

Et mox : " Quod autem dicit, Ei vero qui operatur, &c. videtur ostendere, quasi in fide quidem gratia
sit justificantis, in operc vero justitia tribuentis 15 ."

Et longe infra super hunc locum, Ideo ex fide, ut secundum gratiam. "In superioribus, inquit,
distinctionem dedit mercedis et gratia), dicens mercedem rem debitam esse, gratiam autem nullius esse
debiti, sed benevolentiae beneficium. Et in prcesenti ergo loco ostendere volens, Deum hcereditatem pro-
missionum non ex debito, scd ex gratia dare, dicit quia h&reditas a Deo his qui credunt, non ex mercedis
debito, sed fidei munere concedatur. Sicut enim (ut exempli gratia dixerim) hoc quod subsistimus non
potest intelligi, quasi ex operis nostri mercede subsistamus, sed evidenter Dei munus est quod sumus, et
gratia Conditoris, qui esse nos voluit; ita, etsi haereditatem promissionum Dei capiamus, divinae gratia;
est, non alicujus debiti aut operis merces 16 ."

AUGUSTINUS.

"Medicina enim animae vulnerum, et una propitiatio pro delictis omnibus, est credere in Christum 17 .
"Credentibus sufficit fides ad justificationem 18 ."

" Credidit Abraham Deo, et reputatum est illi ad justitiam, et amicus Dei appellatus est. Quod credidit
Deo, intus in corde, in sola fide cst l J ."

" Ipsa justitia est ex fide, qua credimus nos justificari, hoc est, justos fieri, gratia Dei per Jesum Christum
Dominum nostrum 20 ."

Ne quis glorietur.

AUGUSTINUS.

" Non hoc ideo dicit, quod opera bona pia cogitatione facta frustrentur (cum Dcus reddat cuique secun
dum opera ejus, sitque gloria Dei operanti bonum,) sed quod opera ex gratia, non ex operibus gratia 21 ."

THOMAS. Ephes. ii.

" Justificati per gratiam ipsius. Idem enim est salvari et justificari."

" Subdit rationem quare Deus salvat homines per fidem absque meritis praocedentibus : ut ne quis

glorietur in seipso, sed tota gloria in Deum referatur 1 Cor. i . * Ut non glorietur omnis caro in

conspectu ejus 22 . "

AMBBOSIUS. Ephes. ii.

"Verum est, quod omnis gratiarum actio salutis nostrae ad Deum referenda est, qui misericordiam
suam nobis praestat, ut revocaret errantes ad vitam, non quaerentes rectum iter. Ideoque non est glori-
andum nobis in nobis ipsis, sed in Deo ; qui nos regeneravit nativitate coelesti per fidem Christi 23 ."

HIEKONYMUS. Ephes. ii.
"Hoc autem totum propt erea [dixit,] ne quis glorietur a semet ipso et non a Deo se esse salvatum 24 ."

Ideo ex fide ut secundum gratiam.

THEOPHYLACTUS. Rom. iv.

" Quia lex iram operatur, propterea ex fide dicitur justificari Abrahamus ac haores constitui, ut secundum
gratiam omnia fiant 26 ."

(ECUMENIUS.

"Per legem, inquit, non confirmantur promissiones, quod secundum modum aliquem impediuntur.
Quomodo ? Quia lex iram operatur, eo quod non observatur : nemo enim illam poterat implere. Undo
autem ira, quomodo haereditas? Quomodo hsereditatem accipiet, qui irritavit? Quomodo venient promis
siones? Fides, inquit, gratiam inducit Dei ; existente autem gratia, veniunt et implentur promissiones 26 ."

[ 13 Id. in Joan. Evang. cap. xi. Tractat. xlix.
19. Tom. IX. p. 149. Ed. Paris. 1635, where ait
apostolus, and per fidem in cordibus vestris.~]

[ 14 Id. in Psalm, cxviii. Concio x. Tom. VIII.
p. 552.]

[ 15 Origen. in Epist. ad Rom. Lib. iv. 1. Tom.
IV. p. 522, Ed. Paris. 1733-59, where quod repu-
tata, ita ut de aliis, justitia retribuentis, rem debiti
esse, sed per gratiam dare, ut exempli causa.]

I 16 Id. ibid. 5. p. 528.]

[ 17 August. Op. Serm. cxliii. De Verb. Evang.
Job., xvi. Tom. V. col. 690, Ed. Paris. 16791709,
where medicina omnium, and delictis hominum.]

[ 18 Id. Ad Paulin. Epist. Tom. II. col. 666.]

[ 19 Id. Serm. ii. 9. Tom. V. col. 9 ; where cre
didit enim Abraham.]

[ 20 Id. ad Paulin. Epist. clxxxvi. 8. Tom. II.

col. 666. where ipsa est justitia.]

[ 21 Id. ibid. 4. col. 665, where hoc utique totum
ideo. . . . Non quia bona opera frustrantur, cum
Deus reddat unicuique secundum opera ejus,
sitque gloria . . . omni operanti bonum ; sed quia
opera ex gratia, non ex operibus gratia.]

[ 22 Thorn. Aquin. Op. In Epist. ad Ephes. cap. ii.
Lect. iii. Tom. XVI. pp. 138, 9. where 1 Cor.ii.]

[ 23 Ambros. in Epist. ad Ephes. cap. ii. Tom. III.
p. 235. Ed. Colon. Agrip. 1616, where quia omnes.]

[ 24 Hieron. in Ephes. cap. ii. Tom. IX. p. 169.
Ed. Francof. 1684.]

[ 25 Theophylact. in Epist. ad Rom. cap. iv.
Tom. II. p. 33. Ed. Venet. 175463.]

[ 2G CEcumen. in Epist. ad Rom. Comm. cap. v.
Tom. I. pp. 253, 4. Ed. Paris. 163031.]

142

212

[EXAMINATION AT OXFORD BEFORE BROKES,

SEPTEMBER, 1555 .]

[Poxe s Act
and Monu
ments, pp
187281, ed.
Lond. 1583.1

Dr Brokes,
Dr Martin,
Dr Story,
commis
sioners
against the
archbishop.

The order of
setting and
placing the
commission
ers.

