given by Christ in the Gospel to the Priest and must be believed as if it were spoken by God himself according to our Saviours words and therefore none were to condemn auricular Confession but use it for the comfort of their Consciences The people were also to be instructed that though God pardoned sin only for the satisfaction of Christ yet they must bring forth the Fruits of Penance Prayer Fasting Almsdeeds with restitution and satisfaction for wrongs done to others with other works of Mercy and Charity and Obedience to Gods Commandments else they could not be saved and that by doing these they should both obtain Everlasting Life and mitigation of their Afflictions in this present life according to the Scriptures Fourthly As touching the Sacrament of the Altar people were to be instructed that under the Forms of Bread and Wine there was truly and substantially given the very same Body of Christ that was born of the Virgin Mary and therefore it was to be received with all Reverence every one duly Examining himself according to the words of St. Paul Fifthly The people were to be instructed That Justification signifieth Remission of sins and acceptation into the favour of God that is to say a perfect Renovation in Christ. To the attaining which they were to have Contrition Faith Charity which were both to concur in it and follow it and that the good works necessary to Salvation were not only outward Civil works but the inward motions and graces of Gods Holy Spirit to dread fear and love him to have firm confidence in God to call upon him and to have patience in all adversities to hate sin and have purposes and wills not to sin again with such other motions and vertues consenting and agreeable to the Law of God The other Articles were about the Ceremonies of the Church First of Images The people were to be instructed That the use of them was warranted by the Scriptures and that they served to represent to them good Examples and to stir up Devotion and therefore it was meet that they should stand in the Churches But that the people might not fall into such Superstition as it was thought they had done in time past they were to be taught to reform such Abuses lest Idolatry might ensue and that in censing kneeling offering or worshipping them the people were to be instructed not to do it to the Image but to God and his honour Secondly For the honouring of Saints they were not to think to attain these things at their hands which were only obtained of God but that they were to honour them as persons now in glory to praise God for them and imitate their vertues and not fear to die for the Truth as many of them had done Thirdly For praying to Saints The people were to be taught that it was good to pray to them to pray for and with us And to correct all Superstitious Abuses in this matter they were to keep the days appointed by the Church for their Memories unless the King should lessen the number of them which if he did it was to be obeyed Fourthly Of Ceremonies The people were to be taught That they were not to be condemned and cast away but to be kept as good and laudable having mystical significations in them and being useful to lift up our minds to God Such were the Vestments in the worship of God The sprinkling holy-water to put us in mind of our Baptism and the Blood of Christ Giving holy Bread in sign of our Union in Christ and to remember us of the Sacrament Bearing Candles on Candlemas-day in remembrance that Christ was the spiritual Light Giving Ashes on Ash-wednes-day to put us in mind of Penance and of our Mortality Bearing Palms on Palm-sunday to show our desire to receive Christ in our hearts as he entred into Ierusalem Creeping to the Cross on Good-friday and kissing it in memory of his death with the setting up the Sepulchre on that day The Hallowing the Font and other Exorcisms and Benedictions And lastly As to Purgatory They were to declare it good and charitable to pray for the Souls departed which was said to have continued in the Church from the beginning And therefore the people were to be instructed That it consisted well with the due order of Charity to pray for them and to make others pray for them in Masses and Exequies and to give Alms to them for that end But since the place they were in and the pains they suffered were uncertain by the Scripture we ought to remit them wholly to Gods mercy Therefore all these Abuses were to be put away which under the pretence of Purgatory had been advanced as if the Popes pardons did deliver Souls out of it or Masses said in certain places or before certain Images had such efficiency with other such-like Abuses These Articles being thus conceived and in several places corrected and tempered by the Kings own hand were signed by Cromwell and the Arch-Bishop of Canterbury and seventeen other Bishops forty Abbots and Priors and fifty Arch-Deacons and Proctors of the lower House of Convocation Among whom Polidor Virgil and Peter Vannes signed with the rest as appears by the Original yet extant They being tendered to the King he confirmed them and ordered them to be published with a Preface in his name It is said in the Preface that he accounting it the chief part of his Charge that the Word and Commandments of God should be believed and observed and to maintain unity and concord in opinion and understanding to his great regret that there was great diversity of opinion arisen among his Subjects both about Articles of Faith and Ceremonies had in his own Person taken great pains and study about these things and had ordered also the Bishops and other Learned men of the Clergy to examine them who after long deliberation had concluded on the most special Points which the King thought proceeded from a good right and true judgment according to the Laws of God these would also be profitable for establishing unity in the Church of England Therefore he had ordered them to be published requiring all to accept of them praying God so to illuminate their hearts that they might have no less zeal and love to unity and concord in reading them than he had in making them to be devised set forth and published which good acceptance should encourage him to take further pains for the future as should be most for the honour of God and the profit and the quietness of his Subjects This being published occasion'd great variety of Censures Those that desired Reformation were glad to see so great a step once made and did not doubt but this would make way for further Changes They rejoyced to see the Scriptures and the ancient Creeds made the Standards of the Faith without mentioning Tradition or the Decrees of the Church Then the Foundation of Christian Faith was truly stated and
The King did also set forward the Printing of the English Bible which was finished this year at London by Grafton the Printer who Printed 1500 of them at his own Charge This Bible Cromwel presented to the King and procured his Warrant allowing all his Subjects in all his Dominions to read it without controul or hazard For which the Arch-Bishop wrote Cromwel a Letter of most hearty thanks dated the 13th of August Who did now rejoyce that he saw this day of Reformation which he concluded was now risen in England since the Light of Gods word did shine over it without any Cloud The Translation had been sent over to France to be Printed at Paris the workmen in England not being judged able to do it as it ought to be Therefore in the year 1537. it was recommended to Bonners care who was then Ambassador at Paris and was much in Cromwels favour who was setting him up against Gardiner He procured the King of France's leave to Print it at Paris in a large Volume but upon a complaint made by the French Clergy the Press was stopt and most of the Copies were seized on and publickly burnt but some Copies were conveyed out of the way and the work-men and fourms were brought over to England where it was now finished and published And Injunctions were given out in the Kings name by Cromwel to all Incumbents to provide one of these Bibles and set it up publickly in the Church and not to hinder or discourage the reading of it but to encourage all persons to peruse it as being the true lively word of God which every Christian ought to believe embrace and follow if he expected to be saved And all were exhorted not to make contests about the Exposition or sense of any difficult place but to refer that to men of higher judgment in the Scriptures Then some other Rules were added about the Instructing the people in the Principles of Religion by teaching the Creed the Lords Prayer and ten Commandments in English And that in every Church there should be a Sermon made every quarter of an year at least to declare to the people the true Gospel of Christ and to exhort them to the works of Charity Mercy and Faith and not to trust in other mens works or Pilgrimages to Images or Relicks or saying over Beads which they did not understand since these things tended to Idolatry and Superstition which of all offences did most provoke Gods Indignation They were to take down all Images which were abused by Pilgrimages or offerings made to them and to suffer no Candles to be set before any Image only there might be Candles before the Cross and before the Sacrament and about the Sepulchre And they were to Instruct the people that Images served only as the Books of the un-learned to be remembrances of the Conversations of them whom they represented but if they made any other use of Images it was Idolatry for remedying whereof as the King had already done in part so he intended to do more for the abolishing such Images which might be a great offence to God and a danger to the Souls of his Subjects And if any of them had formerly Magnified such Images or Pilgrimages to such purposes They were ordered openly to recant and acknowledg that in saying such things they had been led by no ground in Scripture but where deceived by a vulgar error which had crept into the Church through the Avarice of those who had profit by it They were also to discover all such as were Letters of the reading of Gods word in English or hindred the Execution of these Injunctions Then followed orders for keeping of Registers in their Parishes for Reading all the Kings Injunctions once every quarter at least That none were to alter any of the Holy-days without directions from the King And all the Eves of the Holy-days formerly abrogated were declared to be no Fasting-days The Commemoration of Thomas Becket was to be clean omitted The kneeling for the Avies after Sermon were also forbidden which were said in hope to obtain the Popes Pardon And whereas in their Processions they used to say so many Suffrages with an Ora pro nobis to the Saints by which they had not time to say the Suffrages to God himself they were to teach the people that it were better to omit the Ora pro nobis and to sing the other Suffrages which were most necessary and most effectual These Injunctions struck at three main Points of Popery containing encouragements to the vulgar to Read the Scriptures in a known tongue