7 p ' Ex Libris C. K. OGDEN ORIGINAL SIN, FREE-WILL, GRACE, REGENERATION, JUSTIFICATION, FAITH, GOOD WORKS, AND AS MAINTAINED IN CERTAIN DECLARATIONS OF OUR REFORMERS, WHICH ARE THE GROUNDWORK OF THE ARTICLES OF OUR ESTABLISHED CHURCH UPON THESE SUBJECTS : / * WITH AN IMPORTANT ACCOUNT OF THE SUBSCRIPTION/ TO THE ARTICLES IN 1604, AND AN HISTORICAL AND CRITICAL INTRODUCTION TO THE WHOLE. BY THE REV. HENRY JOHN TODD, M.A. F.S.A. CHAPLAIN IN ORDINARY TO HIS MAJESTY, AND KEEPER OF THE ARCHBISHOP OF CANTERBURY'S RECORDS. Hoc memn studium, quuni niulta intricatius disputarentur, ut excerperem res utiles, casque ex iUa caligine evolntas, quanUim possein, plane recitarem, Melanethcm ad Calvimtm. ILonticm : PRINTED FOR F. C. AND J. RIVINGTON, NO. 62, ST. PAUL'S CHURCH-YARD ; By R. and R. Gilbert, St. John's Square, CterkentoeU. 1818. CIBRARY UNIVERSITY OF CALIFORNH SANTA BARBARA CONTENTS. PAGE Introduction i Extracts from the Articles of Religion, 1536 . ... 1 Extracts from the Articles of Religion, 1540 .... 11 Extracts from the Necessary Erudition of a Chris- tian Man 13 Extracts from the Book of Homilies 47 Extracts from the Reformatio Legum Ecclesiasti- carum Ill Extracts from the Catechismus Brevis 132 Extracts from the Apologia Ecclesia Anglican^.. 138 APPENDIX Extracts from the Confessio Augustana 143 From the Confessio Saxonica . . 167 From our Liturgy 187 Account of the Subscription to the Articles in 1604 201 Charge on Subscription to the Articles , 219 HISTORICAL AND CRITICAL INTRODUCTION. THE pieces, which compose the present volume, are of the highest importance, and of the most authentick character, in our theological history. ,. They shew, in chronological order, from the beginning of the Reformation, till the Articles of our Religion were set forth in the reign of Elizabeth, the sentiments of our Reformers upon doctrines in these Articles, which some have sup- posed to express the language, and to breathe the spirit, of Calvin : not their private and in- dividual sentiments, but what they collectively or by authority pronounced. Of these venerable memorials some are not now of common occurrence. To many persons it may, therefore, be acceptable, thus to have brought before their view, and to have connected, a materials, ii Historical and Critical Introduction. materials, to which references are often made by our theological writers, and by which our Arti- cles, Homilies, and Liturgy, may be mutually illustrated, but which are not easily attainable. Some remarks connected with the historic* which speak of them, and with the doctrines which they exhibit, may be offered. And first for what is historical. I. The first extracts are taken from The Arti- cles of Religion, " set out by the Convocation, and published by the King's authority," in 1536 ; the evidence of the first publick and authorized attempt at a reformation, in this reign, of religious opinion. In the next year appeared, ( a) The In- stitution of a Christian Man; a work prepared by bishops and other divines, consisting of an Ex- position of the Creed, the Sacraments, the Com- mandments, the Lord's Prayer, and the Ave Maria; with the Articles of Justification, Pur- gatory, Baptism, Penance, and the Eucharist, () The Institution of a Christen Man, conteynyng the Exposytion or Interpretation of the commune Crede, of the gevcn Sdcramentes, of the x Commandementes, and of the Paternoster, and the Ave Maria, Justyfication, and Purgatory. 4to. Lond. T. Berthelet, M.D.XXXVII. For a more full ac^ count of the Articles, (as collated also with this book,) see the first note in the following compilation. adopted Historical and Critical Introduction. iii adopted, with some verbal variations, from the Articles of 1536. Thus identified, the propriety of collating both, in those Articles which T have selected, will be obvious. An " Epistte Prefa- tory," accompanied the latter, signed by the two archbishops, nineteen bishops, eight archdeacons, and seventeen doctors of divinity and law. It was sometimes called the bishops' book ; from the circumstance, no doubt, of so many prelates having been concerned in the composition of it. It was a fatal blow to the enemies of the Re- formation, and was confirmed in its triumph by an act of parliament. This book has been some- times confounded with the edition of it greatly enlarged, and (as an historian observes) "amended much," in 1543 ; of which edition I am pre- sently to speak more largely. For thus Dr. Nichols has written, (b ) " A. D. 1537. The bishops and clergy being assembled in Convo- cation, was published the book, called The Insti* tution of a Christian Man, in which the rudi- ments of the Christian religion are laid down in a plain and most excellent method ; the chief (b) Defence of the Doctrine and Discipline of the Church f England. Introduction. a % Articles iv Historical and Critical Introduction. Articles of Faith being therein clearly proved out of God's Word. And it can hardly be ex- pressed how excellently well the popish errors are here confuted, and how, though with the re- tention of the ancient terms, the sound and orthodox doctrine is taught. It was, indeed, a noble work; and, considering what the ears of those times could bear, composed with admirable wisdom. And I dare engage, that it is hard to find a writer in any former or in any following age, who has gone through these controverted heads of divinity, viz. Free- Will, Justification, and Faith, with that clearness and freedom, and without giving up their judgement to other great men's opinions, and determined these disputed points so distinctly, so smartly, and so much to the edification of the common people, as the authors of this book have done/' Now, in the Institution, the doctrines upon Faith, upon Free- Will, and upon Good Works, are not to be found ; and that upon Justification is merely the copy of the brief Article in 1536, not the abun- dant and perspicuous illustration which is found in the augmented Institution, with a new title, of 1543. Again, Dr. Nichols refers to the In- stitution Historical and Critical Introduction, v stitution as containing' the rejection of dangerous conceits on the subject of (c) Predestination ; which judicious and animated advice (d) exists only in the Article of Justification enlarged in 1543. Nor is this the only mistake in regard to this important work. Bishop Burnet, in his History of the Reformation, has asserted, that the Insti- tution with its varied name, and augmented sub- stance, appeared in (e) 1540. Strype, with more caution, has said, (f) " this book came forth again in 1540, (unless my manuscript mis- take this year for 1543,^ very much enlarged, and reduced into another form, and bearing another name, A Necessary Doctrine and Eru- dition of any Christian Man." Wheatly has (g) followed the mistaken assertion of Burnet as to a republication in 1540; and a learned (c) Defence of the Doctrine and Discipline of the Church of England. P. I. ch. 4. (d) See the present volume, p. 33. (e) History of the Reformation, B. III. (/) Memoirs of Archbishop Cranmer, B. I. ch. 13. (g) Illustration of the Common Prayer. Appendix to the Introduction. Roman vi Historical and Critical Introduction. (h) Roman Catholick of modern times, without further inquiry, has chosen to adopt the error. A real production of the year 1540, however, is exhibited in the second Article of the present compilation ; which forms (i) part of the con-^ sultations of bishops,, and other divines, com- missioned, in that year, by the king, to examine religious points ; intended, in the opinion of Strype, to contain "the publick judgement and professed doctrine of the Church of England." This extract briefly illustrates the points of Jus- tification, Faith, and Good Works. The business, assigned to these commissioners, was divided into particular heads, proposed as queries ; the answers to which were returned in writing. Accordingly, there remain (k) The Resolutions (A) An Historical and Literary Account of the Formula- ries, Confessions of Faith, cr Symbolic Books, of the Roman Catholic, Greek, and Principal Protestant Churches. By the Author of the Horae-Biblicae. [Charles Butler, Esq.] 8vo. J816. p. 81. (i) Strype, Ann. of th Reformation, who mentions the MS. from which it is taken. Vol. I. Appendix, p. 301. (k) Burnet, History of the Reformation, Records, B. III. No. XXI, The Manuscript, which contained these Resolu- tions, 4 Historical and Critical Introduction, vii 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. Contrariety of opinion there was, as might be expected ; and some opposition to the firmness of Cranmer. But this, in the words of Strype, (I) " ended in two good issues ; that the archbishop's enemies were clothed with shame and disappointment ; and a very good book, chiefly of the archbishop's composing, came forth for the instruction of the people, known by the name of A Necessary Erudition of any Christian Man." We are thus brought to the third Article of lions, was the property of Dr. Stillingfleet, when Burnet was allowed the use of it. It is now, with another volume of equal value, in the archiepiscopal library of Manuscripts at Lambeth Palace. They contain abundant materials, subservient to the history yf the Reformation, which the learned historian of it has been pleased to overpass j and bear the ancient titlet of Archbishop Cranmcrs Collections of Lave, and Archbishop Cranmer's Collection of Divinity ; the one, a folio of 219 leaves ; the other a folio of 181. (1) Memoirs of Archbishop Cranmer, B. I. ch. 20. the viii Historical and Critical Introduction. the present work, the Necessary Erudition; from which the entire declarations of Faith, Free- Will, Justification, and Good Works, are copied. This book, it has been already observed, is the Institution enlarged ; having (m) passed a revision of the commissioners, appointed in 1540 to examine religious matters ; having been corrected by the king's own hand ; having been again transmitted to the review of Cranmer, and by him referred to the Convocation of 1543, where it was received with approbation. It was published in 1543, both in a quarto and duodecimo form ; in either shape no other than a manual, though bishop Burnet has thought pro- per to call it " (n) a large book." I have fol- lowed the quarto copy. To some of the impres- sions of the other, the erroneous date of 1534 for 1543 is prefixed; and being desirous that no reader may be misled by this circumstance, I may add that this transposition of a figure at the (m) Plaifere, Appeal to the Gospel, ch. 14, note, Camb. edition, 1719, p. U7. (n) Introduction to his Exposition of the 39 Articles. Dr. Laurence doubts, that Burnet had ever seen the Institution of a Christian Man. Serm. p. 190. I suppose, also, that he ^as as much a stranger to the Necessary Erudition, t Historical and Critical Introduction. ix press is not without parallel ; as, in the title of the Vision of Pierce Plowman, 1505 is printed for 1550. A Latin translation of the Necessary Erudition,, with a preface, was published in 1544, and entitled Pia et Catholica Christiani Hominis Institutio. The English work bears in its title the date of the very day of its publication, " A Necessary Doctrine and Erudition for any Chris- ten Man, set furthe by the Kynges Majestic of Englande. T. Berthelet, xxix. day of Maye, M.D.XLIII." The annals of our typography ex- hibit no earlier copy. And a further detection of bishop Burnet's elaborate error has been acutely and satisfactorily made by Dr. Laurence. (o) " To corroborate his statement, Burnet mis- quotes an act of parliament, which passed in the year when thejpork actually appeared, but be- fore it was completed for publication. In this statute (he remarks) all the books of the Old and New Testament of Tindal's translation are for- bidden to be kept or used in the king's dominions, ' with all other books contrary to the doctrine aet forth in the year 1540,' And again, ' Every () Eight Sermons preached before the Univ, of Ox. in 1*04, by Rich. Laurence, LL.D. p. 192. person x Historical and Critical Introduction. person might read and teach in their houses the book set out in the year 1540.' vol. i. p. 322. Now the words of the act are these : in the first instance, ' contrary to that doctrine, which, since the year of ofcr Lord 1540, z's, or any time here- after during the king's majesty's life, &c. shall be set forth by his highness ;' and in the second instance, (not the book set out in the year 1540, but) * all such doctrine, as, since the said year of our Lord 1540, is or shall be set forth by thfc king's majesty/ &c. expressions certainly con- veying a meaning very different from that of Burnet. The truth was, that the commissioners, appointed to draw up the work in question, did certainly meet in 1540 ; but that the work itself was not published until after the prorogation of the parliament on the 12th o May, [1543.] During the last week in April we find it in the bands of the convocation ; and on, the following 29th of May it was printed.' 1 From the Necessary Erudition, (which indeed the simplicity and elegance of the language, as . well as the doctrine, discover in many parts the hand and heart of Cranmer, especially in those which 1 have selected,) we pass to the next ar- ticle of the compilation ; the Homilies on Salva- tion) Historical and Critical Introduction. xi lion, Faith, and Good Works. These I have to assign expressly to the pen of this archbishop, upon authority which will hardly be questioned, notwithstanding the contrary suppositions of some historians; and which will be gladly received, where any opinion approaching to the fact ha been entertained, i am not aware, that the au- thority has ever been noticed ; but he who affords it, will be found worthy of respectful notice, both as an acute and powerful writer. Fuller is perhaps the first historian, who (p) relates, that " some beheld the Homilies as not sufficiently legitimated by the 35th Article to be, for their doctrine, the undoubted issue of the Church of England ; alledging them composed by private men of unknown names, who may probably be presumed, at the best, but the chap- lains of the archbishops, under whom they were made. Hence is it, that some have termed them homely Homilies, others a popular discourse^ &c." They, who could make such observations, were strangers to the dignity, and comprehen- siveness, and perspicuity, of illustration, which at least in these Homilies of Cranmer (not to 00 Church Hist. B. IX. p. 75. mention xii Historical and Critical Introduction. mention several other) are obvious, and are worthy of him. But to proceed historically. Heylin seems to consider the encouragement, rather than the composition, of the archbishop, as the cha- racteristick of his grace's share in the Homilies. C<7)"Though the making of these Homilies be com- monly ascribed (and in particular by Mr. Fox) to archbishop Cranmer, yet it is to be understood no otherwise of him, than that it was chiefly done by encouragement and direction ; not sparing his own hand to advance the work, as his great oc- casions did permit." What Strype has said, is embodied in the following conjectures of a very learned theologian of modern times. " (r) Who the authors were of the book of Homilies, has never been ascertained. Of the second, published in the reign of queen Elizabeth, I am not aware, that the writer of any single Homily has been in- dubitably specified. With regard to the first part, we may, I think, agree with Strype, who says, ' the Homily of Salvation particularly seems to be of his [Cranmer's] own doing.' (p) Quinquarticular Controv. P. II. c. 8. (r) Eccl. Biography, by the Rev. Dr. Wordsworth, 1810. Vol. iii. p. 505. Life Historical and Critical Introduction, xiii Life of Archbp. Cranmer, p. 149. And the same may perhaps reasonably be conjectured of the second Homily, fc of the Misery of all Mankind; of the fourth, of the true and lively Faith ; and of the fifth, of Good Works." This therefore brings me to the proof, that Cranmer wrote the three Homilies in question. John Woolton, the nephew of the celebrated Alexander No well, was the author of several theo- logical works in the reign of Elizabeth. He was a canon residentiary of the Church of Exeter, and afterwards bishop of that see. Wood describes him as " (s) a person, of great piety and reason, and an earnest assertor of conformity against the opposers thereof, for which he was blamed by many, but commended by more, after his death/* In 1576, not long before he was (t) advanced to the prelacy, he published The Christian Manuell or the Life and Maners of True Christians, 12mo. Herein he says, with manly eloquence, " (u) What wee teache and thinke of Good Workes, those Homelies written in our Englishe Cs) Ath. Ox. Tol. i. p. 230. edit. 1691. (0 July 2, 1579. Le Neve, Fasti Eccl. Angl. p. 83. (u} Christian Manuell, sign. c. iii. tounge *lv Historical and Critical Introduction. tounge of SALVATION, FAITH, and WORKES, by that lyght and martyr of Christes churcke, CRANMER, archebyshoppe of Canterburie, doo playne testifye and declare ; which are buylt upon so sure a foundation, that no sycophant can de- face them, nor sophyster confute them, whyle the worlde shall endure: unto whom I remytte the reader desyrous of an absolute dyscourse in this matter." Living so very near the time when Cranmer flourished, of such distinguished cha- racter in the Church, and to this day not contra- dicted in his plain assertion, bishop Woolton therefore appears to me an evidence, in this case, of indisputable authority. It is to the first of these Homilies that the framers of our Articles of Religion, both in the time of Edward the Sixth and of Elizabeth, re- fer ; though under the name of the Ifomily of Justification : our reformers, it has been (w) ob- served, understanding the terms justification and salvation as equivalent. The First Booh of Homilies (x) was pub- lished in 1547. The earliest -copy, however, (u) See the prcseu t volume, p. 47. (j) By Grafton, in 4to "See Ames, Hist, of Printing. p. 196. which Historical and Critical Introduction, xv which I have met with, bears the date of (y) 1548. This 1 have followed in the present publication ; not without noticing the several variations from it, (in the Homilies cited,) which first appeared in the reign of Elizabeth, when it was republished with the Second Book of Homi- lies. It is due to the memory of the prelate, as well as to the cause of sound criticism, that hiss own words be not overpassed. They have been often altered, it will be seen, with little judge- ment. The next venerable monument of our re- formers, from which I have selected several chapters, is the Reformatio Legum Ecclesiasti- carum, composed under the superintendence of the same watchful primate. This work compre- hends not only a system of ecclesiastical laws, but in the doctrinal part frequent positions almost in the words of our Articles. It had been begun in Henry the Eighth's time. But Fox the historian, who first published it in the reign of Elizabeth, (y) Certain Sermons or Homilies appointed by the king's majesty to be declared and read by all parsons, vicars, or curates, every Sunday in their Churches where they have cure. Anno 1548. 4to. says. xvi Historical and Critical Introduction. says, (z) " nescio quo modo, quaque occasione, res successu caruit, sive temporum iniquitate, sive nimia eorum cessatione, quibus tune negotium committebatur." The design was revived in 1549 ; and under the year 1551 Strype informs us, that out of the number of two and thirty per- sons appointed to conduct it, eight were espe- cially selected; out of the bishops, archbishop Cranrner and the bishop of Ely ; out of the di- vines, Cox and Peter Martyr ; out of thd civilians, Taylor and May ; out of the common- lawyers, Lucas and Goodrick. " (a) This work they plied close this winter : this was a very noble enterprize, and well worthy the thoughts of our excellent archbishop ; who, with indefa- tigable pains, had been, both in this and the last king's reign, labouring to bring this matter about ; and he did his part ; for he brought the work to perfection. But it wanted the king's ' ratification, which was delayed partly by business, and partly by enemies." While it was thus wait- ing for the royal confirmation, the king died. (b) " God grant," bishop Burnet exclaims, " that (z) Ref. Leg. Eccl. Praef. ad Lectorem. (a) Mem. of Archbp. Cranmer, B. II. c. 26, (b) Hist, of his Own Time, Conclusion. a time Historical and Critical Introduction, xvii a time may come, in which that noble design, so near being perfected in King Edward the sixth's days, of the Reformatio Legum Ecclesiastica- rum, may be reviewed and established !" It appears to have been (c) fi offered to the Com- mons, at the beginning of the session in 1571, by the puritan members ; and that the queen, jealous of their encroachment upon her su- premacy, told them* she had seen their articles, and liked them well, but would do something of herself." Under the direction of archbishop Par- ker, however, the work was in ( d) that year published by Fox ; and prefixed to it are the let- ters recommendatory of the sovereigns Henry and Edward. The Latmity of it has been (e) repeat- edly admired. It was again published in (f) 1640. The (c) Dr. Winchester, Dissert, on the 17th Article, eil. Ox. 1773. p. 47. (d) Ex officinS. Joh. Daij. 1571, mensc Aprilis. (e) Fox, Przef. ad Lect. Burnet, Hist, of the Rcf. (/) Dr. Winchester cites an edition of 1 641, which he calls the second. Dissert, on the 17th Art. ut supr. p. 52. The real second edition, which I possess, is dated 1640, " typis T. H. et R. H. impensis Laurentii Sadler habitautis iuparva Britan- b ni xviii Historical and Critical Introduction. The Articles of Religion, formed in 1552, al- most wholly by Cranmer, are the next object of notice in the present volume, (g) "Cranmer was not only officially deputed to the task on ac- count of his rank and situation, but eminently qualified for it by his character and abilities. In- deed, when interrogated on this very point by his relentless persecutors, not long before his death., he unequivocally avowed himself to have been the author -of them. It has nevertheless been usually conceived, that he derived much assistance from Ridley, who, as far as the paucity of his writings enables us to judge, seems to have no less excelled in perspicuity than in solidity of argument, in manliness of conception than in energy of ex- pression. Latimer likewise has been considered as his coadjutor in the same undertaking. That each of these respectable bishops was consulted on the occasion, appears highly probable. Rid- ley, if an anecdote recorded of him be accurate, expressly stated, that he both perused the produc- ing, &c. But there are certainly copies, which bear another notification, with the date of l6'4.1, viz. " impensis Societatis Stationariorum." One of these is in the Lambeth Library. It is the same book with a different title-page. (if) Dr. Laurence, Seim. p. 29, ct seq. turn Historical and Critical Introduction, xix tion before its publication, and noted many things for it; that he thus consented to it, but that he was not the author of it. The venerable Latimer, who had resigned his bishopric in the reign of Henry, declining a reinstatement in it, then dwelt under the roof of the archbishop, by whom, for his virtues and integrity, he was sincerely re- spected and cordially beloved. To a divine of this description so peculiarly circumstanced, it is impossible to suppose a design of such importance not to have been communicated ; to one who had acquired the proud title of the apostle of England, who had long been the primate's fellow-labourer in the work of reformation, ai|d who was capable not only of improving it by his wisdom and ex- perience, but of conferring upon it an old man's benediction. But although we allow this, and even more than this; although we admit, that Cranmer held in the highest esteem the masculine mind of Ridley, and the plain but strong sense as well as unshaken probity of Latimer ; men, who bore able testimony to the truth while in pros- perity, and in adversity sealed it with their blood ; \ ^* yet it appears not that, from any consciousness of personal inferiority, he ever beheld them with an obsequious eye. He indeed ought alone to be b 2 on- Xx Historical and Critical Introduction. considered as the real and not ostensible author of the production ; although collecting the sentiments of others, yet in all cases exercising the privilege of accepting or rejecting what may have been offered to him at pleasure, and regulating his decisions by a judgment, to which all with sub- mission bowed ; which, matured by the most ex- tensive .reading, and formed upon the purest principles, his adversaries respected and his friends revered." Such is the masterly Vindication of Cranmer's claim to the composition of our Articles. In another part of his work, the same eloquent writer has observed, that (h) " upon the general question of Ridley's aid in the composition of our Articles, it is curious to mark the progress of con- jectural assertion. Strype conceives ' that the archbishop was the penner, or at least the great director, of them, with the assistance, as is very probable, of bishop Ridley! Mem. of Cranmer, p. 272. Burnet makes a similar remark. When this gets into the hands of Neal, we find ' that it was resolved in council to reform the doctrine of th Church,, and that archbishop Cranmer and (A) Dr. Laurence, Serni. p. 21p. bishop Historical and Critical Introduction, xxi bishop Ridley were appointed to this work/ Hist, of the Puritans, vol. i.-p. 49." It would not then have diminished the value of his instructive pages, if a liberal papist of our own days had omitted, what in his work is stated without proof, that archbishop Cranmer (i) and bishop Ridley framed the forty-two Articles of Edward the sixth. In May 1552, these Articles were laid before the Privy Council; and in the following Sep- tember returned to Cranmer, by whom they were reconsidered and augmented, and at length de- livered to the king. In November they were again sent to the primate for his final revision, which was made without delay, and dispatched with an earnest letter to the Lords of the Coun- cil ; ( k) " besechynge them to be means unto the kyngs majestie, that al the bishops may have au- thority from hym to cause ail their prechers, archdecons, deans, prebendaries, parsons, vicars, curates, with al their clergie, to. sub- scribe to the said Articles. And then, I trust, (i) Butler, Hist, et Lit. Ace. of the Formularies, ut supr. p. 72. (k) Strype, Mem. of Archbp. Cranmer, App. No. LXIV. that xxii Historical and Critical Introduction. that such a Concorde and quyetness in religion, shal shortely follow thereof, as ells is not to be loked for many years. God shal therby be glo- rified., his truth shal be avaunced, and your lorde- ships shal be rewarded of hym, as the setters for- ward of his true word and gospel." These Articles, having been approved in coun- cil, accordingly obtained the royal sanction ; and were published, in ] 553, both by John Day and Richard Grafton, not without some verbal varia- tion. Other variations there are in the copy of these Articles, printed by bishop Burnet, which I have minutely noted ; not omitting to shew, how not only a word, but sometimes part of a sen- tence, differs jn our present Articles from those of Edward the sixth, and those printed before the year 1571 ; and also how, in several readings, these last agree. The ArtMes being thus allowed, and published; there followed almost immediately the publica- tion of Catechismus Brevis Christiana Disci- plines Summam continens, omnibus ludimagis- tris , authoritate regid commendatus ; to which the Articles of Religion were subjoined. The king's letter of recommendation, prefixed to it, is dated at Greenwich, May 20, 1553, not many days Historical and Critical Introduction, xxiii days before his death. It was printed also in English, as well as Latin ; though Strype merely says, that (I) " the king by his letters patent commanded a Latin Catechism to be taught." And archbishop Wake, considering the complete model of our Church Catechism to have been here first laid, (m) speaks also of it only as in Latin. But it was certainly printed in English, in the same year. It has been commonly called Edward the sixth's Catechism. 