[AFTER the disputations done and finished in Oxford between the doctors of both universities and the
three worthy bishops, Dr Cranmer, Ridley, and Latimer, ye heard then how sentence condemnatory
immediately upon the same was ministered against them by Dr Weston and other of the university:
whereby they were judged to be heretics, and so committed to the mayor and sheriffs of Oxford. But
forasmuch as the sentence given them 2 was void in law, (for at that time the authority of the pope
was not yet received into the land,) therefore was a new commission sent from Rome, and a new
process framed for the conviction of these reverend and godly-learned men aforesaid. In which com
mission, first was doctor James Brokes, bishop of Gloucester, the pope s subdelegate 3 , with doctor Martin
and doctor Story, commissioners in the king and queen s behalf, for the execution of the same Im
primis, here is to be understand, that the coming down 4 of the foresaid commissioners, which was
upon Thursday, the 12. of September, anno 1555, in the church of St Mary, and in the east end of
the said church, at the high altar, was erected a solemn scaffold for bishop Brokes aforesaid, repre
senting the pope s person, ten foot high. The seat was made that he might sit under the sacrament
of the altar. And on the right hand of the pope s delegate, beneath him, sat doctor Martin, and on
the left hand sat doctor Story, the king and queen s commissioners, which were both doctors of the

civil law And anon one of the proctors for the pope, or else his doctor, called, " Thomas, archbishop

of Canterbury, appear here, and make answer to that shall be laid to thy charge: that is to say, for
blasphemy, incontinency, and heresy : and make an answer here to the bishop of Gloucester, representing
the pope s person."

When doctor Martin had ended his oration, the archbishop beginneth, as here followeth.

Cranmer: "Shall I then make my answer?"

Martin : " As you think good ; no man shall let you."

And here the archbishop, kneeling down on both knees towards the west, said first the Lord s prayer.
Then rising up, he reciteth the articles of the creed. Which done, he entereth with his protestation, in
form as followeth.]

The Faith and Profession of doctor Cranmer, archbishop of Canterbury before

the Commissioners 5 .

The pro- This I do profess as touching my faith, and make my protestation, which I desire

protestation you to note. I will never consent that the bishop of Rome shall have any jurisdiction

ofDrCran- .,,..,. i ,

mer before Within tlllS realm.

sbner"" Story : Take a note thereof.

Martin : Mark, M. Cranmer, how you answer for yourself. You refuse and deny
him, by whose laws ye yet do remain in life, being otherwise attainted of high treason",
and but a dead man by the laws of this realm.

Cranmer : I protest before God I was no traitor ; but indeed I confessed more at
my arraignment than was true.

Martin: That is not to be reasoned at this present. You know ye were con-

[ The examination of Archbishop Cranmer is
printed from Foxe s Acts and Monuments, pp. 1872
1881. Ed. Lond. 1583. The "Processus contra
Cranmerum," which contains the official report of
the examination, sent by Brokes to Cardinal James
de Puteo, will be found in the Appendix. See
Cranmer s second Letter to Queen Mary, Sept.
1555. Burnet s Hist, of Reformat. Vol. II. p. 064.
et seq. Ed. Oxon. 1829.]

[ 2 Other editions read, " Given against them."]

[ 3 Subdelegate to the Cardinal de Puteo, who is

called in the Processus cont. Cranm. " Judex ac

Commissarius a sanctissimo domino nostro papa

specialiter deputatus." Strype s Mem. of Abp.
Cranmer. Todd s Addenda, No. 2. Vol. II. p. 1069.
Ed. Oxon. 1840.]

[ 4 Other editions read, " that at the coming
down."]

[ 5 Vid. the Archbishop s letters to queen Mary,
and to a Lawyer, Sept. 1555, and his Appeal to a
General Council, infra p. 224.]

[ 6 Vid. the Archbishop s letters to queen Mary,
Sept. 1555. Foxe s Acts and Monuments, p. 1871.
Ed. Lond. 1583. Burnet s Hist, of Reformat. Vol.
II. p. 664, etseqq. Strype s Mem. of Abp. Gran-
mer, Vol. II. p. 459. Ed. Oxon. 1840.]

EXAMINATION BEFORE BROKES. 213

demned for a traitor, and res judicata pro veritate accipitur. But proceed to your
matter.

Crammer : I will never consent to the bishop of Rome ; for then should I give
myself to the devil : for I have made an oath to the king, and I must obey the
king by God s laws. By the scripture the king is chief, and no foreign person in his causes ai-
own realm above him. There is no subject but to a king. I am a subject, I owe cSnmS^ean
my fidelity to the crown. The pope is contrary to the crown. I cannot obey both : thepope. ve
for no man can serve two masters at once, as you in the beginning of your oration
declared by the sword and the keys, attributing the keys to the pope, and the sword
to the king. But I say the king hath both. Therefore he that is subject to Rome
and the laws of Rome, he is perjured ; for the pope s and the judge s laws are contrary, The laws of
they are uncertain and confounded. and the m

A priest indebted, by the laws of the realm shall be sued before a temporal judge; miry." c&lt;
by the pope s laws, contrary 7 .

The pope doth the king injury, in that he hath his power from the pope. The
king is head in his own realm : but the pope claimeth all bishops, priests, curates,
&c. So the pope in every realm hath a realm.

Again, by the laws of Rome the benefice must be given by the bishop ; by the
laws of the realm the patron giveth the benefice. Herein the laws be as contrary as
fire and water.

No man can by the laws of Rome proceed in a prcemunire ; and so is the law of
the realm expelled, and the king standeth accursed in maintaining his own laws. There
fore, in consideration that the king and queen take their power of him, as though God
should give it to them, there is no true subject, unless he be abrogate, seeing the crown
is holden of him, being out of the realm.

The bishop of Rome is contrary to God, and injurious to his laws : for God com- The pope s
manded all men to be diligent in the knowledge of his law ; and therefore hath appointed SS^S
one holy-day in the week at the least, for the people to come to the church, and hear God *
the word of God expounded unto them, and that they might the better understand it,
to hear it in their mother tongue, which they know. The pope doth contrary : for
he willeth the service to be had in the Latin tongue, which they do not understand.
God would have it to be perceived : the pope will not. When the priest giveth thanks,
God would that the people should do so too, and God will them to confess all together :
the pope will not.