and putting down all worship of Images and leaving it free for any Curate to leave out the Suffrages to the Saints So that they were looked on as a deadly blow to that Religion But now those of that party did so Artificially comply with the King that no advantages could be found against any of them for their disobedience The King was Master at home and no more to be disobeyed He had not only broken the Rebellion of his own Subjects and secured himself by Alliance from the dangers threatned him by the Pope but all their expectations from the Lady Mary were now clouded For on the 12th of October 1537. Queen Iane had born him a Son who was Christned Edward the Arch-Bishop of Canterbury being one of his God-Fathers This very much encouraged all that were for Reformation and disheartned those who were against it But the joy for this young Prince was qualified by the Queens death two days after which afflicted the King very much for of all his Wives she was the dearest to him And his grief for that loss is given as the reason why he continued two years a Widower But others thought he had not so much tenderness in his Nature as to be much or long troubled for any thing Therefore the slowness of his Marrying was ascribed to some reasons of State But the Birth of the Prince was a great disappointment to all those whose hopes rested on the Lady Maries succeeding her Father Therefore they submitted themselves with more than ordinary Compliance to the King Gardiner was as busie as any in declaiming against the Religious Houses and took occasion in many of his Sermons to commend the King for suppressing them The Arch-Bishop of York had recovered himself at Court And I do not find that he interposed in the Suppression of any of the Religious Houses except Hexham about which he wrote to Cromwel that it was a great Sanctuary when the Scots made Inroads And so he thought that the continuing of it might be of great use to the King He added in that Letter that he did carefully silence all the Preachers of Novelties But some of these boasted that they would shortly have Licences from the King as he heard they had already from the Arch-Bishop of Canterbury but he desired Cromwel to prevent that mischief This is all that I
it a very ancient Tradition as appeareth by Cyp. de Vnct. Chrism To the eighth Question I say That Confirmation of them that be baptized is found in Scripture but cum Chrismate it is not found in Scripture but it was used cum Chrismate in the Church soon after the Apostles time as it may evidently appear by the cited Authors The laying of the Bishops hands upon them that be christened which is a part of Confirmation is plainly in Scripture and the Unction with Chrisme which is another part hath been observed from the Primitive Church and is called of St. Austin Sacramentum Chrismatis Unction of the Sick with Oil and the Prayer is grounded expresly in Scripture Conveniunt omnes Confirmationem cum Chrismate non haberi in Scripturis Eboracens Tresham Coren Day Oglethorpe Edgworth Leighton Symmons Redman Robinsonus Confirmationem in Scripturis esse contendunt caeterum Chrisma esse traditionem Apostolicam addit Robertsonus ubi fieri desierat miraculum Consecrandi Spiritus Sancti Ecclesia Chrismate signi externi loco uti coepit Convenit illi Londinens Carliolens putat usum Chrismatis ex Scripturis peti posse Putant omnes tum in hoc Articulo tum superiori Impositionem manuum esse Confirmationem In the eighth they do agree all except it be the Bishop of Carlile That Confirmatio cum Chrismate is not found in Scripture but only Confirmatio cum manuum Impositione And that also my Lord of St. Davids denieth to be in Scripture as we call it a Sacrament My Lord of Carlâ—le saith That Chrisma as touching the confection and usage thereof hath a ground to be derived out of Scripture The other say That it is but a Tradition 3. Question Whether the Apostles lacking a higher Power as in not having a Christian Kâ—ng among them made Bishops by that necessity or by Authority given by God Answers 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 Majors 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 Winwick c. All the said Officers and Ministers as well of that sort as the other be appointed assigned and elected and 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 follow the advice and perswasion 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 Governour amongst them they were constrained of necessity to take such Curats and Priests as either they knew themselves to be meet thereunto or else as were commended unto them by others that were so replete with the Spirit of God with such knowledg 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 sometimes the Apostles and others unto whom God had given abundantly his Spirit sâ—nt or appointed Ministers of God's Word sometimes the People did choose such as they thought meet thereunto and when any were appointed or sent by the Apostles or others the People of their own voluntary Will with thanks did accept them nor for the Supremity Empire or Dominion that the Apostles had over them to command as their Princes and 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 To the ninth We find in Scripture that the Apostles used the Power to make Bishops Priests and Deacons which Power may be grounded upon these words Sicut misit me vivens Pater sic ego mitto vos c. And we verily think that they durst not have used so high Power unless they had had Authority from Christ but that their Power to ordain Bishops Priests or Deacons by Imposition of Hands requireth any other Authority than Authority of God we neither read in Scripture nor out of Scripture To the ninth I think the Apostles made Bishops by the Law of God because Acts 22. it is said In quo vos Spiritus Sanctus posuit Nevertheless I think if Christian Princes had been then they should have named by Right and appointed the said Bishops to their Rooms and Places I think that the Apostles made Bishops by Authority given them from God That Christ made his Apostles Priests and Bishops and that he gave them Power to make others like it seemeth to be the very trade of Scripture Opinor Apostolos Authoritate Divina creasse Episcopos Presbyteros ubi Publicus Magistratus permittit Altho the Apostles had no authority to force any Man to be Priest yet they moved by the Holy Ghost had authority of God to exhort and induce Men to set forth God's Honour and so to make them Priests The Apostles made that is to say ordained Bishops by authority given them by God Ioh. 20. Sicut misit me vivens Pater ita ego mitto vos Item Ioan. ult Act. 20. and 1 Tim. 4. Paulus ordinavit Timotheum Titum praescribit quales illi debeant ordinare 1 Tim. 1. Tit. 1. Apostoli autoritate mandato Dei ordinabant ac instituebant Episcopos petita ac obtenta prius facultate a Principe ac Magistratu ut opinor qui tum praeerat Christ gave his Apostles authority to make other Bishops and
God had taken them Fasting Praying and laying their hands upon them the which Saul Ananias the Disciple had baptized laying his hand upon him that he might be replenished with the Holy Ghost And Paul so made ordained Timothy and Tite willing them to do likewise as he had done and appointed to be done from City to City Iames was ordained the Bishop of Ierusalem by Peter Iohn and Iames. So that Example otherwise we read not Incertus sum utri fuere priores at si Apostoli in prima profectione Ordinaâ—i erant apparet Episcopos fuisse priores nempe Apostolos nam postea designavit Christus alios septuaginta duos Nec opinor absurdum esse ut Sacerdos Episcopum Consecret si Episcopus haberi non potest Although by Scripture as St. Hierome saith Priests and Bishops be one and therefore the one not before the other Yet Bishops as they be now were after Priests and therefore made of Priests The Apostles were both Bishops and Priests and they made Bishops and Bishops as Titus and Timotheus made Priests Episcopatum ejus accipiat alter Act. 1. Presbyteros qui in vobis sunt obsecro ego Compresbyter 1 Pet. 5. And in the beginning of the Church as well that word Episcopus as Presbyter was common and attributed both to Bishops and Priests Utrique primi a Deo facti Apostoli Episcopi Septuaginta discipuli ut conjectura ducor Sacerdotes Unde verisimile est Episcopos praecessisse Apostoli enim prius vocati erant They be of like beginning and at the beginning were both one as St. Hierome and other old Authors shew by the Scripture wherefore one made another indifferently Christ our chief Priest and Bishop made his Apostles Priests and Bishops all at once and they did likewise make others some Priests and some Bishops and that the Priests in the Primitive Church made Bishops I think no inconvenience as Ierome saith in an Epist. ad Euagrium Even like as Souldiers should choose one among themselves to be their Captain So did Priests choose one of themselves to be their Bishop for consideration of his learning gravity and good living c. and also for to avoid Schisms among themselves by them that some might not draw the People one way and others another way if they lacked one Head among them Christ was and is the great High Bishop and made all his Apostles Bishops and they made Bishops and Priests after him and so hath it ever-more continued hitherto I say Christ made the Apostles first Priests and then Bishops and they by this Authority made both Priests and Bishops but where there had been a Christian Prince they would have desired his Authority to the same To the Tenth The Apostles were made of Christ Bishops and Priests both at the first and after them Septuaginta duo Discipuli were made Priests Menevens Therleby Redmanus Coxus asserunt in initio eosdem fuisse Episcopos Presbyteros Londinens Carliolens Symons putant Apostolos fuisse institutos Episcopos a Christo eos postea instituisse alios Episcopos Presbyteros 72 Presbyteros postea fuisse Ordinatos Sic Oglethorpus Eboracens Tresham aiunt Apostolos primo fuisse Presbyteros deinde Episcopos cum aliorum Presbyterorum credita esset illis cura Robertsonus incertus est utri fuere priores non absurdum tamen esse opinatur ut Sacerdos consecret Episcopum si Episcopus haberi non potest Sic Londinens Edgworth Dayus putant etiam Episcopos ut vulgo de Episcopis loquimur fuisse ante Presbyteros Leightonus nihil Respondet In the tenth Where it is asked Whether Bishops or Priests were first The Bishop of St. David my Lord Elect of Westminster Dr. Cox Dr. Redmayn say That at the beginning they were all one The Bishops of York London Rochester Carlisle Drs. Day Tresham Symmons Oglethorp be in other contrary Opinions The Bishop of York and Doctor Tresham think That the Apostles first were Priests and after were made Bishops when the overseeing of other Priests was committed to them My Lords of Duresme London Carlisle Rochester Dr. Symmons and Crayford think That the Apostles first were Bishops and they after made other Bishops and Priests Dr. Coren and Oglethorp say That the Apostles were made Bishops and the 72 were after made Priests Dr. Day thinks That Bishops as they