other thenne bisshopes and prestes maye excommunicate, we have not rede in Scripture. Summe scolemen saye, that other, thenne prestes or bisshopes, deputed therunto by the Church, maye excommunicate. Bicause it is an acte jurisdictionis, and not ordinis.

XVII. We find it spoken of in Scripture and in old auctours.

No. XXIX.

Archbishop Cranmer to Osiander concerning some abuses in Matrimony among the Germans.*

Doctissimo D. Andreæ Osiandro, Concionatori Norenbergensi. SALVE plurimum. Vix tribus abhinc diebus elapsis, Osiander dilectissime, literas ad te scriptitabam, quas per subitum et festinatum Tabellarij discessum coactus sum abbreviare. Imo abrumpere plane, prætermisso eo, quod et tunc quam maxime scriptum volui, et nunc otij plusculum nactus, nescio quam nervosè, verbosè certe decrevi pertractare. Res est, ut mihi quidem videtur, non parva, neque leniter animadvertenda, ut quæ ad omnium evangelicam veritatem profitentium sugillacionem, ne dicam ignominiam et culpam, manifestè pertineat. Proinde te rogo, ut et scriptum hoc meum legas attentè, et tuum vicissim responsum super eo conficias accuratè, maturéque remittas, quo habeam tandem, quod respondeam ijs, qui me interrogant. Nosti enim, opinor, ut soleant homines hic omnium, quæ istic geruntur, a me rationem exigere alij quidem bono animo, et communis evangelicæ causæ studio soliciti, ne quid a vobis fieret, secus quam oporteret. Alijs autem malus est animus, mala mens. Nihil magis cupiunt, aut captant, quam ut justam aliquam, vos et vestra facta dictave reprehendendi, ansam undecúnque apprehendant; et gaudent, si mihi in os subinde talia possint objicere. Quibus duobus inter se diversis hominum generibus respondeo. Ego persæpe, quæ vel ipse comminisci possum, vel quæ ex scriptis vestris, sive in publicum emissis, sive ad me privatim missis, possim colligere. Incidunt tamen persæpe nonnulla, quæ nec negare possum, nec absque rubore fateri, neque denique quo pacto a vobis honestè aut pie fieri doceantur, rationem ullam saltem excogitare sufficientem. Nam ut interim de usuris taceam, a vobis aut vestrum certe nonnullis, ut apparet, approbatis, déque eo, quod magnatum filijs concubinas habendas permittitis, (videlicet ne per nuptias legitimas hereditates dispergantur) qui concubinatum in sacerdotibus tantopere aversati estis; quid poterit a vobis in excusationem allegari pro eo, quod permittitis, a divortio, utroque conjuge vivo, novas nuptias coire, et quod adhuc deterius est, etiam absque divortio uni plures permittitis uxores. Id quod et tute, si recte memini, in quibusdam tuis ad me literis apud vos factum disertè expressisti, addens, Philippum ipsum sponsalibus posterioribus, ut paranymphum credo atque aus picem, interfuisse.

Quæ ambo, tum ipsius conjugij rationi, quæ non duo, sed unam car. nem facit, tum etiam scripturis sunt expresse et manifeste contraria.

* [Cotton Libr.] Cleopatra, E. v. 111.