Now as concerning the sacrament, I have taught no false doctrine of the sacrament The real pre-
of the altar : for if it can be proved by any doctor above a thousand years after Christ, to
that Christ s body is there really, I will give over. My book was made seven years
ago, and no man hath brought any authors against it. I believe, that whoso eateth
and drinketh that sacrament, Christ is within them, whole Christ, his nativity, passion,
resurrection, and ascension, but not that corporally that sitteth in heaven.

Now Christ commanded all to drink of the cup: the pope taketh it away from
the laymen : and yet one saith, that if Christ had died for the devil, that he should
drink thereof.

Christ biddeth us to obey the king, etiam dyscolo PU&lt;TKO\O&gt;] : the bishop of Rome
biddeth us to obey him. Therefore, unless he be antichrist, I cannot tell what to
make of him. Wherefore if I should obey him, I cannot obey Christ.

He is like the devil in his doings, for the devil said to Christ : " If thou wilt fall Thr pope
down and worship me, I will give thee all the kingdoms of the world." Thus he ti^detiun
took upon him to give that which was not his own. Even so the bishop of Rome *
giveth princes their crowns, being none of his own : for where princes either by election,
either by succession, either by inheritage 8 obtain their crown, he saith, that they should
have it from him.

Christ saith, that antichrist shall be. And who shall he be ? Forsooth, he that The pope
advancoth himself above all other creatures. Now if there be none already that hath SS5?"

[ 7 Vid. Collection of Tenets from the Canon
Law, p. 72, nn. 12, 13.]

R Other editions read, "by inheritance."

214

EXAMINATION BEFORE BROKES.

Matt. xvi.
Mark viii.

The pope s
laws against
the laws of
this realm.

To be called
universal
head is a
mark of
antichrist.
Gregory.

The bishop
of Gloucester
charged with
perjury.

Warham,
archbishop,
gave up first
the supre
macy to the
king.

advanced himself after such sort besides the pope, then in the mean time let him be
antichrist.

Story: Pleaseth it you to make an end?

Cranmer : For he will be the vicar of Christ, he will dispense with the old and
new Testament also, yea, and with apostasy.

Now I have declared why I cannot with my conscience obey the pope. I speak
not this for hatred I bear to him that now supplieth the room, for I know him not.
I pray God give him grace not to follow his ancestors. Neither say I this for my
defence, but to declare my conscience, for the zeal that I bear to God s word, trodden
under foot by the bishop of Rome. I cast fear apart ; for Christ said to his apostles,
that in the latter days they should suffer much sorrow, and be put to death for his
name s sake : " Fear them not," saith he, " but fear him, which, when he hath killed
the body, hath power to cast the soul into fire everlasting." Also Christ saith, that
"he that will live shall die, and he that loseth his life for my name s sake, he shall
find it again." Moreover he said : " Confess me before men, and be not afraid ; for
if you do so, I will stand with you : if you shrink from me, I will shrink from you."
This is a comfortable and a terrible saying : this maketh me to set all fear apart.
I say therefore, the bishop of Rome treadeth under foot God s laws and the king s.

The pope would give bishopricks ; so would the king. But at the last the king
gat the upper hand; and so are all bishops perjured, first to the pope, and then to
the king.

The crown hath nothing to do with the clergy. For if a clerk come before a judge,
the judge shall make process against him, but not to execute any laws. For if the judge
should put him to execution, then is the king accursed in maintaining his own laws.
And therefore say I, that he is neither true to God, neither to the king, that first received
the pope. But I shall heartily pray for such councillors as may inform her the truth; for
the king and queen, if they be well informed, will do well."

Martin : As you understand then, if they maintain the supremacy of Rome, they
cannot maintain England too."

Cranmer : I require you to declare to the king and queen what I have said, and
how their oaths do stand with the realm and the pope. St Gregory saith, He that
taketh upon him to be head of the universal church, is worse than the antichrist 1 . If
any man can shew me that it is not against God s word to hold his stirrup, when he
taketh his horse, and kiss his feet, (as kings do,) then will I kiss his feet also.

And you, for your part, my lord, are perjured; for now ye sit judge for the pope, and
yet did you receive your bishoprick of the king 2 . You have taken an oath to be adversary
to this realm 3 ; for the pope s laws are contrary to the laws of the realm.

Gloucester : You were the cause that I did forsake the pope, and did swear that
he ought not to be supreme head, and gave it to king Henry the eighth, that he ought
to be it ; and this you made me to do.

Cranmer: To this I answer, you report me ill, and say not the truth, and I will
prove it here before you all 4 . The truth is, that my predecessor, bishop Warham,

[ l Ego autem fidenter dico, quia quisquis se
universalem sacerdotem vocat, vel vocari desiderat,
in elatione sua antichristum praecurrit, quia super-
biendo se prasponit Gregor. Magni Papa; I. Op.
Lib. vn. Indict. 15. Epist. xxxiii. Ad Maur. Au
gust. Tom.. II. col. 881. Ed. Paris. 1/05.]

[ 2 "Ant. Wood s account of Brokes is, that he
was Fellow of C. C. C. and B. A. 1531 ; D.D. 1546 ;
Master of Balliol, 1547 ; Bishop of Gloucester, on
the deprivation of Hoper, April 1, 1554. This is
inconsistent with the statement here attributed to
Cranmer, both on the point of his doctor s degree,
and his appointment to a bishoprick ; but it is not
inconsistent either with the more full answer of
the archbishop, printed below, or with his letter to
the queen (Sept. 1555), or with Brokes s official

report. It must therefore be concluded that this
narrative is, as Foxe suspected, not to be trusted.
See Wood, Athenae, Vol. I. p. 314. Ed. Bliss."
Jenkyns Remains of Abp. Cranmer, Vol. IV. p.
87,n.h.]