1 have made my selections from the Latin copy for the purpose of affording, in these passages, the easy means of comparison with the Catechism published in 1570, which be- yond dispute is the production of Nowell, to whom also this of 1553 has been (n) ascribed. But another author has found a learned assertor of his right to the composition of this Catechism in archdeacon Churton. ( o) " Among the works, which are not very numerous, of Poinet, bishop of Winchester, Bale reckons A Catechism (/) Mem. of Archbp. Cranmer, B. II. c.34. (m} Brief Comm. upon the Church Catechism, 3d edit. Dedication. (n) See Strype's Mem. of Archbp. Cranmer, B. II. c. 34. Co) Life of Alexander Nowell, Deau of St. Paul's. Ox. 1809. p. 161. to xxiv Historical and Critical Introduction. to the King ; and, to identify the book, he quotes, as his manner is, the first words of Edward the sixth's letter, prefixed to what is called his Cate- chism. The industrious author, in his learned and extensive work De Scriptoribus Britannicis, is not without mistakes ; nor is this very ac- curately styled Catechismus ad Regem ; but as it is plain what book was intended, and as there is nothing of real weight to throw into the oppo- site scale, this, so far as I know, single contem- porary evidence for ascertaining who was the writer of the book, must, I presume, be admitted as decisive." Heylin, in his Quinquarticular History, considers also Poynet as the author. And Strype notices the same belief. On the other hand, Nowell's claim has thus been vindicated, (p) " It is certain that this Catechism, as well as the Articles which accom- pany it, was formed and digested under the eye of Cranmer ; for this was publicly owned by him in his answers to , certain interrogations, which were put to him by queen Mary's commissioners, and that they were submitted to the king- for his (p) Anecdotes of Literature, &c. by the Rev. W. Beloe, 1808. vol. iii. p. 23. appro- Historical and Critical Introduction, xxv approbation. Such approbation was expressed by the king's letter, in which the Catechism is thus described: 'Cum brevis et explicata Cate- chism i ratio, a pio quodam et erudito viro con- scripta, nobis ad cognoscendum offeretur, ejus pertractationem et diligentem inquisitionem qui- busdam episcopis, et aliis eruditis, commisimus, &c/ It does not seem likely, that the king would have mentioned Poynet, who was now bishop of Winchester, in no higher terms than as pius et eruditus vir ; and from his referring the book to bishops, we may suppose that it came from one who was not of that rank." I must confess, I do not see the force of this conclusion : if the work was that of a bishop, to whom with greater pro- priety might it be referred than to his peers ? We might, in the same strain of reasoning, contend that because the book was referred to other learned men, as well as bishops, it therefore came from one who was not of that description. More acute is the observation which fol- lows, that (q) " the internal evidence of the i book warrants us to assign it to Nowell. For (q) Anecdotes of Literature, &c. by the Rev. W, Bcloe, 1808. vol. iii. py. 23, 24. upon xxvi Historical and Critical Introduction. upon a comparison of it with that of which he is the acknowledged author, which he drew up at Cecil's request, and presented to the Convo- cation in 1562, and published in 1570, it will be found that the latter is only an enlargement of the former, of which the plan, the matter, and the doctrines are regularly followed, and frequently the same words and expressions are used." These two books, indeed, have much in common ; but the Catechism of 1570 is easily attainable, and therefore (as I said) may be compared with what is copied in this volume. (r) c fession, xxxiv Historical and Critical Introduction, fession, which define (m) Original Sin ; which represent the (n) sacrifice of Jesus Christ for the sins of all mankind; which explain (o) Jus- tification, and declare that the (p) preaching of the Gospel and the Sacraments are the ordinary means, used by God,, to infuse the Holy Spirit, who produces Faith ; and that (q) Faith pro- duces Good Works, to which we are obliged by the law of God ; that (r) Baptism is requisite for salvation, and that little children ought to be baptized ; that ( s) they are to be condemned, who say, that they can no more sin as long as they live here, or who deny forgiveness to such as truly repent ; that in all men there is (t) Free- Will, having the judgement of reason, but not that which is sufficient for those things that be- long unto God, without being governed and as- sisted by the Holy Spirit ; that (u) Remission (m) See the present volume, p. 143. () Ibid. p. 143, 144. (o) Ibid. p. 144, et seq. (p) Ibid. p. 146. (. (m) Archbishop Laud, in his Answer to Lord Say's Speech upon the Liturgy, has recorded, very minutely, some horrible exemplifications of this desperate doctrine. Works, ed. Wharton, Vol. J. p, 503, tinated Historical and Critical Introduction, xli tinated me to salvation :' not thus, which is the usual course of argument, ' God hath pre- destinated and chosen me to life, therefore, though I sin never so grievously, yet I shall not be damned ; for whom he once loveth t he loveth to the end.' Whereupon hee shewed his majes- tic out of the next Article, what was the doctrine of the Church of England touching Predesti- nation, in the verie last paragraph : ' We must receive God's promises in such wise as they be generally set forth to us in Holy Scripture; and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.' " The authority of this Article, together with other like passages in our Catechism and Homi- lies, it (n) has been well observed, constrained our divines, who were at the Synod of Dort, a few years afterwards, to deliver, in their resolu- tions concerning a point there debated, the fol- lowing theses. One of these persons, it may be remarked, had before (o) " taxed in a Latin (n) Plaiferc's Appendix to the Gospel, Camb. edit. 1719, p. 201. (o) Hales's Letter from the Synod of Dort to Sir D. Carleton, Nov. 1618, p. 12. sermon, xlii Historical and Critical Introduction. sermon, preached in the synod-house, the divines for presuming too far in prying into the judge- ments of God ; and so came to reprove the curious disputes which our age hath made concerning Predestination." Their theses, or propositions were as follow. (p) " 1. Deus, lapsi humani generis miser a- tus, misit Filium suum, qui seipsum, dedit pre- tium Redemptionis pro peccatis totius mundi. Which proposition is equipollent to the express Article of the Church of England, set forth by authority, anno. 1562, Oblatio Christi, &c. Art. xxxi. Which also is delivered, totidem verbis, in the Consecratory Prayer, before the receiving of the holy Eucharist, in the Book of Common Prayer. " 2. In hoc merito mortis Christi fundatur universale promissum evangelicum, juxta quod omnes, in Christum credentes, remissionem pec- catorum et vitam ceternam reipsd consequantur. " According to these two last propositions, we do hold, that our Blessed Saviour, by God's appointment, did offer up himself to the Blessed (p) Hales's Letter from the Synod of Dort to Sir D Curleton, Nov. l6l8, p. 187. Trinity, * Historical and Critical Introduction, xliii Trinity, for the redemption of mankind ; and, by this oblation, once made, did found,, confirm, and ratifie the evangelical covenant, which may, and ought to be preached seriously to all mankind, without exception. And, moreover, we hold this ensuing proposition, which we also have ex- hibited, and which was in like sort approved as the rest. " 3. In ecclesid uli juxta hoc promissum Evangelii salus omnibus offertur, ea est ad- ministratio gratia su& quce siifficit ad convin- cendos omnes impcenitentes, et incredulos. quod sud culpd voluntarid et vel neglectu vel con- temptu Evangelii perierint, et beneficia oblata amiserint. And according to this we hold, that there are sundry initial preparations, tending to conversion, merited by Christ, and dispensed in the preaching of the Gospel, and wrought by the Holy Ghost in the hearts of many that never at- tain to true regeneration or justification ; such are iltuminatio, et notitia dogmatum Jidei, fides dogmatica, sensus peccati, timor poince, cogitatio de liberatione, spes Venice, &c. An evident ex- ample, whereof, may be seen in them, that sin against the Holy Ghost, Heb. vi. and x. and, consequently, xliv Historical and Critical Introduction. consequently, we hold, that the whole merit of Christ is not confined to the elect only, as some here do hold, and was held in Colloq. Hag. by the Contra-Remonstrants." (q) These points are maintained by them, as the undoubted doctrine of Scripture, and most consonant to antiquity, fathers, and councils ; and as the assertions of our Articles, Homilies, and Liturgy. And they are firmly to be main- tained ; (r) " otherwise," again to use their words, " we cannot see what ground God's ministers have seriously to exhort and invite all to repentance, and belief in Christ, according to the mandate and promise of the Gospel/' The dispute in this country was still continued. Charles the first indeed commanded (s) " that all further curious search be laid aside, and these dis- putes shut up in God's promises, as they be gene- rally set forth to us in the Holy Scriptures." But as his power declined, the revision of our Ar- (y) Hates's Letter from the Synod of Dort to Sir D. Carleton, Nov. 1618, p. 188. (r) Ibid. p. 188. () Declaration of Kijig Charles I. first prefixed to the edit, of the Articles, in 1628. tides Historical and Critical Introduction, xlv tides ia respect to this subject was (t) publickly proposed. When that power was no more, tri- umphant schism in (u) her confession of faith made " God's eternal decree" the third chapter of (t) " Opus reformationis imprimis promovebitur, si, ad cx- fmplum Ecclesiarum Reformatarum extra Angliam, confessio fidei paule plenior et explicatior edatur, praecipuci super ar- liculis de PREDESTINATION E, de GRATIA, de Desccnsu Christi ad infcros, aliisque qui, hactenus parum apposite et minus dilucide concept!, adversariis ansam dederunt ad suam mentem flectendi quicquid in speciem diversos sensus admit- tit." Consilium de Reformanda Ecclesia Anglicana a Chris- tiano Alethocrito suggestum Amplissimo Coetui, authoritate augustissimi Consessus Regis et Regni Ordinum indicto, ad consultandum de rebus gravissimis in Religione. 4to. 1643. p. 40. () Humble Advice of the Assembly of Divines, concern- ing a Confession of Faith, presented by them lately to both Houses of Parliament. I think it curious to state, that a certain number of copies were in Dec. 1646, ordered to be printed for the use of the members of both Houses and of the Assembly, and that no person should presume to reprint, di- vulge, or publish the said Advice, or any part of it, till fur- ther order be taken herein by both or either of the Houses of Parliament. It came forth in 1647, having, what the pre- ceding copy wanted, " the quotations and texts of Scripture annexed'' in the margins. See p. 6, and seq. See also the Decl. of the Congregational Churches at the Savoy, agreed to in 1658, publ. in l659 7 p 7, et seq. her xlvi Historical and Critical Introduction. her labours; in which the moderation of the real Church of England will in vain be sought. Pre- destination is not there defined, as the venerable reformers in Edward the sixth's time have defined it. Predestination is not there interpreted, so as not to exclude any person whatsoever from the benefits of the redemption effected by Christ. Predestination there denies universal redemption ; and sullenly as well as unwarrantably supposes an exclusion by an absolute, unconditional, and irreversible decree of God, subsisting from all eternity. The doctrine of UNIVERSAL REDEMPTION is the constant theme of the Church of England. Cal- vin himself shall here corroborate this testimony of her rejoicing ; and Cranmer shall be shewn to have been pleased with, and even to have almost literally adopted, the corroboration. Prefixed to the New Testament in French, (w) published in 1535, is a preface by Calvin ; in which he thus speaks of the coming and office of the Messiah : " Hie, tot retro saeculis exoptatissimus ; atque (w) The whole Bible was also published in French, in the translation of which Calvin is said to have had a considerable share. It is known by the names of the OKvetan and of the Protestants Bible. idem Historical and Critical Introduction, xlvii idem ilia orania cumulate praestitit, quse erant ad OMNIUM redemptionem necessaria. Neque vero intra unum Israelem tantum illud beneficium stetit, cum potius ad UNIVERSUM HUMANUM GENUS usque porrigendum esset : Quia per unum Christum UNIVERSUM HUMA.NUM GENUS reconcili- andum erat Deo, uti his Novi Foederis tabuhs continetur et amplissime demonstratur." Again : " Ad istam haereditatem (regni paterni scilicet) vocamur OMNES SINE PERSONARUM ACCEPTATIONE, Masculi, Famines, Summi, Infimi, Heri, Servi, Magistri, Discipuli, Doctores, Idiotce, Judcei, Grceci } Galli, Romani. NEMO HINC EXCLUDITUR, qui modo Christum., qualis offertur a Patre in sa- lutem omnium, admittat, et admissum complecta- tur." These opinions of Calvin in 1535, Dr. Winchester ( x) has judiciously observed, might, upon reflection, have taught him more moderation towards those, who differed from his later system. Let us now hear Cranmer fifteen years after him. (y) " Almighty God, without respect of person, GC) Dissert, on the 17th Art. p. \6. (y) Defence of the True and Catholike Doctrine of the Sacrament of the Body and Blood of our Saviour Christ, &c. made by the most revereude father in God, Thomas, arch- byshop of Canterbury, &c. 1550. fol. 1 14, accepteth llviii Historical and Critical Introduction. accepteth the oblation and sacrifice of priest and lay person, of kyng and subject, of maister and servaunt) of man and woman, of yonge and olde, yea of English, French, Scot, Greek, La- tine, Jewe, and Gentile ; of every man according to his faithful and obedient heart unto him, and that through the sacrifice propitiatory of Jesu Christ." To obtain redemption., however, we must exert our own powers. Hence our doctrine of FREE- WILL. We receive indeed all our powers from God, and always stand in need of his aid for the performance of our duty. And though we are not sufficient, as of ourselves, to help ourselves, our weakness will be made strength by the GRACE of God disposing us to begin, and enabling us to finish, the work of our salvation. Our formulary of faith here rejects not the use and effect of our natural powers, as is plain by the words ( z) work- ing with us ; nor restrains the influence of divine GRACE to any particular persons. ( a) " Homo solus ad imaginem Dei conditus dicitur, hoc est, mente LIBEROQUE ARBITRIO praeditus, quod funda- (z) Present Article, 10. See also this vol. p. 122. (a) GrotiusdeSatisfact. mentum Historical and Critical Introduction, xlix mentum est dominationis ipsius in easterns crea- turas. Non potest enim rerum aliarum esse domi- nus, qui suarum actionum dominus non sit." It is impossible to offer a more valuable commen- tary on the fine description of FREE- WILL in the (b) present volume, than the following, (c) " I wish there had been no declining from it, neither to the right hand, nor to the left. Here is no Pree-Will or spiritual good without Grace. Here is no Grace so prepotent but it may be dis- obeyed. Here is enough for the praise of God's Grace, and for convincing of man's ingratitude. " This book is alleged by Dr. Ward, in his determination concerning the certainty of the justification of all baptised infants, as agreeing with the doctrine of our Liturgy in the Baptism of Infants, and shewing that our Reformers had a respect to the doctrine lately before published." This book, too, (as the earliest Articles, and every other document in this collection, more or less do,) specially defines Justification, Faith, and Works ; and claims equal attention with the three discourses in the Book of Homilies ; (b) P. 20, et seq. (c) Plaifere, App. to the Gosp. ut supr. p. 123. d " wherein, I Historical and Critical Introduction. (d) " wherein, if any where so briefly/' it has been rightly said, " a man may meet with the true Medulla Patrum in those points. And it were to be wished, that all Homilies, that have been since set forth, had been but so divine and catholick, without any tincture or leven of affected composition." While these Homilies leave no subject untouched, which any parts of the publick declarations, here given, notice ; they indeed par- ticularly shew, that our Reformers (e) " sup- posed not only the possibility of the existence of Good Works prior to our Justification, which a Calvin ist can never do, consistently with his ge- nuine principles ; but that also they required the actual pre-existence of them, as necessary con- ditions, though they excluded them as meritorious causes." This is the argument of dean Tucker, supported by a reference to the first of these Homilies, where (f) " the true understanding of this doctrine" is perspicuously laid down, and which he desires, (an injunction that cannot be (d) Dr. Martin, late Dean of Ely, his opinion concerning the difference between the Church of England and Geneva &c. 12mo. l66'2, p. 65. (c) Letters to Dr. Kippis, p. 111. (f) Sec the whole passage in this volume, p. 58 6'0. too Historical and Critical Introduction. li too often urged,) may ,be read with attention. Then he says, when the reformers " come to make a renunciation of merit, they equally re- nounce the supposed merit of pre- existent faith with that of pre-existent works. Nay, they call faith itself a virtue, and a good work ; both which it certainly is : and the opposition which they in- tended was not between faith and works, (which is the Calvinistical system,) but between Christ and works ; that is, they asserted that there was no human merit of any kind, either of congruity or condignity, to obtain justification from the hands of God ; but that Christ alone was the meritori- ous cause. Wherefore, when they admit faith again as the instrument of justification, (after having excluded it before under the notion of a meritorious cause,) they admit it as a kind of pro- test against merit: So that our faith in Christ saitk unto us thus, It is not I that take away your sins, but it is Christ only, and to him only I send you for that purpose ; forsaking therein (that is, renouncing the pretended merit of) alt your good virtues, words, thoughts, and works, and putting only your trust in Christ." The design of Cranmer had in his own, as it has in later times, been mistaken and misrepre- d 2 sen ted ; lii Historical and Critical Introduction. setited ; as if he had intended to exclude or not to admit the necessity of Good Works. fg^'This doctrine of Good Works/' the prelate who in 1576 ascribes these Homilies to Cranmer has said, " I have specifyed and collected out of the holy prophets and apostles ; lest some might report of us, that we are very copious in the doctrine of Justification by Faith, but bare and barren in the other part of Christian doctrine concerning Good Works : and principally lest sycophants might cavil, that we are despisers, and enemies to Good Works. The apostles of Christ the Lord, and namely St. Paul the doctour of the Gentiles., and vessel of election, have notably set out God's Grace ; and very often inculcate, that men are justified before God by Faith, and not by the Law, by Grace, and not by Works. And yet, notwithstanding, they urge most earnestly the works of Faith." The Jesuit Campian, however, was absurd enough to state, ( h) about this time, as one of the monstrous opinions maintained by (g) The Christian Manuell, by John Woolton, &c. sign. E. vii. b. (A) Rationes decem Obi. Certain, in Caus. Fidei, &c. first privately printed in 1581. His words are, " Faxo, norint isti suorum axiomata. Opera nostra Deus nequaquam curat, Sf-c." Ed, Aug. Trev. 1583. p. 58. p. C4. the Historical and Critical Introduction, iiii the Church of England, that God doth not regard our works ; and, by way of confirming his state- ment, appealed to a (i) passage in the apology of bishop Jewel, which proves the very reverse. We trace this kind of slander pursuing as bold a course, in some of our own pulpits, and to the most fatal purposes, throughout the progress of puritanism. ( k) " Faith only justifieth, saith the vulgar preacher. Then saith the Solifidian and loose liver, What need I care how I live ? no sin can hurt me, so long as I believe. Thy preacher, and thou, are both in an errour: be- cause God's word no where teacheth this, but the contrary. ' Ye see,' saith St. James, e how a man is justified by Works, and not by Faith only/ Thou wilt say, the Fathers taught this doctrine, and our own Church too. But how ? and in what sense ? To shut out Works before Faith be come, and to acknowledge Faith to be the only beginning in the preparation of our Jus- tification. But our young preachers and hearers (z) " Quaravis autem dicamus, &c." See the whole pas- sage in this volume, p. 139. (k) Five Pious and Learned Discourses, by R. Shelford. Carab. 1635. p. 41. shut liv Historical and Critical Introduction. shut up all in Faith only, and stay at the begin- ning ; and thus,, verbo tenus, they prove but half Christians. Thine own conscience will preach better to thee; for that will exclude no virtue, and admit no vice." Comparing the eleventh, twelfth, and thirteenth Articles, with each other, and with the elder declarations, it will be found, indeed, that our Church, (I) "in teach- ing Justification by Faith only, doth not teach us, that we need no more to carry us to heaven, but only a sanguine belief that we shall come there ; and may thenceforth live as we list, without holi- ness, or a ' godly, righteous, and sober life ; for she makes Ihis necessary to bring us to heaven, as well as Faith, or Justification itself. And a pretence of Faith without this, she doth not own for Faith, but Presumption. She owns none for a true and lively Faith, but what is attended here- with as the necessary fruit thereof." A sound distinction upon this point, made by a learned and vigilant prelate of our own times, contains a cau- (l) The Necessity of Regeneration, in two Sermons to the University of Oxford, by John Wallis, D.D. Professor of Geometry, &c. l6S1. p. 40. (ion Historical and Critical Introduction. Iv tion never to be overlooked. ( m) " I cannot help thinking, that some misconception and perversion of the Scripture doctrine of salvation may have arisen from an ambiguity in the words saved by Faith without Works, arising from the different meanings which may be annexed to them accord- ingly as they are spoken or written. If we could have been saved by our own Good Works, Christ would have died in vain. But as we cannot be saved by Works, God has mercifully appointed, that we shall be saved by Faith, without Works. But, to be saved by Faith, without Works, that is, per Fidem, nullo Operum adjumento, has a very different meaning from being saved by Faith without Works, that is, per Fidem infructuosam. In the first sense, without works is the attribute of the verb ; in the second, it is the attribute of the noun. The difference is still more striking in Greek. We are saved ha, lunus, auv ipyuv, but not $IK 9nrw$ TIC a'ku tpyuv. For, we are saved by Faith without Works ; but not by the , Faith which is without Works. The former sense, by admitting that we are saved not by Works, (for (m) Charge delivered to the Clergy of the Diocese of Dur- ham, by Shute, Bishop of Durham, in July 1801. p. 6. our Ivi Historical and Critical Introduction. our best works are far short of our duty,) but by an atonement of infinitely * greater value, does not exclude the necessity of Good Works; but the latter supposes the validity of a Faith unpro- ductive of Good Works, a sense contrary to the whole tenor of Scripture." For the comparison with the Articles, which expressly define Baptism and Original Sin, abun- dance of observation is ministered both in the Necessary Erudition and in the Homilies. In the Reformatio Legum Ecclesiasticarum, that divine promise, on which our Church relies as the sure and only ground of confidence, in regard to the regeneration and election of every infant in Bap- tism, is (n) particularly illustrated. Such wa the belief expressed, at the same time, in the same office, by another of the reformed Churches, (o) " O Almighty God, which in commanding us (n) " Plures item ab aliis, &c." See the whole passage in this volume pp. 114, 115. ending with " provenitrnt." (o) A Faythful and moost Godlye Treatyse, &c. Where- unto the order that the Church and Congregation of- Den- marke doth use at the receivinge of Baptisme, &c. is added. Myles Coverdale. Impr. at Lond. by J. Day and W. Seres. No date. sign. F. 1. b. The treatise, to which this addition is made, is Calvin's upon the Lord's Supper, translated. to Historical and Critical Inroduction. Ivii to pray hast assured us, that we, believing sted- fastly in thy promise, shall have all that we desire, specially concerning the soul, wherein we seek thy glory, and wealth of our neighbours ; our hum- ble petition to thee, O most dear Father, is, that forasmuch as this child is not without Original Sin, thou wilt consider thine own mercy, and ac- cording to thy promise, send this child thy good Spirit, that in thy sight it be not counted among the children of wrath, but of light and grace, aftd become a member of the undefiled Church, spoused to Christ, thy dear Son, in faith and love unfeigned." And thus to those who demand, where God has obliged himself by any promise to apply his Spirit to the soul in a gracious opera- tion, when the baptismal water is applied to the body, these collations will furnish the substance of a reply, which may be supported by the Book of God. The demand has been made ; and the promise, annexed to Baptism, (p) " is to be found in several places of Scripture : I shall name but three, Acts xxii. 16. where Ananias advises St. Paul, in order to his thorough con- (p) The Practice of the Orthodox Church of England in baptizing Infants, &c. 1709. p. 57. version Iviii Historical and Critical Introduction. version, * to arise and be baptized, and wash away his sins,' &c. which implies that Almighty God does derive pardoning and regenerating Grace to us by Baptism : St. John iii. 5. ' Except one be born of water and of the Spirit, he cannot enter into the kingdom of God ;' where our Lord ex- presses Christian Baptism by the two principal parts, the Spirit and the. water, of which this sa- crament consists ; and likewise implies, that both together are the means which he has ordained to work our conversion, and procure our admission into his kingdom and glory : and Tit. iii. 5. ' Ac- cording to his mercy he saved us by the washing of Regeneration, and renewing of the Holy Ghost;' by which phrases the apostle means Christian Baptism, St. Paul putting the two chief parts, washing and renewing, for the whole of it, and says, both together accomplish salvation, if we ourselves by our own wilful sins do not hinder it. Now is not the Scriptures mentioning the Spirit to concur with the water in Baptism tantamount to a PROMISE, that in the due use thereof the Holy Spirit shall concur with it ? These three texts prove that Baptism is more than a mere ini- tiating sign to the baptized parties, (which is all that some of our opposers will allow it,) even that Historical and Critical Introduction, lix that it is a seal too of the pardon of their sins, and the only extraordinary means God has ap- pointed for their conversion and salvation." That the import of the Article of Original Sin, and the assertion in it, upon the authority of an apostle, of concupiscence having the nature of sin, may duly be compared with the Article of Free- Will, in the Necessary Erudition, and the later declarations which mention the subject ; I select one more cautionary remark, (q) "No fair interpreter can suppose, that either the apos- tle, or the compilers of the Articles, meant, tha the natural affections and appetites, directed to their proper objects, and moving in their proper sphere, must necessarily raise in us sinful desires, by which alone they become sinful in themselves. Concupiscence begets evil desires ; and evil de- sires must proceed from an evil principle. We must interpret the Article, as we do the tenth Commandment. And the former part of the Article, which relates to the original corruption of . (q) Charge relative to the Articles of the Church of Eng- land, delivered to the Clergy of the Archdeaconry of Wor- cester, in the year 1772, by J. Tottie, Archdeacon of Worces- ter, and Canon of Christ Church College, Oxford, p. 18. 5 man Ix Historical and Critical Introduction: man as the cause of evil concupiscence, must be interpreted by the same rule. It asserts the fallen state of man, and the great depravation of every man's nature, that is descended from Adam, inclining him to evil; insomuch that the flesh is represented to be always lusting against the spirit, and every man is said to have a natural propensity to evil, which, working evil deservedly subjects him to the divine wrath and condemna- tion. Take this proposition, as all propositions morally universal are to be taken ; as meaning that a natural principle of evil still subsists in all men, and that evil thoughts and desires do fre- quently arise in the hearts of the best men, and almost perpetually in the hearts of bad ones ; and our own consciousness and experience will con- vince us of the truth of it. And, indeed, was it not for the intervention f the Divine Grace, more general and powerful, perhaps, than we are aware of, the effects of this depravation might be as bad as they were in the antediluvian world, when every imagination of the thoughts of the heart of man were only evil continually ; so evil, as to bring down a dreadful vengeance upon the whole world." These preliminary observations, it is hoped, may Historical and Critical Introduction. Ix may assist a fair and patient comparison of the several declarations of our Reformers, in order to their mutual illustration. To such as require complete information on any, or all, of the points, here considered, the bishop of Lincoln's perspicu- ous Refutation of Calvinism, and Dr. Laurence's successful Attempt to illustrate those Articles of the Church of England, which the Calvinists improperly consider as Calvinistical, amply afford it From the perusal of these, the notion of bringing together the venerable documents, which therein are dispersedly, and in part, referred to, originated in my mind; and to them I most gratefully acknowledge particular obligation. That no reader might be repelled by the ancient orthography, (which a single page of the original editions will abundantly shew to be quite unset- tled,) I have given the texts of these documents in modern spelling ; but have not omitted a single word. An explanatory note has been sometimes necessary ; together with a statement of some various readings, and the rectification of some mistaken dates. At a time when hostility against the national faith is waged, not only by open enemies, but also by pretended friends ; and when attempts to impose Ixii Historical and Critical Introduction. impose false senses upon the publick declarations of that faith, in order to countenance and pro- pagate error, continue to be made ; any method, however humble, which may tend to weaken this hostility, and to expose these attempts, cannot, if conducted with truth, but be of use. With this feeling I have made the present compilation, and commend it to the theological inquirer. DOCTRINES OF OUR REFORMERS WHICH ARE THE GROUNDWORK OF CERTAIN OF THE THIRTY NINE ARTICLES or Religion* ORIGINAL SIN, FREE-WILL, GRACE, REGENERATION, JUSTIFICATION, FAITH, GOOD WORKS, AND UNI- VERSAL REDEMPTION, AS MAINTAINED IN THOSE DECLARATIONS OF OUR REFORMERS, WHICH ARE THE GROUNDWORK OF THE ARTICLES OF OUR ESTABLISHED CHURCH UPON THOSE SUBJECTS. (a) FROM THE ARTICLES OF RELIGION, edit. 1536. The Sacrament of Baptism. AS touching the Holy Sacrament of Baptism, we (b) will that all bishops and preachers shall in- struct and teach (c) our people committed (d) by us unto their spiritual charge, that they ought and must of necessity believe certainly all those things, (a) Articles devised by the King's Highness Majesty, to stablish Christian quietness and unity among us, and to avoid contentions opinions, &c. 4to. 1536. Collated with the Arti- cles as delivered in the Institution of a Christian Man, 4to. 1537; and with the Copy of the King's Articles, printed by Bishop Burnet, in the Addenda to the first Volume of his His- tory of the Reformation, from the MS. of the Cotton Collection, numbered Cleop. E. 5. Wilkins has printed the Articles from the same MS. in his Concil. Magna. (6) Instit. think it convenient. (c) Instit, the. (d) Instit. by us, omitted. B which 2 Doctrines of our Reformers which are which hath been always by the whole consent of the Church approved, received, and used, in the Sacra- ment of Baptism; (e) that is to say, that the Sacrament of Baptism was instituted and ordained, in the New Testament, (f) by our Saviour Jesus Christ, as a thing necessary for the attaining of everlasting 1 life; according to the saying of (g) Christ : Nisi quis renatusfuerit ex aqua et Spiritu SanctOy non potest intrare in regnum ccelorum ; that is to say, No man can enter into the kingdom of heaven, except he be born again of water and the Holy Ghost. Item, that it is offered unto all men, as well infants as such as have the use of reason ; that by Baptism they shall have remission of (h) sins, (e) Instit. andjirst. (f) Instit. ordained by God in the New Testament. (g) Instit. our Saviour Jesu Christ. The Latin, which fol- lows above, is omitted ih the Institution ; and the reading is where he suyth, that no man, &c. In Bishop Burnet's copy, the English interpretation is omitted. This is the case through- out; the Institution giving only the English citations, Bishop Burnet only the Latin. The old printed copies gave the Eng- lish for the benefit of the common people. Fuller gives the English citations only in his copy of these ^Articles, which he says he transcribed from the Acts of the Convocation, Ch. Hist. E. 5. p. 213. (//) Instir. all their sins, (he grace and favour of God, and everlasfynge lyfe. and the Groundwork of the 39 Articles. 