Ut patet Matth. 19. Marc. 10. Luc. 16. Ro. 7. 1 Cor. 7. Quibus locis perspicuum fit ex apostolorum, atque adeo Christi ipsius, institutione, unum uni debere matrimonio conjungi, nec posse sic conjunctos postea, nisi interveniente morte alterutrius, denuo contrahere. Quod si responderitis, hoc intelligi excepta causa fornicationis: An uxoris adulterium fuerit causa, quur Philippus marito permiserit aliam superducere, vos melius nostis. Quod si fuerit, tunc objiciemus, ab ineunte hucusque ecclesia (cujus exemplis oportet scripturarum interpretationes conformarique) nunquam, quod scimus, hoc sic fuisse acceptum. Augustinus, quid ipse de hoc senserit, imo quid ecclesia ante ipsum, et usque ad ipsum, clare docet, li. de adulterinis conjugijs, ad Pollentium. Quid igitur ad hæc dicetis, libenter vellem audire abs te quidem, si et ipse in eadem cum cæteris es sententia. Sin minus, per te saltem vellem cognoscere, quid ab illis exploraveris ad talia responsum iri. Nam cum eorum nonnulli, ut audio, statuta nostra parlamentalia censorie nimis, ac superciliosè condempnent, quorum tamen gravissimas justissimasque causas ac rationes ignorant; mirum est, quod interim ipsi non advertant apud ipsos plurima designari, quæ optimis atque gravissimis viris jure optimo displiceant. Scire atque aveo, an ista tanquam honesta, et promiscue quibusvis licita, ac evangelicæ veritati non repugnantia defendant: an secundum indulgentiam (ut dixit apostolus) ad ea, dum à quibusdam fiunt, connivent, nequid gravius contingat, non idem omnibus itidémque permissuri. Illud prius, haud equidem credo illos esse facturos, nisi legis Machometanæ potius quam Christianæ assertores videri voluerint. Posterius hoc si faciunt, videant, quomodo permittant, quæ Christus, apostoli, evangelistæ, atque adeo totius ecclesiæ consensus districte ab initio huc usque prohibuit.

Quod si fortè dixerint, ea jam quoque tollerari posse, eo quod ante Christum natum fuerunt vel approbata vel tolerata; tunc enimvero causam nobis reddant, cur non et cætera toleremus, quæcunque tunc legimus pari jure usitata; aut definiant, quænam hujus generis, aut quatenus erunt admittenda. Nam in Veteri Testamento expressum habemus olim patrem concubuisse cum filiabus, ut Loth; socerum cum nuru, ut Judam; patrem familias, nempe Abraham, cum ancilla pellice, conscia uxore, atque etiam id ultro suadente, nempe Sara; eundem ipsum uxorem suam, adhuc juvenculam ac formosam, sororem nominasse, eámque, regibus, Pharaoni et Abimelech, ultro in concubinam permisisse. Præterea, unum sæpe hominem plures habuisse uxores, ut Jacob et Mosen ipsum, legis latorem a Deo constitutum. Postremò, principes multos, eosque nec illaudatos, præter uxorum numerosa contubernia, concubinarum etiam greges aluisse: ut Davidem, Solomonem, &c. Nec Assuero vitio datur, quod singulis pæne noctibus concubinam novam asciverit. Et Hester, fœmina laudatissima, utpote quam ad salutem populi sui Deus excitavit, quum esset Judæa, et legi Mosaicæ obnoxia, Assueri regis cubiculum ante nuptias intravit. Quid pluribus opus, quum gravissimi autores, Ambrosius et Augustinus, disertis verbis affirment, hic poligamiam, ille concubinatum, peccato tum caruisse, quando nec contra morem, nec contra præceptum fierent, quæ nunc et legibus et moribus pronuntiant esse contraria. Talia, inquam, constat apud veteres fuisse usitata, nec a bonis quidem viris