be now-a-days called were before Priests My Lord of London Drs. Edgworth and Robertson think it no inconvenience if a Priest made a Bishop in that time 11. Question 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 Answers A Bishop may make a Priest by the Scripture and so may Princes and Governours 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 To the eleventh That a Bishop may make a Priest may be deduced of Scripture for so much as they have all Authority necessary for the ordering of Christ's Church derived from the Apostles who made Bishops and Priests and not without Authority as we have said before to the ninth Question and that any other than Bishops or Priests may make a Priest we neither find in Scripture nor out of Scripture To the eleventh I think That a Bishop duly appointed hath authority by Scripture to make a Bishop and also a Priest because Christ being a Bishop did so make himself and because alive his Apostles did the like The Scripture sheweth by example that a Bishop hath authority to make a Priest albeit no Bishop being subject to a Christian Prince may either give Orders or Excommunicate or use any manner of Jurisdiction or any part of his Authority without Commission from the King who is Supream Head of that Church whereof he is a Member but that any other Man may do it besides a Bishop I find no example either in Scripture or in Doctors By what is said before it appeareth that a Bishop by Scripture may make Deacons and Priests and that we have none example otherwise Opinor Episcopum habere Authoritatem creandi Sacerdotem modo id Magistratus publici permissu fiat An vero ab alio quam Episcopo id rite fieri possit haud scio quamvis ab alio factum non memini me legisse Ordin conferr gratiam vid. Eck. homil 60. Bishops have authority as is afore-said of the Apostles in the tenth Question to make Priests except in cases of great necessity Bishops have authority by Scripture to ordain Bishops and Priests Joh. 20. Hujus rei gratia reliqui te Cretae ut constituas oppidatim Presbyteros
or ought to do in this case Item For what causes and to what ends and purposes such Offices and promotions of the Clergy were first instituted Item If Curates having Benefices with cure for their more bodily ease refuge to dwell upon any of their said Cures and remain in idleness continually in Cathedral or Collegial Churches upon their Prebends whether it be in this case expedient that the Kings Highness or his Parliament take any Order for the redress of the same Item Of the Sacraments of Confirmation Order Matrimony and extream Unction what the external signs and inward graces be in every of the said Sacraments what promises be made to the receivors of them by God and of what efficacy they be of and energy of themselves III. Some Queries concerning Confirmation with the answers which were given to them by Cranmer and Stokesley Bishop of London AN ORIGINAL WHether Confirmation be Instituted by Christ Respon There is no place in Scripture that declareth this Sacrament to be instituted of Christ. First For the places alledged for the same be no Institutions but Acts and deeds of the Apostles Secondly These Acts were done by a special gift given to the Apostles for the confirmation of Gods 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 Scriptur maketh no mention thereof What is the Efficacy of this Sacramint 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 Haec respondeo salvo semper eruditiorum Ecclesiae ortho doxae judicio Stokesley's Paper The first Question Whether the Sacrament of Confirmation be a Sacrament of the New Testament institute by Christ To this I answer That it is The second Question What is the outward sign and the invisible graces which be conferaed in the same To this I Answer That the Words Signo te Signo Sanctae crucis confirmo te c. With the consignation with the Creame imposition of hands of the Prelates be the Signs and the increase of the gifts of the Holy Ghost and especially of fortitude to speak shew and defend the Faith and to suffer for the same in case need be The third Question What promises be made of the said graces I Answer That the facts and deeds that be expressed in the Books of the Apostles with the effects ensuing by the imposition of their hands upon them that before had received Remission of their sins joyned with the promises of Christ made to his Church and the continual belief of the university of the same Catholick Church from the time of the Apostles hitherto without contradiction of any man ignorants and suspects of Heresie only excepted maketh us and in my opinion without prejudice of other mens opinions ought to suffice to make all men that hath promised to believe the Catholick Church assuredly to think that God hath made the promises of the said grace Ego Joannes London sic respondeo fretus autoritate Testimonio antiquissimorum eorumque Doctissimorum pariter ac Sanctissimorum virorum praecipue Sanctae matris nostrae Ecclesiae Catholicae cui etiam in non expressis in sacra Scriptura non multo minus quam scriptis fides adhibenda est nisi tam de baptismo parvulorum quam de perpetua Deiparae virginis integritate id genus compluribus quibus sine salutis periculo nemo discrepat licebit salva fide contradicere IV. Some Considerations offered to the King by Cranmer to Induce him to proceed to a further Reformation PLeaseth it your Highness graciously to consider deeply to ponder and weigh by your high wisdom these Considerations following First How no great thing is to be determined principally matters of Christs Religion without long great and mature deliberation Secondly How evil it hath succeeded when in Provincial yea or yet in General Councils men have gone about to set forth any thing as in the force of Gods Law without the manifest Word of God or else without apparent reasons infallibly deduced out of the Word of God Thirdly How all Christened Regions are now full of Learned men in the Scripture which can well espie out and judge how things that be or shall be set forth are agreeable with Scripture or not Fourthly Of what Audacity men be of now adays which will not spare to write against high Princes as well as against private persons without any respect to their high Estates only weighing the equity or the iniquity of the cause Fifthly How not only men of the New Learning as they be called but also the very Papistical Authors do allow that by the Word of God Priests be not forbidden to Marry although they were not ignorant that many expounders of Scripture were of the contrary judgment Sixthly How that it is not possible that all Learned men should be of one mind sentence and opinion as long as the cockle is mingled with the wheat the Godly with the ungodly which certainly shall be as long as the World endureth Seventhly How variety of Opinions have been occasion of the opening of many verities heretofore taken for Heresie yea and yet so esteemed and taken of many in other Regions as namely the usurped Authority of the Bishop of Rome hath by that occasion come into Light with the effusion of the blood not of a few such as were the first stirrers up thereof Lastly There be also other opinions not spoken of which have made and yet will make as much variance in your Graces Realm as any of them treated of namely Whether the Holy Scripture teacheth any Purgatory to us after this Life or not whether the same Scripture teacheth the Invocation of dead Saints Whether there be any unwritten verities necessary to be believed not written in Scripture nor deducted by infallible Arguments out of the open places of Scripture Whether there be any satisfactions beside the satisfaction of Christ Whether free will by its own strength may dispose it self to grace of a conveniency as it is said de congruo Whether it be against Scripture to kiss the Image of Christ in the Honour of him And generally whether Images may be used any other way than your Grace setteth forth in your Injunctions Wherefore in consideration of the premisses it may please your Highness to suspend your judgment for a time and not to determine the Marriage of Priests to be against Scripture but rather to put both parts to silence commanding them neither to preach dispute nor openly to talk thereof under pain of c. And in case these premisses do not move your Highness to stay that then it may please the same to
the fault was in her humor or in the Provocations she met with the Reader may conjecture The King received the news of her death with some regrett But he would not give leave to bury her as she had ordered but made her body be laid in the Abbey Church of Peterborough which he afterwards Converted to an Episcopal Cathedral But Queen Anne did not carry her death so decently for she express'd too much joy at it both in her Carriage and dress On the 4th of February the Parliament sate upon a Prorogation of 14th Months for in the Record there is no mention of any intermedial Prorogation where a great many Laws relating to Civil concerns were passed By the 15th Act the Power that had been given by a former Act to the King for naming thirty two Persons to make a Collection of Ecclesiastical Laws was again confirmed for nothing had been done upon the former Act. But there was no limitation of time in this Act and so there was nothing done in pursuance of it The great business of this Session of Parliament was the suppressing the lesser Monasteries How this went thorough the two Houses we cannot know from the Journals for they are lost But all the Historians of that time tell us that the report which the Visitors made to the King was read in Parliament which represented the manners of these Houses so odiously that the Act was easily carried The Preamble bears That small Religious Houses under the number of twelve Persons had been long and notoriously guilty of vicious and abominable Living and did much consume and waste their Churches Lands and other things belonging to them and that for above two hundred years there had been many Visitations for reforming these Abuses but with no success their vicious living encreasing daily So that except small Houses were dissolved and the Religious put into greater Monasteries there could no Reformation be expected in that matter Whereupon the King having received a full information of these Abuses both by his Visitors and other credible ways and considering that there were divers great Monasteries in which Religion was well kept and observed which had not the full number in them that they might and ought to receive had made a full Declaration of the Premisses in Parliament Whereupon it was Enacted That all Houses which might spend yearly 200 l. or within it should be suppressed and their Revenues converted to better uses and they compelled to reform their Lives The Lord Herbert thinks it strange that the Statute in the printed Book has no Preamble but begins bluntly Fuller tell us that he wonders that Lord did not see the Record and he sets down the Preamble and says The rest follow as in the printed Statute Chap. 27th by a mistake for the 28th