3 and the grace and favour of God ; according to (i) the saying of (k) Christ: Qui crediderit, et baptizatus fuerit, salvus erit ; that is to say, who- soever believeth, and is baptized, shall be saved. Item, the promise of grace and everlasting life, which promise is adjoined unto (I) this Sacrament of Baptism pertaineth not only unto such as have the use of reason, but also to infants, innocents, and children ; and they ought therefore, and must needs be, baptized : And that by the Sacrament of Baptism they do also obtain remission of their sins, the grace and favour of God, and be made thereby the very sons and children of God ; insomuch as infants and children dying in their infancy shall undoubtedly be saved thereby, (?) and (n) else not. Item/ (0 Burnet, that. (k) The Institution rightly reads C/tri&t. The Art. 1536, and Burnet, St. John, (I) Burnet, the. (?w) Burnet, or. (n) The reformers afterwards thought diiferently, and omitted this expression. '* Infants, being baptized, and dying in their infancy, are by Christ's sacrifice washed from their sins, brought to God's favour, and made his children and inheritors of the kingdom of heaven." Homily of Salvation, P. I. Ascribed to Archbishop Cranraer. See the Introduction B 2 to 4 Doctrines of our Reformers which are Item, that infants must needs be christened, because they be born in Original Sin ; which sin must needs be remitted ; which cannot be done but by the Sacrament of Baptism, whereby they receive the Holy Ghost, which exerciseth his grace and efficacy in them, and cleanseth and purifieth them from sin by his most secret virtue and operation. to this compilation. " Illorum ctiam impia videri debet superstitio, qui Dei Gratiam, et Spiritum Sanctum, tantopere cum Sacramentorum elementis colligant, ut plane affirment unlluth Christianorum infuntem a?ternam salutcm esse con- 4 sequuturum, qui prius a, morte fuerit occupatus quam ad Baptismum adduci potuerit : quod longd seats habirejudicamus" Ref. Leg. ccl. De Haer. Cap. 18. " It is certain by God's \vord, that children, which are baptized, dying Lefore they commit actual sin, are undoubtedly saved." Rubr. Publ. Baptism of Infants. This passage in the Rubrick, a learned divine has observed, " is not original, but bo; rowed from a ii'ork of popular instruction, composed in the reign of Henry :" [that is, the Institution of a Christian Man, which copies the Article before us :] " While the omission of the latter part of the clause, [and else not, Art. of Rcl. 1536, and Inst. of a Christ. Man. 1537,] in our Liturgy, evidently points out the improvement in the creed of our Reformers, the insertion of ahe shoit sentence prefixed, it is certain by God's word, seems no less convincingly to prove that they speak only of thaf, xvhich the lips of truth have revealed, and placed beyond conjecture, the covenanted mercy of Almighty God." Dr. Laurence, Sirm, Bampt. Lcct* pt l6Q. Item, the Groundwork of the 39 Articles. S Item, that children or men, once baptized, (o) can lie ought ever to be baptized again. Item, that (p) they ought (q) to repute and take all the Anabaptists' and the Pelagians' opinions contrary to the premisses, and every other man's opinion agreeable unto the said Anabaptists' or the Pelagians' opinions in (r) this behalf, for detestable heresies, and utterly to be condemned. Item, that men or children (s) having the use of reason, and willing and desiring to be baptized, shall by (t) the virtue of that holy Sacrament obtain the grace and remission of all their sins, if they shall come thereunto ( u) perfectly and truly- repentant and contrite of all their sins before com- mitted, (w) and also perfectly and constantly con- fessing and believing all the Articles of our Faith ; (o) Can ne ought never, an old form of writing; the first negative, neither, being sometimes omitted. In the Saxorj language this form is sometimes found. Burnet reads the same. The Institution, ought neyer, (p) Instit, al good christen men. ( ritual desires, and works to please God> it is so weak and feeble that it cannot either begin orper- (dj Psalm cxix, (e) Jer. xvii, Jbrm 24 Doctrines of our Reformers which are form them, unless by the grace and help of God it be prevented and holpen. And hereby it appeareth, that man's strength and will in all things, which be healthful to the spul and shall please God, hath need of Grace of the Holy Ghost ; by which such spiritual things be inspired to men, and strength and constancy given to perform them, if men do not vvilr fully refuse the said Grace offeree! unto them. And, likewise, as many things be in the Scrip-? ture, which dp shew Free- Will to t}e in man ; so there be no fewer places in Scripture, which do de- clare the Grace pf God to be sp necessary, that if by it Free- Will be not preyentecj and holpen, it can neither do nor will any thing good and godly. Of which sort be these Scriptures following : (f) Without me ye can do 'nothing. No man comet h to me, except it be given him of my Father. Jf^e be not sufficient of ourselves, as of ourtelves, to. think any good thing. According unto which Scrip- tures, and such other like, it followeth, that Free- Will, before it may will or think any godly thing, must be holpen by the Grace of Christ, and by his Spirit be prevented and inspired, that it may be able thereto ; and, being so made able, may from thence- forth work together with Grace ; and by the same sustained, holpen. and maintained, may do and ac-r (f) St. John xv. Stt John v> 2 Co^. iii. cQnppljsh the Ground-writ efthe 39 Articles. 25 eomplish Good Works, and avoid sin, and persevere also and encrease in Grace. It is surely of the Grace of God only, that first we be inspired and moved to any good thing: but to resist temptations, and .to persist in goodness and go forward, it is both of the 1 . Grace of God, and of our Free-Will and endea- vour. And finally, after we have persevered to the end, to be crowned with glory therefore, is the gift and mercy of God; who, of his bountiful goodness, hath ordained that reward to be given, after this life, according to such good works as be done in this life by his Grace, Therefore men ought, with much diligence and gratitude of mind, to consider and regard the inspi- rations and wholesome motions of the Holy Ghost; and to embrace the Grace of God, which is offered unto them in Christ, and moveth them to good things ; and furthermore to go about by all means to shew themselves such, as unto whom the Grace of God is not given in vain. And when they do feel, through their own infirmity, they be not able to do that they desire ; then they ought earnestly, and with a fervent devotion and stedtast faith, to ask of him which gave the beginning, that he would vouchsafe to perform it : which thing God will un- doubtedly grant, accordipg to his promise, to such as persevere in calling upon him. For he is natu- rally good, and willeth all men to be saved, and careth 26 Doctrines of our Reformers which are careth for them, and provideth all things by which they may be saved, except by their own malice they will be evil, and so by righteous judgement of God perish and be lost. For, truly, men be to them- selves the authors of sin and damnation. God is neither author of sin, nor the cause of damnation. And yet doth he most righteously damn those men, that do with vices corrupt their nature, which he made good ; and do abuse the same to evil desires against his most holy will. Wherefore men be to be warned, that they do not impute to God their vice, or their damnation ; but to themselves, which by Free-Will, have abused the Grace and benefits of God. All men be also to be rnonished, and chiefly preachers, that, in this high matter, they, looking on both sides, so attemper and moderate themselves, that neither they so preach the Grace of God, that they take away thereby Free-Will ; nor, on the other side, so extol Free-Will, that injury be done to the Grace of God. (g) The Article of Justification. For the more clear understanding of this article following, it is to be noted, that all men after the (%) Necess. Euridit, sign, d. et seq, fall the Groundwork of the 39 Articles. 27 fall of Adam, naturally descending and coming of him, be bom in Original Sin, that is to say, they lack that original justice and innftcency where- with Adam in his creation was endued, and which also all his posterity should have had, if he, through his disobedience and breaking of the com- mandment of God, had not lost the same from himself and all his posterity. And further also they be born with concupiscence, whereof spring unlawful desires, repugnant and contrary unto the Jaws of God ; and be guilty to everlasting death and damnation, from the which they can in no wise be delivered by any strength or power that is in them, but rather fall daily into further dis- pleasure of God, by committing and adding of many actual sins. Wherefore to the intent, that man might be delivered out of this wretched and miserable state whereunto he had brought himself, and might O ' o recover again the same things that were given unto him in his first creation, and thereby attain the everlasting bliss in heaven ; it pleased Almighty God, of his great and infinite mercy and goodness, to send his own only-begotten Son, the second person in Trinity, to take upon him the nature of man, and therein to work the Mystery of our Re- demption ; that is to say, to deliver us from the captivity of the devil, sin, and damnation ; and to I be 28 Doctrines of our Reformers which are be the very mean of our reconciliation to God, and of our Justification. And sure this recon- ciliation of mortal man to the favour of God im- mortal, did necessarily require such a Mediator between them, as had in himself the perfect nature of them both ; which is the very property of a mean between two, to be partner with both of them, between whom he taketh upon him to be a mean. For if he be wholly joined with the one, and clearly separated from the other, then he is not meet to be a mean or mediator between two, which be at debate and enmity. Wherefore our Saviour Christ, being naturally God, took upon him the nature of man ; that he might thereby be conversant among men, and by his death redeem them : And yet he still retained and kept his Godhead, and was both God and man together. For if he had been man only, and not God, then his death could not have been a worthy and suffi- cient satisfaction for sin to the justice of God. And if he had been only God, and not man, then he, by his bodily conversation, could not have called us again to God, nor suffered and died bodily for us. And this property of a mediator St. Paul considering vvriteth to Timothy, (h) That there is but one Mediator between God and ?nan } (h) iTim.iu the Groundwork of the 39 Articles. 29 which is Christ Jesus ; meaning thereby, that be- cause he only had both the natures in him, there- fore he only, and none other but he, was able to be a sufficient mediator and mean of our re- conciliation to God, and of our Justification. And for a further declaration how, and by what means, we be made partakers of this benefit of Justification, it is to be noted, that this word Justi- fication, as it is taken in Scripture, signitieth the making of us righteous afore God, where before we were unrighteous ; as when by his Grace we convert unto him, and be reconciled into his fa- vour; and of the children of ire and damnation we be made the children of God, and inheritors of everlasting life ; that by his Grace we may walk so in his ways, that finally we may be reputed and taken as just and righteous in the day of judgement, and so receive the everlasting possession of the king- dom of heaven. And albeit God is the principal cause, and chief worker, of this Justification in us, without whose Grace no man can do no good thing, but following his Free-Will in the state of a sinner encreaseth his own injustice and multiplieth his sin ; yet so it pleaseth the high wisdom of God, that man prevented by his Grace (which, being offered, man may, if he will, refuse or receive,) shall be also a worker by his free consent, and obedience to the same, in the attaining of his own Justification ; and 30 Doctrines df our Reformers which are and by God's grace and help shall walk in such works, as be requisite to his Justification ; and, so continuing, come to the perfect end thereof by such means, and ways, as God hath ordained. Wherein it is to be considered, that although our Saviour Christ hat!) offered himself upon the cross, a sufficient Redemption and Satisfaction for the sins of all the world ; and hath made himself an open way and entry unto God the Father for all man- kind, only by his worthy merit and deserving ; and, willing all men to be saved, calleth upon the world, without respect of persons, to come and be par- takers of the righteousness, peace, and glory, which is in him : yet, for all this benignity and grace shewed universally to the whole world, none shall have the effect of this benefit of our Saviour Christ, and enjoy everlasting salvation by him, but they that take such ways to attain the same, as he hath taught and appointed by his holy word, in such order, manner, and form, as here followeth ; that is to say, first as touching all them which be of age, and have the use of natural reason afore they be christened, the will of God is, that all such (if they will be saved) shall, at the hearing of his blessed word, give steadfast faith and assent thereunto ; as St. Paul saith, (i) He that cometh to God, must be- (i) Heb.xi. lieve. the Groundzvork of the 39 Articles. 31 Heve. And by that Faith, grounded on the truth of the word of God, being; taught both of the * O O threatenings of God against sinners, and also of the great goodness and rncrcy of God offered to man- kind in our Saviour and Redeemer Christ Jesus, they must conceive a hearty sorrow and repentance for their sins, with a sure trust to have forgiveness of them by the merits and passion of our Saviour Christ. And joining thereunto a full purpose to amend their life, and to commit sin no more, but to serve God all their life after, they must then receive the Sacrament of Baptism. And this is the very plain ordinary way, by the which God hath deter- mined, that man being of age, and coming to Christendome, should be justified. For, as for in- fants, it is to be believed, that their Justification is wrought by the secret operation of the Holy Ghost in their Baptism, they being offered in the Faith of the Church. And this Justification, whereof we have hitherto spoken, may be called the first Justification ; that is to say, our first coming into God's house, which is the Church of Christ ; at which coming we be re- ceived and admitted to be of the flock and family of our Saviour Christ, and be professed and sworn to be the servants of God, and to be soldiers under Christ, to fight against our enemies the devil, the world, and the flesh. Of the which enemies if it chance 32 Doctrines of our Reformers which are chance us, after our Baptism, to be overthrown and cast into mortal sin, then is there no remedy but, for the recovery of our former estate of Justification which we have lost, to arise by penance ; wherein proceeding in sorrow and much lamentation for our sins, with fasting, alms, prayer, and doing all such things, at the least, in true purpose and will, as God reqtiireth of us, we must have a sure trust and confi- dence in the mercy of God, that for his son our Sa- viour Christ's sake he will yet forgive us our sins, and receive us into his favour as;ain. And so. be- O ' ins; thus restored to our Justification, we must so o * o forward in our battle aforesaid, in mortifying our concupiscence, and in our daily spiritual renova- tion : in following the motions of the Spirit of Christ ; in doing Good Works, and abstaining from sin and all occasions thereof: being armed with faith, hope, and charity : to the intent we may at* tain our final Justification, and so be glorified in the day of judgement with the reward of everlasting life. Wherefore it is necessary for the keeping and holding of this Justification, once conferred and given in Baptism, or recovered again by penance, through the mercy of our Saviour Christ ; and also for encreasing of the same Justification, and final consummation thereof, to take good heed, and to watch, that we be not deceived by the false sugges- tion the Groundwork of the 39 Articles. 33 tion and temptation of our ghostly enemy the devil ; '( k) who, as St. Peter saith, goeth about like a roar- lion, seeking whom he may devour. And it is no doubt, but although we be once jus- tified, yet we may fall therefrom by our own Free- Will and consenting unto sin, and following the de- sires thereof. For albeit the house of our con- science be once made clean, and the foul spirit be expelled from us in Baptism or penance ; yet, if we wax idle and take not heed, he will return with seven worse spirits, and possess us again. And al- though we be illuminate, and have tasted the heavenly gift, and be made partakers of the Holy Ghost ; yet may we fall, and displease God. Wherefore, as St. Paul saith, (I) He that standeth^ let him take heed that he fall not. And here all phantastical imagination, curious reasoning, and vain trust of (m) Predestination is to be laid apart. And according to the plain manner of speaking and teaching in Scripture, in innumerable places, we ought evermore to be in dread of our own frailty and natural pronity to fall to sin ; and not to assure ourselves, that we be elected any other wise than by feeling of spiritual motions in (k) 1 Pet. v. (1) 1 Cor. x. (m) See the Article on Predestination in this book, and tht notes. D our 54 Doctrines of our Reformers which are our heart, and by the tokens of good and virtuous living, in following the Grace of God, and persever- ing in the same to the end. And this St. Peter (n) exhorteth us, to make our vocation and election sure and stable. And Christ saith, (o) He that per- severeth unto the end, shall be saved. And in the Revelation of Saint John, (p) Be faithful unto death, end I shall give thee the crown of life. Wherefore when be once elected and admitted unto God's ser- vice, (as is aforesaid,) and have received our Justi- fication in Baptism, or be restored thereunto by true penance ; then must we continually walk after Christ, bearing our cross, and encreasing in his Grace by Good Works ; and, so doing, proceed, go forward, and encrease in our Justification, accord- ing to the saying of St. John, He that is just, let him be more justified. For as the Grace of God, and the gifts thereof, that is to say, faith, repent- ance, dread, hope, charity, with other fruits of the Holy Ghost, do encrease in us, so do we wax and encrease in our Justification. And therefore it is plain, that not only Faith, as it is a distinct virtue or gift by itself, is requisite to our Justification ; but also the other gifts of the Grace of God, with a desire to do Good Works, proceeding of the same Grace. And whereas, in (n) 2 Pet. ii. (o) St. Matt. xxii. (pj Apoc. ii. certain the Groundwork of the 39 Articles. 35 certain places of Scripture, our Justification is ascribed to Faith without any further addition, or mention, of any other virtue or gift of God ; it is to be understood of Faith in the second acception, as before is declared in the Article of Faith ; wherein the fear of God, repentance, hope, and charity, be included and comprised ; all which must be joined together in our Justification : so that no Faith is sufficient to Justification or Salvation, but such a Faith as worketh by charity ; as is plainly expressed by St. Paul in his Epistle to the Galatians. And that also our Good Works, which we do, being once justified, by faith and charity, avail both to the conservation and perfection of the said virtues in us$ and also to the encrease and end of our Justification and everlasting Salvation. And although we can never be justified without these gifts of the Holy Ghost, faith, repentance, / charity, with desire and study to bring forth f Wefrks ; yet it is to be understood, that never- theless tve -be justified gratis, that is to say^ freely ; forasmuch as all other gifts or works, whereby our Justification is wrought and accomplished, come of the free mercy and grace of God, and not of our deserving : So that our pride and glory in ourselves, and our own worthiness, is utterly excluded. For we be not able of ourselves, as of ourselves, not as much as to think any good thing ; but our > 9 . ableness 36 Doctrines of our Reformers which are ableness and sufficiency is of God, which giveth us the said gifts, of his own inestimable goodness, and doth also assist us with his Holy Spirit, and strengthen us to keep his commandments. And, further, where our keeping of them is unperfect, and even in the best men wanteth a great deal of that duty to God, which they ought and be bound to do ; yet Almighty God, of his mere mercy and goodness, accepteth the same, as a perfect fulfilling of them, for our Saviour Christ's sake, which hath fulfilled the law for us, and is the end and perfection of the law to all that truly believe in him. And so we have all gratis, that is to say, of his Grace, and not of our worthiness or any merit going before Grace ; but receiving all of God, as St. Paul saith, (q) What hast thou that thou hast not received? We refer all unto his goodness and mercy, by the which we both come unto the beginning of our Justification, and do -proceed and go forward in the same ; and finally attain the end thereof, and be brought to ever- lasting life ; unto the which the very way appointed by Christ, whose word no man may change, is, to keep and observe the commandments of God. For he saith expressly, (r ) If thou wilt enter into life, keep the commandments: that is, apply thy (q) 1 Cor. iii. (r) St. Matth. xwc. whole the Groundwork of the 39 Articles. 37 whole study and affection to walk in the law of God, wherein if thou shalt persevere, thou shalt be saved. And so, after thy Justification, thou shalt be glorified, according to the order of God ; which St. Paul speaketh of, when he saith, Quos justificavit, illos glorificavit. (s) The Article of Good Works. All preaching and learning of the Word of God in Christ's church, ought to tend this end ; that men may be induced not only to know God> and to believe and trust in him, but also to honour and serve him with Good Works, wrought in faith and charity ; and utterly to forsake the works of sin and the flesh, which whosoever do commit, (except they repent and amend by penance,) they shall not, as St. Paul saith, inherit the kingdom of God And that holy Scripture goeth to this point, to persuade men to live well and to do Good Works, St. Paul testifieth, saying unto Timothy, All scrip- ture, written by the inspiration of God, is profit- able to teach, to reprove, to correct, to instruct ; that the servant of God may be perfect, and made {$) Neccss. Erud, sign, c, i. b.et geq. apt 58 Doctrines of our Reformers which are apt unto every good work. And whereas we speak of Good Works, it is to be understood, that we mean not only of outward corporal acts and deeds, but also and rather of all inward spiritual works, motions, and desires ; as the love and fear of God, joy in God, godly meditations and thoughts, patience, humility, and such like. And also it is to be understood, that by Good Works we mean not the superstitious works of men's own inventions, which be not commanded of God, nor approved by his word ; in which kind of works many Christian men, and especially of them that were lately called religious (as monks, friars, nuns, and such other,) have, in times past, put their great trust and confidence. Nor yet we mean not of such moral acts, as be done by the power of reason, and natural will of man, without Faith in Christ ; which albeit of their own Jdnd they be good, and by the law and light of nature man is taught to dp them, and God also many times doth temporally reward men for doing the same; yet they be not meritorious, nor available to the at- taining of everlasting life, when they be not done in the Faith of Christ ; and therefore be not ac- counted among the Good Works, whereof we do here intreat. But we speak of such outward and imyard works, as God hath prepared for us to walk in, and be done in the Faith of Christ for love and respect to God ; and cannot be brought forth the Groundwork of the 39 Articles. 30 forth only by man's power, but he must be pre- vented and holpen thereto by a special Grace. And these Works be of two sorts : For some be such as men, truly justified and so continuing, do work in charity of a pure heart, and a good conscience, and an unfeigned Faith. Which Works although they be of themselves unworthy, unperfect, and unsufficient ; yet forasmuch as they be done in the Faith of Christ, and by the virtue and merits of his Passion, their unperfectness is supplied : the merciful goodness of God accept- eth them, as an observation and fulfilling of his law ; and they be the very service of God, and be meritorious towards the attaining of everlasting life. And these be called the works and fruits of righteousness. Other works there be, which be not so perfect as these, and yet they be done by the Grace of God in Faith and good affection of heart towards God ; as those be, which men, that have been in deadly sin, and by Grace turn to God, do work, and bring forth, upon respect and remorse that they have for their offences done against God. And these may be called properly the work's of penancfc. As for example : When a sinner, hear* ing or remembering the Law of God, is movecj by Grace to be contrite and sorry for his offences ; and beginneth to lament his estate, and to fall to prayer and other good deeds, seeking to avoid the indignation 40 Doctrines of our. Reformers which are indignation of God, and to be reconciled to his favour : these Works come of Grace ; but yet this man is not to be accounted a justified man, but he is yet in seeking Remission of his sins and, his Justification, which the anguish of his own conscience te,lleth him that he yet yvanteth; but he is in a good way ; and by these means doth enter into Justification ; and if he do proceed, and with hearty devotion seek for further Grace,, he shall be assured of Remission of his sins, and attain his Justification, and so be made able and meet to walk in the very pure service of God with a clean conscience, and to bring forth the foresaid "Works of righteousness in Christ, which he cannot do afore he be justified. And that such works. of penance, as we- have spoken of, be required to the attaining of Re- mission qf sins and Justification, it is very evident and plain by Scripture ; as when our Saviour Christ saith, (t) Be penitent and believe the Gos- pel ; that is to say, first be contrite, and knowledge your sins; and then receive the glad tidings of Remission of your sins. And St. John Baptist preached penance, and made a way unto Christ ; and taught men which came unto him what they should do to come unto Christ, and to have Re- (t) St. Mark i, mission the Groundwork of the 39 Articles. 41 mission of sins by him, as it is written in the third chapter . of Luke; and specially that they which be once christened, and afterward fall from the Grace of God by mortal sin, cannot recover their Justification without penance, it is plain by the saying of Peter unto Simon Magus, -where he saith, (u) Do penance for this thy wickedness, and pray God if peradventure this thought of thy heart may be forgiven unto thee. And, truly, this way and form of doctrine is to be observed, which is the very trade of Scripture, wherein men be taught first to leave sins, or to return by works of penance unto God ; and that then they shall receive Remission of sins and Justification. And although such works of pen- ance be required in us towards the attaining of Remission of sins and Justification ; yet the same Justification and Remission of sins is the free gift of God, and conferred unto us gratis, that is to say, of the grace of God ; whereby we doing such things, and having such motions and works of penance, be prepared, and made more apt, to receive further grace of Remission of our sins and Justification. And it is not inconvenient that such things o should through Grace be done by us first, and yet \ (u) Acts vii. it 42 Doctrines of our Reformers which are it should be said, that we receive the said gift freely. For Christ saith in the Revelation of St. John, (w) Qui sitit, veniat ; et qui vult, accipiat aquam vita gratis ; He that is thirsty, let him come; and he that will, let him take the water of ltf e f ree ty- Where he affirmeth this gift of God to be freely given and conferred ; and yet there is some labour before; as, to have a will and desire to come ; which coming cannot be without arising by faith and^ penance, and pro- ceeding in the same, and so to take the water of life, that is to say, Justification through our Saviour Christ ; which once received in Baptism, or after Baptism being recovered by penance, although man daily do offend and fall into divers venial sins by reason of his infirmity and weakness, arid therefore hath need of continual and daily repentance, yet as long as he consenteth not to deadly sin, he loseth not the state of his Justifica- tion, but remaineth still the child of God; and, being in that state, hath power by God's Grace dwelling in him to do such works, as by accepta- tion of God through Christ be counted Works of Righteousness, and do sjerve for the preservation and encrease of his further Justification, and be appointed by God's most gracious promise to have (w) Apoc. xxii. everlasting the Groundwork of the 39 Articles. 