APPENDIX III

EXTRACTS FROM CONTEMPORARY LETTERS SHOWING THE CHANGE IN CRANMER'S OPINIONS

(1.) Traheron to Bullinger, dated London, August 1, 1548:

"You must know that all our countrymen, who are sincerely favourable to the restoration of the truth, entertain in all respects like opinions with you. . . . I except the Archbishop of Canterbury and Latimer" (vol. i. p. 320).

(2.) John ab Ulmis to Bullinger, dated London, August 18, 1548:

"He has lately published a Catechism, in which he has not only approved that foul and sacrilegious transubstantiation of the papists in the Holy Supper of our Saviour, but all the dreams of Luther seem to him sufficiently well-grounded, perspicuous, and lucid" (vol. ii. p. 381).

(3.) Traheron to Bullinger, dated London, September 28, 1548:

"You must know that Latimer has come over to our opinion respecting the true doctrine of the Eucharist, together with the Archbishop of Canterbury and the other bishops who heretofore seemed to be Lutherans" (vol. i. p. 322).

(4.) John ab Ulmis to Bullinger, dated Oxford, November 27, 1548:

"Even that Thomas himself about whom I wrote to you when I was in London, by the goodness of God and the instrumentality of that most upright and judicious man, master John a Lasco, is in a great measure recovered from his dangerous lethargy " (vol. ii. p. 383).

(5.) Traheron to Bullinger, dated London, December 31, 1548

"The Archbishop of Canterbury, contrary to general expectation, most openly, firmly, and learnedly maintained your opinion upon this subject" [the Eucharist] (vol. i. p. 323).

(6.) Wolfgang Musculus to Bullinger, dated Berne, March 12, 1549

"I have nothing more to write about the Archbishop, except that he is daily becoming more favourable to Evangelical truth" (vol. i. p. 337).

(7.) Hooper to Bullinger, dated London, December 27, 1549:

"The Archbishop of Canterbury entertains right views as to the nature of Christ's presence in the Supper, and is now very friendly towards myself" (vol. i. p. 71).

(8.) Hooper to Bullinger, dated London, February 5, 1550:—

"But now, as I hope, master Bullinger and Canterbury entertain the same opinions" (vol. i. p. 77).

(9.) Peter Martyr to Bullinger, dated Oxford, June 1, 1550:

"There are also very many of the nobility and men of rank who entertain right views; and we have some bishops who are not ill-inclined, among whom the Archbishop of Canterbury is as a standard-bearer" (vol. ii. p. 482).

(10.) Hooper to Bullinger, dated London, June 29, 1550:—

"Canterbury has relaxed much of his Lutheranism (whether all of it I cannot say): he is not so decided as I could wish, and dares not, I fear, assert his opinion in all respects" (vol. i. p. 89).

[Note. The references are to the series of "Original Letters" published by the Parker Society.]

APPENDIX IV

TEXT OF ARTICLES I.-XV. AS REVISED BY THE WESTMINSTER "ASSEMBLY OF DIVINES," 1643

[Alterations and additions are printed in italics; an asterisk denotes that something has been omitted.]

ARTICLE I.

OF FAITH IN THE HOLY TRINITY.

THERE is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the maker and preserver of all things, both visible and invisible. And in unity of this Godhead, there be three persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

ARTICLE II.

OF THE WORD, OR SON OF GOD, WHICH WAS MADE VERY MAN.

The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance; so that two whole and perfect natures, that is to say, the Godhead and the manhood, were joined together in one person, never to be divided; whereof is one Christ, very God, and very man: who for our sakes truly suffered most grievous torments in his soul from God; was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men. [Note. In the last line the word "all" has been omitted.]

ARTICLE III.

As Christ died for us, and was buried, so it is to be believed that he continued in the state of the dead, and under the power and

dominion of death, from the time of his death and burial until his resurrection; which hath been otherwise expressed thus:-He went down into hell.

[Note." Also" is omitted in the first line]

ARTICLE IV.

OF THE RESURRECTION OF CHRIST.

Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth, until he return to judge all men, at the general resurrection of the body, at the last day.

ARTICLE V.

OF THE HOLY GHOST.

The Holy Ghost is very and eternal God, of one substance, majesty, and glory with the Father and the Son, proceeding from the Father and the Son.

[Note. There is no alteration in the wording of this Article, but the order of the clauses is changed.]

ARTICLE VI.

OF THE SUFFICIENCY OF THE HOLY SCRIPTURES FOR SALVATION.

Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be believed as an article of faith, or necessary to salvation.

*

un'erstand all the

By the name of Holy Scripture we Canonical books of the Old and New Testament which follow:

OF THE OLD TESTAMENT.

Genesis, Exodus, etc.

OF THE NEW TESTAMENT.

The Gospel of St. Matthew, etc.

All which books, as they are commonly received, we do receive,

and acknowledge them to be given by the inspiration of God; and, in that regard, to be of most certain credit, and highest authority.

[Note. Of the many omissions here, two will be seen to be of special significance (a) the omission of the definition of the Canonical books as those "of whose authority was never any doubt in the Church," and (b) the omission of any recognition of the Apocryphal books.]

ARTICLE VII.

OF THE OLD TESTAMENT.

The Old Testament is not contrary to the New, in the doctrine contained in them; for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and man. Wherefore they are not to be heard, which feign that the old fathers did look only for temporary promises.

Although the law given from God by Moses, as touching ceremonies and rites, do not bind Christians; nor the civil precepts given by Moses, such as were peculiarly fitted to the commonwealth of the Jews, are of necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the commandments which are called moral. By the moral law, we understand all the Ten Commandments taken in their full extent.

ARTICLE VIII.

OF THE THREE CREEDS.

The Creeds that go under the name of the Nicene Creed, Athanasius' Creed, and that which is called the Apostles' Creed, are thoroughly to be received and believed, for that they may be proved by most certain warrant of Holy Scripture.

[Note.-In some copies of the Articles as revised by the Westminster Assembly this eighth Article is altogether omitted. It is found, however, in the form given above in a rare volume of tracts in the library of the British Museum-King's Pamphlets, E. 516; Mitchell's "Westminster Assembly," p. 157.]