This shews that neither the one nor the other ever look'd on the Record For there is a particular Statute of Dissolution distinct from the 28th Chap. And the Preamble which Fuller sets down belongs not to the 28th Chapter as he says but to the 18th Chapter which was never printed and the 28th relates in the Preamble to that other Statute which had given these Monasteries to the King The reasons that were pretended for dissolving these Houses were That whereas there was but a small number of persons in them they entred into Confederacies together and their Poverty set them on to use many ill arts to grow Rich. They were also much abroad and kept no manner of Discipline in their Houses But those Houses were generally much richer than they seemed to be For the Abbots raising great Fines out of them held the Leases still low and by that means they were not obliged to entertain a greater number in their House and so enriched themselves and their Brethren by the Fines that were raised For many Houses then rented at two hundred pounds were worth many thousands as will appear to any that compares what they were then valued at which is Collected by Speed with what their Estates are truely worth When this was passing in Parliament Stokeslâ—y Bishop of London said These lesser Houses were as Thorns soon pluck't up but the great Abbots were like putrified old Oaks yet they must needs follow and so would others do in Christendom before many years were passed By another Act all these Houses their Churches Lands and all their Goods were given to the King and his Heirs and Successors together with all other Houses which within a year before the making of the Act had been dissolved or suppressed And for the gathering the Revenues that belonged to them a new Court was Erected called the Court of the Augmentations of the Kings Revenue which was to consist of a Chancellor a Treasurer an Attourney and Sollicitor and ten Auditors seventeen Receivers a Clerk an Usher and a Messenger This Court was to bring in the Revenues of such Houses as were now dissolved excepting only such as the King by his Letters-Patents continued in their former state appointing a Seal for the Court with full Power and Authority to dispose of these Lands so as might be most for the Kings Service Thus â—ell the lesser Abbeys to the number of 376 and soon after this Parliament which had done the King such eminent Service and had now sate six years was dissolved on the 14th of April In the Convocation a motion was made of great consequence That there should be a Translation of the Bible in English to be set up in all the Churches of England The Clergy when they procured Tindalls Translation to be condemned and suppressed it gave out that they intended to make a Translation into the Vulgar-Tongue Yet it was afterwards upon a long Consultation Resolved that it was free for the Church to give the Bible in a Vulgar-Tongue or not as they pleased and that the King was not obliged to it and that at that time it was not at all expedient to do it Upon which those that promoted the Reformation made great complaints and said it was visible the Clergy knew there was an opposition between the Scriptures and their Doctrine That they had first condemned Wickliffs Translation and then Tindalls and though they ought to teach men the Word of God yet they did all they could to suppress it In the times of the Old Testament the Scriptures were writ in the Vulgar-Tongue and all were charged to read and remember the Law The Apostles wrote in Greek which was then the most common Language in the World Christ did also appeal to the Scriptures and sent the people to them And by what St. Paul says of Timothy it appears that children were then early trained up in that study In the Primitive Church as Nations were converted to the Faith the Bible was Translated into their Tongue The Latine Translation was very Ancient the Bible was afterwards put into the Scythian Dalmatian and Gothick Tongues It continued thus for
He declared that he died in the Catholick Faith not doubting of any Article of Faith or of any Sacrament of the Church and denied that he had been a Supporter of those who believed ill opinions He confessed he had been seduced but now died in the Catholick Faith and desired them to pray for the King and for the Prince and for himself and then prayed very fervently for the remission of his past sins and admittance into Eternal Glory and having given the Sign the Executioner cut off his Head very barbarously Thus fell that great Minister that was raised meerly upon the strength of his natural parts For as his Extraction was mean so his Education was low All the learning he had was that he had got the new-Testament in Latine by heart His great wisdom and dexterity in business raised him up through several steps till he was become as great as a Subject could be He carryed his greatness with wonderful temper and moderation and fell under the weight of popular Odium rather than Guilt The disorders in the Suppression of Abbeys were generally charged on him Yet when he fell no Bribery nor cheating of the King could be fastned on him though such things came out in swarms on a disgraced Favourite when there is any ground for them By what he spoke at his death he left it much doubted of what Religion he dyed But it is certain he was a Lutheran The term Catholick-Faith used by him in his last speech seemed to make it doubtful but that was then used in England in its true sense in Opposition to the Novelties of the See of Rome as will afterwards appear on another occasion So that his Profession of the Catholich-Faith was strangely perverted when some from thence Concluded that he dyed in the Communion of the Church of Rome But his praying in English and that only to God through Christ without any of these tricks that were used when those of that Church died shewed he was none of theirs With him the Office of the Kings Vice-gerent in Ecclesiastical affairs died as it rose first in his person and as all the Clergy opposed the seting up a new Officer whose Interest should oblige him to oppose a Reconciliation with Rome so it seems none were fond to succeed in an Office that proved so fatal to him that had first carryed it The King was said to have lamented his death after it was too late but the fall of the new Queen that followed not long after and the miseries which fell also on the Duke of Norfolk and his Family some years after were looked on as the Scourges of Heaven for their cruel prosecution of this unfortunate Minister With his fall the progress of the Reformation which had been by his endeavours so far advanced was quite stopt For all that Cranmer could do after this was to keep the ground they had gained But he could never advance much further And indeed every one expected to see him go next For as one Gostwick Knight for Bedfordshire had named him in the House of Commons as the Supporter and Promoter of all the Heresie that was in England so the Popish party reckoned they had but half done their work by destroying Cromwel and that it was not finished till Cranmer followed him Therefore all possible endeavors were used to make discoveries of the Encouragement which as was believed he gave to the Preachers of the condemned Doctrines And it is very probable that had not the Incontinence of Katherine Howard whom the King declared Queen on the 8th of August broken out not long after he had been Sacrificed the next Session of Parliament But now I return to my proper business to give an account of Church-matters for this year with which these great Changes in Court had so great a Relation that the Reader will excuse the digression about them Upon Cromwels fall Gardiner and those that followed him made no doubt but they should quickly recover what they had lost of late years So their greatest attempt was upon the Translation of the Scriptures The Convocation Books as I have been forced often to lament are lost so that here I cannot stir but as Fuller leads me who assures the World that he Copied out of the Records with his own Pen what he published And yet I doubt he has mistaken himself in the year and that which he calls the Convocation of this year was the Convocation of the year 1542. For he tells us that their 7th Session was the 10th of March. Now in this year the Convocation did not sit down till the 13th of April but that year it sate all March So likewise he tells us of the Bishops of Westminster Glocester and Peterborough bearing a share in this Convocation whereas these were not Consecrated before Winter and could not sit as Bishops in this Synod And besides Thirleby sate at this time in the lower House as was formerly shewn in the Process about Anne of Cleves Marriage So that their attempt against the new Testament belongs to the year 1542. But they were now much better employed though not in the way of Convocation For a select number of them sate by vertue of a Commission from the King confirmed in Parliament Their first work was to draw up a Declaration of the Christian Doctrine for the necessary erudition of a Christian man They thought that to speak of Faith in general ought naturally to go before an Exposition of the Christian Belief and therefore with that they began The Church of Rome that designed to keep her Children in ignorance had made no great account of Faith which they generally taught consisted chiefly in an Implicite Believing whatever the Church proposed without any explicite knowledg of particulars So that a Christian Faith as they had explained it was a Submission to the Church The Reformers finding that this was the Spring of all their other errors and that which gave them colour and Authority did on the other hand set up the strength of their whole Cause on an Explicite believing the truth of the Scriptures because of the Authority of God who had revealed them And said that as the great Subject of the Apostles Preaching was Faith so that which they every-where taught was to read and believe the Scriptures Upon which followed nice Disputing what was that saving Faith by which the Scriptures say we are Iustified They could not say it was barely crediting the Divine Revelation since in that sense the Devils believed Therefore they generally placed it at first in their being assured that they should be saved by Christs dying for them In which their design was to make Holiness and all other Graces necessary requisites in the Composition of Faith though they would not make them formally parts of it For since Christs death has its full vertue and effect upon none but those who are regenerate and live according to his Gospel none