43 everlasting reward in heaven. Which both inward and outward works be not only the declaring of our faith and confidence in God, and of the Grace which we have received ; but also a con- tinual exercise, nourishment, preservation, en- crease, and perfection of the same. For if we should not, after that we have professed Christ, apply our will to work well, according to our said profession ; then should we fall from the Grace of God, and the estate of righteousness, which we were once set in, and become again the servants of sin. And as St, Peter saith, (x) We should be in worse case, than we were before we received the knowledge of Christ. And that we encrease in Grace by working in the Grace of God once received, it appeareth by the word of our Saviour Christ, where he saith, Omni habenti dabitur, et abundabit. Meaning thereby, that whosoever useth well the Grace of God, which is offered unto him already, he shall have more, and wax plentiful in Grace. Where- fore as we continue and persevere in Good Works, so more and more we go forward and proceed in our Justification, and in encreasing the same ; whereunto St. Peter exhorteth us, saying, (y) Fall not from the sure estate, wherein ye be set ; but (x) 2 Pet. ii. (y) 2 Pet. iii. encrease 44 Doctrines of our Reformers which are cncrease and grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ. And to ascribe this dignity unto Good Works, it is no derogation to the Grace of God. For- asmuch as it is to be confessed, that all Good Works come of the Grace of God. And our merits, as St. Augustine saith, be but the gifts of God. And so we may not glory nor look back on our own worthiness or dignity, which is naught, as of ourselves; but of the only acceptation of God's mercy. And therefore we must, as St. Paul saith, ( z) Extend ourselves to that which is afore us, to the reward of the heavenly calling which is in Christ ; and still proceed in good works, know- ing ourselves to be evermore greater debtors to God for his Grace. And when we have done all which we be bidden to do, the Scripture teacheth us to say that we be (a) unprofitable servants; because that whatsoever we have done, it is but our duty ; nor have we done nothing, but that we have received of his gift to do ; and that to our profit, and not to his. But yet must we take heed, that, seeing we have received the Grace of God, we be not found unprofitable servants in this wise ; that is to say, idle servants ; to whom it shall be said, (b) Cast out the unprofitable servants into (z) Philipp. iii. (e) St. Luke xvii. (b) St. Matth. xxv. the the Groundwork of the 39 Articles. 45 the outward darkness, where shall be weeping and gnashing of teeth. And St. Paul also exhorteth, saying, (c) Receive not the Grace of God in vain ; that is to say, work well ; for the Grace of God is given you to that intent ; and to that end we are redeemed by Christ, and delivered from the thral- dom of sin and captivity of the devil ; that (d) we should serve God, as Zachary saith, in holiness and righteousness afore him all our life. And in another place St. Paul saith, (e) The Grace of God hath appeared to bring salvation unto all men, teaching us that we, renouncing all ungodli- ness and worldly desires, should live in this present world soberly, justly, and devoutly ; looking for the blessed hope and appearance of the glory of the great God and our Saviour Jesu Christ, which gave himself for us, to redeem us from all wicked- ness, and to cleanse unto himself a special people, which should be studious followers of Good Works. In which godly sentence of St Paul, besides other great plenty of fruitful learning and edifying, he toucheth in three words all the Good 'Works of a true Christian man, where he saith, sober hi, justly, and devoutly. For in this word soberly he com- prehendeth all abstinence and temperance, and our duty touching our body. And in saying justly (c) 2 Cor. vi. ( d) St. Luke i. (e) Tit. ii. be 46 Doctrines of our Reformers which are he containeth all works of charity towards out neighbour, with due obedience to our princes, heads, and governours. And in this word devoutly he concludeth all . our works spiritual, which be done immediately unto God ; as prayer, thinking of God, desiring of his glory, &c. And unto these Works ought we most diligently, with all labour and care, to apply our will for these effects and ends ; that is to say, the glory of God, the profit of our neighbour, and our own merit; that we may shew ourselves thankful ser- vants to our Saviour Jesus Christ, and to be the very people of God ; and that he may be glorified in us ; that his Church may be edified by our example ; that we may avoid falling into tempta- tion and sin ; that we may escape the scourge of God ; that the Grace of God, and the gifts thereof, may encrease and be made perfect in us ; that we may make our election stable and sure, that we may attain everlasting life, being found fruit- ful in the day of judgement, where every man shall receive according to his works, the Groundwork of the. 39 Articles. 47 FROM THE BOOK OF HOMILIES, edit. 1548. (f) An Homily of the Salvation of Mankind by only Christ our Saviour, from Sin and Death everlasting. BECAUSE all men be sinners and offenders against God, and breakers of his Law and Coni- (f) This is the Homily to which the Article on Justification refers ; and is said to be the composition of Archbishop Cran- mer ; as I have shewn in the introduction to this compilation. The Homilies on Faith and Works are also expressly ascribed to the same pen. It has been observed, " that our first 'Reformers must have understood the terms Justification and Salvation as equivalent. For whereas they refer to the Homily on Justification in their llth Article, there is in fact no such Homily precisely with that title. The Homily they meant is that 'of Salvation. And therefore it is obvious to the meanest -capacity, that they made no such idle distinctions between the conditions of Justification, and those of Salvation, as a C.alvinist must ne- cessarily make. They thought, that that, which justified, did also save ; and that that which saved, did also justify." Dean Tucker, Lett, to Dr.Kippis, p. 110. There is no division of this and the two succeeding Homilies info three parts') in the old edition. mandments,. 48 Doctrines of our Reformers which are mandments, therefore can no man by his own acts, works, and deeds (seern they never so good) be justified, and made righteous before God : but every man of necessity is constrained to seek for another righteousness, or Justification, to be re- ceived at God's own hands ; that is to say, the remission, pardon, and forgiveness of his sins an'd trespasses, in such things as he hath offended. And this Justification, or righteousness, which we so receive of God's mercy and Christ's merits, embraced by Faith, is taken, accepted, and allowed of God, for our perfect and full Justification. For the more full understanding hereof, it is our parts and duty ever to remember the great mercy of God, how that (all the world being wrapped in sin by breaking of the Law) God sent his only Son our Saviour Christ into this world, to fulfil the Law for us, and, by shedding of his most precious blood, to make a sacrifice and satisfaction, or (as it may be called) amends to his Father for our sins, to assuage his wrath and indignation con- ceived against us for the same. (g) Insomuch that infants, being baptized and dying in their infancy, are by this sacrifice washed from their sins, brought to God's favour, and made his children and inheritors of his kingdom of (g) The efficacy of Christ's passion and oblation. heaven?. the Groundwork of the 59 Articles. 4 heaven. And they, which (h) actually do sin after their Baptism, when they (i) convert and turn again to God unfeignedly, they are likewise washed by this sacrifice from their sins, in such sort, that there re- maineth not any spot of sin, that shall be imputed to their damnation. This is that Justification, or righteousness, which St. Paul speaketh of, when he saith, (k) No man is justified by the works of the Law, but freely by Faith in Jesus Christ. And again he saith, We, believe in Jesus Christ, that we be justified freely by the Faith of Christ, and not by the Works of the Law, became that no man shall be justified by the Works of the Law. And although this Justification be free unto us^ yet it cometh not so freely unto us, that there is no ransom paid therefore at all. (I) But here may man's reason be astonied, reasoning after this fashion : If a ransom be paid for our Redemp- tion, then is it not given us freely. For a prisoner that payeth his ransom is not let go freely ; for if he go freely, then he goeth without ransom : for what is it else to go freely, than to be set at liberty without payment of ransom ? (Ji) In the preceding page, Cranmer's words are " the remis- sion, pardon, and forgiveness of his sins." Later editions,ybr- giveness only. I now throw the various readings of later edi- tions into notes ; for actually, later editions read act and deed, (i) Later edit, omit convert and. C^J Gal. ii. f/> Objection. B This 50 Doctrines of our Reformers which are (m) This reason is satisfied by the great wisdom of God in this Mystery of our Redemption, who hath so tempered his justice and mercy together, that he would neither by his justice condemn us unto the (n) perpetual captivity of the devil, and his prison of hell, remediless for ever, without mercy ; nor by his mercy deliver us clearly, without jus- tice, or payment of a just ransom ; but with his endless mercy he joined his most upright and equal justice. His great mercy he shewed unto us in delivering us from our former captivity, without requiring of any ransom to be paid, or amends to be made, upon our parts ; which thing by us had been impossible to be done. And whereas it lay not in us (o) that to do, he provided a ransom for us r that was, the most precious body and blood of his own most dear and best beloved Son Jesus Christ ; who, besides this ransom, fulfilled the Law for us perfectly. And so the justice of God and his mercy did embrace together, and fulfilled the Mystery of our Redemption. And of this justice and mercy of God, knit together, speaketh St. Paul in the third chapter to the Romans, All have offended, and have need of the glory of God; [but are] justified freely by his grace, by redemption which is in Jesus Christ, whom God hath set forth to us for a reconciler and peace- (m) An answer. (n) eierlatting. (o) to do that. maker, the Groundwork of the 39 Articles, 5 \ maker, through faith in his blood, to shew his righteousness. And in the tenth chapter, Christ is the end of the Law unto righteousness, to every man that believeth. And in the eighth chapter, That which was impossible by the Law inasmuch as it was weak by the flesh, God, sending his own Son in the similitude of sinful flesh, by sin damned sin in the flesh, that the righteous- ness of the Law might be fulfilled in us, which walk not after the flesh, but after the Spirit. (p) In these for esaid places, the Apostle tducheth' specialty three things, which must ( q) concur and go together in our Justification. Upon God's part, his great mercy and grace ; upon Christ's part, justice, that is, the satisfaction of God's justice, or the price of our redemption, by the offering of his body, and shedding of his blood, with fulfilling of the Law perfectly and thoroughly ; and upon our part, true and lively Faith in the merits of Jesus Christ, which yet is not ours, but by God's working in us. So that in our Justification is not only God's mercy and grace, but also his justice, which the Apostle calleth the justice of God ; and it consisteth in paying our ransom, and fulfilling of the Law : and so the grace of God doth not (p) Three things must go together in our Justificatipn. (q) Later edit omit concur and. E 2 exclude 52 Doctrines of our Reformers which are (r) exclude the justice of God in our Justification, but only excludeth the justice of man, that is to say, the justice of our works, as to be merits of deserving our Justification. And therefore St. Paul declareth here nothing upon the behalf of man concerning his Justification, but only a true and lively Faith, which nevertheless is the gift of God, and not man's only work, without God. (s) And yet that Faith doth not exclude repent- ance, hope, love, dread, and the fear of God, to be joined with Faith in every man that is justified ; but it excludeth them from the office of justify- ing. So that, although they be all present toge- ther in him that is justified, yet they justify not all together, (t) Nor that Faith also doth not exclude the justice of our Good Works, necessarily to be done afterward of duty towards God ; (for we are most bounden to serve God, in doing good deeds, commanded by him in his holy Scripture, all the clays of our life :) but it excludeth them, so that we may not do them to this intent, to be made good [just] by doing of them. For all the Good Works that we can do be unperfect, and therefore not '(r) Later edit. $Jiut or sJiuttdh out, throughout this page v^here exclude or excludet/i occurs; except in the last instance, " but it excluddk them, &c." where the editions agree. (s) How it is to be understanded that Faith justifieth with- cut Works. (r) Neither doth Faith shut out, &c. able the Groundwork of the 39 Articles. 53 able to deserve our Justification : but our Justifi- cation doth come freely by the mere mercy of God, and of so great and free mercy, that whereas all the world was not able of theirselves to pay any part towards their ransom, it pleased our heavenly Father of his infinite mercy, without any our desert or deserving, to prepare for us the most precious jewels of Christ's body and blood, whereby our ransom might be fully paid, the Law fulfilled, and his justice fully satisfied. So that Christ is now the righteousness of all them that truly do believe in him. He for them paid their ransom by his death. He for them fulfilled the Law in his life. So that now in him, and by him, every true Christian man may be called a fulfiller of the Law ;' forasmuch as that which their infir- mity lacketh, Christ's justice hath supplied. Before was declared at large, that no man can be justified by his own Good Works, (u) because that no man fulfilleth the Law, according to the ( w) full request of the Law. And St. Paul in his Epistle to the Galatians proveth the same, saying thus ; (x) If there had been any law given, which could have justified, verily righteousness should have been by the Law. And again he saith, If righteous- ness be by the Law, then Christ died in vain* (w) Some editions omit because, (w) strict rigour. (*) Gal.iii. 54 Doctrines of our Reformers which are And again he saitb, You that are justified by the Law are fallen away from grace. And further- more he writeth to the Ephesians on this wise, (y) By grace are ye saved through faith, and that not of yourselves ; for it is the gift of God, and not of works, lest any man should glory. And, to be short, the sum of all Paul's disputa- tion is this ; that if justice come of Works, then it cometh not of Grace ; and if it come of Grace, then it cometh not of Works. And to this nd tendeth all the Prophets, as St. Peter saith in the tenth of the Acts ; Of Christ all the Pro- phets, saith St. Peter, do witness, that through his name, all they that believe in him shall receive the remission of sins, (z) And after this wise to be justified only by this true and lively Faith in, Christ, speaketh all the old and ancient authors, jDOth Greeks and Latins ; of whom I will specially rehearse three ; Hilary, Basil, and Ambrose. St, Hilary saith these words plainly in the ninth Canon upon Matthew ; Faith onlyjustifiejh. And St. Basil, q, Greek author, writeth thus : This is a perfect and a whole rejoicing in God, when a man advanceth not himself for his own righteousness, but knowledgcjh fawself to lack true, justice and (y) Ephes. ii, (z} Faith only justify th ; is the doctrine of old Doctor*. righteousness^ the Groundwork of the 39 Articles. 55 righteousness, and to be justified by the, only faith in Christ, (a) And Paul, saith he, doth glory in the contempt of his own righteousness, and that he " lookethfor the righteousness of God by Faith" These be the very words of St. Basil ; and St. Ambrose, a Latin author, saith these words : This is the ordinance of God, that (b) he which believeth in Christ should be saved without Works, by Faith cnly, freely receiving remission of his sins. Con- sider diligently these words; without Works, by Faith only, freely we receive remission of our sins. What can be spoken more plainly, than to say, that freely without Works, by Faith only, we obtain remission of our sins ? These, and other like sentences, that we be justified by Faith only, freely, and without Works, we do read oft times in the most best and ancient writers : as, beside Hilary, Basil, and St. Ambrose, before rehearsed, we read the same in Origen, St. Chrysostcm, St. Cyprian, St. Augustine, Prosper, Oecu,menius, Photius Bernardus, Anselm, and many other authors, Greek and Latin. Nevertheless, this sentence, that we be justified by Faith only, is not so meant of them, that the said justifying Faith is alone in man, without true repentance, hope, charity, dread, and the fear of God, at any time and season. (a} Philip, iii. (b) they, and their sins Nor 56 Doctrines of our Reformers which are (c) Nor when they say, that we be justified freely, ( d) they mean not that we should or might after- ward be idle, and that nothing should be required on our parts afterward : neither they mean not so to be justified without our Good Works, that we should do no Good Works at all, like as shall be more expressed at large hereafter. But this say- ing, that we be justified by Faith only, freely, and without Works, is spoken for to take away clearly all merit of our Works, as being (e) insufficient to deserve our Justification at God's hands, and thereby most plainly to express the weakness of man, aad the goodness of God ; the great infirmity of our- selves, and the might and power of God ; the imperfectness of our, own Works, and the most abundant Grace of our Saviour Christ ; and there- fore wholly to ascribe the merit and deserving of our Justification unto Christ only, and his most precious blood-shedding. This Faith the holy Scripture teacheth ; this is the strong rock and foundation of Christian religion ; this doctrine all old and ancient authors of Christ's church do approve; (f) this doctrine advanceth and setteth forth the true glory of Christ, and (g) suppresseth (c) Faith alone, how it is to be understood. (A) do they mean. (e) unable. (/} The profit of the doctrine of Faith only justificth. (g) beateth dwn. the Groundwork of the $9 Articles. 57 the vain-glory of man : this whosoever denieth, is not to be ( h) reputed for a Christian man, (i) not for a setter-forth of Christ's glory, (k) but for an ad- versary to Christ and his Gospel, and for a setter- forth of men's vain-glory. And although this doc- trine be never so true, (as it is most true indeed,) that we be justified freely, without all merit of our own Good Works, (as St. Paul doth express it,) arid freely, by this lively and perfect Faith in Christ only, (as the ancient authors use to speak it,) yet this true doctrine must be also truly under- standed, and most plainly declared, lest carnal men should take unjustly occasion thereby to live car- nally, after the appetite and will of the world, the flesh, and the devil. (I) And because no man should err by mistaking of this doctrine, I shall plainly and shortly so declare the right under- standing of the same, that no man shall justly think that he may thereby take any occasion of carnal liberty to follow the desires of the flesh, or that thereby any kind of sin shall be committed, or any ungodly living the more used. First, you shall understand, that in our Justifi- (h) accounted. (i) nor, (kj \Vhat they be that impugn the doctrine of Faith only justifieth. (I) A declaration of this doctrine [of] Faith without Works iustifieth, cation 58 Doctrines of our Reformers which are cation by Christ it is not all one thing, the office of God unto man, and the office of man unto God. Justification is not the office of man, but of God ; for man cannot (m) justify himself by his own Works, neither in part, nor in the whole ; for that were the greateft arrogancy and presumption of man that Antichrist could (n) erect against God, to affirm that a man might by his own Works take away and purge his own sins, and so justify himself, (o) But Justification is the office of God only, and is not a thing which we render unto him, but which we receive of him ; not which we give to him, but which we take of him by his free mercy, and by the only merits of his most dearly beloved Son, our only Redeemer, Saviour, and Justifier, Jesus Christ. So that the true understanding of this doctrine, we be justified freely by Faith without Works, or that we be justified by Faith in Christ only, is not, that this our own act to believe in Christ, or this our Faith in Christ, which is within us, doth justify us, and (p) merit our Justification unto us, (for that were to count ourselves to be justified by some act or virtue that is within ourselves;) but the true un- derstanding and meaning thereof is, that although (CT) make himself righteous. (n) set wp, (o) Justification is the office of God only* (p) deserve, we the Groundwork of the 39 Articles. 59 we hear God's word, and believe it ; although we have faith, hope, charity, repentance, dread, and fear of God within us, and do never so many Good Works thereunto ; yet we must renounce the merit of all our said virtues, of faith, hope, charity, and all our other virtues and good deeds, which we either have done, shall do, or can do, as things that be far too weak, and insufficient, and unperfect, to deserve remission of our sins, and our Justification ; and therefore we must trust only in God's mercy, and that sacrifice which our High Priest and Saviour Christ Jesus, the Son of God } once offered for us upon the cross, to obtain thereby God's grace and remission, as well of our Original Sin in Baptism, as of all actual sin committed by us after our Baptism, if we truly repent, and (q) convert unfeignedly to him again* So that, as St. John Baptist, although he were never so virtuous and godly a man, yet in this matter of forgiving of fin, he did put the people from him, and appointed them unto Christ, saying thus unto them, (r) Behold, yonder is the Lamb of God, which taketh (Lwa,y the sins of the world ; even so, as great and as godly a virtue as the lively Faith is, yet it putteth us from itself, and .remitteth or appointeth us unto Christ, for to have (?) ton. (r) John i. only 60 Doctrines of our Reformers which arc only by him remission of our sins> or Justification. So that our Faith in Christ (as it were) saith unto us thus : It is not I that take away your sins, but it is Christ only ; and to him only I send you for that purpose, (s) renouncing therein all your good virtues, words, thoughts, and works, and only put- ting your trust in Christ. Thus you do see, that the very true (t) sense of this propofition or saying, We be justified by Faith in Christ only (according to the meaning of the old ancient authors) is this : We put our Faith in Christ, that we be justified by him only, that we be justified by God's free mercy, and the merits of our Saviour Christ only, and by no virtue or Good Work of our own that is in us, or that we can be able to have, or to do, for to deserve the same ; Christ himself only being the cause merito- rious thereof. Here you perceive many words to be used, to avoid contention in words with them that delight to brawl about words ; and also to shew the true meaning, to avoid evil taking and misunderstand- ing : and yet peradventure all will not serve with them that be contentious; but contenders will ever forge matter of contention, eveji when they have none occasion thereto. Notwithstanding, such be the less to be passed upon, so that the (s) forsaking. (f) meamnf. rest the Groundwork of the 39 Articles. 61 rest may profit, which will be more desirous to know the truth, than (when it is plain enough) to contend about it, and with contentious and cap- tious cavillations to obscure and darken it. Truth it is, that our own Works do not justify us, to speak properly of our Justification ; that is to say, our Works do not merit or deserve remission of our sins, and make us, of unjust, just before God : but God of his mere mercy, through the only merits and deservings of his Son Jesus Christ, doth justify us. Nevertheless, because Faith doth directly send us to Christ for remission of our sins, and that, by Faith given us of God, we embrace the promise of God's mercy, and of the remission of our sins, (which thing none other of our virtues or works properly doth,) therefore Scripture useth to say, that Faith without Works doth justify. And forasmuch (u) that it is all one sentence in effect, to say, Faith without Works, and only Faith, doth justify us; therefore the old ancient Fathers of the Church, from time to time, have uttered our Justification with this speech : Only Faith justifieth us ; meaning none other thing than St. Paul meant, when he said, Faith without Works justifieth us. And because all this is brought to pass through the only merits and deservings of our Saviour Christ, and not through 00 as, our 62 Doctrines of our Reformer^ which art our merits, or through the merit of any virtue thai we have within us, or of any work that cometh from us ; therefore, in that respect of merit and deserving, we (w) renounce, as it were, altogether again, Faith, Works, and all other virtues. For our own imperfection is- so great, through the corruption of Original Sin, that all is imperfect that is within us; faith, charity, hope, dread, thoughts, words, and works ; and therefore not apt to merit and deserve any part of our Justification for us. And this form of speaking use we, in the humbling of ourselves to God, and to give all the glory to our Saviour Christ, who is best worthy to have it. Here you have heard the office of God in our Justification, and how we receive it of him freely, by his mercy, without our deserts, through true and lively Faith. Now you shall hear the office and duty of a Christian man unto God, what we ought on our part to render unto God again for his great mercy and goodness, (x) Our office is, not to pass the time of this present life unfruitfully and idly, af- ter that we are baptized or justified, not caring how few God Works we do to the glory of God, and profit of our neighbours : much less it is our office, after that we be once made Christ's members, to* (IK) forsake. (.r) They, that preach Faith only just ifieth, do not teach car- nal liberty, or that we should do no Good Works. live the Groundwork of the 39 Articles. 63 live contrary to the same ; making ourselves mem- bers of the devil, walking after his enticements, and after the suggestions of the world and the flesh, whereby we know that we do serve the world and the devil, and not God. For that Faith which bringeth forth (without repentancej either evil works, or no good works, is not a right, pure, and lively Faith, but a (y) dead, devilish, counterfeit, and feigned Faith, as St. Paul and St. James call it. For even the devils know and believe that Christ was born of a^Virgin ; that he fasted forty days and forty nights without meat and drink ; that he wrought all kind of miracles, declaring himself very God : they believe also, that Christ for our sakes suffered most painful death, to redeem us from (z) eternal death, and that he rose again from death the third day : they believe that he ascended into heaven, and that he sitteth on the right hand of the Father, and at the last end of this world shall come again, and judge both the quick and the dead. These articles of our Faith the devils believe ; and so they believe all things that be written in the New and Old Testament to be true : and yet for all this Faith they be but devils, remaining still in their damnable estate, lacking the very true Christian Faith, (a) For the right and true Christian Faith (j/) Tke devils have Faith, but not the true Faith. (z) everlasting. (a) What is the true and justifying Faith. is, 64 Doctrines of our Reformers which are is, not only to believe that holy Scripture, and all the foresaid articles of our Faith are true ; but also to have a sure trust and confidence in God's merci- ful promises, to be saved from everlasting damna- tion by Christ : whereof doth follow a loving heart to obey his commandments. And this true Chris- tian Faith neither any devil hath, nor yet any man, which in the outward profession of his mouth, and in his outward receiving of the sacraments, in com- ing to the church, and in all other outward appear- ances, seemeth to be a Christian man, and yet in his living and deeds sheweth the contrary. ( b) For how can a man have this true Faith, this sure trust and confidence in God, that by the merits of Christ his sins be (c) remitted, and he reconciled .to the fa- vour of God, and to be partaker of the kingdom of heaven by Christ, when he liveth ungodly, and denieth Christ in his deeds ? Surely, no such ungodly man can have this faith and trust in God. For as they know Christ to be the only Saviour of the world ; so they know also that wicked men shall not ( d) possess the kingdom of God. TheyknowthatGod hateth un- righteousness ; (e) that he will destroy all those that speak, untruly; that those that hare done Good Works (which cannot be done without a lively Faith in Christ) shall come forth into the resurrection of (b) They that continue in evil living have not true Faith. (c) forgiven, (d) enjoy. (f) PsaL v. life, tfa Groundwork of the 39 Articles. 