creation and Cast in your God's com hearsal of ments. honouring of God, as you have any regard to your own keeping of souls, and to the life that is to come, which is both without mandpain and without end, apply yourselves chiefly above all ments. thing to read and to hear God's word, mark diligently therein what his will is you shall do, and with all your endeavour apply yourselves to follow the same. First, you A brief remust have an assured faith in God, and give yourselves God's comwholly unto him, love him in prosperity and adversity, and manddread to offend him evermore: then, for his sake, love all men, friends and foes, because they be his image, and redeemed by Christ, as ye are. minds, how you may do good unto all men unto your powers, and hurt no man. Obey all your superiors and governors; serve your masters faithfully and diligently, as well in their absence as in their presence, not for dread of punishment only, but for conscience sake, knowing that you are bound so to do by God's commandments. Disobey not your fathers and mothers, but honour them, help them, and please them to your power. Oppress not, kill not, beat not, neither slander nor hate any man; but love all men, speak well of all men, help and succour every man as you may, yea, even your enemies that hate you, that speak evil of you, and that do hurt you. Take no man's goods, nor covet your neighbour's goods wrongfully; but content yourselves with that which ye get truly; and also bestow your own goods charitably, as need and case requireth. Flee all idolatry, witchcraft, and perjury; commit no manner of adultery, fornication, nor other unchasteness, in will nor in deed, with any other man's wife, widow, maid, or otherwise. And travailing continually during your life thus in the observing the commandments of God, (wherein consisteth the pure, principal, and direct honour of God, and which God hath ordained to be the right trade and path-way unto heaven,) you shall not fail, as Christ hath promised, to come to that blessed and eternal life, where you shall live in glory and joy with God for ever: to whom be laud, honour, and impery, for ever and ever. Amen. N Stillingfleet [Queries concerning the Massa.] 1. Whether the sacrament of the altar was instituted to MSS. Lam- be received of one man for another, or to be received of beth Libr. 1108. fol. every man for himself? 6. 2. Whether the receiving of the said sacrament of one man do avail and profit any other? 3. What is the oblation and sacrifice of Christ in the Mass? 4. Wherein consisteth the Mass by Christ's institution ? a [These Queries, it will be seen, laid the foundation of a short discussion on the administration of the Eucharist, between Cranmer on the one side, and some Romish bishops with Boner at their head on the other. The circumstances under which they were proposed are thus related by Collier: "The latter end of this winter [1547,8] a com"mittee of divines were commanded by the King to draw up an Order "for administering the Holy Eucharist in English under both kinds, 66 pursuant to the late Act of Parliament.These prelates and divines, "before they came to a resolution concerning the Form for the adminis"tration in both kinds, considered the present practice of the Church, " and broke the question into several divisions. And here it was settled, "that every one in the commission should give his answer in writing.' A manuscript containing many of these answers is preserved at Lambeth. Those only of Cranmer and of Boner with his party are inserted here, but the rest will be found in Burnet, Reformut. vol. ii. App. B. 1. No. 25. Collier observes, not quite consistently with the foregoing extract, that it is somewhat uncertain, "whether these questions were de"bated before the Statute for communicating under both kinds." But this uncertainty is removed by Query 8. p. 184, (with which he was probably unacquainted;) for this was obviously written subsequently to the Statute to which he alludes. The Parliament which passed this Act was prorogued on the 24th of December, 1547, and the new Order of Communion which was compiled in consequence, and to which the present deliberations were preparatory, appeared under the sanction of a Royal Proclamation on the 8th of March following. It may be asked, perhaps, on what ground it has been assumed that the debate on the side of the reformers was sustained by the Archbishop. It must be admitted that this point can scarcely be asserted to be proved beyond dispute; but Strype attributes the two latter set of Queries to him without hesitation, and the like supposition respecting the former is strongly supported by his station in the Church, by his having been employed to draw up questions on a similar occasion in the last reign, and by the frequent occurrence of his handwriting throughout the original manuscript. See Foxe, Acts &c. vol. ii. p. 658. Burnet, Reformat. vol. ii. p. 126. Collier, Eccles. Hist. vol. ii. p. 243. Strype, Cranm. p 158. Memorials, vol. ii. p. 61. Corrections of Burnet, p. 549. Todd, Life of Cranmer, vol. ii. p. 19.] 5. What time the accustomed order began first in the Church, that the priest alone should receive the sacra ment? 6. Whether it be convenient that the same custom continue still within this realm ? 7. Whether it be convenient that Masses satisfactory should continue, that is to say, priests hired to sing for souls departed? 