to say the one half by you and the other half by them Item That you shall discourage no Man privily or apertly from the reading or hearing of the said Bible but shall expresly provoke stir and exhort every Person to read the same as that which is the very lively Word of God that every Christian Man is bound to embrace believe and follow if he look to be saved admonishing them nevertheless to avoid all contention altercation therein and to use an honest sobriety in the inquisition of the true sense of the same and refer the explication of the obscure places to Men of higher judgment in Scripture Item That ye shall every Sunday and Holy-day through the Year openly and plainly recite to your Parishioners twice or thrice together or oftner if need require one particle or sentence of the Pater Noster or Creed in English to the intent they may learn the same by Heart And so from day to day to give them one little lesson or sentence of the same till they have learned the whole Pater Noster and Creed in English by rote And as they be taught every sentence of the same by rote ye shall expound and declare the understanding of the same unto them exhorting all Parents and Housholders to teach their Children and Servants the same as they are bound in Conscience to do And that done ye shall declare unto them the Ten Commandments one by one every Sunday and Holy-day till they be likewise perfect in the same Item That ye shall in Confessions every Lent examine every Person that cometh to Confession unto you whether they can recite the Articles of our Faith and the Pater Noster in English and hear them say the same particularly wherein if they be not perfect ye shall declare to the same That every Christian Person ought to know the same before they should receive the blessed Sacrament of the Altar and monish them to learn the same more perfectly by the next year following or else like-as they ought not to presume to come to God's Board without perfect knowledg of the same and if they do it is to the great peril of their Souls so ye shall declare unto them that ye look for other Injunctions from the King's Highness by that time to stay and repel all such from God's Board as shall be found ignorant in the Premisses whereof ye do thus admonish them to the intent they should both eschew the peril of their Souls and also the worldly rebuke that they might incur after by the same Item That ye shall make or cause to be made in the said Church and every other Cure ye have one Sermon every quarter of the year at least wherein ye shall purely and sincerely declare the very Gospel of Christ and in the same exhort your Hearers to the Works of Charity Mercy and Faith especially prescribed and commanded in Scripture and not to repose their trust or affiance in any other Works devised by Mens fantasies beside Scripture as in wandring to Pilgrimages offering of Mony Candels or Tapers to Images or Reliques or kissing or licking the same over saying over a number of Beads not understanded or minded on or in such-like superstition for the doing whereof ye not only have no promise of reward in Scripture but contrariwise great threats and maledictions of God as things tending to Idolatry and Superstition which of all other Offences God Almighty doth most detest and abhor for that the same diminisheth most his honour and glory Item That such feigned Images as ye know in any of your Cures to be so abused with Pilgrimages or Offerings of any thing made thereunto ye shall for avoiding of that most detestable offence of Idolatry forthwith take down and without delay and shall suffer from henceforth no Candles Tapers or Images of Wax to be set afore any Image or Picture but only the Light that commonly goeth a-cross the Church by the Rood-loft the Light before the Sacrament of the Altar and the Light about the Sepulchre which for the adorning of the Church and Divine Service ye shall suffer to remain still admonishing your Parishioners that Images serve for none other purpose but as to be Books of unlearned Men that ken no Letters whereby they might be otherwise admonished of the lives and conversation of them that the said Images do represent which Images if they abuse for any other intent than for such remembrances they commit Idolatry in the same to the great danger of their Souls And therefore the King's Highness graciously tendring the weal of his Subjects Souls hath in part already and more will hereafter travail for the abolishing of such Images as might be an occasion of so great an offence to God and so great a danger to the Souls of his loving Subjects Item That all in such Benefices or Cures as ye have whereupon ye be not your self Resident ye shall appoint such Curats in your stead as can both by their hability and also promptly execute these Injunctions and do their duty otherwise that ye are bounden in every behalf accordingly and may profit them no less with good Examples of living than with declaration of the Word of God or else their lack and defaults shall be imputed unto you who shall straitly answer for the same if they do otherwise Item That ye shall admit no Man to preach within any your Benefices or Cures but such as shall appear unto you to be sufficiently licensed thereunto by the King's Highness or his Grace's Authority by the Arch-Bishop of Canterbury or the Bishop of this Diocess and such as shall be so licensed ye shall gladly receive to declare the Word of God without any resistance or contradiction Item If ye have heretofore declared to your Parishioners any thing to the extolling or setting forth of Pilgrimages feigned Reliques or Images or any such superstitions that you shall now openly afore the same recant and reprove the same shewing them as the truth is that ye did the same upon no ground of Scripture but as one led and seduced by a common Error and Abuse crept into the Church through the sufferance and avarice of such as felt profit by the same Item If ye do or shall know any Man 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 these Injunctions or a favourer of the Bishop of Rome's pretensed Power now by the Laws of this Realm justly rejected and extirped ye shall detect and present the same to the King's Highness or his honourable Council or to his Vice-gerent aforesaid or the Justice of Peace next adjoining Item That you and every Parson Vicar or Curat within this Diocess shall for every Church keep one Book or Register wherein he shall write the day and year of every Wedding Christening and Burying made within your Parish for your time and so every Man succeeding you
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 mention of which is hard to be revealed fully as would to God it were and that is Mysterium Iniquitatis or Mysterium Meretricis magnae Bestiae To the third In Scripture we find no precise number of Sacraments To the third I find not set forth the express number with express declaration of this many and no more nor yet of these expresly by Scripture which we use especially under the name of Sacraments saving only of Matrimony I think that in the Scripture be innumerable Sacraments for all Mysteries all Ceremonies all the Facts of Christ the whole Story of the Iews and the Revelations of the Apocalypse may be named Sacraments The certain number of Sacraments or Mysteries contained within Scripture cannot be well expressed or assigned for Scripture containeth more than infallibly may be rehearsed De istis septem quae usitate vocamus Sacramenta nullum invenio nomine Sacramenti appellari nisi Matrimonium Matrimonium esse Sacramentum probat Eckius Homi. 73. conferre gratiam ibid. There be divers Sacraments by the Scripture as in Tobie 12. Sacramentum Regis the King's Secret Also Nebuchadnezars Dream Dan. 2. is called Sacramentum Incarnatio Christi Sacramentum Ephes. 3. Matrimonium Sacramentum Taking for Sacraments any thing that this word Sacramentum doth signify there be in Scripture a great number of Sacraments more than Seven Non habetur determinatus Sacramentorum numerus in Scripturis sunt enim innumera fere illic quae passim vocantur Sacramenta cum omnis allegoria omneque Mysterium dicatur Sacramentum Quin et somnia ac secreta subinde Sacramenta vocantur Tobiae 2. Sacramentum Regis abscondere bonum est Dan. 2. Imploremus misericordias Dei Coeli super Sacramento isto somnio Paulus etiam Epist. 2. vocat Mysterium Incarnationis Christi Sacramentum Et in Apoc. 1. vocat Sacramentum septem Stellarum Ac hoc praecipue observandum venit nullum a septem Sacramentis receptis hoc nomine appellari praeter solum Matrimonium As many as there be Mysteries which be innumerable but by Scripture I think the Seven which be named Sacraments may principally bear the name Speaking of Sacraments generally they be innumerable spoken of in Scripture but properly to speak of Sacraments there be but Seven that may be so called of which Matrimony is expresly called Sacramentum Ephes. 5. and as I think in the germane and proper signification of a Sacrament so that the indivisible knot of the Man and his Wife in one Body by the Sacrament of Matrimony is the Matter of this Sacrament upon which as on the literal verity the Apostle foundeth this allegorical saying Ego autem dico in Christo in Ecclesia for the mystical sense presupposeth a verity in the Letter on which that is taken Six more there be to which the definition doth agree as manifestly doth appear by the Scriptures with the exposition of the Ancient Authors In the Scripture there is no certain number of Sacraments I â—ind no more of the seven called expresly Sacraments but only Matrimony but extending the name of Sacrament in his most general acception there are in Scripture a great number of Sacraments whereof the Apostle saith Si noverint Mysteria omnia c. To the third I say that I find not in Scripture any of these seven which we commonly call Sacraments called Sacramentum but only Matrimonium But I find divers and many other things called Sacraments in Scripture as in the 21 of Tobie Sacramentum Regis abscondere bonum est Item Apoc. 17. Dicamus tibi Sacramentum Item 1 Tim. 3. Magnum est pietatis Sacramentum c. I cannot tell how many Sacraments be by Scripture for they be above one hundred In â—ertio conveniunt satis non esse certum numerum Sacramentorum per Scripturas Redmaynus addit But by Scripture I think the seven which be named Sacraments may principally bear the name Idem sentit Edgworth septem tantum Matrimonium in Scripturis haberi sub nomine Sacramenti plerique dicunt In the third they do agree That there is no certain number of Sacraments by Scripture but even as many as there be Mysteries and none of these seven called Sacraments but only Matrimony in Scripture 4. Question How many Sacraments there be by the Ancient Authors Answers BY the Ancient Authors there be many Sacraments more than seven for all the Figures which signifie Christ to come or testifie that he is come be called Sacraments as all the Figures of the Old Law and in 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 Cinis adapertio Aurium vestis candida and all the Parables of Christ with the Prophesies of the Apocalyps and such others be called by the Doctors Sacramenta To the fourth There is no precise number of Sacraments mentioned by the Ancient Authors taking the word Sacrament in his most general signification To the fourth I find that St. Austine speaketh de Baptismo de Eucharistia de Matrimonio de Ordinatione clericorum de Sacramento Chrismatis Vnctionis Also I find in the said St. Austine that in the Old Law there were many Sacraments and in the New Law few I think that in the Doctors be found many more Sacraments than seven viz. Panis Catechumenorum signum Crucis Oleum Lac Sal Mel c. That Scripture containeth by the same Holy Ghost which is Author thereof the Holy Doctors and Ancient Fathers expoundeth So that where in Scripture the number of Sacraments is uncertain it cannot be among them certain Apud Augustinum lego Sacramentum Nuptiarum Sacramentum Baptismi Sacramentum Eucharistiae quod altaris sive panis vocat Sacramentum Ordinationis Sacramentum Chrismatis quod datur per manus impositionem Baptizatis Sacramentum Unctionis I find in the Ancient Authors that Baptism is called Sacramentum Eucharistia Sacramentum Matrimonium Sacramentum Ordo Sacramentum Chrisma Sacramentum Impositio Manuum per Baptismum Sacramentum Dilectio Sacramentum Lotio pedum Sacramentum Oleum Mel Lac Sacramenta and many others There be a great sort of Sacraments found in the Doctors after the acception above-said more than seven Apud Scriptores Ecclesiasticos reperiuntur multo plura Sacramenta quam haec septem Taking this word Sacrament universally for Mysteries or all secret Tokens there be more Sacraments than can be reckoned but the seven by old Authors may specially obtain the name Lotio pedum is spoken of in old Authors as a special Sacrament