[ 3 Other editions read, " to the realm."]
[ 4 " Archbishop Parker gives the following ac
count of the first admission of the king s supremacy
by the clergy : Clerus Anglicanus, qui Cardinali
[WolseioJ ut Romani pontificis legato obtempera-
bant, ob admissam receptamque papse potestatem
actione de prcemunire teneri putabatur : cujus vi
proscribi et cum bonis atque membris adjudicari
regi debuit, nisi rex misertus esset. Itaque ....
consilium iniit clerus de tarn dira poena redimenda.
... At rex, qui solus regnare, nee divisum et dis-

EXAMINATION BEFORE BROKES.

215

. uni -

gave the supremacy to king Henry the eighth, and said that he ought to have it before

the bishop of Rome, and that God s word would bear him 6 . And upon the same was

there sent to both the universities, Oxford and Cambridge, to know what the word

of God would do touching the supremacy; and it was reasoned upon and argued at

length. So at the last both the universities agreed, and set to their seals, and sent ^ ih

it to king Henry the eighth to the court, that he ought to be supreme head, and not scribed to the

the pope. Whereupon you were then doctor of divinity at that time, and your consent " -y befcw

was thereunto, as by your hand doth appear. Therefore you misreport me, that I was archbishop.

the cause of your falling away from the pope, but it was yourself. All this was in

bishop Warham s time, and whilst he was alive; so that it was three quarters of a year

after, ere ever I had the bishoprick of Canterbury in my hands, and before I might do

any thing. So that here ye have reported of me that which yo cannot prove, which

is evil done.

Gloucester : We come to examine you, and you, methink, examine us.

Talk between doctor Martin and the archbishop.

Martin : Master Cranmer, ye have told here a long glorious tale, pretending some
matter of conscience in appearance, but in verity you have no conscience at all. You
say that you have sworn once to king Henry the eighth against the pope s jurisdiction,
and therefore you may never forswear the same; and so ye make a great matter of
conscience in the breach of thc said oath. Here will I ask you a question or two.
What if ye made an oath to an harlot, to live with her in continual adultery, ought you
to keep it ?

Cranmer: I think no.

Martin : What if you did swear never to lend a poor man one penny, ought you
to keep it ?

Cranmer: I think not.

Martin: Herod did swear whatsoever his harlot asked of him he would give
her, and he gave her John Baptist s head. Did he well in keeping his oath ?

Cranmer: I think not.

Martin: Jephthe, one of the judges of Israel, did swear unto God, that if he
would give him victory over his enemies, he would offer unto God thc first soul that
came forth of his house. It happened that his own daughter came first, and he slew
her to save his oath. Did he well?

Cranmer: I think not.

Talk between
Dr Martin
and the arch
bishop.

Unadvised
oaths are not
to be kept.

Jephthe s
oath.

pertitum de clero et populo suo gubernando cum
papa officium amplius gerere voluit, non alia condi-
tione hac oblata pecunia redimere clerum voluit,
quam si se solum suum totiusque populi proxime
ac secundum Christum protectorem siipremumque
Caput in ea synodo agnoscerent. Hujus consilii
Cranmerus et Cromwellus clam auctores f uisse existi-
mabantur. Clerus animo toto jam obstupuit ; non-
dum enim quid sibi hie novus vellet titulus, aut
quorsum tenderet, prospexit. Sed nasuti quidam
olfecerunt rei exitum ; inter quos fuisse Warhamum
archiepiscopum, ex his qua; mox dicemus, veri-
simile est. Magnse res ; deliberating diu ; procrasti-
nationes et prorogationes crebra&gt; ; disputatum saepius.
Tandem archiepiscopus, cum exquisivisset praesu-
lum de ea re sententias, ac plerique siluissent, Qui
tacet, inquit, consentire videtur : responsumque
illico fuit: Ergo tacemus omnes. Verum postea,
cum neque tutum neque e gravitate synodi fore cer-
nerent sic illudere regi, frequentes ierunt in sen-
tentiam his verbis conceptam : Ecclesia; et cleri
Anglicani singularum protectorem, supremumdomi-

num, et, quantum per Christi leges licet, etiam su-
premum caput, regiam majestatem agnoscimus.
(See Parker, Ant. Eccles. Brit. Warham ; Wilkins
Concilia, Tom. III. p. 725; Burnet s Hist, of
Reformat. Vol. I. p. 227. This resolution was
voted on the llth Feb. 1531. But the title of
Supreme Head was not given to the king by Act
of Parliament till 1534; (Stat. 26 Hen. VIII.
cap. i.) Nor does it appear to have been acknow
ledged by the universities before that year. Wilkins,
ibid. pp. 771, 775 ; Burnet s Hist, of Reformat.
Vol. III. App. b. ii. No. 27, p. 72; State Papers,
Vol. I. p. 425.) Yet Cranmer s words, as here
reported, imply, that it had been formally approved
by them during the primacy of Warham. This is
another reason, in addition to those given in a pre
ceding note, for suspecting the accuracy of this ac
count of the examination." Jenkyns Remains of
Abp. Cranmer, Vol. IV. p. 88.]

[ 5 Vid. Todd s Life of Abp. Cranmer, Vol. 1.
p. 69. Ed. Lond. 1831.]

216

EXAMINATION BEFORE BROKES.

The arch, .^
swom to the

king, ought

not to swear

The arch
bishop sworn
first to the
j&gt;ope by pro
testation.

Dr Martin
would prove
the arch
bishop per
jured in for
swearing hi

the pope.

Dr Cranmer

unwilling to

archblsho

Martin: So saith St Ambrose, De Offlciis : Miseralilis neccssitas, qua) solrif//,-
parricidio 1 ; id est, "It is a miserable necessity which is paid with parricide." Then,
master Cranmcr, you can no less confess by the premises, but that you ought not to
have conscience of every oath, but if it be just, lawful, and advisedly taken.

Cranmer : So w r as that oath.

Martin: That is not so. For first it was unjust, for it tended to the taking
away of another man s right. It was not lawful, for the laws of God and the church
were against it. Besides, it was not voluntary ; for every man and woman were com
pelled to take it.

Cranmer: It pleaseth you to say so.

Martin : Let all the world be judge. But, sir, you that pretend to have such a
conscience to break an oath ; I pray you, did you never swear, and break the same ?

Cranmer : I remember not.

Martin : I will help your memory. Did you never swear obedience to the see
of Rome ?