65 lite, and those that have done evil shall come unto resurrection of judgement, (f) And very well they know also, that to them that be contentious, and to them that will not be obedient unto the truth, but will obey unrighteousness, shall come indignatidn, 'wrath, and affliction, &c. Therefore, to conclude, considering the infinite benefits of God, shewed and fgj exhibited unto us mercifully without our deserts, who hath not only created us of nothing, and from a piece of vile clay, of his infinite goodness hath ex- alted us, as touching our soul, unto his own simili- tude and likeness ; but also, whereas we were con- demned to hell and death (h) eternal, hath given his own natural Son, being God eternal, immortal, and equal unto himself in power and glory, to be incarnated, and to take our mortal nature upon him, with the infirmities of the same; and in the same nature to suffer most shameful and painful death fof our offences, to the intent to justify us, and to re- store us to life everlasting : so making us also his dear (i) beloved children, brethren unto his only Son our Saviour Christ, and inheritors for ever with him of his eternal kingdom of heaven. These great and merciful benefits of God, if they be well considered, do neither minister unto us occa sion to be idle, and to live without doing any Good (/) Later edit, omit and. ( g] (h) everlasting. (0 Sortie editions omit lehved. F N Works, 66 Doctrines of our Reformers which are Works, neither yet (k) stirreth us by any means to do evil things ; bui contrariwise, if we be not des- perate persons, and our hearts harder than stones, they move us to render ourselves unto God wholly, with all our will, hearts, might, and power, to serve him in all good deeds, obeying his commandments during our lives ; to seek in all things his glory and honour, not our sensual pleasures and vain glory; evermore dreading willingly to offend such a mer- ciful God and loving Redeemer, in word, thought, or deed. And the said benefits of God, deeply con- sidered, move us for his sake also to be ever ready to give ourselves to our neighbours, and, as much $s lieth in us, to study with all our endeavour to do good to every man. These be the fruits of the true Faith, to do good as much as lieth in us to every man ; and, above all things, and in all things, to ad- vance the glory of God, of whom only we have our sanctification, justification, salvation, and redemp- tion : to whom be ever glory, praise, and honour, world without end. Amen. A short Declaration of the true, lively, > and Christian Faith. The first entry unto God, good Christian peo- ple, is through Fhith, whereby (as it is declared (A) stir up. in the Groundwork of the 39 Articles. 67 irt the last Sermon) we be justified' before God. And lest any man should be deceived, for lack of right understanding thereof, it is diligently to be noted, that Faith is taken in the Scripture two man- ner of ways. (I) There is one Faith, which in Scripture is called a dead Faith, which bringeth forth no Good Works ; but is idle, barren, and un- fruitful. And this Faith, by the holy Apostle St. James, is compared to the (m) Faith of devils, which believe God to be true and just, and tremble for fear ; -yet they do nothing well, but all evil. And such a manner of Faith have the wicked and naughty Christian people, (n) which confess God, as St. Paul saith, in their mouth, but deny him in their deeds, being abominable, and without the right Faith, and to all Good Works rcprovable. And this Faith is a persuasion and belief in man's heart, where- by he knoweth that there is a God, and (o) assenteth unto all truth of God's most holy word, contained in holy Scripture. So that it consisteth only in believing in the word of God, that it is true. And this is not properly called Faith. But as he that readeth Caesar's Commentaries, believing the same to be true, hath thereby a knowledge of Ca&sar's life and noble acts, because he believeth the history of Cassar ; yet it is not properly said, that he be- (/) A dead Faith* () James ii, (n) Titus i. (<>) agretth. F 2 lieveth 68 Doctrines of our Reformers 'which are lieveth in Caesar, of whom he looketh for no help nor benefit : even so, he that believeth that all that is spoken of God in the Bible is true, and yet liveth so ungodly, that he cannot look to enjoy the pro- mises and benefits of God ; although it may be said that such a man hath a faith and belief to the words of God ; yet it is not properly said that he believeth in God, or hath such a faith and trust in God, whereby he may surely look for grace, mercy, and (p) eternal life at God's hand, but rather for indig- nation and punishment, according to the merits of his wicked life. For as it is written in a book, intituled to be of Didymus Alexandrinus, Foras- much as Faith without Works is dead, it is not now Faith ; as a dead man is not a man. This dead Faith therefore is not the sure and substantial Faith which saveth sinners, (q) Another Faith there is in Scrip* tare, which is not, as the foresaid Faith, idle, unfruit- ful, and dead, but worketh by charity, (r) (as St. Paul declareth,) which, as the other vain Faith is called a dead Faith, so may this be called a quick or lively Faith. Arid this is not only the common belief of the articles of our Faith, but it is also a (_s) sure trust and confidence of the mercy of God through our Lord Jesus Christ, and a steadfast hope of all good things to be received at God's hand : (p) ecerlastingt (q) A lively faith, (r) Gal. v. (s) tnlc. and the Groundwork of the 39 Articles. 69 and that although we, through infirmity, or temp- tation of our ghostly enemy, do fall from him by sin ; yet if we return again unto him by true repent- ance, that he will forgive and forget our offences for his Son's sake, our Saviour Jesus Christ, and will make us inheritors with him of his everlasting king- dom ; and that in the mean time, until that kingdom come, he will be our protector and defender in all perils and dangers, whatsoever do chance : and that though sometime he doth send us sharp adversity, yet that evermore he will be a loving father unto us, correcting us for our sin, but not withdrawing his mercy finally from us, if we trust in him, ancf commit ourselves wholly unto him, hang only upon him, and call upon him, ready to obey and serve him. This is the true, lively, and unfeigned Chris- tian Faith ; and is not in the mouth and outward profession only, but it liveth, and stirreth inwardly in the heart. And this Faith is not without hope and trust in God, nor without the love of God and of our neighbours, nor without the fear of God, nor without the desire to hear God's word, and to fol- low the same in eschewing evil, and doing gladly all Good Works. (t) This Faith, as St. Paul describeth it, is the sure ground and foundation of thte benefits which (t) Heb. xi, we 70 Doctrines of our Reformers which are we ought to look for, and trust to receive of God, a certificate and sure looking for them, although they yet sensibly appear not unto us. And after he saith, He that cometh to God must believe, both that he is, and that he is a merciful rewarder of well- doers. And nothing commendeth good men unto God so much, as this assured faith and trust in him. Of this Faith three things are specially to be noted. ( u) First, that this Faith doth not lie dead in the heart, but is lively and fruitful in bringing forth Good Works. Second, that without it can no Good Works be done, that shall be acceptable and pleasant to God. Third, what manner of Good Works they be that this Faith doth bring forth. (w) For the first, as the light cannot be hid, but; will shew forth itself at one place or other ; so a true Faith cannot be kept secret ; but when occa- sion is offered, it will break out, and shew itself by Good Works. And as the living body of a man ever exerciseth such things as belong to a natural and living body, for nourishment and preservation of the same, as it hath need, opportunity, and oc- casion ; even so the soul that hath a lively Faith in it will be doing alway some Good Work, which shall declare that it is living, and will not be unoc- Q> (u) Three things are to be noted of Faith. (TO) Faith is full of Good Works. cupied. the Groundwork of the 39 Articles. 71 cupied. Therefore, when men hear in the Scrip- tures so hih commendations of Faith, that it O , maketh us to please God, to live with God, and to be the children of God ; if then they fantasy that they be set at liberty from doing all Good Works, and may live as they list, they trifle with God, and deceive themselves. And it is a manifest token that they be far from having the true and lively Faith, and also far from knowledge what true Faith meaneth. For the very sure and lively Christian Faith is, not only to believe all things of God which are contained in holy Scripture, but also is an earnest trust and confidence in God, that he doth regard us, and (x) hath cure of us, as the father of the child whom he doth love, and that he will be merciful unto us for his only Son's sake ; and that we have our Saviour Christ our perpetual Advocate, and Priest, in whose only merits, obla- tion, and suffering, we do trust that our offences be continually washed and purged, whensoever we, re- penting truly, do return to him with our whole heart, steadfastly determining with ourselves, through his Grace, to obey and serve him in keep- ing his commandments, and never to turn back again to sin. Such is the true Faith that the Scrip- ture doth so much commend, the which, when it (x) that he is careful over us, as the father is over the child, &c. seeth 72 Doctrines of our Reformers which are seeth and considereth what Ggd hath done for us, is also moved, through continual assistance of the Spirit of God, to serve and please him, to keep his favour, to fear his displeasure, to continue his ober dient children, shewing thankfulness again by ob- serving or keeping his commandments, and that freely, for true love chiefly, and not for dread of punishment, or love of temporal reward ; consider- ing how clearly, without our deservings, we have received his mercy and pardon freely. This true Faith will shew forth itself, and cannot long be idle : for as it is written, ( y) The just man doth live by his Faith. He neither sleepeth, nor is idle, when he should wake, and be well occupied. And God by his Prophet Jeremy saith, that (z) he is a happy and blessed man, which hath faith and confidence in God. For he is like a tree set by the water-side, that spreadeth his roots abroad toward the moisture, and feareth not heat when it cometh ; his leaf will be green, and will not cease to bring forth his fruit : even so, faithful men, putting away all fear of adversity, will shew forth the fruit of their Good Works, as occasion is offered to do them. The Wise Man saith, (a) He that believeth in God will hearken unto his commandments. For if we do not shew ourselves faithful in our conversa- tion, the Faith which we pretend to have is but a 7 . ... . r - - (y) Habak. ii. (z) JIT. xvii. (a) Ecclus. xxxii. feignec} the Groundwork of the 39 Articles. 73 feigned Faith : because the true Christian Faith is manifestly shewed by good living, and not by words only, as ( b) St. Augustine saith, Good living can- not be separated from true faith, which worketh by love. And (c) St. Chrysostom saith, Faith of it- self is full of Good Works: as soon as a man doth believe, he shall be garnished with them. How- plentiful this Faith is of Good Works, and how it maketh the work of one man more acceptable to God than of another, St. Paul teacheth at large in the eleventh chapter to the Hebrews, saying, that (d) Faith made the oblation of Abel better than the oblation of Cain. This made Noah to (e) build the ark. This made Abraham to (f) forsake his country and aU his friends, and to go unto afar country, there to dwell among strangers. So did also Isaac and Jacob, (g) depending only of the help and trust that they had in God. And when they came to the country which God promised them, they would build no cities, towns, nor houses ; but lived like strangers in tents, that might every day be removed. Their trust was so much in God, that they set but little by any worldly thing, for that God had prepared for them better dwelling- (b) Ljbro de Fide et Operibus, cap. ii. (c) Sermo de Lege et Fide. (rf) Heb. xi. Gen. iv. (c) Gen. vi. (/) Ecclus. xliv. Gen. xi. (g) " depending or hanging only on," places 74 Doctrines oj our Reformers which are places in heaven, of his own foundation and build- ing, (h) This Faith made Abraham ready 'at God's commandment to offer his own son and heir Isaac, whom he loved so well, and by whom he was promised to have innumerable issue, among the which, one should be born, in whom all nations should be blessed ; trusting so much in God, that though he were slain, yet that God was able by his omnipotent power to raise him from death, and per- form his promise. He mistrusted not the promise of God, although unto his reason every thing seemed contrary. He believed verily that God would not forsake him in dearth and famine that was in the country. And, in all other dangers that he was brought unto, he trusted ever that God would be his God, and his protector, and defender, whatso- ever he saw to the contrary. This Faith wrought so in the heart of Moses, that, (*) he refused to be taken for King Pharaoh his daughter s son, and to have great inheritance in Egypt ; thinking it better with the people of God to have affliction and sorrow, than with naughty men in sin to live pleasantly for a time. By Faith he cared not for the threatening of King Pharaoh; for his trust was so in God, that he passed not of the felicity of this world, but looked for the reward to come in heaven ; setting his heart (h) Gen. xxii. Ecclus. xliv. (i) Exod. ii. upon the Groundwork of the 39 Articles. 75 upon the invisible God, as if he had seen him ever present before his eyes. (A*) By Faith the. children of Israel passed through the Red Sea. (/) By Faith the walls of Jericho fell down without stroke, and many other wonderful miraeles have been wrought. In all good men, that heretofore have been, Faith hath brought forth (m) their Good Works, and obtained the promises of God. ( n) Faith hath stopped the lions' mouths : (o) Faith hath quenched the force of fire : (p) Faith hath escaped the sword's edge : Faith hath given weak ?nen strength, victory in battle, overthrown the armies of injidels, raised the dead to life : Faith hath made good men to take adversity in good part ; some have been mocked and whipped, bound and cast in prison; some have lost all their goods, and lived in great po- verty ; some have wandered in mountains, hills, and wilderness; some have been racked, some slain, some stoned, some sawn, some rent in pieces, some (q) headed, some brent without mercy, and would not be delivered, because they looked to rise again to. a better state. All these fathers, martyrs, and other holy men, whom St. Paul spake of, had their Faith surely fixed in God, when all the world was against them. () Exot], xiv. (/) Josh. vi. (m) Some editi her. (n) Dan. vi. (o) Dan. iii. (p) Heb. xi. (q) Modern edit, beheaded and burnt. Cranmer's are true p|d English words. They 76 Doctrines of our Reformers which are They did not only know God to be the Lord, Maker, and Governor of all men in the world ; but also they had a special confidence and trust, that he was and would be their God, their comforter, aider, helper, maintainer, and defender. This is the Christian Faith, which these holy men had, and we also ought to have. And although they were not named Christian men, yet was it a Christian Faith that they had ; for they looked for all benefits of God the Father, through the merits of his Son Jesus Christ, as we now do. This difference is between them and us ; for they looked when Christ should come, and we be in the time when he is come. Therefore, saith St. Augustine, (r) the time is al- tered and changed, but not the Faith : For we have both one Faith in one Christ, (s) The same Holy Ghost also that zee have, had they, saith St. Paul. For as the Holy Ghost doth teach us to trust in God, and to call upon him as our Father, so did he teach them to say, as it is written, (/) Thou, Lord, art our Father and Redeemer; and thy Name is without beginning, and everlasting. God gave them then Grace to be his children, as ht3 doth us now. But now, by the coming of our Sa- viour Christ, we have received more abundantly the Spirit of God in our hearts, whereby we may con- ceive a greater faith, and a surer trust, than many (r) In Johan. Tract, xlv. (.) 2 Cor. iv. (t) Isa. Ixiii. Of the Groutukvork of the 39 Articles. 77 of them had. But in effect they and we be all one : we have the same Faith that they had in God, and they the same that we have. And St. Paul so much extolleth their Faith, because we should no less, but rather more, give ourselves wholly unto Christ, both in profession and living, now when Christ is come, than the old fathers did before his coming. And bv all the declaration of St. Paul it is evident. / that the true, lively, and Christian Faith is no dead, vain, or unfruitful thing, but a thing of perfect virtue, of wonderful (u) operation and strength, bringing forth all good motions and good works. All holy Scripture agreeably beareth witness, that a true lively Faith in Christ doth bring forth Good Works ; and therefore every man must, examine and try himself diligently, to know whether he have the same true lively Faith in his heart unfeignedly, or not; which he shall know by the fruits thereof. Many that professed the Faith of Christ were in this error, that they thought they knew God and believed in him, when in their lite they declared the contrary : which error St. John, in his first Epistle confuting, writeth in this wise : (w) Hereby we are certified that we know God, if we observe his commandments. He that saith he knoweth God, GO Later edit, read " operation or working." {) 1 John ii. and 78 Doctrines of our Reformers which are and observeth not his commandments, is a liar, and the truth is not in him' And again he saith, (x) Whosoever sinneth doth not see God, nor know him: Let no man deceive you, well-beloved children. And moreover he saith, (y) Hereby we know that we be of the truth, and so we shall persuade our hearts before him. For if our own hearts reprove us. God is above our hearts, and knoweth all things. o Well-beloved, if our hearts reprove us not, then have we confidence in God, and shall have of him whatso- ever tee ask, because we keep his commandments, and do those things that please him. And yet further he saith, (z) Every man that believeth that Jesus is Christ, is born of God; and we know that whosoever is born of God doth not sin : But he that is begot ten of God purgeth himself, and the devil doth not touch him. And finally he concludeth, and (a) shewing the cause why he wrote this Epistle saith, (b) For this cause have I thus written unto you, that you may know that you have everlasting life, which do believe in the Son of God. And in his third Epistle he confirmeth the whole matter of Faith and Works in few words, saying, (c) He that doth well is of God, and he that doth evil knoweth not God. And as St. John saith, that as the lively knowledge and (x) 1 John iii. (y) Ibid. (z) 1 John v. (a) Later edit, she-teeth and saying. (b) 1 John v. (c) 3 John. Faith the Groundwork of the 39 Articles. 7$ Faith of God bringeth forth Good Works : so saith i he likewise of hope and charity, that they cannot stand with evil living. Of hope he writeth thus : ( d) We know that when God shall appear, we shall be like unto him, for we shall see him even as he is : And whosoever hath this hope in him doth purify himself, like as God is pure. And of chanty he saith these words : (e) He that doth keep God's word, or commandment, in him is truly the perfect love of God. And again he saith, (jf) This is the love of God, that .we should keep his commandments. And St. John wrote not this as a subtile (g) proposition, de- vised of his own fantasy, but as a most certain and ne- cessary truth, taught unto him by Christ himself, the eternal and infallible verity ; who, in many places, doth most clearly affirm,, that Faith, Hope, and Charity, cannot (h) consist without Good and Godly Works. Of Faith he saith, (i) He that be- lieveth in the Son hath everlasting life ; but he that belitveth not in the Son shall not see that life, but the wrath of God remaineth upon him. And the same he confirmeth with a double oath, saying, (&) Forsooth and for sooth, I say unto you, he that be- lieveth in me hath everlasting life. Now forasmuch as he that believeth in Christ hath everlasting life, it (d} 1 John iti, (e) 1 John ii. (f) 1 John y. (g) saying. (Ji] " consist or stand" () 1 John v. John iii. () John vi. Verily, verily* must 80 Doctrines of our Reformers which are must needs consequently follow, that he that hath this Faith must have also Good Works, and be studious to observe God's commandments obediently. For to them that have evil works, and lead their life in disobedience and (I) transgression of God's com- mandments, without repentance, pertaineth not everlasting life, but everlasting death, as Christ himself saith, (ni) They that do well shall go into life eternal ; but they that do evil shall go into (n) the eternal Jire. And again he saith, (o) I am the first letter and the last, the beginning and the ending ; To him that is at hirst, I will give of the zee II of the water of life freely : He that hath the victory shall have all things, and I will be his God, and he shall be my son: but they that be fearful, mistrusting God, and Mdng faith ; they that be cursed people, and murderers, andjornicators, and sorcerers, and idolaters, and all liars, shall have their portion in the lake that burneth with Jire and brimstone, which is the second death. And as Christ undoubtedly affirmeth, that (p) trite Faith bringeth forth Good JVorks, so doth he say likewise of charity, (q) IFhcsoever hath my commandments, andkeepeth them, that is he that loveth me. And after he saith, He that loveth me will keep my word, and he (I) " transgression or breaking." (m) Matt. xxv. (n) everlasting, (o) Apoc. xxi. (jp) Charity bringeth forth Good Works. (j) John xiv. t ' - that the Groundwork of the 39 Articles. 81 that loveth me not keepeth not my words. And as the love of God is tried by Good Works, so is the fear of God also, as the Wise Man saith, (s) The- dread of God putteth away sin. And also he saith, ( t) He thatfeareth God will do good works. A man may soon deceive himself, and think in his own fantasy that he by Faith knoweth God, loveth him, feareth him, and belongeth to him, when in very deed he doth nothing less. For the trial of all these things is a very godly and Christian life. He that feeleth his heart set to seek God's honour, and studieth to know the will and commandments oi God, and to fwjform himself thereunto, and leadeth not his life after the desire of his own flesh, to serve the devil by sin, but setteth his mind to serve God for God's own sake, and for his sake also to love all his neighbours, whether they be friends or adver- saries, doing good to every man, as opportunity serveth, and willingly hurting no man : such a man may well rejoice in God, perceiving by the trade of his life, that he unfeignedly hath the right knowledge of God, a lively faith, a ( w) constant hope, a true and unfeigned love and fear of God. But he that casteth away the yoke of God's commandments from his neck, and giveth himself to live without true re- pentance, after his own sensual mind and pleasure, (s) Ecclus. L (/) Ecclus xv. (w) frame. (w) steadfast. G not 82 Doctrines of our Reformers which are not regarding to know God's word, and much less to live according thereunto ; such a man clearly de- ceiveth himself, and seeth not his own heart, if he thinketh that he either knoweth God, loveth him, feareth him, or trusteth in him. Some peradven- ture fantasy in themselves that they belong to God, although they live in sin, and so they come to the church, and shew themselves as God's dear children. But St. John saith plainly, (x) If we say that we have any company with God, and walk in darkness^ we do lie. Others do vainly think that they know and love God, although they pass not of the com- mandments. But St. John saith clearly, (y) He that saith, I know God, and keepeth not his com- mandments, he is a liar. Some falsely persuade themselves, that they love God, when they hate their neighbours. But St. John saith manifestly, (z) If any man say, I love God, and yet hateth his brother, he is a liar, (a) He that saith that he is in the light, and hateth his brother, he is still \n darkness. He that loveth his brother dwelleth in the light ; but he that hateth his brother is in dark- ness, amd walkcth in darkness, and knoweth not whither he goeth: for darkness hath blinded his eyes. And moreover he saith, (b) Hereby we (i) 1 John i. (y) Ibid. ii. (*) Ibid. ii. () 1 John ii. (b} Ibid* iii. manifettfy the Groundwork of the 59 Articles. 85 manifestly know the children of God from the children of the devil He that doth not righ- teously is not the child of God, nor he that hateth his brother. Deceive not yourselves, therefore, thinking that you have Faith in God, or that you love God, or do trust in him, or do fear him, when you live in sin : for then your ungodly and sinful life decla- reth the contrary, whatsoever ye say or think. It pertaineth to a Christian man to have this true Christian Faith, and to try himself whether he hath it or no, and to know what belongeth to it, and how it doth work in him. It is not the world that we can trust to ; the world, and all that is therein, is but vanity. It is God that must he our defence and protection against all temptation of wickedness and sin, errors, superstition, idolatry, and all evil. If all the world were on our side, and God against us, what could the world avail us? Therefore let us set our whole faith and trust in God, and neither the world, the devii, nor all the power of them shall prevail against us. Let us, therefore, good Christian people, try and examine our Faith what it is : let us not flatter ourselves, but look upon our Works, and so judge of our Faith what it is. Christ himself speaketh of this matter, and saith, (c) The tree is known Ot) Luke vi. o 2 by 84 Doctrines of our Reformers which are by the fruit. Therefore let us do Good Works, and thereby declare our Faith to be the lively Christian Faith. Let us, by such virtues as ought to spring out of Faith, shew our election to be sure and stable, as St. Peter teacheth, (d) Endeavour yourselves to make your calling and election cer- tain by 'Good Works. And also he saith, Minis- ter or declare in your faith virtue, in virtue know- ledge, in knowledge temperance, in temperance patience, in patience godliness, in godliness brotherly charity, in brotherly charity love : so shall we shew indeed that we have the very lively Christian Faith, and may so both certify our conscience the better that we be in the right Faith, and also by these means confirm other men. If these fruits do not follow, we do but mock with God, deceive ourselves, and also other men. Well may we bear the name of Christian men, but we do lack the true Faith that doth belong thereunto : for true Faith doth ever bring forth Good Works, as St. James saith : (e) Shew me thy Faith by thy deeds. Thy deeds and works must be an open testimonial of thy Faith : otherwise thy Faith, being without Good Works, is but the devils' faith, the faith of the wicked, a fantasy of faith, and not a true Christian Faith. And like as the devils (d) 2 Pet. i. (e) James ii. and the Groundwork of the 39 Articles. 85 and evil people be nothing the better for their counterfeit faith, but it is unto them the more cause of damnation : so they that be christened, and have received knowledge of God and of Christ's merits, and yet of a set purpose do live idly, with- out Good Works, thinking the name of a naked Faith to be either sufficient for them, or else setting their minds upon vain pleasures of this world, do live in sin without repentance, not uttering the fruits that do belong to such an high profession ; upon such presumptuous persons, and wilful sin- ners, must needs remain the great vengeance of God, and eternal punishment in hell, prepared for the (f) devil and wicked livers. Therefore, as you profess the name of Christ, good Christian people, let no such fantasy and imagination of faith at any time beguile you ; but be sure of your faith ; try it by your living ; look upon the fruits that come of it ; mark the increase of love and charity by it towards God and your neighbour ; and so shall you perceive it to be a true lively Faith. If you feel and perceive such a Faith in you, rejoice in it ; and be diligent to main- tain it, and keep it still in you ; let it be daily increasing, and more and more by well working, and so shall ye be sure that you shall please God by this Faith ; and at the length, as other (f) unjust. faithful So 'Doctrines of our Reformers which are faithful men have done before, so shall you, when his will is, come to him, and receive the end and Jinal reward of your Faith, (g) as St. Peter 'name.th it, the salvation of your souls ; the which God grant us, that hath promised the same unto his faithful ; to whom be all honour and glory, world without enc}* Amen. An Homily or Sermon of Good IVorks annexed, unto Faith. In the last Sermon was declared mi to. you, what the lively and true Faith of a Christian man is ; that it causeth not a man to be idle, but to be, occupied in bringing forth Good Works, as occa- sion serveth. (h) Now, by God's grace, shall be declared the second thing that before was noted of Faith ; that without it can no Good Work be done, ac- ceptable and pleasant unto God ; (i) For as a branch cannot bear fruit of itself, saith our Saviour Christ, except if abide in the vine ; so cannot you, except you abide in me. I am the vine, and, you be the branches : he that abideth in me, and (g) 1 Pet. i. (k) No Good Work can be done without Faith* (i) John xv. Jin the Groundwork of the 59 Articles. 