3. The Scripture showeth not how many sacraments there be, but incarnatio Christi and matrimonium be called in the Scripture mysteria, and therefore we may call them by the Scripture sacramenta. But one sacramentum the Scripture maketh mention of, which is hard to be revealed fully, as would to God it were, and that is, mysterium iniquitatis, or mysterium meretricis magnæ et bestiæ.

4. By the ancient authors there be many sacraments more than seven, for all the figures which signified Christ to come, or testify that he is come, be called sacraments, as all the figures of the old law, and 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, cineres, adapertio aurium, vestis candida, and all the parables of Christ, with the prophecies of the Apocalypse, and such other, be called by the doctors sacramenta.

5. I know no cause why this word sacrament should be attributed to the seven only; for the old authors never prescribe any certain number of sacraments, nor in all their books I never read these two words joined together, viz. septem sacramenta.

6. The determinate number of seven sacraments is no doctrine of the Scripture, nor of the old authors.

7. I find not in the Scripture, the matter, nature, and effect of all those 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 Penance 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 Penance, as we call it a sacrament, consisting in three parts, contrition, confession, and satisfaction; but the Scripture taketh Penance for a pure conversion of a sinner in

heart and mind from his sins unto God, making no mention of private 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 increase of the world, thereby sanctifying the act of carnal commixtion between the man and the wife to that use; yea, although one party be an infidel; and in this Matrimony is also a promise of salvation, if the parents bring up their children in the faith, love, and fear of God.

Of the matter, nature, and effect of the other three, that is to say, Confirmation, Order, and Extreme Unction, I read nothing in the Scripture, as they be taken for sacraments.

8. Of Confirmation with chrism, without which it is counted no sacrament, there is no manner of mention in the Scripture.

9. All Christian princes have committed unto them immediately of God the whole cure of all their subjects, as well concerning the administration of God's word for the cure of souls, as concerning the ministration of things political and civil governance: and in both these ministrations, they must have sundry ministers under them to supply that which is appointed to their several offices.

The civil ministers under the King's Majesty in this realm of England, be those whom it shall please his Highness for the time to put in authority under him: as for example; the Lord Chancellor, Lord Treasurer, Lord Great Master, Lord Privy-Seal, Lord Admiral, Mayors, Sheriffs, &c.

The ministers of God's word, under his Majesty, be the bishops, parsons, vicars, and such other priests as be appointed by his Highness to that ministration: as for example, the Bishop of Canterbury, the Bishop of Duresme, the Bishop of Winchester, the Parson of Winwick, &c. All the said officers and ministers, as well of the one sort as of the other, be appointed, assigned, and elected in every place, by the laws and orders of kings and princes.

In the admission of many of these officers be divers

comely ceremonies and solemnities used, which be not of necessity, but only for a good order and seemly fashion; for if such offices and ministrations were committed without such solemnity, they were nevertheless truly committed. And there is no more promise of God, that grace is given in the committing of the ecclesiastical office, than it is in the committing of the civil office.

In the apostle's 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 persuasion of such persons whom God had most indued with the spirit of counsel and wisdom. And at that time, forasmuch as the Christian people had no sword nor governor amongst them, they were constrained of necessity to take such curates and priests, as either they knew themselves to be meet thereunto, or else as were commended unto them by other that were so replete with the Spirit of God, with such knowledge in the profession of Christ, such wisdom, such conversation and counsel, that they ought even of very conscience to give credit unto them, and to accept such as by them were presented and so sometime the apostles and other unto whom God had given abundantly his Spirit, sent or appointed ministers of God's word; sometime the people did choose such as they thought meet thereunto; and when any were appointed or sent by the apostles or other, the people of their own voluntary will with thanks did accept them; not for the supremity, impery, or dominion, that the apostles had over them to command, as their princes 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.

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10. The bishops and priests were at one time, and were not two things, but both one office in the beginning of Christ's religion.

11. A bishop may make a priest by the Scripture, and so

may princes and governors also, and that by the authority of God committed to them, and the people also by their election; for as we read that bishops have done it, so Christian emperors and princes usually have done it, and the people, before Christian princes were, commonly did elect their bishops and priests.

12. In the New Testament, he that is appointed to be a bishop, or a priest, needeth no consecration by the Scripture, for election or appointing thereto is sufficient.

13. It is not against God's law, but contrary, they ought indeed so to do; and there be histories that witnesseth, that some Christian princes, and other laymen unconsecrate have done the same.

14. It is not forbidden by God's law.

15. A man is not bound, by the authority of this scripture, "Quorum remiseritis," and such-like, to confess his secret deadly sins to a priest, although he may have him.

16. A bishop or a priest by the Scripture is neither commanded nor forbidden to excommunicate, but where the laws of any region giveth him authority to excommunicate, there they ought to use the same in such crimes, as the laws have such authority in; and where the laws of the region forbiddeth them, there they have none authority at all; and they that be no priests may also excommunicate, if the law allow thereunto.

17. Unction of the sick with oil to remit venial sins, as it is now used, is not spoken of in the Scripture, nor in any ancient author.

T. Cantuarien. This is mine opinion and sentence at this present, which nevertheless, I do not temerariously define, but refer the judgment thereof wholly unto your Majesty b.

b[This last paragraph, as well as the signature, is written by Cranmer himself, both in the Lambeth and Cotton manuscripts. Strype asserts the same of a Summary of the judgments of the other divines, which is in fol. 41 of the Cotton volume; but it seems rather to be a copy by a secretary from the original at Lambeth; and this being in a totally different hand-writing, can scarcely be attributed to the Archbishop; although probably, since it does not notice his own opinion, it was drawn up for his use. It will be found in Burnet. See Strype, Corrections of Burnet, p. 544.]

A Prologue or Preface made by the most reverend father in God, Thomas Archbishop of Canterbury, Metropolitan and Primate of England.

Cranmer's Bible, 1540.

FOR two sundry sorts of people, it seemeth much necesthat something be said in the entry of this book, by sary the way of a preface or prologue: whereby hereafter, it may be both the better accepted of them which hitherto could not well bear it, and also the better used of them which heretofore have misused it. For truly some there are, that be too slow and need the spur; some other seem too quick and need more of the bridle. Some lose their game by short shooting; some by overshooting. Some walk too much on the left hand; some too much on the right. In the former sort be all they, that refuse to read or to hear read, the Scripture in the vulgar tongue, much worse they that also let, or discourage the other from the reading or hearing thereof. In the latter sort be they, which by their inordinate reading, undiscreet speaking, contentious disputing, or otherwise by their licentious living, slander and hinder the word of God most of all other, whereof they would seem to be greatest furtherers. These two sorts, albeit they be most far unlike the one to the other, yet they both deserve in effect like reproach. Neither can I well tell, whether of them I may judge the more offender, him that doth obstinately refuse so godly and goodly knowledge, or him that so ungodly and so ungoodly doth abuse the same.

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And as touching the former, I would marvel much, that

[Cranmer's, or the Great Bible, was first printed in 1539, but this Preface did not accompany it before 1540. It was submitted before publication, as appears from one of the Archbishop's letters, both to the King and Crumwell. It has since not only been prefixed to many editions of the Bible, but has often been reprinted separately. See Letter to Crumwell, 14 Nov. [1539.] Lewis, Hist. of English Bible. Cotton, List of Editions.]