Cranmer: Indeed I did once swear unto the same.

Martin: Yea, that you did twice 2 , as appeareth by records aud writings here
ready to be shewed.

Cranmer : But I remember I saved all by protestation that I made by the counsel
of the best learned men I could get at that time 3 .

Martin: Hearken, good people, what this man saith. He made a protestation
one day to keep never a whit of that which he would swear the next day. AVas this
the part of a Christian man ? If a Christian man would bargain with a Turk, and before
he maketh his bargain, solemnly before witness readcth in his paper that he holdeth
secretly in hand 4 , or pcrad venture protesteth before one or two, that he mindeth not to
perform whatsoever he shall promise to the Turk ; I say, if a Christian man would serve
a Turk 5 in this manner, that the Christian man were worse than the Turk. AVhat would
you then say to this man, that made a solemn oath and promise unto God and his
church, and made a protestation before quite contrary ?

Cranmer: That which I did, 1 did by the best learned men s advice I could
get at that time.

Martin : I protest before all the learned men here, that there is no learning will save
your perjury herein ; for there be two rules of the civil law clean contrary against you :
(and so brought forth his rules ; which being done, he proceeded further.) But will you
have the truth of the matter ? King Henry the eighth even then meant the lamentable
change which after you see came to pass : and to further his pitiful proceedings, from the
divorcement of his most lawful wife to the detestable departing from the blessed unity of
Christ s church, this man made the foresaid protestation, and, on the other side, he
letted not to make two solemn oaths quite contrary : and why ? for otherwise, by the
laws and canons of this realm, he could not aspire to the archbishoprick of Canterbury.

Cranmer : I protest before you all, there was never man came more unwillingly
to a bishoprick than I did to that : insomuch that when king Henry did send for [me] in
post, that I should come over, I prolonged my journey by seven weeks at the least,
thinking that he would be forgetful of me in the mean time 6 .

[ Ambros. De Officiis, Lib. in. cap. xii. Tom.
IV. p. 38. Colon. Agrip. 1616.]

[ 2 Dr Jenkyns supposes that the oaths here re
ferred to were the two which Cranmer took at his

consecration, and were all that Martin meant

Remains of Abp. Cranmer, Vol. IV. p. 91.]

[ 3 See Strype s Mem. of Abp. Cranmer, Vol. I.
pp. 27,28. Ed. Oxon. 1840; Hallam s Constit. Hist.
8vo. Vol. I. p. 135, note ; Todd s Life of Abp. Cran
mer, Vol. I. p. 58.]

[ 4 Other editions read, " in his hand."]
[ 5 Other editions read, " should serve a Turk."}
[ 8 Dr Jenkyns remarks hereon, that " this asser
tion has been questioned, but without sufficient rea
son. (See Lingard, Vol. VI. p. 254 ; Todd s Life

of Abp. Cranmer, Vol. I. p. 50.) Warham died on
the 23d of Aug. 1532. The precise date of Cranmer s
return from the continent is not known. Strype
indeed states, that Cranmer was in England and
present at the marriage of Anne Boleyn, on the 14th
of November. He may possibly have been then in
England ; but neither was Anne Boleyn married on
that day, nor was Cranmer present on the occasion.
See his letter to Hawkyns. It is certain that on the
20th of October, he was still in Germany, at Villach ;
and the letter which he wrote from that place contains
no allusion to his coming home. Nor were the bulls
for his promotion applied for at Rome till the end
of January, 1533." Jenkyns Remains of Abp.
Cranmer, Vol. IV. p. 92, n.]

EXAMINATION BEFORE BROKES.

217

Martin: You declare well by the way that the king took you to be a man of
good conscience, who could not find within all his realm any man that would set forth
his strange attempts, but was enforced to send for you in post to come out of Germany.
What may we conjecture hereby, but that there was a compact between you, being then v
queen Anne s chaplain, and the king : " Give me the archbishoprick of Canterbury, and
I will give you licence to live in adultery ? "

Cranmer : You say not true.

Martin : Let your protestation, joined with the rest of your talk, give judgment.
Hinc prima mali labes. Of that your execrable perjury, and his coloured and too
shamefully suffered adultery, came heresy and all mischief to this realm.

And thus have I spoken as touching your conscience 7 you make for breaking your
heretical oath made to the king. But to break your former oath, made at two sundry
times both to Qod and his church, you have no conscience at all. And now to answer
another part of your oration, wherein you bring in God s word, that you have it on your
side, and no man else, and that the pope hath devised a new scripture, contrary to
the scriptures of God ; ye play herein as the Pharisees did, which cried always, Verbum Nay, the
Domini, verbum Domini, The word of the Lord, the word of the Lord, when they cried not
meant nothing so. This bettereth not your cause, because you have God s word for mini, but
you ; for so Basilides 8 and Photinus the heretics said that they had God s word to i^/n^as
maintain their heresy. So Nestorius, so Macedonius, so Pelagius, and, briefly, all the now P !gainrt
heretics that ever were, pretended that they had God s word for them ; yea, and so the ams . 1
devil, being the father of heresies, alleged God s word for him, saying, Scriptum est, It
^ vHttcn. So said liu to Christ, Mi/f.c tc, &lt;l&lt; &lt;t) snm, Cast thyself backward 11 ; which
you applied most falsely against the pope. But if you mark the devil s language well, it
agreed with your proceedings most truly. For, Mitte te deorsum, Cast thyself down
ward, said he ; and so taught you to cast all things downward. Down with the sacra
ment! down with the mass! down with the altars! down with the arms of Christ, and up so did king
with a lion and a dog! down with the abbeys! down with the chauntries! down with SSdSwn* 1
hospitals and colleges ! down with fasting and prayer ! yea, down with all that good and pentsof" 1 "
godly is ! All your proceedings and preachings tended to no other, but to fulfil the devil s are com - 3 " 1
request, Mitte te deorsum. And therefore tell not us that you have God s word. For God ^^

hath given us by his word a mark to know that your teaching proceeded not of God, but J
of the devil, and that your doctrine came not of Christ, but of antichrist. For Christ
said 10 there should come against his church lupi rapaces, id est, ravening wolves;
and pseudo-apostoli, id est, false apostles. But how should we know them ? Christ
teacheth us, saying, Ex fructibus eorum cognoscetis eos ; id est, By their fruits ye shall fruits of the
know them/ Why, what be their fruits? St Paul declareth : Post carnem in eon- onEe25j5