87 / in him, he bringeth forth much fruit : for without me you can do nothing. And St. Paul proveth, that Enoch had Faith, because he pleased God ; ( k) For without Faith, saith he, it is not possible to please God. And again, to the Romans he saith, (I) Whatsoever work is done without Faith, it is sin. Faith giveth life to the soul ; and they be as much dead to God that lack Faith, as they be to the world whose bodies lack souls. Without Faith all that is done of us is but dead before God, although the work seem never so gay and glorious before man. Even as the picture graven or painted is but a dead representation of the thing itself, and is without life, or any manner of moving ; so be the works of all unfaithful per- sons before God : they do appear to be lively works, and indeed they be but dead, not availing to the ( m) eternal life : they be but shadows and shews of lively and good things, and not good and lively things indeed : for true Faith doth give life to the works, and out of such Faith come Good Works, that be very good works indeed ; and without Faith no work is good before God, as saith St Augustine (n). We must set no Good Works beforQ Faith, nor think that before Faith (fr) Heb. xi. (/) Rom. xiv. (m) everlasting. {) InPrasfuf. Psal. xxxi. a man 88 Doctrines of our Reformers which are a man may do any any Good Work ; for such works, although they seem unto men to be praise-t worthy, yet indeed they be but vain, and not allowed before God. They be as the course of a horse that runneth out of the way, which taketh great labour, bnt to no purpose. Let no man, therefore, saith he, reckon upon his Good Works before his Faith; whereas Faith was not, Good Works were not. The intent, saith he, maketh the Good Works ; bnt Faith must guide and order the intent of man. And Christ saith, (o) If thine eye be naught, thy whole body is full of darkness. The eye doth signify the intent, (p) saith St. Augustine, wherewith a man doth a thing : so that he which doth not his Good Works with a godly intent, and a true Faith that worketh by lave ; the whole body beside, that is to say, all the whole number of his works is dark, and there is no light in them. For good deeds be not measured by the facts themselves, and so discerned from vices ; but by the ends, and intents, for which they (q ) be done. If a heathen man clothe the naked, feed the hungry, and do such other like works ; yet because he doth them not in Faith for the honour and love of God, they be but dead, vain, and fruitless works to him. Faith is it that (o) Matt, vi. (p) In Prajfat, Psal xxxi. (y) were. doth 5 the Groundwork of the 39 Articles. 89 doth commend the work to God : for, as St. Au- gustine saith, whether thou wilt or no, that work that cometh not of Faith, is naught; where the Faith of Christ is not the foundation, there is no Good Work, what building soever we make. There is one work, in the which be all Good Works, that is Faith, which worketh by chanty : if thou have it, thou hast the ground of all Good Works ; for the virtues of strength, wisdom, tem- perance, and justice, be all referred unto this same Faith. Without this Faith we have not them, but only the names and shadows of them : as St. Augustine saith, Ail the life of them that lack the true Faith is sin, and nothing is good without him that is the Author of goodness : where he is not, there is but feigned virtue, although it be in the best works. And St. Augustine, de- claring this verse of the Psalm, The turtle hath found a nest where she may keep her young birds, saith, that Jews, Hereticks, and Pagans do Good Works : they clothe the naked, feed the poor, and do other works of mercy : but because they be not done in the true Faith, therefore the birds be lost. But if they remain in Faith, then Faith is the nest and safeguard of their birds, that is to say, safeguard of their Good Works, that the reward of them be not utterly lost, (r) And this matter (r) De Vocatione Gentium, lib. i. c. 3. (which 90 Doctrines of our Reformers which are (which St. Augustine at large in many books dis- puteth) St. Ambrose concludeth in few words, saying, He that by nature would withstand vice, cither by natural will or reason, he doth in vain garnish the time of this life, and attaineth not the very true virtues; for, without the worshipping of the true God, that which seemeth to be virtue is vice. And yet most plainly to this purpose writeth St. John Chrysostom in this wise, (s) " You shall Jind many which have not the true Faith, and be not ofthejlock of Christy and yet, as it appeareth, they flourish in Good Works of mercy ; you shall Jind them full of pity, compassion, and given to justice ; and yet, for all that, they home no fruit of their works, because the chief work lacketh. For when the Jews asked of Christ, what they should do to work Good Works, he answered, (t) This is the work of God, to believe in him whom he hath sent : so that he called Faith the work of God. And as soon as a man hath Faith, anon he shall flourish in Good Works ; for Faith of itself is full of Good Works, and nothing is good without Faith. And for a similitude, he saith, that they which glister and shine in Good Works, without Faith in God, be like dead men, (*) In Sermone dc Fide, Lege, et Spiritu Sancto. (t) John vi. which the Groundwork of the 39 Articles. 51 which have goodly and precious tombs, and yet it availeth them nothing. Faith may not be naked with- out Good Works ; for then it is no ( u) true Faith : and when it is adjoined to Works, yet it is above the Works. For as men, that be very men indeed, first have life, and after be nourished ; so must our Faith in Christ go before, and after be nourished with Good Works. And life may be without nourishment, but nourishment cannot be without life. A man must needs be nourished by Good Works, but first he must have paith. He that doth good deeds, yet without Faith, he hath no life. I can shew a man that by Faith without Works lived, and came to heaven : but without Faith, never man had life. The thief, that was hanged when Christ suffered, did believe only, and the most merciful God (w) did justify him. And be- cause no man shall (x) object, that he lacked time to do Good Works, for else he would have done them ; Jruth it is, and I will not contend therein : but thig J will surely affirm, that Faith only saved him. If he had lived, and not regarded Faith, and the Works thereof, he should have lost his salvation again. But this is the effect that I say, that Faith by itself saved him, but Works by themselves never justified any man." (u) Some edit, omit tr*e. (H>) justified. (j) tay again. Here 92 Doctrines of cur Reformers which are Here ye have heard the mind of St. Chrysostom, whereby you may perceive, that neither Faith is without Works, (having opportunity thereto,) nor Works can avail to (y ) eternal life, without Faith. (z) Now to proceed to the third part, (which in the former Sermon was noted of Faith,) that is, what manner of Works they be which spring out of true Faith, and lead faithful men unto (a) eter- nal life. This cannot be known so well as by our Saviour Christ himself, who was asked of a certain great man the same question ; (b) What works shall I do, said a Prince, to come to ever- lasting life f To whom Jesus answered, If thou wilt come to (c) the eternal life, keep the command- ments. But the Prince, not satisfied herewith, asked farther, Which commandments ? The Scribes and Pharisees had so many of their own laws and tra- ditions, to bring men to heaven, besides God's commandments, that this man was in doubt whether he should come to heaven by those laws and tra- ditions, or by the Law of God ; and therefore he asked Christ which commandments he meant. Whereunto Christ made him a plain answer, re- hearsing the commandments of God, saying, Thou shalt not kill, Thou shalt not commit adul- tery, Thou shalt not steal, Thou shalt not bear (y) everlasting, (z) What Works they are that spring of Faith, (a) everlasting. (b) Matt. xix. (c) everlasting. false the Groundwork of the 39 Articles. $3 false witness, Honour thy father and thy mother, and love thy neighbour as thyself. (d) By which words Christ declared, that the laws of God be the very way that doth lead to (e) eternal life, and not the traditions and laws of men. So that this is to be taken for a most true lesson taught by Christ's own mouth, that the works of the moral commandments of God be the very true works of Faith, which lead to the blessed life to come. But the blindness and malice of man, even from the beginning, hath ever been ready to fall from God's commandments : (f) as Adam the first man, having but one commandment, that he should not eat of the fruit forbidden ; notwith- standing God's commandment, he gave credit unto the woman, seduced by the subtile persuasion of the serpent; and so followed his own will, and left God's commandment. And ever since that time, all (g) his succession hath been so blinded through Original Sin, that they have been ever ready to (h) decline from God and his Law, and to invent a new way unto salvation (d) The works that lead to heaven, be the works of God't commandments. (e) everlasting. (/) Man from his first falling from God's commandments hath ever been ready to do the like, dnd to devise works of his own fantasy to please God withal. () that come of him. (i) full. <}4 Doctrines of our Reformers which are. by works of their own device; so much, that al- most all the world, forsaking the true honour of the only eternal living God, wandered about their own fantasies, (i) worshipping some the sun, the moon, the stars ; some Jupiter, Juno, Diana, Saturnus, Apollo, Neptunus, Ceres, Bacchus, arid other dead men and women ; some, therewith not satisfied, worshipping diverse kinds of beasts, birds, fish, fowl, and serpents : every ( k) region, town, and house, in manner being divided, and setting up images of such things as they liked, and worship- ping the same. Such was the rudeness of the people after they fell to their own fantasies, and left the eternal living God and his commandments, that they devised innumerable images and gods ; in which error and blindness they did remain, until such time as Almighty God, pitying the blindness of man, sent his true prophet Moses into the world, to (I) reprehend this extreme mad- ness, and to teach the people to know the only living God, and his true honour and worship. But the corrupt inclination of man was so much given to follow his own fantasies, and, as you would say, to favour his own bird that be brought up himself, that all the admonitions, exhortations, benefits, and threatenings of God could not keep (/) The devices and idolatry of the Gentiles. () country. (1) reprove and rebuke. him the Groundwork of the 39 Articles. 95 him from such his inventions, (m) For notwith- standing all the benefits of God shewed unto the people of Israel, yet when Moses went up into the mountain to speak with Almighty God, he had tarried there but a few days, when the people began to invent new gods: and as it came into their heads, they made a calf of gold, and kneeled, and worshipped it. And after that they followed the Moabites, and worshipped Beelphegor, the Moabites' god. Read the book of Judges, the book of the Kings, and the Prophets ; anil there you shall find how (n) inconstant the people were, how full of inventions, and more ready to run after their own fantasies, than God's most holy commandments. There shall you read of Baal, Moloch, Chemos, Mel- choin, Baalpeor, Astaroth, Bel, the Dragon, Piia- pus, the brazen Serpent, the twelve Signs, and many other; unto whose images the people, with great devotion, invented pilgrimages, (0) preciously deck- ing and censing them, kneeling down and offering to them ; thinking that an high merit before God, and to be esteemed above the precepts and com- mandments of God. And where, at that time, God commanded no sacrifice to be made but in On) The devices and idolatries of the Israelites, Exod. xxxii. (n) unsteadfast. \o] Some edit, corruptly read precious decking, &c. 2 Jerusalem 96 Doctrines of our Reformers which are Jerusalem only, they did clean contrary, making altars and sacrifices every where, in hills, in woods, and in houses ; not regarding God's commandments, but esteeming their own fanta- sies and devotion to be better than them. And the error hereof was so spread abroad, that not only the unlearned people, but also the priests and teachers of the people, partly by [vain] glory and (p) avarice were corrupted, and partly by igno- rance blindly (q) seduced with the same abomi- nations ; so much, that king Achab having but only Helias a true teacher and minister of God, there were eight hundred and fifty priests that per- suaded him to honour Baal, and to do sacrifice in the woods or groves. And so continued that hor- rible error, until the three noble kings, as Josa- phat, Ezechias, and Josias, God's (r) elect minis- ters, destroyed the same clearly, and (s) re- duced the people, from such their feigned inven- tions, unto the very commandments of God : for the which thing their immortal reward, and glory, doth and shall remain with God for ever. (t) And beside the foresaid inventions, the inclina- tion of man to have his own holy devotions devised new sects and religions, called Pharisees, Sadducees, and Scribes, with many holy and godly traditions (p) covetousness. (q) deceived. (r) chosen. (s) brought again. (t) Religions and sects among the Jews. and the Groundwork of the 39 Articles. 97 and ordinances, (as it seemed by the outward appearance and goodly glistering of the works,) but in very deed all tending 'to idolatry, super- stition, and hypocrisy; their hearts \vithin being full of malice, pride, covetousness, and all (u) ini- quityi. Against which sects, and their pretensed holiness, Christ cried out more vehemently than he did against any other persons ; saying, and often (w) repeating these words : (x) Woe be to you, Scribes and Pharisees, ye hypocrites ! for you make clean the vessel without, but within you be full of ravine and fdthiness : Thou blind Pharisee, and hypocrite ! first make the inward part clean* For notwithstanding all the goodly traditions and outward shews of Good Works devised of their own imagination, whereby they appeared to the world most religious and holy of all men ; yet Christ, who saw their hearts, knew that they were inwardly, in the sight of God, most unholy, most abominable, and farthest from God of all men. Therefore said he unto them, (y) Hypocrites, the Prophet Isaiah spake full truly of you, when he said, (z) This people honour me with their lips, but their heart is far from me. They worship me in vain that teach doctrines and commandments of () wickedness* (w) rehearsing* (*) Matt, xxiii. (y) Matt. xv. (z) Isai. xix. H 08 Doctrines of our Reformers which are men : for you leave the commandments of God t keep your own traditions. And though Christ said, They worship God in vain that teach doctrines and commandments of men ; (a) yet he meant not thereby to overthrow all men's commandments ; for he himself was ever obedient to the princes and their laws, made for good order and governance of the people : but he? reproved the laws and traditions made by the Scribes and Pharisees, which were not made only for good order of the people, (as the civil laws were,) but they were ( b) so highly extolled, that they were made to be right and (c) sincere worshipping of God, as they had been equal with God's laws, or above them : for many of God's laws could not be kept, but were fain to give place unto them. This arrogancy God detested, that man should so advance his laws to make them equal with God's laws, wherein the true honouring and right wor- shipping of God standeth, and to make his laws for them to be (d) omitted. God hath appointed his laws, whereby his pleasure is to be honoured. His pleasure is also, that all man's laws, not being contrary unto his laws, shall be obeyed and kept, (a) Man's laws must be observed and kept, but not as God's laws. {&) set vp so High. (c) pure. (d) left of. as the Groundwork of the 39 Articles. 99 as good and necessary for every commonweal, but not as things wherein principally his honour resteth: and all civil and man's laws either be or should be made, to (e) induce men the better to keep God's laws, that (f) consequently God should be the better honoured by them. How- beit, the Scribes and Pharisees were not con- tent that their laws should be no higher esteemed than other positive and civil laws; (g) nor would not have them called by the name of other temporal laws; but called them (h) holy and godly traditions, and would have them esteemed not only for a right and true worshipping of God, as God's laws be indeed, but also (I) to be the most high honour- ing of God, to the which the commandments of God should give place. And for this cause did Christ so vehemently speak against them, saying, Your traditions, which men esteem so high, be abomi- nation before God: (k) for commonly of such traditions, folio weth the transgression or breaking of God's commandments, and a more devotion in keeping of such things, and a greater conscience in breaking of them, than of the commandments ( e) bring in. (f) " consequently, orfollouingly." (g) nor would they have been, (h} Holy traditions were esteemed as God's laws. (i)for. (k) Holiness of man's device is commonly occasion that God is offended. Met, xii H 2 Of i 00 Doctrines of our Reformers which arc of God. As the Scribes and Pharisees so super- stitiously and scrupulously kept the sabbath, that they were offended with Christ because he healed sick men ; and with his Apostles, because they, being sore hungry, gathered the ears of corn to eat upon that day : and because his disciples washed not their hands so often as the traditions required, the Scribes and Pharisees quarrelled with Christ, saying, (/) Why do thy disciples break the traditions of the seniours ? But Christ (m) objected against them, that they, for to (n) observe their own tradi- tions, did teach men to break the very commandments of God : for they taught the people such a devo- tion, that they offered their goods into the treasure- house of the Temple, under the pretence of God's honour, leaving their fathers and mothers, to whom they were chiefly bound, unholpen ; and so they brake the commandments of God, to keep their own traditions. They esteemed more an oath made by the gold or oblation in the Temple, than an oath made in the name of God himself, or of the Temple. They were more studious to pay their tithes of small things, than to do the greater tilings commanded of God, as works of mercy, or to do justice, or to deal sincerely, uprightly, and ^ithfully, wilh God and man : (o) These, saith Christ, ought to be done, and the other not (I) MatUxv; (m) laid to thcyr chtrgc, (n) keep. (o) Matt, xxiii. omitted. the Groundwork of the 39 Articles. 101 (p) omitted. And, to be short, they were of so blind judgement, that they stumbled at a straw, and leaped over a block ; they would, as it were, nicely take a fly out of their cup, and drink down a whole camel ; and therefore Christ called them blind guides, warning his disciples, from time to time, to eschew their doctrine. For although they seemed to the world to be most perfect men, both in living and teaching, yet was their life but hypocrisy, and their doctrine but sour leaven, mingled with super- stition, idolatry, and (q) preposterous judgement; setting up the traditions and ordinances of man, in the stead of God's commandments. Thus have you heard how much the world, from the beginning until Christ's time, was ever ready to fall from the commandments of God, and to seek other means to honour and serve him, after a devo- tion (r) imagined of their own heads ; and how they (s) extolled their own traditions as high or above God's commandments ; which hath happened -also in our times (the more it is to be lamented) no less than it did among the Jews, and that by the corrup- tion, or at least by the negligence, of them that chiefly ought to have preferred God's commandments, and to have preserved the (t) sincere and heavenly doctrine left by Christ. What man, having any ( p) left undone. (q) overt /rwart. (r) found out. (s) did set up. (t) pare. judgement 1 02 Doctrines of our Reformers which are judgement or learning, joined with a true zeal unto God, doth not see and lament to have entered into Christ's religion such false doctrine, superstition, idolatry, hypocrisy, and other enormities and abuses, so as by little and little, through the sour leaven thereof, the sweet bread of God's holy word hath been much hindered and laid apart? Never had the Jews in their most blindness so many pilgrim- ages unto images, nor used so much kneeling, kiss- ing, and censing of them, as hath been used in our time, (it) Sects and feigned religions were neither the fortieth part so many among the Jews, nor more superstitiously and ungodly abused, than of late days they have been among us : which sects and re- ligions had so many hypocritical and feigned works In their state of religion, as they arrogantly named it, that their lamps, as they said, ran always over, able to satisfy not only for their own sins, but also for all other their benefactors, brothers, and sisters of religion, as most ungodly and craftily they had persuaded the multitude of ignorant people ; keep- ing in diverse places, as it were, marts or markets of merits, being full of their holy relicks, images, shrines,, and works of (w) supererogation, ready to be sold; and all things which they had were called holy ; holy cowls, holy girdles, holy pardons, holy beads, holy shoes, holy rules ; and all full of () Sects and religions amongst Christian men. (re) overflowing abundance. 9 holiness ! the Groundwork of the 39 Articles. 103 holiness ! And what thing can be more foolish, more superstitious, or ungodly, than that men, women, and children, should wear a friar's coat to deliver them from agues or pestilence ? or when they die, or when they be buried, cause it to be cast upon them, in hope thereby to be saved ? Which super- stition, although (thanks be to God) it hath been little used in this realm, yet in diverse other realms it hath been and yet is used among many, both learned and unlearned. But, to pass over the innu- merable superstitiousness that hath been in strange apparel, in silence, in dormitory, in cloister, in chapter, in choice of meats and drinks, and in such like things; let us consider what enormities and abuses have been in the three chief principal points, which they called the three essentials, or three chief foundations of religion ; that is to say, obedi- ence, chastity, and wilful poverty. First, (r) under pretence or colour of obedience to their father in religion, (which obedience they made themselves,) they were (y) exempted, by their rules and canons, from the obedience of their natural father and mother, and from the obe- dience of emperor and king, and all temporal power, whom of very duty by God's laws they were bound to obey. And so the profession of their (.r) The three chief vows of religion. (y) madefref. ofctediencn 1 04 Doctrines of our Reformers which are obedience not due was a (z) renunciation of their due obedience. And how their profession of chastity was (a) ob- served, it is more honesty to pass over in silence, and let the world judge of that which is well known, than with unchaste words, by expressing of their unchaste life, to offend chaste and godly ears. And as for their wilful poverty, it was such, that when in possessions, jewels, plate, and riches, they were equal or above merchants, gentlemen, barons, earls, and dukes ; yet by this subtile sophistical term Proprium in (b) communi, they (c) deluded the world; persuading, that notwithstanding all their possessions and riches, yet they (d) ob- served their vow, and were in wilful poverty. But for all their riches, they might neither help fa- ther or mother, nor other that were indeed very needy and poor, without the licence of their father abbot, prior, or warden ; and yet they might take of every man; but they might not give aught to any man ; no, not to them whom the laws of God bound them to help : And so, through their tradi- tions and rules, the laws of God could bear no rule with them : and therefore of them might be most truly said that which Christ spake unto the Phari- sees, (e) You break the commandments of God by your 'traditions : you honour God with your lips> (z) forsaking. (a) kept. (b) Later edit, add " that is to say, Proper in common." (c) mocked. (d} kept,, (e) Matt, xv. but the Groundwork of the 39 Articles. 105 but your hearts be far from him. And the longer prayers they used by day and by night, under (f) pretence of such holiness, to get the favour of widows and other simple folks, that they might sing trentals and service for their husbands and friends, and (g) admit them into their suffrages; the more truly is verified of them the saying of Christ, (h) Woe be unto you, Scribes and Pharisees, hypocrites I for you devour widows houses under colour of long prayers ; therefore your damnation shall be the greater. Woe be to you, Scribes and Pha- risees, hypocrites ! for you go about by sea and by land to make more novices, and new brethren ; and when they be (z) admitted of your sect, you make them the children of hell worse than yourselves be. Honour be to God, who did put light in the heart of his faithful and true minister of most fa- mous memory, King Henry the eighth ; and gave him the knowledge of his word, and an earnest af- fection to seek his glory, and to put away all such superstitious and Pharisaical sects, by Antichrist in- vented, and set up (k) against the true word of God (/) " pretence or colour." (g) " admit or receive them into their prayers." , (h) Matt, xxiii. (i) be let in and received, (k) Several editions read " and set up again the true word," &c. The reading of Archbishop Cranmer is against. The edition of 156"2 reads, like the modern, again; that of 1595, against. The Saxon agerj and the old English again have indeed the meaning of against, in opposition to, and therefore countenance again; but the original reading makes the passage at once perspicuous, and 106 Doctrines of our Reformers which are and glory of his most blessed name, -as he gave the like spirit unto the most noble and famous princes, Jo- saphat, Josias, and Ezechias. God grant all us, the King's Highness' faithful and true subjects, to feed of the sweet and savoury bread of God's own word, and (as Christ commanded) to eschew all our Pharisaical and Papistical leaven of man's feigned religion : which, although it were before God most abominable, and contrary to God's com- mandments and Christ's pure religion, yet it was (/) extolled to be a most godly life, and highest state of perfection : as though a man might be more godly, and more perfect, by keeping the rules, traditions, and professions of men, than by keeping the holy commandments of God. (m) And briefly to pass over the ungodly and counterfeit religions, let us re- hearse some other kinds of Papistical superstitions and abuses ; as of beads, of lady psalters, and ro- saries, of fifteen oes, of St. Bernard's verses, of St. Agathe's letters ; of purgatory, of masses satisfac- tory, of stations and jubilees, of feigned relicks ; of hallowed beads, bells, bread, water, palms, candles, fire, and such other; of superstitious fastings; of (TZ) fraternities ; of pardons, with such like mer- chandise; which were so esteemed and abused to the great prejudice of God's glory and com- mandments, that they were made most high and (/) praised. (m) Other devices and superstitions. () " fraternities oi brotherhoods," most the Groundwork of the 39 Articles. 107 most holy things, whereby to attain to the (0) eter- nal life, or remission of sin : Yea, also vain inven- tions, unfruitful ceremonies, and ungodly laws, (p) decrees, and councils of Rome, were in such wise advanced, that nothing was thought compara- ble in authority, wisdom, learning, and godliness, unto them ; so that the laws of Rome, as they said, were to be received of all men as the four Evan- gelists ; to the which all laws of princes must give place : And the laws of God also partly were (^) omitted and less esteemed, that the said laws, decrees, and councils, with their traditions and ceremonies, might be more duly kept, and had in greater re- verence. Thus was the people through ignorance so blinded with the goodly shew and appearance of those things, that they thought the keeping of them to be a more holiness, a more perfect service and honour- ing of God, and more pleasing to God, than the keeping of God's commandments. Such hath been the corrupt inclination of man, ever superstitiously given to make new honouring of God of his own head, and then to have more affection and devotion to (r) observe that, than to search out God's holy commandments, and to keep them; and further- more, to take God's commandments for men's com- mandments, and men's commandments for God's () everlasting, (p) Decrees and decretals. deleft off. (r)keep command- 108 Doctrines of our Reformers which are commandments, yea, and for the highest and most perfect and holy of all God's commandments. And so was all confused, that scant well-learned men, and but a small number of them, knew or at the least would know, and durst affirm the truth, to (*) separate God's commandments from the commandments of men. Whereupon did grow much error, superstition, idolatry, vain religion, (f) preposterous judgement, great contention, with all ungodly living. (u) Wherefore, as you have any zeal to the right and pure honouring of God; as you have any re- gard to your own souls, and to the life that is to come, which is both without pain and without end ; apply yourselves chiefly, above all things, to read and to hear God's word ; mark diligently therein what his will is you shall do, and with all your en- deavour apply yourselves to follow the same. First, (zv) you must have an assured Faith in God, and give yourselves wholly unto him ; love him in pros- perity and adversity ; and dread to offend him ever- more : Then, for his sake, love all men, friends and foes, because they be his creation and image, and redeemed by Christ, as ye are. Cast in your minds, (s) " separate 'or sever." () overthwart. (u) An exhortation to the keeping of God's command- ments. (w) A brief rehearsal of God's commandments. how the Groundwork of the 39 Articles. how you may do good unto all men unto your powers, and hurt no man. Obey all your superiors and governors ; serve your masters faithfully and diligently, as well in their absence as in their pre- sence, not for dread of punishment only, but for conscience sake, knowing that you are bound so to do by God's commandments. Disobey not your fathers and mothers, but honour them, help them, , and please them to your power. Oppress not, kill not, beat not, neither slander, nor hate any man ; but love all men ; speak well of all men ; help and succour every man as you may, yea, even your enemies that hate you, that speak evil of you, and that do hurt you. Take no man's goods, nor covet your neighbour's goods wrongfully ; but content yourselves with that which ye get truly ; and also bestow your own goods charitably, as need and case requireth. Flee all idolatry, witchcraft, and perjury; commit no manner of adultery, fornication, nor other unchasteness, in will nor in deed, with any other man's wife, widow, maid, or otherwise. And travailing continually (during your life) thus in. (x) the observing the commandments of G od, (where- in ( ?