V. Manner in Which Visitation Articles of 1605 Enforced Canons of 1604, Forming New Precedent for Such Articles1

1 Roman numerals relate to the number of the Canon, and the Ara

bic to the Visitation Articles.

THE PRECEDENT FOR CANON XXXVI OF THE CANONS

OF 1604

FORMS OF SUBSCRIPTION REQUIRED OF MINISTERS

1537 (?)

Form signed by the Archbishop of Canterbury and the Bishops of Durham, London, Bath and Wells, Ely, Salisbury, Worcester, Rochester.

Original, signed, in Stowe MSS. 141 f. 36. Printed in Warner's Facsimiles, No. 10. Also Pocock's Burnet, (1865) IV, 335.

The wordes of John in hys 20 chap. (V. 21) sicut misit me pater et ego mitto vos etc, hath no respecte to a kyngys or a princes power, but onely to shew howe that the ministres of the worde of God, chosen and sent for that intente, are the messingiers of Christ to teach the trueth of his gospell and lowse and bynde synne, etc as Christe was the messinger of his Father. The wordes also of saynete Paule in the 20 Chap of the Actes (v. 28) Attendite nobis (sic vobis) et universo gregi, in quo vos spiritus sanctus posuit episcopos, regere ecclesiam dei, were spokyn to the Busshopes and prestes to be diligent pastores of the people, both to teche them diligently and also to be circumspecte, that false preachers shulde not seduce the people, as followyth immediately after, in the same place. Other places of scripture declare the highnesse and excellencye of Christen princes auctoritie and power, the which of a trewyth is moste high, for he hathe power and charge generally over all, as well busshopes and prestes as other. The busshopes and prestes haue charge of sowles within ther awne cures, power to ministre sacramentes and to teache the worde of God, to the which worde of God christen princes knowledge theym selfe subiecte. And in case the busshopes be negligent, it is the christen princes office to se theym doo ther dutie.

155 1

Articles, wherunto Wylliam Phelps, Pastor and Curate of Ceciter, upon good advisement and deliberation after better knowledg geven by Gods grace and goodnes unto him, hath subscribed, consented and aggreed, willingly without force, compulsion, and all maner of impulsion; and is willing and desirous to set forth the same to his parishioners, for the better edifying of them, and declaration of his new aggreement to Gods verite and holy word.

Morrice MSS. L. No. 3, f. 778. Printed, Strype, Cranmer, (Oxford, 1840) II, 902. from Foxe's MSS.

First, That the holy word of God doth acknowledg, confess, maintaine, avouch, hold and defend, that in the holy Sacrament and Communion of Christs precious body and bloud, the very substance, matter, nature and condition of bread and wine, do remain after the words (as they be commonly called) of Consecration, as verily and truly as they were in substance and matter bread and wine before: Although that the use of the bread and wine in the Sacrament be changed. For whereas before it was common bread and common wine, now by virtue of Gods word it is made the Sacrament of the precious body and bloud of Christ, and a seal, confirmation, and augmentation of Gods mercy and gracious promise to al men, that receive it in the faith of Jesus Christ, with hatred of sin, and intent, purpose and mind to live always a vertuous life. And that is the very Transubstantiation and change, that God delighteth in, in the use of the Sacraments, most, that we should earnestly and from the bottome of our hearts, be converted into Christ, and Christs holy commandments, to live a christen life, and to dy from sin, as he gave us example, both by his life and doctrin; and meaneth not, that the bread and wine should in substance be turned or converted into the substance of his body and bloud, or that the substance of the bread should be taken away, and in the place thereof to be the substance, matter and corporal presence of Christs corporal holy, humane and natural body.

ITEM, That the same holy word of God doth confess, hold, defend, acknowledg, and maintain, that the very natural, substantial, real and corporal body of Christ, concerning his humanity, is only and soly in heaven, and not in the Sacrament and Communion of his precious body and bloud. But whosoever worthily with true. repentance, and lively faith in the promise of God, receiveth that holy Sacrament, receiveth Sacramentally by faith al the mercies, riches, merits and deservings, that Christ hath deserved and paid for, in his holy bloud and passion. And that is to eat Christ and to drink Christ in the holy Sacrament, to confirm and seal Sacramentally, in our Souls, Gods promises of eternal Salvation: that Christ deserved for us, not in, or by, his body eaten, but by, and