these seven are found in Authors and Scriptures altho they be not found by the name of seven I say This word Sacrament is attributed to the seven and that the seven Sacraments are found in the ancient Authors To the fifth I say first as before that this word Sacramentum is not applied or attributed in Holy Scripture to any of the seven but only to Matrimony But it is attributed in Scripture and ancient Authors to many other things besides these Howbeit taking this word Sacramentum for a sensible sign of the invisible Grace of God given unto Christian People as the Schoolmen and many late Writers take it I think that these seven commonly called Sacraments are to be called only and most properly Sacraments This word Sacrament may well be attributed to the seven and so it is found in old Authors saving that I do not read expresly in old Doctors Pennance to be under the name of a Sacrament unless it be in Chrysostome in the Exposition ad Hebrae Homil. 20. sect 1. cap. 10. in principio In quinto praeter Herfordens Roffens Dayium Oglethorpum Menevens Coxum putant omnes nomen Sacramenti praecipue his septem convenire Symons addit The seven Sacraments specially confer Grace Eboracens Curren Tresham Symons aiunt septem Sacramenta inveniri apud veteres quanquam Curren Symons mox videntur iterum negare In the fifth The Bishops of Hereford and St. David Dr. Day Dr. Cox say That this word Sacrament in the old Authors is not attributed unto the seven only and ought not to be attributed The Bishop of Carlile alledging Waldensis Doctors Curren Edgworth Symons Tresham say That it is and may be attributed And Dr. Curren and Mr. Symmons seem to vary against themselves each in their own Answers for Dr. Curren saith That this word Sacrament is attributed unto the seven in the old Doctors and yet he cannot find that it is attributed unto Pennance Dr. Symons saith That the old Authors account them by the number of seven and yet he saith That they be not found there by the name of seven 6. Question Whether the determinate number of seven Sacraments be a Doctrine either of the Scripture or of the old Authors and so to be taught Answers THe determinate number of seven Sacraments is no Doctrine of the Scripture nor of the old Authors To the sixth The Scripture maketh no mention of the Sacraments determined to seven precisely but the Scripture maketh mention of seven Sacraments which be used in Christ's Church and grounded partly in Scripture and no more be in use of the said Church but seven so grounded and some of the ancient Doctors make mention of seven and of no more than seven as used in Christ's Church so grounded wherefore a Doctrine may be had of seven Sacraments precisely used in Christ's Church and grounded in Scripture To the sixth I think it be a Doctrine set forth by the ancient Fathers one from another taking their matter and ground out of Scripture as they understood it tho Scripture for all that doth not give unto all the seven the special names by which now they are called nor yet openly call them by the name of Sacrament except only as is before-said the Sacrament of Matrimony Albeit the seven Sacraments be in effect found both in the Scripture and in the old Authors and may therefore be so taught yet I have not read this precise and determinate number of seven Sacraments neither in the Scripture nor in the ancient Writers By what is here before-said I think it doth well appear that both the Scripture of God and holy Expositors of the same would have the seven Sacraments both taught and in due form exhibited to all Christian People as it shall also better appear by what followeth In Scriptura tantum unum ex istis septem Sacramentum vocari invenio nimirum Matrimonium apud veteres reperiuntur omnia haec septem a nullo tamen quod sciam nomine 7. Sacramentorum celebrari nisi quod Eras. ait 7. a veteribus recenseri August loquens de Sacramentis ad Januarium Ep. 118. ait numerum septenarium tribui Ecclesiae proprie instar universitatis Item objectum fuisse Husso in Concilio Constantienti quod infideliter senserit de 7. Sacramentis De perfectione Num. Septenarii vide August lib. 1. de Civ cap. 31. This determinate number of seven Sacraments is no Doctrine of Scripture nor of the old Authors nor ought not to be taught as such a determinate number by Scripture and old Authors Neither the Scripture nor the ancient Authors do recite the determinate number of the seven Sacraments but the Doctrine of the seven Sacraments is grounded in Scripture and taught by the ancient Authors albeit not altogether Septenarius Sacramentorum numerus Doctrina est recentium Theologorum quam illi partim ex Scriptura partim ex veterum scriptis argute in sacrum hunc ut aiunt numerum collegerunt I think as I find by old Authors the ancient Church used all these seven Sacraments and so I think it good to be taught The determinate number of seven Sacraments is not taught in any one Process of the Scripture nor of any one of the old Authors of purpose speaking of them altogether or in one Process as far as I can remember albeit they all seven be there and there spoken of in Scripture manifestly and so have the old Authors left them in sundry places of their Writings and so it ought to be taught Forasmuch as the Scripture teacheth these seven and sheweth special Graces given by the same the which are not so given by others called Sacraments the old Authors perceiving the special Graces have accounted them in a certain number and so have been used by Doctors to be called seven and without inconvenience may so be taught I say The determinate number of seven is not expresly mentioned in the Scripture like as the determinate number of the seven Petitions of the Prayer is not expresly mentioned and as I think the seven Petitions to have their ground in Scripture even so do I think of the seven Sacraments to be grounded in Scripture To the sixth I say as before That the old Authors call each of these seven Sacraments but be it I cannot remember that ever I read the determinate precise and express number of seven Sacraments in any of the ancient Authors nor in Scripture Howbeit we may find in Scripture and the old Authors also mention made and the doctrine of each of these seven commonly called Sacraments The determinate number of seven is a Doctrine to be taught for every one of them be contained in Scripture tho they have not the number of seven set forth there no more than the Petitions of the Pater Noster be called seven nor the Articles of the Creed
be called twelve Priori parti Quaestiones negative Respondent Herfordens Menevens Roffens Dayus Dunelmens Oglethorpus Thurleby Posteriori parti quod sit Doctrina conveniens respondent affirmative Eboracen Roffen Carliolen Londinen Dayus Edgworth Redmayn Symmons Curren Londinen Redmanus non respondent priori parti Quaestionis nec Oglethorpus Tresham Robinsonus Posteriori Eboracen Londin Symmons Curren volunt è Scripturis peti Doctrinam Septem Sacramentorum In the sixth touching the determinate number of the seven Sacraments the Bishop of Duresme Hereford St. David and Rochester the Elect of Westminster Dr. Day and Dr. Oglethorpe say This prescribed number of Sacraments is not found in the old Authors The Bishop of York Drs. Curren Tresham and Symmons say the contrary Concerning the second part Whether it be a Doctrine to be taught The Bishops of Hereford St. Davids and Dr. Cox Think it ought not to be so taught as such a determinate number by Scripture The Bishops of York London Carlile Drs. Day Curren Tresham Symmons Crayford Think it a Doctrine meet to be taught And some of them say That it is founded on Scripture 7. Question What is found in Scripture of the Matter Nature Effect and Vertue of such as we call the seven Sacraments so as altho the Name be not there yet whether the thing be in Scripture or no and in what wise spoken of Answers I Find not in the Scripture the Matter Nature and Effect of all these which we 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 Pennance also I find in the Scripture whereby Sinners after Baptism returning wholly unto God be accepted again unto God's Favour and Mercy But the Scripture speaketh not of Pennance as we call it a Sacrament consisting in three parts Contrition Confession and Satisfaction but the Scripture taketh Pennance for a pure conversion of a sinner in heart and mind from his sins unto God making no mention of private Confession 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 encrease of the World thereby sanctifying the Act of Carnal Conjunction between the Man and the Wife to that use yea altho one party be an Inâ—idel 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 extream Vnction I read nothing in the Scripture as they be taken for Sacraments To the seventh Of Baptism we find in Scripture the Justification by the Word of Christ we find also that the Matter of Baptism is Water the Effect and Vertue is Remission of Sins Of Confirmation we find that the Apostles did confirm those that were baptized by laying their hands upon them and that the Effect then was the coming of the Holy Ghost into them upon whom the Apostles laid their hands in a visible sign of the Gift of divers Languages and therewith of ghostly strength to confess Christ following upon the same Of the Sacrament of the Altar we find the Institution by Christ and the Matter thereof Bread and Wine the Effect Increase of Grace Of the Sacrament of Pennance we find the Institution in the Gospel the Effect Reconciliation of the sinner and the union of him to the Mystical Body of Christ. Of the Sacrament of Matrimony we find the Institution both in the Old and New Testament and the Effect thereof Remedy against Concupiscence and discharge of sin which