. more, let the

cupiscentia et immunditia ambulant : potestatem contemnunt, &c. : i. e. After the conversation
flesh they walk in concupiscence and unclcanness ; they contemn potentates Again, givejudg-
In diebus novissimis erunt periculosa tempora, erunt seipsos amantes, cupidi, elati, im-
moriyeri parentibus, proditores, &c. : i.e. In the latter days there shall be perilous
times : then shall there be men loving themselves, covetous, proud, disobedient to parents,
treason-workers. Whether these be not the fruits of your gospel, I refer me to this
worshipful audience: whether the said gospel began not with perjury, proceeded with
adultery, was maintained with heresy, and ended in conspiracy.

Now, sir, two points more I marked in your raging discourse that you made here :
the one against the holy sacrament ; the other against the pope s jurisdiction and
the authority of the see apostolic.

Touching the first, ye say you have God s word with you, yea, and all the doctors. Doctrine of
I would here ask but one question of you, whether God s word be contrary to itself, and ment.
whether the doctors teach doctrine contrary to themselves, or no ? For you, master
Cranmer, have taught in this high sacrament of the altar three contrary doctrines, and yet
you pretended in every one verbum Domini.

[ 7 Other editions read, " touching the con-
science."]

T 8 Other editions read, " for Basilides."]

[ 9 Other editions read, "Cast thyself down-
ward."]

[ to Other editions read, " Christ foresaid."]

2] 8

EXAMINATION BEFORE BROKES.

first a Pagan,

Cranmer: Nay, I taught but two contrary doctrines in the same 1 .

Martin: What doctrine taught you when you condemned Lambert the sacra-
mentary, in the king s presence in Whitehall ? 2

Cranmer: I maintained then the papists doctrine.

Martin: That is to say, the catholic and universal doctrine of Christ s church.
And how when king Henry died ? Did you not translate Justus Jonas s book ? 3

then a Catho- J J

lj c- Cranmer: I did so.

Martin : Then there you defended another doctrine touching the sacrament, by
the same token that you sent to Lynne your printer ; that whereas in the first print
there was an affirmative, that is to say, Christ s body really in the sacrament, you sent
then to your printer to put in a not, whereby it came miraculously to pass, that Christ s
body was clean conveyed out of the sacrament 4 .

Cranmer : I remember there were two printers of my said book ; but where the
same not was put in, I cannot tell.

Martin: Then from a Lutheran ye became a Zwinglian, which is the vilest
heresy of all in the high mystery of the sacrament ; and for the same heresy you did
help to burn Lambert the sacramentary, which you now call the catholic faith and
God s word.

Dr Cranmer Cranmer : I grant that then I believed otherwise than I do now; and so I did,
the know- until my lord of London, doctor Ridley, did confer with me, and by sundry persuasions

IcdKeofthe f , , M* 5

sacrament by and authorities of doctors drew me quite from my opinion .

bishop Kid-

ley. _

f 1 Vid. Jenkyns Remains of Abp. Cranmer,
Vol. IV. p. 95, where is found the following note :
" Dr Wordsworth seems to think this declaration
decisive against the common belief, that Cranmer at
one time held the Lutheran tenets on the eucharist.
Yet such an opinion seems to have been entertained,
not only by Foxe, to whom Dr W. traces it, but by
the archbishop s contemporaries in general. (See [Dr
J. s] Preface.) It is therefore scarcely to be surrender-
ed on the authority of a conversation, which, there is
reason to suppose, has not been reported accurately.
As far indeed as it rested on the translation of Justus
Jonas Catechism, it must be admitted to be with
out foundation : for Cranmer repeatedly declared,
that the doctrine there taught, though it had been
misunderstood, was none other than that which was
maintained in the Defence. But the following ex
tract from his Answer to Smythe s Preface leaves a
strong impression, that in his passage from transub-
stantiation to the tenets of the Church of England,
he had paused at the Real Presence according to the
Lutheran sense. Smythe, he says, understood
not the matter no more than he understood my
book of the Catechism ; and therefore reporteth un
truly of me, that I in that book did set forth the
real presence of Christ s body in the sacrament.
Unto which false report I have answered in my
fourth book, the eighth chapter. But this I confess
of myself, that not long before I wrote the said Cate
chism, I was in that error of the real presence, as I
was many years past in divers other errors; as of
transubstantiation, of the sacrifice propitiatory of
the priests in the mass, of pilgrimages, purgatory,
pardons, and many other superstitions and errors
that came from Rome. . . . But after it had pleased
God to shew unto me, by his holy word, a more
perfect knowledge of his Son Jesus Christ, from
time to time, as I grew in knowledge of him, by
little and little I put away my former ignorance. "
See Writings of Abp. Cranmer on the Sacrament,
Vol. I. pp. 190, 226, 7; (Answer to Smythe s Pre
face), p. 374, Park. Soc. Ed. ; Wordsworth s Eccl.
Biogr. Vol. III. p. 550 ; Preface to Crunmer s

Catechism, p. 18. Ed. Oxon. 1829; Boner s at-
tack on Cranmer ; Foxe s Acts and Monuments
pp. 1312, 1317. Ed. Lond. 1683.]

[ 2 "John Nicholson, alias Lambert, burnt for
denying the corporal presence, A.D. 1538, was not
condemned by Cranmer, but by the king in person,
Crumwell reading the sentence. Before his sentence
was passed, there was a disputation, opened by a
speech from Sampson, bishop of Chichester. The
king himself disputed against Lambert s first posi
tion, and then he commanded Thomas Cranmer,
Archbishop of Canterbury, to refute him." Jenkyns.
Vid. Foxe s Acts and Monuments, pp. 1122, et
seqq. ; Strype s Mem. of Abp. Cranmer, Vol. I.
pp. 9294. Ed. Oxon. 1840.]