/) consistelh the pure, principal, and (z) direct hon- our of God, and which wrought in Faith God hath or- dained to be the right trade and path-way unto hea- ven,) you shall not fail, as Christ hath promised, to (x) keeping* (y) standeth. . (z) right. come 1 10 Doctrines of our Reformers which are come to that blessed and (a) eternal life, where you shall live in glory and joy with God for ever : to whom be (b) laud, honour, and impery, for ever and ever. Amen. (a) everlasting. (6) praise. TROM the Groundwork of the So, Articles. 1 1 1 ) FROM THE REFORMATIO LEGUM EGCLESI- ASTICARUM, EX AUTHOR1TATE PRIMUM RE- GIS HENRICI viir. INCHOATA; DEINDE PER REGEM EDWARDUM VI. PROVECTA, ADAUCTA- IN HUNC MODUM, &C. FINISHED, 1552. (d) De Christo et Mysteriis nostra Redemptions. CREDATUR, cum venisset plenitude temporis, Filium, qui est Verbum Patris, in utero beats; Virginis Marise ex ipsius carnis substantia naturam humanam assumpsisse, ita ut duas naturae, divina et humana, integr^; atque perfecte in unitate per- sonaa fuerint inseparabiliter conjunctae : ex quibus & */ <* * unus est Christus, verus Deus et verus homo ; qui ver passus est, crucifixus, mortuus, et sepultus ; descendit ad inferos, ac tertia die resurrexit ; no- bisque per suum sanguinem reconciliavit Patrem, sese hostiam offerens non solum pro Culpa Originis, verum etiam pro omnibus peccatis quae homines propria voluntate adjecerunt. (c) Published ia 4to. 1571. Again, 1^40. (d) De Sum. Trin. et Fide CatholicA, cap, 3. 112 Doctrines of our Reformers which are (e) De Peccdto Originis, Libero Arbitrio, et Jus- tificatione. In labe peccati ex ortu nostro contracta, quam Vitium Originis appellamus, primum quidem Pela- gianorum, deinde etiam Anabaptistarum, nobis vi- tandus et submovendus est error; quorum in eo con- sensus contra veritatem sacrarum Scripturarum est, quod Peccatum Originis in Adamo -solo haeserit, et non ad posteros transient, nee ullam afferat natures nostrse perversitatem, nisi quod ex Adami delicto pro- positum sit peccandi noxium exemplum, quod ho- mines ad eandem pravitatem invitat imitandam et usurpandam. Et similiter nobis contra illos pro- grediendum est, qui tantum in Libero Arbitrio roboris et nervorum ponunt, ut eo solo, sine alia speciali Christi gratia, recte ab hominibus vivi posse constituunt. Deinde nee illi sunt audiendi, quorum impietas salutarem et in sacris Scripturis fundatam Justificationis nostrae doctrinam op- pugnant, in quA. tenendum est ; non operurn mo- mentis justitiam hominum collocari. (e) De Haresibus, cap t 7. De the Groundwork of the 39 Articles. 1 13 (f) De Perfectione Justificatorum, et de Operibus Super erogationis. Illorum etiam superbia legibus nostris est fran- genda, qui tantam vitae perfectionem hominibus justificatis attribuunt, quantam nee imbecillitas nostrae naturae fert, nee quisquam sibi praster Christum sumere potest ; nimirum ut omnis peccati sint expertes, si mentem ad recte pieque vivendum instituerint. Et hanc volunt absolutarn morum perfectionem in hanc pra3sentem vitarn cadere, cu.m debilis ipsa sit, et fragilis, et ad omnes virtutis et officii ruinas preeceps. Turn et illorum arragantia' comprimenda est, et authoritate legum domanda, qui Supererogationis Opera quasdam importaverunt, quibus existimant non soliim cumulate )ei legibus et explete satisfied, sed aliquid etiam in illis amplius superesse quam Dei mandata postulent, und6 et sibi merer! et aliis merita applicare possint. De Casu Justificatorum, et Peccato in Spiritum Sanctum. Etiam illi de justificatis perverse sentiunt, qui credunt illos, postquam justi semel facti sunt, in De Hsresibus, cap. 8. (g) De Haeresibus, cap. 9- I peccatutn ] 14 Doctrines of our Reformers which are peccaturn non posse incidere ; aut si forte quic- quam eoruin faciunt quse Dei legibus prohibentur, ea Deum pro peccatis non accipere. Quibus epinione contrarii, sed impietate pares sunt, qui quodcunque peccatum mortale qnod post Baptis- miirn a nobis suscepto-m voluntate nostra commit- titur, illud omne contra Spiritum Sanctum affirmant gestum esse, et remitti non posse. (k ) De Eaptismo. I)einde crudelis illorum impietas in Baptismum irruit, quern infantibus impartiri nolunt, sed om- nin6 nulla ratione. Nee enim minus ad Deum et Ecclesiam pertinent Christianorum infantes, quani liberi Quondam Hebraeorum pertinebant, quibus in infantia cum circumcisio adhiberetur, nostris etiam infantibus debet Baptismus admoveri, quoniam 'iijusdeni prornissionis et foederis divini participes sunt, et a Christo summa cum humanitate suscepti. Plures item ab aliis cumulantur errores in Baptismo, quern aliqui sic attoniti spectant, ut ab ipso illo externo credant eletnento Spiritum Sanctum emer- gere, vimque ejus, nomen, et virtutem ex qua recreamur, et Gratiam, et reliqua ex eo proficis- (h) De Hsercsibus, cap. 18. centia the Groundwork of the 39 Articles. 115 centia dona, in ipsis Baptismi fonticulis innatare. In summa, totam Regenerationem nostram ill! sacro puteo deberi volunt, qui in sensus nostros incurrit. Verum salus animal-urn, instauratio Spiritus, ct beneficium adoptionis quo DOS Deus pro filiis agnoscit, a inisericordia divina per Chris- tum ad nos dimanante, turn etiam ex promissione sacris in Scripturis apparente, proveniunt. Illo- rum etiam impia videri debet scrupulosa supersti- tio, qui Dei Gratiam, et Spiritum Sanctum, tan- toperfe cum Sacramentorum elementis colligant, ut plant!: affirment nullum Christianorum infantem seternam salutem esse consequnturum, qui prius a morte fuerit occupatus quam ad Baptismum ad- duci potuerit : quod longe secus habere judicamus. Salus enim illis solum adiinitur, qui sacrum hunc Baptismi fortem contemnunt, aut superbia quadam ab eo, vel contumacia, resiliunt : quas importunitas cum in puerorum aetatem non cadat, nihil contra salutem illorum authoritate Scripturarom decerni potest ; immo contra, cum illos communis pro- missio pueros in se comprehendat, optima nobis spes de illorum salute concipienda est. (i) De Prcedestinattonc* Ad extremum, in ecclesia multi feris et disso* (i) De Hseiesibus, cap, 22. l 2 lutif 1 1 6 Doctrines of our Reformers which are lutis moribus vivunt, qui cum re jpsa curiosi sint, diflferti luxu, et a Christ! Spiritu prorsus alieni, semper Prredestinationem, et Rejectionem, vel, ut ositate loquuntur, Reprobationem jactant, ut, cum aeterno consilio Deus vel de salute vel de interitu aliquid certi constituent, inde latebram suis male- ficiis, et sceleribus, et omnis generis perversitati quaerant. Et curn pastores dissipatam illorum et flagitiosam vitam coarguunt, in voluntatem Dei criminum suorum culpam conferunt, et hac defen- sione profligatas admonitorum reproehensiones ex- istimant ; ac ita tandem, duce diabolo, vel in des- perationem praesentem abjiciuntur pracipites, vei ad solutam quandam et mollem vitae securjtatem, sine aut pasnitentia aut scelerum conscienti^, dila- buntur. Quse duo mala disparem naturam, sed iinem videntur eundem habere. Nos ver6, sacris Scripturis eruditi, talem in hac re doctrinam poni- mus, quod diligens et accurata cogitatio de Prag- destinatione nostra et Electione suscepta (k) sit (k) Sit is wanting in the first edition of the Reformatio, 1571. It is added by the editor of the second, 1640, " The sentence breaks cff abruptly with the word tuscepta i but sit by no means makes up the deficiency. The parenthesis im^ mediately following expresses the same that our 17th Article does in the beginning of the definition ; and the next sentence, Hac itaquc, &c. refers to what they had before defined." See Dr. Winchester's Dissert, on the 17th Article, $. 3. (de the Groundwork of the 39 Articles. 1 V; (de quibus Dei voluntate determinatum fuit an- teguam mundi fundamenta jacerentur.) H.sec itaque diligeus et seria, qu-am diximus, his de rebus cogitatio piorum hominum animos Spiritu Christi afflatos, et carnis et membrorum subjectionem pra&sentes, et ad cselestia sursum tendentes, dul- cissima quadatn et jucundissimEt consolatione per- inulcet; quoniam Fidern nostram de perpetua salute per Christum ad nos perventura confirmat, vehe- mentissimas charitatis in Deum flammas accendit, mirabiliter ad gratias agendas exuscitat, ad Bona nos Opera propinquissime adducit, et a peccatis longissime abducit, quoniam a Deo sumus electi, et filii ejus instituti: qua3 singularis et eximia con- ditio summam a nobis salubritatem morum, et excellentissimam virtutis perfectionem, requirit. Denique nobis arrogantiam minuit, ne viribus nos- tris geri credamus, quas gratuita Dei beneficentid et infinita bonitate indulgentur. Praeterea nemi- iiem ex hoc loco purgationem censemus vitiorum suorum afferre posse, quia Deus nihil ulla in re constituit, nee ad peccata voluntates nostras un- quam invitas trudjt. Quapropter omnes nobis admonendi sunt, ut in actionibus suscipiendis ad decreta Prasdestinationis se non referaht, sed universam vitse suae rationem ad Dei Leges ac- comodent, cum et promissiones bonis, et minas mails, in sacris Scripturjs generaliter propositas 1 i 8 Doctrines of our Reformers itfhich arc contemplentur. Debemus enim ad Dei cultum viis illis ingredi, et in ilia Dei voluntate com- morari, quam in Sacris Scripturis patefactam esse videmus. the Groundwork of the 39 Articles. (I) THE ARTICLES OF RELIGION, WHICH RELATE TO THE SUBJECTS IN THE PRECEDING DECLA- RATIONS. 1552. COLLATED WITH THOSE IN THE PRESENT THIRTY-NINE ARTICLES. (?//) That the Word, or Son of God, was made very man. The Son, which is the Word of the Father, took man's nature in the womb of the blessed fl) Articles agreed upon by the Bishops, and olher learned men, in the last Convocation at Londor, in the year of our Lord 1552, to root out the discord of opinions, and establish the agreement of true religion. Published by the King's Ma- jesty's authority, 1553. Imprinted at London by John Day. Reprinted by Bishop Sparrow, in his Collection of Articles, Injunctions, &c. lG6l. And by Collier, in his Eccl. Hist. Bishop Burnet has also printed the Articles, of 1552, in his Hist, of the Reform. P. II. Records, B. I. No, 55. They have many verbal variations from those printed by Sparrow and Collier; which I shall exhibit in those Articles that relate to the present work. Grafton's copy of 1553 has also some verbal variations. (m) Burnet reads, The WordofGpd made very man; Graf- ton, " a very man;" our present Article, Of the Word, or Son, of God, u-hwh was made very man. This is the SECOND Aa- TICLE among those of I 552 and 'the present. The present adds, after The Son, which is the Word of the Father, " bo- gotten from everlasting of the Father, the very and eternal God, of one substance with the Father," took, &c. Virgin 120 Doctrines of our Reformers which are Virgin () Mary, of her substance ; so that two whole and perfect natures, that is to say, the God- head and manhood, were joined together (o) into one person, never to be divided, whereof is one Christ, very God and very man ; who truly suf- fered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice (p) for all sin of man ^ both original and actual. (w) The word Mary is not in Burner., nor in the present Article. (o) Burnet, and the present Article, in. (p) Burnet, and the present Article, not only for original guilt, but also for actual sins of men. Bennet, in his JEssay on the 39 Articles, notices two editions of the Ar- ticles in English, which, though not dated, he concludes, with good reason, to have been printed before 1571. See the Ess. p. 41, et seq. p. 288, et seq. p. 304. He further observes, that before 1571, the Convocation did not prepare or pass any English translation of the Latin Articles agreed on in 1562; but that the English manuscript, preserved in the Library of Benet College, Cambridge, signed by eleven bishops on the llth of May in that year, shews that such tran- slation had been under their consideration; that this manu- script minutely agrees with the printed copies aforenamed; and that the authentick translation of 1571 was begun upon the ground-work of the old one, namely, that of the printed copies, which he pronounces, " made by a private hand." It H remarkable', that he should hare overlooked the frequent agreement of this translation, with that of the Articles in 1552. These - old copies here read j4 /br all sin, both original end actual Original the Groundwork cf the S9 Articles. 12 J (r) (9/ 1 Original or Birth Sin. Original Sin standeth not in the following of Adam, (as the Pelagians d'o vainly talk, (s) which also the Anabaptists do nowadays renew,} but ft is the faul$ and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from (t) his former righteousness which he had at his creation, and is of his own nature ( u) given to evil j so that the flesh (w) desireth always contrary to the spirit; and therefore, in every person born in this world* it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in theta that are (x) baptized ; whereby the lust of the (r) This is the EIGHTH among the Art. of 1552 ; and the NINTH among the present. (s) Burnet, and asat this day is affirmed by some Anabaptists. The present Article wholly omits this. (t) Burnet, gone from original righteousness, and is of his own nature, &c. So the present Article. Those printed be- fose 1571. agree with the above of 1552. (u) Burnet, inclined. So the present Article. The edit. Before 1571, given. (w) Burnet arid the present Article, lustetJt. The edit. be. fore 1571, desireth. (x) Burnet and the present Article, regenerated. The edit, before 1571, baptized, flesh, 122 Doctrines of our Reformers which are flesh, called in Greek ^povn^a. aagxof, which some do expound the wisdom, some (y) the sensuality, some the affection, some the desire of the flesh, is not subject to the law of God. And although there is no condemnation fort them that believe and arc baptized, yet the Apostle doth confess that concu- piscence, and lust, hath of itself the nature of sin. (z) Of Free-Will. We have no power to do Good Works, pleasant and acceptable to God, without the Grace of God by Christ preventing us, that we may have a good will and working (a) in us when we have that (b) Of Grace. .The Grace of Christ, or the Holy Ghost (y) Burnet and the present Article omit the. (z) Art. IX. 1552. Present Art. X. The present Article prefixes, " The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God." Wherefore, &c. {a) Burnet and the present Article with. The edit, before (b} This Article of 155'2 is not inserted among the present Articles. (c)by the Groundwork of the 39 Articles. 12S (c) by him given, doth take away the stony heart, and giveth an heart of flesh, And (d) although those that have no will to do good things he makcth them to will, mid those that would evil things he maketh them not to. will, the same ; yet nevertheless he etiforceth not the will : and there- fore no man, when he sinneth, can excuse himself (e) as not worthy to be blamed, or condemned, by alleging that he sinned unwillingly or by com- pulsion. (/) Of the Justification- of Man. Justification by (g} only Faith in Jesus (c) Burnet, which is given by him. (d) Bui-net, though it rendereth us Killing to do those good works ishich before we were unwilling to do, and unwilling to d& those etil works which before we did ; yet is no violence iffcrtd by it t the will of man : so tfiat no man, &c. (e) Burnet, as if he had sinned against his will, or itpon con. straint ; and therefore that he ought not to be accused or condemned upon that account. (f) Art. XI. both in those of 1552 and the present. The present Article is as follows : " We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our works or deserviugs. Where- fore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort ; as is more largely expressed in the Homily of Justification ." (g) Burnet, faith only. Christ, 124 Doctrines of our Reformers which arc Christ, in that sense (/?) as it is declared in the (i) Homily of Justification, is (#) a most certain and (I) wholesome doctrine for (m) Christian men. (?i) Works before Justification. Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ ; neither do they make men meet to receive grace, or (as the school-authors say) deserve grace of congruity : (0) but, because they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. (p) Works of Supererogation* Voluntary "Works besides, over and above God's (h) Burnet, wherein. (i) That is, the Homily on Salvation ; which see in the present work, and the note at the beginning, p. 47- (k) Burnet, the. (/) Burnet, " rnost certain and most wholesome ;" the pre- sent Article, " is a most wholesome doctrine, &c." (m) Burnet, a Christian man. 00 Art. XII. 1552. Art. XIII. the present. (o) Burnet and the present Article, yea, rather, for that. The edit, before 1571, but because. (p\ Art. XIII. 1552. Art. XIV. the present. commandments, $ the Groundwork of the 39 Articles. 1 25 commandments, which they call Works of Supe- rogation, cannot be taught without arrogancy and (q) iniquity. For, by them men do declare, that they do not only render to God as much as they are bound to do, but that they do more for his sake than of bounden duty is required ; whereas Christ saith plainly, When ye have done all that are commanded (r) you, say, We ( s) be unprofit- able servants. (t) No man is without sin, but Christ alone. Christ, in the truth of our nature, was made like unto us in all things, sin only (u) except, from which he was clearly void, both in his flesh and in his spirit. He came to be (w) the Lamb without spot, who, by sacrifice of himself (a 1 ) made (q} Burnet and the present Article, impiety. (r) Burnet and the present Article, to you. (s) Burnet and the present Article, are. (t) Art. XIV. 1552. Art. XV. the present. The title of our present Article is, Of Christ alone without sin, Burnet's copy, None but Christ without sin. () Burnet, excepted. (w) Burnet, a Lamb. (*) Burnet and the present Article, once made, without the s, for ever. GtlCC JG Doctrines of our Reformers which arc once for ever, should take away the sins of the world : and sin, as St. John saith, was not in him. (y) But the rest, yea although we be baptized and born again in Christy yet we offend in many things ; and if we say we have no sin, we deceive ourselves, and the truth is not in us. ( z ) Of Sin against the Holy Ghost. Not every deadly sin, willingly committed after Baptism, is sin against the Holy Ghost, and un- pardonable. Wherefore the ( a) place for peni- tents is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin ; and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say they can no more sin as long as they live here, or deny the place (?/) Burnet, But afl we the rest, although baptized and born in Christ, yet offend, &c. The present Article the same, except adding, after " born," again. (z) Art. XV*. 1553. Art. XVI. the present. The title of the present Article, Of Sin after Baptism: Buroet's copy, Of the Sin against the Holy Ghost. Grafton's copy begins thus, " Every deadlie sinne, wiliinglie committed after Baptisme, is not sinne against," &c. (a) Burnet and the present Article, grant of repentance. The edit, before 1571, place for penitence. for t the Groundwork of the 39 Articles. 327 for (b) penitents to such as truly repent (c) and amend their lives. (d) Of Predestination and Election. Predestination (e) to life is the everlasting (f) purpose of God, whereby (before the founda- tions of the world were laid) he hath constantly decreed by his own judgement secret (g) to us, to deliver from curse and damnation those whom he hath chosen (h) out of mankind, and to bring them (i) to everlasting salvation by Christ, as vessels made to honour, (k) Whereupon such as have so excellent a benefit of God (1) given unto (b) Rurnct, ofpenancf. Present Article, qffurgivencss. (c) Burnet and the present Article, have not and amend their lives. The edit> before 1571 have. (rf) Art. XVII. both in 1552 and in the present. (e} Burnet, unto. (/) Burnet and the present Article, counsel. (g) Burnet, vnto. (A) Present Article, before out, " in Christ." (i) Burnet and the present Article, by Christ to everlasting salvation. (A) Burnet and the present Article, Wherefore, they which be endued ysith so excellent, &c. The edit, before 1571 read as above, Whereupon, &c. {/) Burnet and the present Articlg, have not the words, given unto them. The edit, before 1571 have. them. 128 Doctrines of our Reformers which arc them, be called according to God's purpose by his Spirit working in due season ; they through grace obey the calling; they be justified freely; they (m) be made sons (n) by adoption ; they (o) be made like the image of (p) God's only begotten (q) Son Jesus Christ ; they walk re* ligiously in good works ; and at length by God's mercy they attain to everlasting felicity. As the godly consideration of Predestination mid (r) our Election in Christ is full of sweet, pleasant, and unspeakable comfort to godly per- sons, and such as feel in themselves the working of the Spirit of Christ mortifying the works of the flesh and their earthly members ; and drawing up their mind to high and heavenly things ; as well because it doth greatly establish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God : so for curious and carnal per- sons, lacking the Spirit of Christ, to have con- (m) Buruet, are. (n) Burnet, of. The present Article, ly, with the words *' of God," preceding it. (o) Burnet, are. (p) Burnet, " the 'image of the only, &c and the present Article, " the image of his only, &c. (q) Burnet has not the word Son. (r) Burnet has not the word our. tinually the Groundwork of the 39 Articles^ tmually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the devil (s) may thrust them either into desperation, or into (t) yvretchlessness of most unclean living, no less perilous than desperation. Furthermore, (u) although the decrees of Pre- destination are unknown to us, yet we must re- ceive God's promises in such wise as they be (w) generally set forth to us in Holy Scripture; and, in our doings, that Will of God is to be followed, which we have expressly declared uuto us in Word of God. (x) Of Baptism. Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened ; but (s) Burnet and the present Article, doth. (t) Recklessness, i. e. recklessness, carelessness ; the true word, and so written in the old copies j corrupted into wretch* fasness in later editions, as Burnet writes it. (n) Burnet, " though fhe decrees of predestination be un- known to us." This passage is omitted in the present Article. (to) See the conclusion of the chapter De Prccdestationc in the Ref. Legura. Eccl. p, 117, of -the present compilation, " Quapropter oranes, &c. {*) Art. XXVIJI. 1552. Present Art, X,XVIJ. K it 130 Doctrines of our Reformers which are it is also a ( y) sign and seal of our new birth t whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church ; the promises of forgiveness of sin, and of our adop- tion (z) to be the sons of God, are visibly signed and sealed ; faith is confirmed, and grace increased, by virtue of prayer unto God. The custom of the Church (a) to christen young children (b) is to be commended, and (c) in any wise to be re- tained in the Church. (d) Of the perfect Oblation of Christ made upon the Cross. The offering of Christ, (e) made once for ever, (y) Burnet and present Article, a sign of regeneration or new birth. The edit, before 1571, sign and seal of our new birth. (2) Burnet and the present Article, to be the sons of God by tlie Holy Ghost. (a) Burnet, for baptizing. This sentence stands in the present Article thus : " The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ." fij Burnet, " is both to be, &c.'- (c) Burnet, by all means. (d) Art. XXX. 1552. Art. XXXI. the present. Burnet and present Article, Of the one oblation of Christ finished upon ihe cross. (e) Burnet and present Article, once made. the Groundwork of the 39 Articles. 131 is (f) the perfect redemption, (g) the pacifying of God's displeasure, and satisfaction for all the sins of the whole world, both original and actual ; and there is none other satisfaction for sin but that alone. Wherefore the sacrifices of masses, in (h) the which it was commonly said, that the (1) priest did offer Christ for the quick and the dead to have remission of pain or (k) sin, were (I) forged fables and dangerous deceits. (/) Burnet, a perfect, &c. Present Article, that perfect, &c. (g) Burnet and present Article, propitiation* The edit' before 1571, as above. (V) Burnet has not the word the. (z) Burnet, priests. (k) Burnet and the present Article, guilt. (I) Burnet, were fables and dangerous deccils. Present Ar- ticle, were blasphemous fables and dangerous deceits. The edit, foefoye 157 1> as above. Fiom 132 Doctrines of our Reformers which arc, From the CATECHISMUS BREVIS CHRISTIANA DISCIPLINE SUMMAM CONTINENS, OMNIBUS LUDIMAGISTRJS AUTHORITATE REGIA COM- MENDATUS. HuiC CATECHISMO ADJUNCTI SUNT ARTICULI DE QUIBUS ix ULTIMO SY- NODO LONDINENSI, ANNO DOMINI, 1552, AD TOLLENDAM OP1NIONUM DISSENSIONEM, ET CONSENSUM VERJE RELIGIONIS FIRMAN- DUM, INTER EEISCOPOS ET ALIOS ERUDITOS ATQUE PIOS VIROS CONVENERAT, &C. 1553. (m) IMAGO Dei in homine per Peccatum Originis, et consuetudinem malam, ade6 in initio obscurata est, et judicium naturale ade6 vitiatum, ut homo ipse non satis intelligat honestum turpi quid intersit, nee justum injusto. Earn itaquc imaginem volens benignus Deus in nobis renovare per legem in tabulis descriptam, efFecit primum ut nosipsos agnosceremus, et in ea, perinde $tque in speculo, qontueremur sordes et maculas nostri animi, et praefractarn cordis vitiati duritiem, ut vel sic tandem peccato agnito, et perspecta nostrss carnis infirmitate atque ira saevientis in nos Dei (m) Sign. b. ii. b. et seq. the Groundwork of the 39 Articles. 133 ob peccatum, ardentius desiderarernus Servatorerri nostrum Christum Jesum, qui morte sua, et pre- ciosa sanguinis sui aspersione, purgavit et abluit peccata nostra. Placavit enim iram Omnipotentis Patris, atque sacrosancto sui Spiritus afflatu anirnos ill nobis creat novos, mentesque renovat ad ima- ginem et similitudinem sui Creatoris in justitia et sanctitate veritatis ; quam rem nee justitia legis, nee ulla sacrificia Mosaica poterant efficere. Quod autem nullus ex lege justificetur, patet non inde solum quoniam Justus ex Fide vivit, sed hinc etiam qu6d nullus vivit mortalium, qui potest ea omnia praestare qua? decalogus jubet. Impedimenta enim, quce legi adversantur, sunt infirmitas carnis, appetitus pravus, et coricupiscentia ingenita. Quod autem ad sacrificia attinet, quod ad purgationes, ad ablutiories et reliquas cffiremonias legis, umbrae erant, typi, imagines, et figura?, veri et aeterni sacri- ficii Jesu Christi in cruce facti ; cujus solius bene- ficio omnia omnium credentium peccata, ab ipso usque mundi exordio ex sola misericordia Dei, hon autem ex ullis mentis nostris, condonatasunt. ; - (n) Cum mundi hujus fabricam creasset Domi- hus Deus, hortum idem ipse plantavit oblectationis et jucunditatis plenissimum, in loco quodarn versus orientem sito; eumque nominavit Eden : in quo, (n) Sigiu b. vii. et xeq. praeter 134 Doctrines of our Reformers which are prater arbores alias long& pulcherrimas, una fuit in primis non ita procul ab horti illius medio, cujus nomen, Arbor vitas ; et altera., Arbor eogni- tionis boni et mali. Hie Dominus Deus, singu- lar! amore ductus, posuit hominem, hortumque illi tradidit curandum et colendum, liberum ei fa- ciens, ut de fructu omnium arborum Paradisi man- ducaret, excepto eo, quern arbor sciential boni et mali produxisset : hujus arboris fructum si quando degustaret, citra omnem controversiam mortis su- biret supplicium. Eva autem a diabolo, serpentis irnitante formam, elusa, fructum, alioqui vetitum, ob aspectus jucunditatem desiderandum, ob man- ducandi voluptatem appetendum, et ob boni et mali scientiam vehementer jucundum, decerpsit, edit, ac dedit marito, ut ipse eundem ederet : quo factum est, ut statim uterque mortui sunt, hoc est, non tantum rnorti corporis obnoxii fuerunt, verum animi quoque vitam amiserunt, quaj est justitia: et protinus in illis imago offuscata est, ac Iin6a- menta ilia justitiae, sanctitatis, veritatis, et eogni- tionis Dei, longk pulcherrima, confusa sunt et pene deleta : reliqua ver6 fuit imago terrena cum injustitia conjuncta, fraude, affectione carnali, et de rebus divinis ac caelestibus" ignoratio summa. Inde autem nata est carnis nostrae infirmitas ; hide ista corruptio et confusio affectionum et cupidita- omnium : hinc ilia pestis, hinc illud semina- rium g the Groundwork af the 39 Articles. 