BOOK retur. His itaq; de causis et considerationibus aliisq; multis non necessariis quæ exprimantur, cum separatim singulis, tum conjunctim omnibus consideratis et perpensis, nos archiepiscopi et episcopi, cum decanis, archiadiaconis, et reliquo hujus regni clero nunc congregato, circumstantias facti ejusq; veritatem ut antedictum est considerantes, tum vero quid ecclesia in hujusmodi casibus et possit facere et sæpenumero antehac fecerit perpendentes, tenore præsentium declaramus et definimus, majestatem vestram prædicto matrimonio prætenso, utpote nullo et invalido, non alligari, sed alio desuper judicio non expectato ecclesiæ suæ autoritate fretam posse arbitrio suo ad contrahend. et consummand. matrimonium cum quavis fœmina, divino jure vobiscum contrahere non prohibita, procedere, prætenso illo cum domina Anna prædicta matrimonio non obstante.

Cotton lib.

Otho. C. 10.

fol. 238.

Similiter dominam Annam prædictam non obstante matrimonio prætenso cum majestate vestra, quod nullo pacto obstare debere decernimus, posse arbitrio suo cum quavis alia persona divino jure non prohibita matrimonium contrahere. Hæc nos clerum et doctam ecclesiæ Anglicanæ partem repræsentantes, tum vera, justa, honesta, et sancta esse affirmamus, tum eisdem qui perfectissime, integerrime, et efficacissime ad omnem intentionem, propositum et effectum à nobis exigi potest, consentimus et assentimur per præsentes. In quorum omnium et singulorum testimonium hæc scripta manuum nostrarum subscriptione, communimus, utriusq; etiam archiepiscopi sigillo apposito. Dat. Westmon. nono die mensis Julii, anno Dom. 1540.

XX.*

Ann of Cleve's letter to her brother.
BROTHER,

BECAUSE I had rather ye knew the truth by mine advertisement, than for want thereof ye should be deceived by vain reports, I write these present letters unto you, by which ye shall understand, that being advertised how the

[* Most of this letter is burnt.]

nobles and commons of this realm desired the king's high- BOOK ness here to commit the examination of the matter of marriage, between me and his majesty, to the determination of the clergy: I did the more willingly consent thereunto, and since the determination made, have also allowed, approved, and agreed unto the same, wherein I have more respect, as becometh me, to truth and good pleasure, than any worldly affection that might move me to the contrary. I account God pleased with that is done, and know my self to have suffered no wrong or injury; but being my body preserved in the integrity which I brought into this realm, and I truly discharged from all band of consent, I find the king's highness, whom I cannot justly have as my husband, to be nevertheless as a most kind, loving, and friendly father and brother, and to use me as honourably, and with as much humanity and liberality as you, I my self, or any of our kin or a allye could wish or desire; wherein I am, for my own part, so well content and satisfied, that I much desire my mother, you, and other mine allies so to understand it, accept, and take it; and so to use your self towards this noble and vertuous prince, as he may have cause to continue his friendship towards you, which on his behalf shall nothing be impaired or altered for this matter; for so hath it pleased his highness to signify unto me, that like as he will shew me always a most fatherly and brotherly kindness, and has so provided for me; so will he remain with you, and other, according to such terms as have passed in the same knot of amity which between you hath been concluded, this matter notwithstanding, in such wise as neither I, ne you, or any of our friends shall have just cause of miscontentment. Thus much I have thought necessary to write unto you, lest for want of true knowledge ye might otherwise take this matter than ye ought, and in other sort care for me than ye should have cause. Only I require this of you, that ye so use your self, as for your untowardness in this matter, I fare not the worse; whereunto I trust you will have regard.

a allies

BOOK

III.

Ex MSS.

D. Stilling

fleet.

Canterbury.

York.

London.

Rochester.

XXI.

The resolutions of several bishops and divines, of some questions concerning the sacraments; by which it will appear with what maturity and care they proceeded in the reformation, taken from the originals, under their own hands. Only in copying them, I judged it might be more acceptable to the reader to see every man's answer set down after every question; and therefore they are published in this method.

The first question.

What a sacrament is by the scripture?

Answers.

THE scripture sheweth not what a sacrament is, nevertheless where in the Latin text we have sacramentum, there in the Greek we have mysterium; and so by the scripture, sacramentum may be called mysterium, id est, res occulta sive arcana.

To the first; In scripture we neither find definition nor description of a sacrament.