tunc temporis improbata. Quæ vel omnia probabunt novi isti homines, et rerum novarum introductores, vel aliqua, vel nulla. Quod si nulla, dicant nobis, cur ista admiserunt? Si aliqua, quur non et reliqua ? et præscribant nobis regulam, qua sciamus, quæ sunt admittenda, quæ vero rejicienda. Si omnia, (in qua sententia videtur esse Bucerus) quæso te, qualem rerum faciem, quantumque a priore mutatam in ecclesia videbimus? Quam erunt confusa, inversa, atque præpostera omnia? Sed adhuc proprius urgebimus eos, interrogabimusque : An non tantum, quæ sub lege facta sunt, sed etiam quæ ante legem, et an non tantum, quæ a Judæis, sed et quæ a Gentibus fuerint usitata, veluti jure postliminij, ad exemplum revocabunt? Et si illa tantum, quur non hæc æque atque illa? Presertim quæ a sanctioribus et sapientioribus viris, ut Socrate, Platone, Cicerone, &c. fuerint vel facta, vel approbata. Quod si utraque concedent, concedant et nobis Britannis, more majorum nostrorum, denos, duodenosque uxores habere insimul communes, et maximè fratres cum fratribus, parentes cum liberis. Quod aliquando in hac insula usitatum fuisse Cæsar, non ignobilis author, testatur in Commentarijs. Concedant fœminis Christianis, quod Solon suis Atheniensibus concesserat, ut quæ viros parum ad rem Veneream idoneos sortitæ fuissent, aliquem ex mariti propinquis impune admitterent. Concedant, quod Lycurgus concessit viris Lacedemonijs, ut qui minus esset ad procreandam prolem idoneus, alteri, cui vellet, suam conjugem impregnandam daret, et prolem precariò sibi natam, ut propriam, suo nomine nuncuparet. Aut denique, quod Romanorum legibus permissum erat, ut qui satis liberorum procreasset, uxorem suam alteri commodaret prolem desideranti. Id quod et Cato, vir gravissimus sapientissimusque habitus, Hortenssio amico suo legitur fecisse. Talia cum probata fuerint antiquitus viris sapientissimis, ac philosophorum legumque latorum optimis et sanctissimis, ut Platoni, Xenophonti, Catoni, &c. quum eadem fuerint moribus recepta Hebræorum, Græ corum, Latinorum, (quorum populorum respublicas et politeias constat optimè fuisse constitutas, et ab omnibus scriptoribus maximè celebratas) age, faciamus et nos, si Deo placet, similia, et Christianis fratribus permittamus facienda. Imo Christus Opt. Max. tam fœda tamque incestuosa connubiorum portenta a sua sancta ecclesia dignetur avertere, nunc et in diem Domini. Amen.

Hæc ego ad te potissimum, charissime Osiander, in presentia scribenda duxi propter eam, quæ inter nos est, et jam diu fuit summa necessitudo et familiaritas; quamvis putem, atque adeo certo sciam, te ab hujusmodi tam absurdis et moribus et opinionibus quàm alienissimum esse. Cum cæteris vestratibus doctoribus levior et minus arcta michi intercedit amicitia, cujus ipsius quoque fateor me multum pœniteret, si scirem hos esse fructus novi evangelij ab ipsis tantopere jactitati, et a vobis quoque hactenus, ut putabamus, non temere aliqua ex parte probati. Bene vale. Dat. Lambeth xxvijmo. Decembr.

Tui Amantissimus,

T. CANTUARIEN.

No. XXX.

The French Kings Licence to print the English Bible in Paris.* FRANCISCUS, &c. dilectis nobis Richardo Grafton et Edwardo Whitchurch, Anglis, et civibus Londini, salutem. Quia fide digno testimonio accepimus, quod charissimus frater noster Anglorum rex, vobis, cujus subditi estis, sacram Bibliam tam Latinè quam Britannicè sive Anglicè imprimendi, ac imprimi curandi, et in suum regnum apportandi et transferendi, libertatem sufficientem et legitimam concesserit et vos, tum propter chartam, tum propter alias honestas considerationes, animos vestros in hac parte justè moventes, dictam Bibliam sic imprimendam Parisijs infra hoc nostrum regnum curaveritis, ac in Angliam quamprimum transmittere intenderitis: NOS, ut hæc vobis facere liceat, potestatem facientes, vobis conjunctim et devisim, ac procuratoribus, factoribus, et agentibus vestris et cujuslibet vestrum, ut in regno nostro apud chalcographum quemcunque dictam sacram Bibliam, tam Latina quam Anglicana lingua, tuto imprimere et excudere possitis, et possint: necnon excussa et impressa in Angliam dumtaxat sine ulla perturbacione aut molestia vel impedimento quocúnque, transmittere et apportare. Dummodo, quod sic imprimetis et excudetis, sincerè et purè, quantum in vobis erit, citra ullas privatas aut illegitimas opiniones, impressum et excussum fuerit: et onera ac officia mercatoria nobis et ministris nostris debite in hac parte extiterint persoluta; licentiam nostram impartimur et concedimus specialem per præsentes. Dat. &c.

