norant of the Archbishop's constancy, being unknown to the Spaniards, smiled only, and (as it were) by silence rebuked the friar's folly. And this was the end of the learned Archbishop, whom, lest by evil subscribing he should have perished, by well recanting God preserved and lest he should have lived longer with shame and reproof, it pleased God rather to take him away, to the glory of his name and the profit of the church. So good was the Lord both to his church in fortifying the same, with the testimony and blood of such a martyr: and so good also to the man, with this cross of tribulation to purge his offences in this world, not only of his recantation, but also of his standing against John Lambert, and Mr. Allen, or if there were any other with whose burning and blood his hands had been before any thing polluted. But especially he had to rejoice, that dying in such a cause, he was to be numbered amongst Christ's martyrs, much more worthy the name of St. Thomas of Canterbury *, than he, whom the Pope falsely before did canonize. *The following addition is taken from the Life of Cranmer, by Strype, p. 391: "And thus we have brought this excellent Prelate unto his end, after two years and a half's hard imprisonment. His body was not carried to the grave in state, nor buried, as many of his predecessors were, in his own cathedral church, nor enclosed in a monument of marble or touchstone. Nor bad he any inscription to set forth his praises to posterity, no shrine to be visited by devout pilgrims, as his predecessors St. Dunstan and St. Thomas had. Shall we therefore say as the poet doth, Marmoreo Licinus tumulo jacet, at Cato, parvo,. No, we are better Christians, I trust, than so, who are taught that the rewards of God's elect are not temporal, but eternal. Aud Cranmer's martyrdom is his monument, and his name will outlast an epitaph or a shrine. But methinks it is pity, that his heart, that remained sound in the fire, and was found unconsumed in his ashes, was not preserved in some urn. Which when the better times of Queen Elizabeth came, might in memory of this truly great and good Thomas of Canterbury, have been placed among his predecessors in his church there, as one of the truest glories of that see." 54 A PROLOGUE OR PREFACE TO THE BIBLE. BY THOMAS CRANMER, LATE ARCHBISHOP OF CANTERBURY. N. B. This Prologue or Preface was written and prefixed to the first Bibles printed and published by the command of King Henry VIII. A. D. 1539. It was afterwards in the subsequent reigns (particularly in that of Elizabeth) often reprinted, with different editions of the Bible. It still remains as a memorial of that primary and essential step to the public reformation of the English Church, under the auspices and labour of this eminent. Prelate, the printing of the Scriptures by royal authority. It has been thought right to prefix it to the other Selections from the Works of Cranmer ; and (to adopt the language of the Editors of the Geneva Bible of 1578), "we have here, gentle reader, at the request of divers learned, set down this notable Preface (containing both the necessary and also the profitable use of the Scriptures), as well for the godly exhortations and loving admonitions therein given, as also for retaining amongst us the memory of that excellent man and worthy martyr, sometime Archbishop of Canterbury." CONCERNING two sundry sorts of people, it seemeth much necessary, that something be said in the entry of this book, by the way of 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 over-shooting: 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 let also or discourage the others from the reading or hearing thereof. In the latter part be they which by their inordinate reading, indiscreet, speaking, contentious disputing, or otherwise by their licentious living, slander and hinder the word of God most of all others, 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 an offender; him, that doth obstinately refuse so godly and goodly knowledge or him, that so ungodly and ungoodly doth abuse the same. And, as touching the former, I would marvel much that any man should be so inad, as to refuse in darkness, light: in hunger, food: in cold, fire. For the word of God is light: "Thy word is a lantern unto my feet." It is food: "Man shall not live by bread only, but by every word of God." It is fire: "I am come to send fire on the earth, and what is my desire, but that it be kindled?" I would marvel (I say) at this, save that I consider, how much custom and usage may do. So that if there were a people, as some write de Cimmeriis,' which never saw the sun, by reason that they be situated far toward the north pole, and be enclosed and overshadowed by high mountains: it is credible and like enough, that if by the power and will of God, the mountains should sink down and give place, that the light of the sun might have entrance to them, at the first, some of them would be offended therewith. And the old proverb affirmeth, that after tillage of corn was first found, many delighted more to feed of mast and acorns, wherewith they had been accustomed, than to eat bread, made of good corn, Such is the nature of custom, that it causeth us to bear all things well and easily, wherewith we have been accustomed, and to be offended with all things thereunto contrary. And therefore I can well think them worthy of pardon, which at the coming abroad of Scripture doubted and drew back. But such, as will persist still in their wilfulness, I must needs judge not only foolish, froward, and obstinate; but also peevish, perverse, and indurate. : And yet, if the matter should be tried by custom, we might also allege custom for the reading of the Scripture in the vulgar tongue, and prescribe the more ancient custom. For it is not much above one hundred years ago, since Scripture, hath not been accustomed to be read in the vulgar tongue within this realm and many hundred years before that, it was translated and read in the Saxon tongue, which at that time was our mother tongue, whereof there remain yet divers copies, found lately, in old abbies, of such antique manner of writing and speaking, that .few men now be able to read and understand them. And when this language waxed old and out of common usage, because folk should not lack the fruit of reading, it was again translated into the newer language, whereof yet also many copies remain, and be daily found. But now, to let pass custom, and to weigh, as wise men ever should, the thing in its own nature: let us here discuss, what it availeth Scripture to be had and read of the lay and vulgar people. And to this question I intend here to say nothing, but that was spoken and written by the noble Doctor |