otherwise should be in the Office of Generation Of the Sacrament of Order we find that our Saviour gave to his Apostles power to baptize to bind and to loose sinners to remit sins and to receive them to teach and preach his Word and to consecrate his most precious Body and Blood which be the highest offices of Order and the effect thereof Grace we find in Scripture Of extream Vnction we find in the Epistle of the Holy Apostle St. Iames and of the Effects of the same To the seventh I find that St. Austin is of this sentence That where the Sacraments of the Old Law did promise Grace and Comfort the Sacraments of the New Law do give it indeed And moreover he saith That that the Sacraments of the New Law are factu faciliora pauciora salubriora foeliciora more easier more fewer more wholsomer and more happy The Scripture teacheth of Baptism the Sacrament of the Altar Matrimony and Pennance manifestly There be also in the Scripture manifest examples of Confirmation viz. That it was done after Baptism by the Apostles per manuum Impositionem The Scripture teacheth also of Order that it was done per manuum Impositionem cum oratione jejunio Of the Unction of sick Men the Epistle of St. Iames teacheth manifestly I think verily That of the Substance Effect and Vertue of these seven usual Sacraments that are to be taken and esteemed above others we have plainly and expresly by Holy Scripture Of Baptism That whosoever believeth in Christ and is Christned shall be saved and except that one be born again of Water and the Holy Ghost he cannot come within the Kingdom of God Of Matrimony we have in Scripture both by name and in effect in the Old and New Testament both by Christ and his Apostle Paul Of the Sacrament of the Altar I find plainly expresly both in the Holy Gospels and other places of Scripture Of Pennance in like manner Of Confirmation we have in Scripture that when the Samaritans by the preaching of Philip had received the Word of God and were Christened the Apostles hearing of the same sent Peter and Iohn unto them who when they came thither they prayed for them that they might receive the Holy Ghost then they laid their hands upon them and so they received the Holy Ghost This saith Bede is the Office and Duty only of Bishops And this manner and form saith St. Hierom as it is written in the Acts the Church hath kept That the Bishop should go abroad to call for the Grace of the Holy Ghost and lay his hands upon them who had been Christened by Priests and Deacons Of the Sacrament of Orders we have That Christ made his Apostles the Teachers of his Law and Ministers of his Sacraments that they should duly do it and make and ordain others likewise to do it
after them And so the Apostles ordained Matthias to be one of their number St. Paul made and ordained Timothy and Titus with others likewise Of the Sacrament of Extream Vnction we have manifestly in the Gospel of Mark and Epistle of St. Iames. Materia Sacramentorum est Verbum Elementum virtus quam Deus per illa digne sumentibus conferat gratiam juxta suam promissionem nimirum quod sint Sacra Signacula non tantum signantia sed etiam significantia Unde opinor constare hanc Sacramentorum vim esse in Sacris Literis I find in Scripture of such things as we use to call Sacraments First Of Baptism manifestly Of Eucharistia manifestly Of Pennance manifestly Of Matrimony manifestly Of Ordering per manus Impositionem Orationem manifestly It is also manifest that the Apostles laid their hands upon them that were Christened Of the Vnction of the Sick with Prayer manifestly Albeit the seven Sacraments be not found in Scripture expressed by name yet the thing it self that is the Matter Nature Effect and Vertue of them is found there Of Baptism in divers places of the most Holy Communion of Matrimony of Absolution of Bishops Priests and Deacons how they were ordained per manuum Impositionem cum Oratione Of laying the Apostles hands on them that were Christened which is a part of Confirmation of Unction of them that were sick with Prayer joined withal Natura vis effectus ac uniuscujusque Sacramenti proprietas seorsim in Scriptura reperitur ut veteres eam interpretati sunt As it appeareth in the Articles which be drawn of the said seven Sacraments In Scripture we find of the Form of the Sacraments as the words Sacramental and the Matter as the Element Oil Chrism and the Patient receiving the Sacrament and of Grace and encrease of Vertue given by them as the Effects The things are contained in Scripture as Baptism Confirmation Eucharistia Poenitentia Extrema Vnctio Ordo altho they have not there this name Sacramentum as Matrimony hath and every one of them hath his Matter Nature Effect and Vertue I think the Thing the Matter the Nature the Effect and Vertue of them all be in the Scripture and all there institute by God's Authority for I think that no one Man neither the whole Church hath power to Institute a Sacrament but that such Institution pertaineth only to God To the seventh I say That we may evidently find in Scripture the substance of every one of the seven Sacraments the Nature Effect and Vertue of the same as of Baptism Confirmation Pennance Matrimony and so forth of the rest Of the Matter Nature Vertue and Effect of such as we call Sacraments Scripture maketh mention Of Baptism manifestly of the most Holy Communion manifestly of Absolution manifestly of Matrimony manifestly of Bishops Priests and Deacons Scripture speaketh manifestly for they were ordered per Impositiones manuum Presbyterii cum Oratione jejunio Conveniunt praeter Menevens naturam septem Sacramentorum nobis tradi in Scripturis Eboracens effectus singulorum enumerat item Carliolens Londinens non Respondet Quaestioni Treshamus ait ideo ê Scripturis tradi nobis Sacramenta quoniam tota Ecclesia non habet Authoritatem Instituendi Sacramenta In the seventh they do agree saving this That the Bishop of St. David says That the Nature Effect and Vertue of these seven Sacraments only Baptism the Sacrament of the Altar Matrimony Pennance are contained in the Scripture The other say That the Nature and the Vertue of all the seven be contained in the Scripture 8. Question Whether Confirmation cum Crismate of them that be Baptized be found in Scripture Answers OF Confirmation with Chrism without which it is counted no Sacrament there is no mention in the Scripture To the eighth We find Confirmation cum Impositione manuum in Scripture as before cum Chrismate we find not in the Scripture but yet we find Chrismation with Oil used even from the time of the Apostles and so taken as a Tradition Apostolick To the eighth I find in Scripture in many places de Impositione manuum which I think considering the usage commonly and so long withal used to be Confirmation and that with Chrism to supply the visible appearance of the Holy Ghost which Holy Ghost was so visibly seen in the Primitive Church nevertheless for the perfect declaration of the verity hereof I refer it to the judgment of Men of higher knowledg in this Faculty Altho Confirmation be found in the Scripture by Example as I said before yet there is nothing written de Chrismate The Imposition of Hands the Holy Doctors take for the same which we call Confirmation done upon them which were christened before whereof is written in the Acts. And as for Chrisma it should seem by Cyprian both as touching the confection and usage thereof that it hath a great ground to be derived out of Scripture tho it be not manifestly therein spoken of Res Effectus Confirmationis continentur in Scriptura nempe Impositio manuum per Apostolos Baptizatis per quam dabatur Spiritus Sanctus De Chrismate nihil illic legimus quia per id tempus Spiritus Sanctus signo visibili descenderit in Baptizatos Quod ubi fieri desierit Ecclesia Chrismate signi externi loco uti coepit I find not in Scripture that the Apostles laying their hands upon them that were baptized did anoint them Chrismate Confirmation cum Chrismate I read not in Scripture but Impositionem manuum super Baptizatos I find there is which ancient Authors call Confirmation and Inunction with Chrisma hath been used from the Primitive Church De Impositione manuum cum Oratione expressa mentio est in Scripturis quae nunc usitato nomine a Doctoribus dicitur Confirmatio Sacrum Chrisma traditio est Apostolica ut ex veteribus liquet The Question is not simple but as if it were asked Whether Eucharistia in infermentato be in the Scripture or baptismus cum sale Imposition of the Apostles hands in which was conferred the Holy Ghost for Confirmation of them who were baptized is found in Scripture Chrisma is a Tradition deduced from the Apostles as may be gathered by Scripture and by the Old Authors and the Mystery thereof is not to be despised This Sacrament is one unitate integritatis as some others be Therefore it hath two parts of which one that is Impositio manuum is taken Heb. 6. Act. 8. The other part that is Chrisme is taken of the Tradition of the Fathers and so used from the Primitive Church vid. Cyp. Epist. lib. 1. Ep. 12. Confirmation is found in Scripture and Confirmation cum Chrismate is gathered from the old Authors I say Confirmation is found in Scripture but this additament cum Chrismate is not of the Scripture yet is
what Law the order of Ecclesiastical Constitution is bounden and let them not think those words of the Apostle to be his but rather the words of Christ himself Opinor requiri Consecrationem quandam hoc est impositionem manuum Orationem jejunium c. tamen nusquam hoc munere fungi posse nisi ubi Magistratus invitet jubeat aut permittat By Scripture there is no Consecration of Bishops and Priests required but only the appointing to the Office of a Priest cum Impositione manuum Consecration of Bishops and Priests I read not in the New Testament but Ordinatio per manuum Impositionem cum Oratione is read there as in the places above and the only appointment as I think is not sufficient Praeter vocationem ceu designationem externam quae vel a Principe fit vel a populo per electionem suffragia requiritur Ordinatio alia per manuum impositionem idque per Verbum Dei Besides the appointing to the Office it appeareth that in the Primitive Church the Apostles used certain Consecration of the Ministers of the Church by imposition of Hands and Prayer Acts 6. and with Fasting Acts 14 c. The Office of Priesthood is too dangerous to set upon when one is but appointed only Therefore for the confirmation of their Faith who take in hand such charge and for the obtaining of farther Grace requisite in the same Consecration was ordained by the Holy Ghost and hath been always used from the beginning Deputation to the Office is not sufficient to make a Priest or a Bishop as appeareth by David and Solomon who deputed the 24 above-mentioned to their Offices yet they made none of them Priests nor any other The appointing to the Office per manuum Impositionem is in Scripture and the Consecration of them hath of long time continued in the Church There is a certain kind of Consecration required which is imposition of the Bishops hands with Prayer and the appointing only is not sufficient To the twelfth I suppose that there is a Consecration required as by Imposition of Hands for so we be taught by the ensample of the Apostles In the New Testament is required to the making of a Bishop Impositio manuum cum Oratione which I take for Consecration and Appointment unto the Office is not sufficient for King David 1 Chron. 