Without prejudice to the truth, and saving always more better judgment, Cum facultate etiam melius deliberandi in hac parte.

To the first question; I think that the scriptures do use this word sacrament, in divers places, according to the matter it treateth upon, Tobie 12. Rev. 1. Wisd. 2. 6, 12. Dan. 2. Eph. 1. 3, 5. Col. 1. 1 Tim. 10. Rev. 17. as also it doth divers other words: yet, what a sacrament is by definition, or description of scripture, I cannot find it explicated openly. Likewise as I cannot find the definition or description of the Trinity, nor yet such like things. Marry, what other men can find, being daily and of long season exercised in scripture, I cannot tell, referring therefore this thing to their better knowledge.

I think that where this word sacramentum is found in the scripture in the Latin translation, there in the Greek is

found this word μvorýpiov, that is to say, a mystery, or a se- BOOK cret thing.

III.

What the word sacrament betokeneth, or what is the de- Carlisle. finition, description, or notification thereof, I have found no such plainly set out by scripture. But this I find, that it should appear by the same scripture, that the Latin word sacramentum, and the Greek word mysterium, be in manner always used for one thing; as much as to say as, absconditum, occultatum, vel in occulto.

Thomas Robertson. Ad quæstiones.

Ad primam respondeo, vocem sacramenti, mihi in sacris Dr. Roliteris non reperiri in hac significatione, nisi quatenus ad bertson. matrimonium applicatur à Paulo, ubi tamen Græce habetur mysterium: et proinde ex meris scripturis expresse définiri non posse.

I find not in scripture the definition of a sacrament, nor Dr. Cox. what a sacrament is.

I find no definition in scripture of this word sacramentum, Dr. Day. howbeit wheresoever it is found in scripture, the same is in the Greek mysterium, which signifieth a secret, or hid thing.

Non habetur in scripturis, quid sacramentum proprie sit, Dr. Oglenisi quod subinde mysterium dicitur: varia enim, et in scrip- thorp. turis, et in ecclesiasticis scriptoribus reperitur ejus nominis significatio; ideoque definiri non potest.

I find no definition of this word sacrament in the scrip- Dr. Redture; nor likewise of this word gratia, or lex, with innu-mayn. merable more; and yet what they signifie, it is known; so the signification of this word sacrament is plain, it is nothing else but a secret hid thing, or any mystery.

Like as angelus, cœlum, terra, be spoken of in scripture, Dr. Edgyet none of them defined: so altho' sacramentum be spoken worth. of in scripture, yet it hath no definition there, but is taken divers ways, and in divers significations.

This word sacrament in scripture is not defined.

I

say

Dr. Sym

mons.

this word sacrament, taken in his common significa- Dr. Tretion, betokeneth a mystery, and hid, or a secret thing: but sham.

if

ye understand it in his proper signification, as we use to apply it only to the seven sacraments, the scripture sheweth

III.

BOOK not what a sacrament is. And yet lest any man might be offended, thinking, that because the scripture sheweth not what a sacrament is, therefore the same is a light thing, or little to be esteemed: here may be remembred, that there are some weighty and godly things, being also of our belief, which the scripture sheweth not expresly what they are. As for example; we believe the Son is consubstantial to the Father: Item; that the Father is unbegotten, yet the scripture sheweth not what is consubstantial, nor what is unbegotten, neither maketh any mention of the words. Likewise it is true, baptism is a sacrament, pennance is a sacrament, &c. yet the scripture sheweth not what a sacrament

Dr. Leyghton.

Dr. Coren.

Conveniunt.

Agree

ment.

is.

Edwardus Leyghton.

Responsions unto the questions.

To the first question, I say; That in holy scripture I never found, and I think there is no man that will find a definition or description of this word sacramentum; which is as much to say in English, as a mystery, a secret, or a hid thing.

I do read no definition of this word sacramentum in scripture; but sometimes it is used in scripture, to signify a thing secret or hid.

In primo articulo conveniunt omnes, non satis constare ex scriptura, quid sit sacramentum; pleriq; tamen dicunt Græce appellari, Mysterium, (i. e.) a secret, or a hid thing.

In the answer unto the first question, they do all agree, that it is not evident by scripture, what a sacrament is, but mysterium, that is, a secret, or a hid thing.

Canterbury.

2. Question.

What a sacrament is by the ancient authors?

Answers.

THE ancient doctors call a sacrament, sacræ rei signum, viz. visibile verbum, symbolum, atque pactio qua sumus constricti.