8. Whether the gospel ought to be taught at the time of the Mass, to the understanding of the people being pre sent? 9. Whether in the Mass it were convenient to use such speech as the people may understand? 10. When the reservation of the sacrament first began? 11. When the hanging up of the same first began? [Answers to the above Queries.] fleet MSS. 1. The sacrament of the altar was not instituted to be re- Stillingceived of one man for another, but to be received of every Lamb. man for himself. 2. The receiving of the said sacrament by one man doth avail and profit only him that receiveth the same. 3. The oblation and sacrifice of Christ in the Mass is so called, not because Christ indeed is there offered and sacrificed by the priest and the people, (for that was done but once by himself upon the cross) but it is so called, because it is a memory and representation of that very true sacrifice and immolation which before was made upon the cross. 4. The Mass, by Christ's institution, consisteth in those things which be set forth in the Evangelists, Matt. xxvi. Mark xiv. Luke xxii. 1 Cor. x. and xi. 5. I think the use, that the priest alone did receive the sacrament without the people, began not within six or seven hundred years after Christ. 6. I think it more agreeable to the Scripture and primitive Church, that the first usage should be restored again, that the people should receive the sacrament with the priest. Libr. 1108. Burnet, Stilling fleet MSS. Lamb. Libr. 1108. Burnet, Ref. vol. ii. App. B. i. No. 25. 7. I think it not convenient that satisfactory Masses should continue. 8. I think it very convenient, that the gospel, concerning the death of Christ, and our redemption, should be taught to the people in the Mass. 9. I think it convenient to use the vulgar tongue in the Mass, except in certain secret mysteries, whereof I doubt. 10. The reservation of the sacrament began, I think, six or seven hundred years after Christ. 11. The hanging up, I think, began of late time. с [Answers to nine of the same Queries by the a Bishops of London, b Worcester, Hereford, Norwich, Chichester, and St. Asaph.] e 1. I think that the sacrament of thanks was not instituted to be received of one man for another, but of every man for himself. 2. I think that the receiving of the said sacrament doth not avail or profit any other, but only as all other good works done of any member of Christ's Church be available to the whole mystical body of Christ, and to every lively member of the same, by reason of mutual participation and spiritual communion between them. And also it may be profitable to others as an example, whereby others may be stirred to devotion and to like receiving of the same. 3. I think it is the presentation of the very body and blood of Christ being really present in the sacrament; which presentation the priest maketh at the Mass in the name of the Church unto God the Father, in memory of Christ's passion and death upon the cross, with thanksgiving therefore, and devout prayer that all Christian people, and, namely, they which spiritually join with the priest in the said oblation, and of whom he maketh special remembrance, may attain the benefit of the said passion. 4. I think it consisteth principally in the consecration, oblation, and receiving of the body and blood of Christ with prayers and thanksgiving; but what the prayers were, and what rites a Edmund Boner. d William Rugge. b Nicholas Hethe. © John Skyp. f Robert Warton. Christ used or commanded at the first institution of the Mass, the Scripture declareth not. 5. I know no further order or commandment of the Church; but what time the devotion of the people was so greatly decayed that they would not come to receive the sacrament, then the priests were compelled to receive it alone, 6. I would wish, that at every Mass there would be some to receive the sacrament with the priest: nevertheless, if none will come to receive it, I think it lawful and convenient, that the priests of this realm of England may say Mass and receive the sacrament alone. 7. I think that such of the schoolmen as do write of Masses satisfactory, do define them otherwise than is declared in this question: nevertheless, I think that it is not against the word of God, but that priests praying in the Mass both for the quick and dead, and doing other things in the Church about the ministration of the sacraments, may take a living for the same. 8. I think it not necessary to have a sermon at every Mass, but the oftener the same is done to the edifying of the people, (so that the service of their vocation be not thereby defrauded,) the more it is to be commended. 9. To have the whole Mass in English, I think it neither expedient, neither convenient. [Further Queries referring to the Answers of the Bishops of London, Worcester, Hereford, Norwich, Chichester, St. Asaph, with their replies.] Lamb.Libr. 1. What or wherein John's fasting, giving alms, being stillingbaptized, or receiving the sacrament of thanks in England, fleet MSS. doth profit and avail Thomas dwelling in Italy, and not 1108. fol. knowing what John in England doth ? 40. Burnet, 2. Whether the said acts in John do profit them that be Ref. vol. ii. in heaven, and wherein? App. B. i. No. 25. p. 158. 3. Whether it lieth in the said John, to defraud any strype, member of Christ's body of the benefit of his fasting, alms- Cram. deeds, baptism, or receiving of the sacrament, and to apply the same benefit to one person more than to another? 4. What thing is the presentation of the body and blood of Christ in the Mass, which you call the oblation and sa |