[ 3 The book commonly called " Cranmer s Cate
chism," translated under his direction from a cate
chism compiled in Latin by Justus Jonas. See
Preface to Cranmer s Catechism, ed. Oxford, 1829;
Todd s Life of Cranmer, Vol. II. p. 45.]

[ 4 "This catechism was printed first, by the
archbishop s order, about the time of king Henry s
death, or soon after. In a second edition the word
not was inserted in a certain place of the book,
to alter the doctrine of the real presence, which was
asserted in the first edition. This Dr Martin...
threw in his dish at his examination in Oxford.
But the archbishop professed his ignorance con
cerning the foisting of that word." Strype s Mem.
of Abp. Cranmer, Vol. II. p. 569. The word "not"
has not been found in any copy extant Vid.
Jenkyns Remains of Abp. Cranmer, Vol. IV.
p. 97.]

[ 5 Ne quis autem putet, hunc sanctum Dei
martyrem ad asserendam hanc de cccna Dominica
explicationem . . . vel temere vel factiose descen-
disse ; neutiquam id te latere velim, pie lector, hunc
virum, post multam scripturarum pervestigationem,
ex unius beati martyris Ridlei episcopi Londinensis
institutione sero tandem (nimiium anno 1546) in
earn quam hie tuctur sententiam adductum esse
Preface to Embd. Ed. of the Defence of the Sacra
ment, Vol. I. Appendix, pp. 2, 6. Park. Soc. Ed.]

EXAMINATION BEFORE BROKES.

219

Martin : Now, sir, as touching the last part of your oration, you denied that
pope s holiness was supreme head of the church of Christ.

Cranmer : I did so.

Martin: Who say you then is supreme head?

Cranmer : Christ.

Martin: But whom hath Christ left here in earth his vicar and head of his
church ?

Cranmer : Nobody.

Martin : Ah ! why told you not king Henry this, when you made him supreme
head? and now nobody is. This is treason against his own person, as you then made him.

Cranmer : I mean not but every king in his own realm and dominion is supreme King Henry
head, and so was he supreme head of the church of Christ in England.

Martin : Is this always true ? and was it ever so in Christ s church ?

Cranmer : It was so. p nTver a! b

Martin: Then what say you by Nero? He was the mightiest prince of the bead over alt
earth, after Christ was ascended. Was he head of Christ s church ?

Cranmer : Nero was Peter s head.

Martin : I ask, whether Nero was head of the church, or no ? If he were not, it
is false that you said before, that all princes be, and ever were, heads of the church
within their realms.

Cranmer : Nay, it is true, for Nero was head of the church, that is, in worldly
respect of the temporal bodies of men, of whom the church consisteth ; for so he beheaded
Peter and the apostles. And the Turk too is head of the church of Turkey.

Martin : Then he that beheaded the heads of the church, and crucified the
apostles, was head of Christ s church ; and he that was never member of the church, is
head of the church, by your new found understanding of God s word.

wat&gt; not su-

Creme head
utonly of
his own
realm. The

Interrogatories objected to the archlishop^ with Ms Answers annexed to the same 6 .

1. Interrog. First was objected, that he, the foresaid Thomas Cranmer, being yet interroga-
free, and before he entered into holy orders, married one Joan, surnamcd black, or brown, against the
dwelling at the sign of the Dolphin, in Cambridge 7 .

Answ. Whereunto he answered, that whether she was called black or brown he The first
knew not ; but that he married there one Joan, that he granted. theTrc?i-

2. Interrog. That, after the death of the foresaid wife, he entered into holy orders,
and after that was made archbishop by the pope.

Answ. He received (he said) a certain bull of the pope, which he delivered unto the
king, and was archbishop by him.

3. Interrog. Item, that he, being in holy orders, married another woman, as his The second
second wife, named Anne ; and so was twice married . the

Answ. To this he granted.

4. Interrog. Item, in the time of king Henry the eighth he kept the said wife
secretly, and had children by her 9 .

Answ. Hereunto he also granted ; affirming that it was better for him to have his
own, than to do like other priests, holding and keeping other men s wives.

marriage of

arch
bishop.

[ G See the Processus contra Cranmerum in the
Appendix.]

[ 7 "And so being Master of Arts and Fellow of
the same college, [Jesus college,] it chanced him to
marry a gentleman s daughter: by means whereof
he lost and gave over his fellowship there, and be
came the reader in Buckingham college [now Mag
dalene ;] and for that he would with more diligence
apply that his office of reading, he placed his said
wife in an inn, called the Dolphin, in Cambridge,
the wife of the house being of affinity unto her."
Foxe s Acts and Monuments, p. 1860. Upon the

death of his wife he was re-elected Fellow of Jesus.
Todd s Life of Abp. Cranmer, Vol. I. p. 8.J

[ 8 He married the niece of Osiander, during his
embassy in Germany, about the beginning of the
year 1532. Strype s Mem. of Abp. Cranmer, Vol. 1.
p. 15 ; Todd s Life of Abp. Cranmer, Vol. I. p. 31I.J

[ 9 Thomas and Margaret, who survived the
archbishop, and were restored in blood A. D. 15ti3,
and Anne, who died before his death. Vid. Genea
logical Table in Vol. I. of Todd s Life of Abp.
Cranmer.J

220

EXAMINATION BEFORE BROKES.

The arch
bishop

and books,

5. Interrog. Item, in the time of king Edward lie brought out the said his wife 1
openly, affirming and professing publicly the same to be his wife.

Answ. He denied not but he so did, and lawfully might do the same, forasmuch as
the laws of the realm did so permit him.

6. Interrog. Item, that he shamed not openly to glory himself to have had his
wife in secret many years.

Answ. And though he so did, (he said,) there was no cause why he should be
ashamed thereof.

7. Interrog. Item, that the said Thomas Cranmer, falling afterward into the deep
bottom of errors, did fly and refuse the authority of the church ; did hold and follow the
heresy concerning the sacrament of the altar ; and also did compile and caused to be set
abroad divers books.

Answ. Whereunto, when the name s of the books were recited to him, he denied not
such books which he was the author of 2 . As touching the treatise of Peter Martyr upon
the sacrament, he denied that he ever saw it before it was abroad, yet did approve and
well like of the same. As for the Catechism 3 , the book of Articles, with the other book
against Winchester, he granted the same to be his doings.