No. XXXI.

Three Discourses of Abp. Cranmer, occasioned upon his review of the King's Book, intitled, The Erudition of a Christian Man.†

:

I. FAITH.

THIS book speaks of pure Christian faith unfeigned, which is without colour, as wel in heart as in mouth. He, that hath this faith, converteth from his sin, repenteth him, that he like Filius prodigus, vainly consumed his wil, reason, wits and other goods, which he received of the mere benefit of his heavenly Father, to his said Fathers displesure and applyeth himself wholy to pleas him again: and trusteth assuredly, that for Christs sake he wil, and doth remit his sins, withdraweth his indignation, delivereth him from his sin, from the power of the infernal spirits, taketh him to his mercy, and maketh him his own son, and his own heire. And he hath also the very Christian hope, that after this life he shal reign ever with Christ in his kingdome. For S. Paul saith "Si filij sumus, et hæredes, hæredes quidem Dei, cohæredes autem Christi." This is the very pure Christian faith and hope, which every good Christian man_ought to profess, believe, and trust and to say of himself even as Job said, "Scio quod Redemptor meus vivit," &c.

And as for the other faith, that the good shal arise unto glory, and

* [Cotton Libr.] Cleopatra, E. 5, 326, b.

+ MSS. C.C.C.C. Miscellan. D. [No. civ. 241].

the evil unto pain, or, that those that persevere in Gods precepts and laws, so long as they so do, they be the right inheritors of his kingdom, this is not the commendation of a Christian his faith, but a most certain proposition, which al the devils believe most certainly. And yet they shal never have their sins forgiven by this faith, nor be inheritors of Gods kingdom. Because they lack the very Christian faith and not trusting to the goodness and mercy of God for their own offences. But they hate God, envy his glory, and be utterly in dispair. For the more large declaration of the Christian faith, it is to be considered, that there is a general faith; which al that be christned, as wel good as evil, have. As to believe that God is; that he is the maker and creator of al things: and that Christ is the savior and redeemer of the world: and for his sake al penitent sinners shal have remission of their sins: and that there shal be a general resurrection at the end of this mortal world; at the which Christ shal judge al the good to joy without end, and the evil to pain without end; with such other like thyngs. And al these things the devils also believe, and tremble for fear and grievousnes of Gods indignation and torments, which they shal endure, and ever shal do. But they have not the right Christen faith, that their own sins by Christs redemption be pardoned and forgiven; that themselves by Christ be delivered from Gods wrath, and be made his beloved children, and heires of his kingdom to come. The other faith have al devils and wicked Christen people, that be his members. But this pure Christen faith have none but those that truly belong to Christ, and be the very members of his body, and endeavor themselves to persevere in his precepts and lawes: altho many pretend to have the same pure faith, which nevertheless have it not, but only in their mouths. For as there is a ly in the mouth, and a ly in the heart; even so there is a faith in the mouth, and a faith in the heart. Examine every man, if he trust in God, and love God above al things. And in word he wil answer, Yea. But examine every mans acts and deeds, and surely in a great number their acts and deeds condemn their words. For they walk after their own wills and plesures, and not after Gods commandments. And Christ himself saith, "Qui diligit me, mandata mea servat." And S. John saith, "Qui dicit se nosse Deum, et mandata ejus non custodit, mendax est." And therefore al those, that bridle not their own appetites, but follow them, and accomplish the wil of their own carnal minds, they trust in God, and trust God no further, then the lips. And if they persuade themselves, that they trust in God, and love God in their hearts, and be of any estimation before God, then be they much deceived; and as S. Paul saith, "they deceive their own hearts." Our own flesh and carnal mind is contrary to the spirit, and motion of God. And "they," saith S. Paul, "that belong unto Christ, do crucify their flesh with the affections and lusts thereof." And contrary he saith, "They that follow the lusts of the flesh shal not inherit the kingdom of God." These be very notable, and fearful sentences unto al such as be not repentant, but live after their own wills, and not after Gods wil: neither have the right faith, nor love unto God, nor shal be inheritors of his kingdom. And