24. did appoint 24 to be Bishops who after were consecrated so that both the Appointment and the Consecration be requisite Respondent Eboracens Londinens Carliolens Leighton Tresham Robertâ—onus Edgeworth Curren Dayns Oglethorp Consecrationem esse requisitam Redmanus ait eam receptam esse ab Apostolis atque a Spiritu Sancto institutam ad conferendam gratiam Dayus Roffens Symmons aiunt Sacerdotium conferri per manuum impositionem idque ê Scripturis Consecrationem vero diu receptam in Ecclesia Coxus Institutionem cum manuum impositione sufficere neque per Scripturam requiri Consecrationem Robertsonus addit supra alios nusquam hoc munere fungi posse quempiam nisi ubi Magistratus invitet jubeat aut permittat In the twelfth Question where it is asked Whether in the New Testament be required any Consecration of a Bishop or only appointing to the Office be sufficient The Bishop of St. Davids saith That only the appointing Dr. Cox That only appointing cum manuum Impositione is sufficient without Consecration The Bishops of York London Duresme Carlisle Drs. Day Curren Leighton Tresham Edgworth Oglethorp say That Consecration is requisite Dr. Redmayn saith That Consecration hath been received from the Apostles time and institute of the Holy Ghost to confer Grace My Lord of Rochester Dr. Day and Symmons say That Priesthood is given per manuum impositionem and that by Scripture and that Consecration hath of long time been received in the Church 13. Question Whether if it fortuned a Christian Prince Learned to conquer certain Dominions of Infidels having none but temporal learned Men with him if it be defended by 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 Answers 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 To the thirteenth To the first part of this Question touching Teaching and Preaching the Word of God in case of such need we think that Laymen not ordered not only may but must preach Christ and his Faith to Infidels as they shall see opportunity to do the same and must endeavour themselves to win the Miscreants to the Kingdom of God if that they can for as the Wise Man saith God hath given charge to every Man of his Neighbour and the Scripture of God chargeth every Man to do all the good that he can to all Men And surely this is the highest Alms to draw Men from the Devil the Usurper and bring them to God the very Owner Wherefore in this case every Man and Woman may be an Evangelist and of this also we have example But touching the second part for case of Necessity As we neither find Scripture nor Example that will bear that any Man being himself no Priest may make that is to say may give the Order of Priesthood to another and authority therewith to minister in the said Order and to use such Powers and Offices as appertaineth to Priesthood grounded in the Gospel So we find in such case of need what hath been done in one of the ancient Writers altho this authority to ordain after form afore-mentioned be not to Laymen expresly prohibited in Scripture yet such a prohibition is implied in that there is no such authority given to them either in Scripture or otherways for so much as no Man may use this or any other authority which cometh from the Holy Ghost unless he hath either Commission grounded in Scripture or else Authority by Tradition and ancient use of Christ's Church universally received over all To the thirteenth and fourteenth following I think that necessity herein might either be a sufficient Rule and Warrant to determine and order such Cases considering that tempore necessitatis mulier baptizat laicus idem facit audit confessionem or else that God would inspire in the Princes heart to provide the best and most handsome Remedy therein And hard were it peradventure to find such great necessity but either in the train of the said Prince or in the Regions adjoining thereunto there might be had some Priests for the said purposes or finally That the Prince himself godlily inspired in that behalf might for so good purposes and intents set forth the Act indeed referring yet this thing to the better judgment of others To the thirteenth and fourteenth following I never read these cases neither in Scripture nor in
grant that the Article of Priests Marriage may be openly disputed in both Universities under indifferent Judges before it be determined All the Arguments of the contrary party first to be delivered in writing to the defenders twelve days before the disputation to the intent they may the more maturely and deliberately make answer to the same and they that shall enter as defenders into this disputation to do it under this condition that if their Judges decern them to be overcome they be right well contented to suffer death therefore And if their adversaries cannot prove their purpose their desire is no more but that it may please your Highness to leave your most humble Subjects to the liberty that Gods Word permitteth them in that behalf and your said humble Subjects shall pray unto Almighty God for the preservation of your most Royal Estate long to continue to Gods Glory and Honour V. A Declaration made of the Functions and Divine Institution of Bishops and Priests AN ORIGINAL AS touching the Sacrament of Holy Orders we will that all Bishops and Preachers shall instruct and teach our people committed by us unto their spiritual charge First How that Christ and his Apostles did institute and Ordain in the New Testament that beside the Civil Powers and governance of Kings and Princes which is called in Scripture potestas gladij the Power of the Sword there should be also continually in the Church Militant certain other Ministers or Officers which should have Spiritual Power Authority and commission under Christ to Preach and teach the Word of God unto his people and to dispence and administer the Sacraments of God unto them and by the same to confer and give the grace of the Holy Ghost to consecrate the blessed body of Christ in the Sacrament of the Altar to loose and absoil from sin all persons which be duly penitent and sorry for the same to bind and excommunicate such as be guilty in manifest crimes and sins and will not amend their defaults to order and consecrate others in the same room Order and Office whereunto they be called and admitted themselves and finally to feed Christs people like good Pastors and Rectors as the Apostles calleth them with their wholsome doctrine and by their continual exhortations and monitions to reduce them from sin and iniquity so much as in them lyeth and to bring them unto the perfect knowledg the perfect love and dread of God and unto the perfect charity of their neighbours Item that this Office this Ministration this Power and Authority is no tyrannical Power having no certain Laws or Limits within the which it ought to be contained nor yet none absolute Power but it is a moderate Power subject determined and restrained unto those certain Limits and ends for the which the same was appointed by Gods Ordinance which as was said before is only to administer and distribute unto the members of Christs Mystical body spiritual and everlasting things that is to say the pure and heavenly doctrine of Christs Gospel and the graces conferred in his Sacraments And therefore this said Power and administration is called in some places of Scripture donum Gratia a gift and a grace in some places it is called Claves sive potestas clavium that is to say the keys or the Power of the keys whereby is signified a certain limited Office restrained unto the execution of a special Function or Ministration according to the saying of St. Paul in his first Chap. of his Epistle to the Romans and in the fourth Chap. of his first Epistle to Timothy and also in the fourth Chap. of his Epistle to the Ephes. Where he writes in this Sentence Quum ascendisset Christus in altum captivam duxit captivitatem dedit dona hominibus dedit autem alios qâ—idem Apostolos alios vero Prophetas alios vero Evangelistas alios autem pastores ac doctores ad instaurationem sanctorum in opus administrationis in aedificationem corporis Christi donec perveniamus omnes in unitatâ—m fidei agnitionis filii Dei in virum perfectum in mensuram aetatis plene adultae Christi That is to say when Christ ascended into Heaven he subdued and vanquished very captivity her self and led or made her thrall and captive and distributed and gave divers heavenly gifts and graces unto men here on earth and among all he made some the Apostles some Priests some Evangelists some Pastors and Doctors to the intent they should execute the work and office of their administration to the instauration instruction and edifying of the members of Christs Mystical body 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 unity of the Faith and the knowledg of the Son of God but also that they were come unto a perfect state and full age therein that is to say until they were so established and confirmed in the same that they could no more afterwards be wavering therein and be led or carryed like children into any contrary doctrine or opinion by the craft or subtile perswasion 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 Christs Gospel growing and encreasing continually by charity unto a perfect member of that body whereof Christ is the very head in whom if the whole body that is to say if every part and member be grown and come unto his perfect estate not all in like but only one according to the gift and quality which is deputed unto it and so to be compacted united and corporated together in the said body no doubt buâ— that whole body and every part thereof shall thereby be made â—he more perfect and the more strong by reason of that natural love and charity which one member so united in the body hath unto the other by which words it appeareth evidently not only that St Paul accounted and numbred this said Power and Office of the Pastors and Doctors among the proper and special gifts of the Holy Ghost but also it appeareth that the same was a limited power and Office ordained specially and only for the causes and purposes before rehearsed Item That this Power Office and Administration is necessary to be preserved here in Earth for three special and principal causes First for that it is the Commandment of God it should be so as it appeareth in sundry places of Scripture Secondly for that God hath instituted and ordained none other ordinary mean or instrument whereby he will make us partakers of the reconciliation which is by Christ and confer and give the graces of his holy Spirit unto us and make us the right inheritors of everlasting Life there to Reign with him for ever in glory but only his words and Sacraments and therefore the Office and Power to Minister the said Word and