8. Interrog. Item, that he compelled many, against their wills, to subscribe to the
same articles.

Answ. He exhorted (he said) such as were willing to subscribe : but against their
wills he compelled none 4 .

9. Interrog. Item, forsomuch as he surceased not to perpetrate enorme and in
ordinate crimes, he was therefore cast into the Tower, and from thence was brought
to Oxford, at what time it was commonly thought that the parliament there should be
holden.

Answ. To this he said, that he knew no such enorme and inordinate crimes that ever
he committed.

10. Interrog. Item, that in the said city of Oxford he did openly maintain his
heresy, and there was convicted upon the same.

Answ. He defended (he said) there the cause of the sacrament ; but to be convicted 5
in the same, that he denied.

11. Interrog. Item, when he persevered still in the same, he was by the public-
censure of the university pronounced an heretic, and his books to be heretical.

Answ. That he was so denounced, he denied not; but that he was an heretic, or his
books heretical, that he denied.

12. Interrog. Item, that he was and is notoriously infamed with the note of schism,
as who not only himself receded from the catholic church and see of Rome, but also
moved the king and subjects of this realm to the same.

Answ. As touching the receding, that he well granted ; but that receding or depart
ing (said he) was only from the see of Rome, and had in it no matter of any schism.

f 1 Other editions read, "the said wife."]
[ 2 Dr Jenkyns, (Remains of Abp. Cranmer,
Vol. IV. p. 101, 2) says : " There is some confusion
respecting the books here mentioned, even between
the different parts of the official report ; a Discourse
of the Lord s Supper, &c. being named in Cranmer s
answer, which does not appear in the corresponding
article of accusation. Peter Martyr printed two
works on the Eucharist in 1549, one entitled Dispu-
tatio de Eucharistiac Sacramento habita in celeberr.
LJniversitate Oxoniae, &c. ; the other, Tractatio de
sacramento Eucharistiac habita publice Oxonii, &c.
The Disputation was published at the request of
Cranmer and of the royal commissioners before
whom it was held. 4 Quid enim negare ausim,
says he in an address to the reader, Rever* 8 "*
Archiepisc. Cantuariensi, cui plane omnia debeo?
quidve regiis visitatoribus, qui hisce disputationi-
bus non solum interfuerunt, sed praefuerunt ? Damus
itaque tibi hanc disputationem, cui ad majorem evi-

dentiam, Tractationem de eadem re adjecimus. To
the Tractatio was prefixed a long epistle dedi
catory to Cranmer. Both were translated into En
glish ; the latter by Nic. Udall, under the title, A
Discourse or Traictise of Petur Martyr Vermilla,&c.
See Wood, Athena- Oxon. Vol. I. p. 329. Ed.
Bliss; Strype s Eccl. Mem. Vol.11, p. 300. Ed.
Oxon. 1822; Ames Typograph. Antiq. Ed. Dib-
din, Vol. IV. p. 314 ; Pet. Martyr, De Eucharist,
pp. 614, 662. Ed. 1562."]

[ 3 i.e. the Short Catechism added to the Articles

of 1552 Vid. Disputations at Oxford, Vol. I. p.

422, n. 2; Park. Soc. Ed. ; Jenkyns Remains of
Abp. Cranmer, Vol. IV. pp. 65, .u. 102, n. f.J

[ 4 The witnesses for the most part were silent on
this article, and those who gave evidence spoke
only from report. Vid. Process, cont. Cranm. Ap
pendix.]

[ 5 Other editions read, " But that he was con
victed."]

EXAMINATION BEFORE BROKES. 221

13. Interroq. Item, that he had been twice sworn to the pope. And withal Dr The arch -

J -. . , bishop sworn

Martin brought out the instrument of the public notary , wherein was contained his pro- to the pope
testation made when he should be consecrated, asking if he had any thing else protested, tion.
Answ. Whereunto he answered, that he did nothing but by the laws of the realm.

14. Interrog. Item, that he, the said archbishop of Canterbury, did not only offend
in the premises, but also in taking upon him the authority of the see of Rome, in that,
without leave or licence from the said see, he consecrated bishops and priests.

Answ. He granted that he did execute such things as were wont to be referred
to the pope, at what time it was permitted to him by the public laws and determi
nation of the realm.

15. Interrog. Item, that when the whole realm had subscribed to the authority
of the pope, he only still persisted in his error.

Answ. That he did not admit the pope s authority, he confessed to be true : but
that he erred in the same, that he denied.

16. Interrog. Item, that all and singular the premises be true.

Answ. That likewise he granted, excepting those things whereunto he had now
answered.

A more full Answer of the archbishop of Canterbury to the first Oration of

lishop Brokes.

[When the bishop had thus ended his tale, my lord of Canterbury, desiring licence to speak, which
was gently granted him by the bishop, made answer to this effect :]

My lord, I do not acknowledge this session of yours, nor yet you as my lawful judge ; neither would
I have appeared here this day before you, but that I was brought hither as a prisoner. And therefore
I openly here renounce you for my judge, protesting that my meaning is not to make any answers as
in a lawful judgment, (for then would I be silent,) but only for that I am bound in conscience to answer
every man of that hope which I have in Jesus Christ, by the counsel of St Peter, and lest by my silence
many of those which are weak here present might be offended. And so I desire that my answers may
be accepted as extrajudicialia.

[And when he had ended his protestation, he began thus 7 :]

My lord, you have very learnedly and eloquently in your oration put me in remem- A more full
brance of many things touching myself, wherein I do not mean to spend the time the arch f
in answering of them. I acknowledge God s goodness to me in all his gifts, and bishop to
thank him as heartily for this state wherein I find myself now, as ever I did for the oSi. s
time of my prosperity; and it is not the loss of my promotions that grieveth me.
The greatest grief I have at this time is, and one of the greatest that ever I had
in all my life, to see the king and queen s majesties, by their proctors, here to be- Q u &lt;* n M *ry

,.,...,. , , , accuseththe

come my accusers, and that in their own realm and country, before a foreign power, archbishop
If I have transgressed the laws of the land, their majesties have sufficient authority "
and power, both from God and by the ordinance of