1 35 rium et nutrimentum peccatorum omnium, quo genus humanuni inficitur, et Peccatum Originis appellatur. Porr6 sic natura corrupta est et de- jecta, ut nisi bonitas et misericordia Omnipotentis Dei nobis tulisset opem per medicinam Gratise, quemadmodum corpore in universas mortis mise- rias detrudimur, sic necessarium fuisset, ut omnes omnium generum homines in asterna supplicia, et ignem qui extingui non potest, conjicerentur. (0) Prima, praecipua, et perfectissima causa nos- trae justificationis et salutis, est bonitas ct amor Dei, quo ille nos in numerum suorum electos ante ascripsit quam munduna condiderat. Post nobis datur, ut praedicatione Evangelii Jesu Christi vocemur, quocum infunditur nobis Spiritus Do- mini, cujus ductu et auspiciis trahimur, ut lirmam in Deo fiduciam collocemus, et promissionum ejus omnium eventum speremus, Ejusdem electionis comes est mortificatio veteris hominis, id est, ap- petitus et concupiscentke nostras. Illius etiam est sanctificatio nostra, amor Dei et proximi, justitia, et innocentia vitse; atque ut summatim dicam, quicquid purum, sincerum, verum, et bonum in nobis existit, aut a nobis fieri potest, id totum a radice ista suavissima, ab isto fonte largissimo, bonitate, amore, electione, et proposito Dei sane- Co) Sign. d. vi. b. tissimo 1 36 Doctrines of our Reformers which are tissimo nascitur. Ille est causa, reliqua sunt ef- fectus. Sunt tamen bonitas Dei, et electio, et Spiritus, et ipse ChristuSj causa? inter se conjunc- tae et colligatae, quse inter salutis nostrae principes causas possunt numerari. Quoties igitur dici solet, Sola nos Fide justificari et servari, ita dictum est quia Fides, aut potius fiducia sola apprehendit, intelligit, et cognoscit nostram Justificationem no- bis a Deo gratis dan, hoc est, nullis nostris meri- tis, sed ex gratuita gratia Omnipotentis Patris. Porr6 Fides amorem gignit proximi, et actiones quae Deo placent. Nam si viva et vera sit, et Spiritu Sancto animata, mater est eorum omnium quaecunque bene aut dicuntur aut fiunt. Ex hoc brevj orationis compendio clarum est, unde Justifi- catio nostra, et quibus modis, paretur. Non enim meritorum nostrorum dignitate vel hactenus electi, vel olim salvati erimus, sed per solam mise- ricordiam Dei et Christi Domini meram gratiam, per quam ad Bona Opera, quae preparavit Deus ut in eis ambularemus, in ipso conditi sumus. Et licet Opera Bona nostram Justificationem apud Deum mereri non possunt, sic tamen Fidei adhse rent, ut neque ilia sine ipsis inveniri possit, neque Bona Opera extra Fidem usquam reperiantur. (p) Quam rem nobis reprsentat, et ob oculos (p) Sign, e. virf et seq. ponit, the Groundwork of the 39 Articles. 1 37 ponit, Baptismus ? Nos esse per Spiritual Christ! renatos, et mundatos a peccato ; quodque simus membra et partes ecclesiae ascripti in cornmu- nionem sanctorum : aqua enim significat Spiritum. Baptimus etiam est figura sepulturae nostrae in Christo, qu6dque curn illo una resuscitabimur in vita. From 138 Doctrims of our Reformers which are From BISHOP JEWEL'S APOLOGIA ANGLICANS, WRITTEN IN 1561, PUBLISHED IN 1562. CREDIMUS Jesum Christum Filium unicum eeterni Patris, quemadmodum jam, olim ante omnia initia decretum fuerat, cum venisset plenitudo tern- poris, suscepisse carnem et omnem naturam hu- nianam ex beata ilia et pura virgine, ut indicaret hominibus arcana et reconditam voluntatem Patris sui, quse abdita fuerat a seculis et generationibus, utque in humano corpore perageret Mysterium Redemptions nostra; ; et peccata nostra, et syn- grapham illam qua? erat scripta contra nos, affi- geret ad crucem. Baptismum quidem sacramentum esse remis- sionis peccatorum, et ejus ablutionis quam habe- mus in Christ! sanguine. Et ab eo neminem, qui velit profited nomen Christi, ne infantes quidem Christianorum hominum, quoniam nascuntur in peccato, et pertinent ad populum Dei, arcendos esse. Dicimus hominem natum esse in peccato^ et in peccato vitam agere ; neminem posse vere dicere, mundum the Groundwork of the 39 Articles. 1 39 mundum esse cor suum ; justissimum quemque servum esse inutilem ; legem Dei perfectam esse, et a nobis requirere perfectam et plenam obe- dientiam; illi a nobis in hac vita satisfieri non posse ullo modo ; neque esse mortalium quen- quam, qui possit in conspectu Dei propriis viribus justificari : Itaque unicum receptum nostrum et perfugium esse ad misericordiam Patris nostri per Jesum Christum, ut certd animis nostris persua- deamus ilium esse propitiationem pro peccatis nostris ; ejus sanguine omnes labes nostras deletas esse ; ilium pacificasse omnia sanguine crucis suae ; ilium unica ilia hostia, quam semel obtulit in cruce, omnia perfecisse, et ea causa, cum animam ageret, dixisse Consummatum est ; quasi significare vellet, persolutum jam esse pretium pro peccato humani generis. Quamvis autem dicamus nihil nobis esse pras- aidii in operibus et factis nostris, et omnem salutis nostrae rationem constituamus in solo Christo, non tamen ea causa dicimus laxe et solute vivendum, esse, quasi tingi tantum et credere satis sit homini Christiano, efc nihil ab eo aliud expectetur. Vera fides viva est, nee potest esse otiosa. Sic ergo docemus populum, Deum vocasse nos non ad luxum et libidinem, sed, ut Paulus ait, ad Opera Bona, ut in ill is ambulemus ; Deum eripuisse 140 Doctrines of our Reformers which, fyc. eripuisse nos a potestate tenebrarum, ut serviamus Deo viventi, ut in timore et tremore Operemur salutem nostram, ut appareat Spiritum sanctifica- tionis esse in membris nostris, et Christum ipsum per Fidem in cordibus nostris habitare. APPENDIX APPENDIX I. EXTRACTS FROM THE CONFESSION OP AUGSBURG. ( 143 ) Ex AUGUSTANA CONFESSION E. ART. II. ITEM docent, quod post lapsum Adas omnes homines, natural! modo propagati, nascentes ha- beant Peccatum Originis. Intelligimus autem Peccatum Originis, quod sic vocant sancti patres, et omnes orthodoxi et pie eruditi in Ecclesia ; vide- licet reatum, quo nascentes, propter Adas lapsum, rei sunt irse Dei et mortis geternae ; et ipsam corrup- tionem humanae naturae propagatam ab Adam. Et haec naturae humanae corruptio defectus justi- tiae seu integritatis seu obedientiae originalis, et poncupiscentiam, complectitur. ART. III. Item docent, qu6d Verbum, hoc est, Filius Dei, assumpserit humanam naturam in utero beata Mariae virginis, ut sint duae naturae, divina et hu- mana, in unitate person inseparabiliter conjunctae ; unus Christus, vere Deus, et vere homo, natus ex virgine Maria, vere passus, crucifixus, mortuus, et 144 Doctrines of the Reformers which are ct sepultus, ut reconciliaret nobis Patrem, et hos- tia esset non tantum pro culpa originis, sed etiam pro omnibus actualibus peccatis hominum. Idem descendit ad inferos, et vere resurrexit tertia die ; deinde ascendit ad coelos, ut sedeat ad dextram Patris, et perpetuo regnet et dominetur omnibus creaturis ; sanctificet credentes in ipsum, misso in corda eorum Spiritu Sancto, et sanctificatis det vitam asternam. Idem Christus palam est redi- turus, ut judicet vivos, et mortuos resuscitates, juxta Symbolum Apostolorum. ART. IV. * Ut autem consequamur hajc beneficia Christi, scilicet Remissionem Peccatorura, Justificationem, et Vitam ./Eternam, dedit Christus Evangelium, in quo haec beneficia nobis proponuntur, sicut scrip- turn est Lucoe ultimo, Pr&dicari pcenitentiam in nomine ejus, et remissionem peccatorum inter omnes gentes. Cum enim omnes homines, naturali modo propagati, habent peccatum, nee possint ver& legi Dei satisiacere ; -Evangelium arguit peccata, et ostendit nobis Mediatoiem Christum; et sic docet nos de Rcmissione Peccatorum. Cum Evangelium arguit peccata nostra, corda per- terrefacta statuere debent, qu6d gratis nobis propter Christum the Groundwork of the 39 Articles. Christum donentur Remissio Peccatorum, et Justifi- catio per Fidem, qua credere et confiteri debemus, haec nobis donari propter Christum, qui pro nobis factus est hostia, et placavit Patrem. Quanquam igitur Evangeliurn requirit poenitentiam, tamen, ut Remissio Peccatorum certa sit, ddcet earn gratis donari, hoc est, non pendere ex conditione dig- nitatis nOstrse, nee dari propter ulla praecedentia opera aut dignitatem sequentiuin. Fieret enim in- certa remissio, si ita sentiendum esset, turn demurn nobis contingere Remissionem Peccatorum, post- quam earn prcecedentibus operibus meriti essemus, aut satis digna esset poenitentia. Conscientia enim, in veris pavoribus, nullum invenit opus, quod possit opponere irae Dei; et Christus nobis donatus et propositus est, ut sit Propitiator. Hie honos Christi non debet trans- ferri in nostra opera. Ide6 Paulus dicit, Gratis salvati estis. Item, Ided ex fide gratis, ut sit Jirma promissio, hoc est, ita erit certa remissio, cum sciemus earn non pendere ex conditione nos- tr dignitatis, sed donari propter Christum. Msec est h'rma et necessaria consolatio piis et perterre- factis mentibus. Atque ita docent et S. Patres. Et extat apud Ambrosium memorabilis et insignis sententia, his verbis : Hoc constitutum est a Deo, ut qui credit in Christum salvus sit, sine opere, soldjide, gratis accipiens Remissionem Peccatorum. L t 146 Doctrines of the Reformers which are Et Fidei vocabulum non solum cojmitionem o historiae de Christo significat, sed etiam credere et assentiri huic promissioni, quas est Evangelii pro- pria; in qua propter Christum nobis promittuntur Remissio Peccatorum, Justificatio, et Vita JEterna. Nam et heec promissio ad historiam de Christo pertinet, sicut et in Symbolo additus est historian hie articulus, Credo Remissionem Peccatorum. Et ad hunc articulum reliqui de historia Christi referri debent. Nam id beneficium est finis historiae. Ide6 Christus passus et resuscitatus est, ut propter ipsum nobis donarentur Remissio Peccatorum et vita asterna. ART. v. Itaque instituit Christus ministenum docendi Evangelii, quod pra3dicat poenitentiam et re- missionem peccatorum. Estque utraque praedica- tio universalis, omnium peccata arguit, et omnibus credentibws promittit Remissionem Peccatorum, ut non sit incerta remissio, sed ut omnes perterrefactae mentes sciant se debere credere, qu6d cert6 donetur nobis Remissio Peccatorum propter Christum, non propter nostra merita aut dignitatem. Et cum hoc modo consolamur nos promissione seu Evan- gelio,et erigimus nos Fide ; cert6 consequimur Re- missionem . the Groundwork of the 39 Articles. 147 missionem Peccatorum, et simul datur nobis Spiritus Sanctus. Nam Spiritus Sanctus datur, et est efficax, per verbum Dei et per sacramenta. Cum Evangelium audimus aut cogitamus, aut sacramenta tractamus, et Fide nos consolamur, simul est efficax Spiritus Sanctus, juxta illud Pauli ad Galatas iii. Ut promissio ex Fide Jesu Christidetur credent ibus. Et ad Corinthios, Evangelium est minister ium Spi- ritus. Et ad Romanes, Fides ex auditu est. Cum igitur Fide nos consolamur, et liberamur a terroribus peccati per Spiritum Sanctum, concipiunt corda caeteras .virtutes, agnoscunt vere misericordiam. Dei, .concipiunt veram dilectionem, verum timorem Dei, fiduciam, spem auxilii divini, invocationem, et similes fructus Spiritus. ART. VI. Item decent, qu6d cum Fide reconciliamur, neces- sari6 sequi debeat justitia Bonorum Operum, quse Deus nobis mandavit, sicut et Christus praicepit. Si vis in vitam ingredi, serva mandata. Sed quia tanta est infirmitas human naturae, ut nemo legi satistacere possit, necesse est docere homines non solum qu6d legi obediendum sit, sed etiam quomo- do placeat haec obedientia, ne conscientise incidant in desperationem, cum intelligant se non satisfacere legi. Placet igitur haec obedientia, non quia legi L 2 satislacit 148 Doctrines oj the Reformers which arc satisfacit, sed quia persona est in Christo reconci- Jiata Fide, et credit sibi reliquias peccati condonari. Semper igitur sentiendum est, nos consequi Remis- sion Peecatorum, et personam pronunciari justam, id est, acceptari gratis propter Christum per Fidem : postea ver6 placere etiain obedientiam erga legem, et reputed quandum justitiam, et mereri prasmia. Non enim potest conscicntia opponere judicio Dei propriam munditiem aut opera, sicut psalmus testa- tur, Non intres injudicium cum tuo servo, quia non justijicabitur cor am te onmis livens. Et Joannes ait, si dijcerimits quod peccatum non habemus, ipsi nos seducimus. Si conjiteamur peccata nostra y fide- lis et Justus est, nt remit fat nobis peccata nostra. Et Christus inquit, Cum feceritis omnia, dicite, servi inutiles sumus. Postquam autem persona re- conciliata et justa Fide, id est, accepta est, placet et obedientia, et reputatur ease quaedam justitia, sicut Joannes inquit, Omnis qtii eo mamt non peccat. Et 2 Cor. 1. Gloria noatra hcec cst } testimonium conscicnficB nostrte. Ac debet ha3C obedientia repugnare pravis cupi- ditatibus, et subinde spiritualibus exercitiis fieri purior ; et cavcre, ne quid committamus contra conscientiam, juxta illud, Summa legis est dilectio ex puro corde, et consdentid bond, et fide nonjictd. Qui vero obternperant pravis cupiditatibus, et agunt contra conscientiam, versantur in peccatis mortali- bus, ec Fidei justitiam nee justitiam Bonorum 4 Operuna the Groundwork of the 39 Articles. 1 49 Operum retinent, juxta illud Pauli, Qui talia agunt, regnum Dei non possidebunt. ART. ix. De Baptismo decent, quod nepessarius sit ad sa- lutem, tanquam ceremonia a Christo instituta. Et qu6d per Baptismum offeratur gratia Dei ; et qu6d infantes sint baptizandi ; et quod infantes, per Baptismum Deo commendati, recipiantur in gra- tiam Dei, et fiant filii Dei ; sicut Christus testatur, loquens de parvulis in Ecclesia, Matt, xviii. Non est voluntas Patris vestri qui In ccclis est, ut pereat units exparvulis istis. ART. XI. De Poenitentia decent, qu6d lapsis post Bap- tisimum contingere possit Remissio Peccatorum, quocunque tempore, cum convertuntur. Et qu6d Ecclesia talibus, redeuntibus ad Poenitentiam, im- pertire absolutionem debeat. Damnant Novatianos, qui nolebant absolvere eos, qui, lapsi post Baptismum, redibant ad Poeni- lentiam. Darnnant et illos, qui non decent Remissionem Peccatorum per Fidem gratis propter Christum contingere 150 Doctrines of the Reformers which are contingere, sed contend unt Remissionem Peccato- rum contingere propter dignitatem contritionis, di- lectionis, aut aliorum operurn, et jubent dubitare conscientias in Poenitentia, an consequantur Re- missionem, et affirmant hanc dubitationem non esse peccatum. Damnant et Anabaptistas, qui negant semel justificatos iterum posse amittere Spiritum Sanctum. Damnant et illos, qui contend unt aliquibus tantam perfectiouem in hac vita contingere, ut ne quidem possint iterum peccare. ART. XVIII. De libero arbitrio docent, qu6d humana volnntas habeat aliquam libertatem ad efficiendam civilem justitiain, et diligendas res rationi subjectas. Sed non habet vim sine Spiritu Sancto efficiendae justi- tiae spiritualis ; quia Pauliis dicit, Ammalis homo nonpercipit ea, qua sunt Spiritus Dei. Et Christus dicit, Sine ne nihii pot est is facer e. Efficitur autem spirilualisjustitia in nobis, cum adjuvarrmr a Spiritu Sancto. Porr6 Spiritum Sanctum concipimus, cmn verbo Dei assentimur, ut nos Fide in terroribus con- solemur ; sicut Paulus docet, cum ait, Ut promis- sionem Spiritus accipiatis per Fidem. Damnamus Pelagianos et similes, qui docent, qu6d, sine Spiritu Sancto, solis naturae viribus, possimus the Groundwork of the 39 Ar tides. 15 J possimus Deum super omnia diligere, legern De 1 facere, quoad substantial!! actuum. Haec somnia ingenue et necessario reprehendimus ; obscurant enim beneficia Christi. Nam ideo proponitur in Evangelio Mediator Christus, et promittitur miseri- cordia, quia humana natura non potest satisfacere legi; sicut Paulus testatur, ciim ait, Rom. 8. Sensus carnis immicitia est adversus Deum; legi enim Dei non est subditus, ac ne potest quidem subjici. Quanquam enim externa opera aliquo modo potest efficere humana natura per sese, potest enim continere manus a furto, a caede, tamen interiores motus, ut verum timorem, fiduciam, patientiam, castitatem, non potest efficere, nisi Spiritus Sanctus gubernet et adjuvet corda nostra. Et tamen in hoc loco illud etiam docemus Dei mandatum esse, ut etiam carnales coerceantur diligentia rationis et ill^l civili disciplina, sicut Paulus inquit ; Lex est pedagogics in Christum* Item, Lex est injustis posita. AUT. XX, Concionatores nostri, bono studio, utrumque doc- trinae genus illustraverunt. Proponunt evangeliurij de Fide, et addunt piam doctrinam de Operibus. DE FIDE. Primum igitur de Fide et Justi- ficatione 1 52 Doctrines of the Reformers which are ficatione sic decent. Christus apte complexus est summam Evangelii, ciim Lucae ultimo jubet prte- dicari in nomine suo Pcenitentiam, et Remissionem Peccatorum. Nam Evangelium arguit peccata, et requirit Poenitentiam, et simul ofFert Remissionem Peccatorum propter Christum gratis, non propter nostram dignitatem. Et sicut universalis est Poeni- tentioe praedicatio, ita et promissio Gratiae universalis est, et omries credere jnbet, et accipere beneficium Christi ; sicut Christus inquit : Fenite ad me, omnes qui onerati estis. Et Paulus ait: Dives est in omnes, 8$c. Quanquarn igitur contritio aliqua, seu pcenitentia, necessaria est, tamen sentiendum est donari nobis Remissionem Peccatorum, et fieri nps ex injustis justos, id est, reconciliatos seu acceptos et filios Dei gratis, propter Christum, non propter dignitatem contritionis aut aliorum operum praece- dentium aut sequentium. Sed Fide hoc beneficium accipiendum est, qua: credere nos oportet, quod propter Christum nobis donentur Remissio Pecca- torum et Justificatio. Haec sententia firmam conso- lationem perterrefactis mentibus affert. Et quam necessaria sit Ecclesias peritae conscientise facile judicare possunt. Et nihil habet absurdi, nihil per- plexum, nihil sophisticum. Non e.st hlc opus disputationibus de PR^EDESTINATIONE aut simi- libus. Nam promissio est universalis, et nihil (letrahit operibus, imo exsuscitat ad Fiderh, et vere Bona the Groundwork of the 39 Articles. 153 lk>qa Opera. Nam Remissio Peccatorum trans- fertur a nostris operibus ad misericordiam, ut sit be- neficium certum, non utnos nihil agamus, sed multo 1 magis, ut sciamus quomodo placeat Deo nostra obedientia in tant& infirmitate nostrft. Hanc sen- teniiam, qua et illustratur honos Christi, et piis mentibus consplatio dulcissima et finnissima pro- ponitur, quas veram misericordije divinae cogni- tionem continet, et veros cuitus, et aeternam vitam parit, aspernari ac damnare plusquam Pharisaica ccecitas est. Olim c6m haec consolatio non pro- poneretur, mult pavida? conscientias tnederi sibi conabantur pperibus, alji confugiebant ad monasti- cam vitam, alii alia opera eligebant, quibus mere- rentur Remissionem Peccatorum et Justificationem.r Sed nullaest firma consolatio praeter hanc doctrinam Evangelii, quae jubet credere, quod gratis nobis propter Christum donentur Remissio Peccatorum et Justificatio. Estque hsec tota doctrina comparata ad verum illud certamen perterretactae conscientia?. Sed addemus aliquot testimonia. Paulus, Rom* 3. Justificamur gratis ipsius gratia, per redcmp- tionem qua: est in Christo Jesu, quern proposuit Dtus propitiator cm, per Jidem in sanguine suo. Rom. 4. Ei autem qui non operatur, credit au- tem in eum quijustificat impium, reputaturjides ejus adjustitiam. Eplies. 2. Gratia salvati estis per Jidem, et hoc non tx t-obis; Dei cnim donum est t non ex 154 Doctrines of the Reformers which are ex operibuSj ne quis glorietur. In his sententiis et similibusdisertedocet Paulus, gratis nobis donariRe- missionem Peccatorum et Justificationem non propter nostrorum operum dignitatem. Et in capite quarto ad Romanes copiose disputat, quare hac consola- tione nobis opus sit. Si enim promissio penderet ex dignitate nostrorum operum, fieret incerta. Ut igitur ad versus terrores peccati et mortis habeamus certain et firmam consolationem, et Fides consistere possit, necesse est earn sol miscricordia niti, et non nostra dignitate. Propterea Paulus inquit, Ideo ex fide secundum gratiam, ut sit firma promissio. Nequd enim opponi judicio Dei possunt opera nostra, juxta illud, Si iniquitates observaveris, quis sustinebit? Ideoque Mediator nobis donatus est, Christus ; nee transferendus est ejus honos in nostra opera. Cum igitur dicimus, Fide justificamur, non hoc intelligimus, quod justi simus propter ipsius virtutis dignitatem. Sed hsec est sententia, consequi nos Remissionem Peccatorum et imputationem justitise per misericordiam propter Christum. Verum haec misericordia non potest accipi nisi Fide, et Fides hie non tantum historian notitiam significat, sedsignificat credere promissioni misericordiam qua; nobis propter Mediatorem Christum contingit. Et cum hoc modo Fides intelligitur de fiducia misericordiae, non dis- sentiunt inter se Jacobus et Paulus. Quod enim inquit n 1 , f I A . 1 the Groundwork of the 39 articles. , 155 inquit Jacobus, Damoms credunt et contrcmiscunt, intelligitFideai denotitia historiae; haec non justificat Norunt enim bistoriam etiam impii ac ciiaboli. Paulus verd, cum inquit, Fides reputatur ad just i- tiam, $c. loquitur de fiducia misericordiae promissse propter Christum. Estque sententia, homines justos pronunciari, id est, reconciliari, per misericordiam, non propter dignitatem propriam. Sed hanc mise- ricordiam promissam propter Christum oportet Fide accipi. Jam bonas mentes nihil ofFendet novitas hujus Paulinae figurse, Fide jusftficamur, si inlel- ligant proprie de misericordia dici, eainque veris et necessariis laudibus ornari. Quid potest enim esse gratius conscientiae afflictae ac payidae, in veris doloribus, quam audire, hoc esse mandatum Uei, hanc esse vocem sponsi Christi, ut statuant certo do- nari Remissionem Peccatorum seu reconciliationem, non propter nostram dignitatem, sed gratis per mise- ricordiam, propter Christum, ut beneficium sit cer- tum ? Significat autem Justificatio, in his Pauii sen- tentiis, Remissionem Peccatorum, seu reconcilia- tionem, seu imputationem justitise, hoc est, accepta- tionem personas. Nee afferimus novum dogma in Ecclesiam. '. O Nam hanc de Fide doctrinam Scriptura copiosk tradit. Et Paulus hunc locum praecipue tractat in aliquot Epistolis. Et docent idem S. Patres. Sic enim inquit Ambrosius de vocatione gentium: Vilesccret 156 Doctrines of the Reformers which are Vilesceret redem.ptio sanguinis Christ i, nee miseri- cordite Dei humanorum operum pr&rogat'ma sue- cumberet, si justificatio, quce Jit per gratiam, meritis pr&cedentibus debcretur, ut non munus largientis, sed merces esset operantis. Et multae sunt integrae, hac de re, apud Augustinum, dispu- tationes. Hujus haec sunt verba. Quandoquidem per legem ostendit homini infirmitatem suam, ut, ad ejus misericordiam per Jidem confugiens, sanaretur* Dictum est enim quod legem et misericordiam in lingua portet ; legem scilicet t qua reosfaciat super- bos, misericordiam verd, qua justificet humiliatos. Justitia ergo Dei per fidem Jesu Christ! in omnes qui credunt, &c. DE BON is OPERIBUS Cum necessariam dc Fide doctrinam et consolationem Ecclesiis pro- ponimus, additur et doctrina de Bonis Operibus; qu6d videlicet necessaria sit, in reconciliatis, obedi- entia erga legem Dei. Nam Evangelium concio- natur de nova vita, juxta illud, Dabo legem meam in cordibus eorum. Haec igitur nova vita debet esse obedientia erga Deum. Et Evangelium praidicat Poenitentiam ; nee existere Fides potest, nisi in his qui Poenitentiam agunt, quia Fides consolatur corda in contritione et terroribus peccati; sicut Paulus docet: Justified tijide, pacern habemus; et de Poeni- tentia dicit, Rom. 6. Vetus noster homo simul crucifxus est, ut aboleatur corpics peccati, ne pec- cato the Groundwork of the 39 Articles. l6T cato deinceps serviamus. Et Esaias inquit, Ubl habit abit Dominus? In Spiritu contrito et humi- liafo, fyc. Secund6, Inter Bona Opera prascipuum est, et *ummus cultus Dei, Fides ipsa ; et park multas alias virtutes, quse existere non possuni, nist prius corda Fidem conceperint. Paulus enim dicit, Quomodo invocabunt, nisi crediderint ? Donee animi dubitant, an a Deo exaudiantur, donee sentiunt se ct Deo rejici, non vere invocant Deum. Sed ciim Fido agnoscimus misericordiam, confugimus ad Deum, diligimus, invocanms, speramas, expectamus auxi^ lium, obedimus in afflictionibus, quia jam scimus nos esse filios, et placere Deo nostrum sacrificium, nostras afflictiones. Hos cultus parit Fides. Pra3clar^ igitur inquit Ambrosius, Fides bonce voluntatis et justa actionis genitrix est. Adversarii videri volunt magnifice ornare doctrinam Bonorum Operum. Et tamen de his spiritualibus operibus, de Fide, de exercitiis Fidei in invocatione, in omnibus vitae negotiis, consiliis, et periculis, nihil dicunt : Ac ne potest quidem recte dici de his exercitiis, si con- scientias relinquantur in dubitatione, si nesciant Deum requirere Fidem, tanquam proscipuum cql- tum; et cum ofFunditur oculis ilia ingens species ex- ternorum operum, mentes, praesertim non satis insti- tutse, abducuntur k conspectu horum exercitiorum interiorum. Necesse est autem in Ecclesia de his interioribus 158 Doctrines of the Reformers which are interior! bus operibus, et fructibus Spiritus, doceri homines. Nam haec opera discrimen faciunt inter piOs et hypocritas. Externos cultus, externas ceremouias, et alia externa opera praestare etiarn hypocritae possunt. At hi cultus tantum sunt verse Ecclesiae, vera poenitentia, timor, fides, invocatio, &c. Hi cultus praecipue requiruntur et laudantur in scripturis, ut psalmo 49. Immola Deo sacri- Jicium laudis, Inveca me in die tribulationis, 8$c. Terti6. Et hac Fide, quae consolatur corda in Poenitentia, accipimus Spiriturn Sanctum, qui datur ut gubernet et adjuvet nos, ut peccato et diabolo resistamus, et magis magisque agnoscamus infirmi- tatem nostram, et in nobis crescant agnitio Dei, timor, fides. Quare debet in nobis obcdientia erga Deum et nova vita crescere, sicut Paulus docet, renovari nos debere ad agnitionem Dei, ut efficiatur in nobis nova lux, et imago ejus qui con- didit nos, &c. Quart6. Docemus etiam quando hasc inchoata obedientia placeat Deo. Narn in hac tantd infir- mitate et immunditie naturas, sancti non satis- faciunt legi : opus igitur est piis consolatione, ut sciant quomodo hasc exigua et imperfecta obedientia Deo placeat. Non enim ideo placet, quia legi satisfaciat, sed quia personae reconciliatae et justee sunt propter Christum, et credunt sibi condonari imbecillitatem suarn. Sic Paulus docet, Nulla nunc t the Groundwork of the 39 Articles. 1,*9 nunc est condemnatio his, qui sunt in Christo, 8$c. Quanquam igitur haec nova obedientia procul abest a perfectione legis, tainen est justitia, et meretur prasmia ide6 quia personae reconciliatae snut. Atque ita de operibus judicandum est, quae quidem amplissimis laudibus ornanda sunt, quod sint necessaria, qu6d sint cultus Dei, et sacrificia spiritualia, et mereantur ' prffiinia. Sed tamen de persona prius tenenda est haec consolatio, necessaria in certamine conscientiae, quod Fide gratis habeamus Remissionem Peccatorum, et persona justa, id est reconciliata sit, et hteres vitas aeternae, propter Christum ; postea ver6 placere obedientiam juxta *llud, Nunc non estis sub lege, sed sub gratia. Non enim possunt opponi iras ac judicio Deinostra opera, Ted terrores peccati et mortis vincendi sunt fiducia Mediatoris Christi, sicut scriptum est, O rnors, ero mors tua. Et Johan. 6. ait Christus, H ut sit jirmapromissio. In declaratione vocabuli Justificari, usitate di- eitur : Justificari significat, ex injusto justum fieri, quod, recte intellectum, hie quoque quadrat. Ex injusto, id est, reo et inobediente, et non habente Christum, fieri justum, id est, absolutum a reatu, propter Filium Dei, et apprehendentem Fide ipsum Christum, qui est justitia nostra, ut dicunt Jere- mias et Paulus, quia ejus merito habemus remis- sionem, et Deus justitiam nobis imputat, et prop- ter eum nos justos reputat, et dato Spiritu suo Sancto nos vivificat, et regenerat, sicut et Joan. v. dicitur : Haec est vita in Filio ejus. Qui habet Filium, 176 Doctrines of the Reformers which are Fdium, habet tiitam teternam : qui non habct Filium Dei, vitam non habet. Et Rom. iii. Ut sit ipse Justus et justificans. Quanquam auteni simul inchoatur ncivitas, quas in vita seterna erit perfecta, ad quam redempti sumus : tamen per- sona in hac vita non propter novas qualitates aut opera cst justa, id est, Deo accepta, et has res vitte aeterna? ; sed propter ipsum Mediatorem passum, resuscitatum, regnantem, deprecantem pro nobis, nos obumbrantem et vivificantem. Quanquam enim sunt inchoates virtutes, tamen adhuc sunt imperfectos, et hasrent in nobis reliquiae peccati. Ideo tenenda cat base consolatio, placere personam propter Filiurn Dei, imputata nobis ipsius justitia, sicut Rom. iv. dicitur, Credidit Abraham Deo, et imputatum est ci ad justititiam : item, Bcati quo- rum remiss '& sunt iniguitafes, et quorum tecta sunt peccata. Itaque et correlative intelligenda est liaec oratio, Fide justi/icamur, hoc est, fiducia Filii Dei justificamur, non propter nostram quali- tatem, sed quia ipse est Propitiator, in quo cor acquiescit, fiduciA. promissas misericordias propter euni, quam fiduciam ipse Spiritu suo Sancto ex- suscitat, sicut inquit Paulus : Accepistis Spiritual adopt ionisjiliorwn, in quo clamamus, Abba pater. Hie et de particuia exclusiva dicendum est. Totics repetit Paulus vocabulum Gratis, qua voce certissimum est excludi conditionem meritorum nostrorum. Ide6 in Ecclesiis nostris dicitur : Fide the Groundwork of the 39 Articles. 177 Fide sold justijlcamur : quod sic intelligimus, et declaramus : Gratis, propter solum Mediatorem, non propter nostram contritioneni, seu alia nostra meiita, donamur Remissione Peccatorum, et re- conciliatione. Etsi enim contritio et aiiae virtutes multffi cum Fide, seu hac fiducia simul accendun- tur : tamen ha3 virtutes non sunt causa, seu meri- tum Remissionis Peccatorum, nee propter eas per- sona placet : juxta illud, Non justificabitur in con* spectu tuo omnis vivem : sed habet Remissionem et placet persona cert6 propter Mediatorem, quern Fide apprehendi oportet, ut ad Ephes. cap. iii* dicitur : Per quern audemus accedere in jiducia, qua est per Jidem in eum. Haec tola doctrina fit illustrior in ver& conversione et quotidiana invoca- tione piorum. Cum expavescimus agnitione iras Dei, hsec una est firma consolatio, confugere ad Filium Dei, qui inquit, Venitt ad me, omnes qui laboratis et onerati estis, et ego rejiciam vos. Item, Vivo ego, nolo mortem peccatoris, sed ut COK- vertatur et vivat. Item, Gratia exuberat supra peccatum. In his doloribus si doces hominem, dubitandum esse de Remissione Peccatorum, vincet dolor, et sequentur tristissimi fremitus adversus Deum, et desperatio, et mors asterna. Sed si doceas, Fide vincendam esse dubitationem, intelli get jam vocabulo Fidei non tantum significari noti- tiam htstoriae, intelliget fiduciam niti solo Media- N tore, 1 78 Doctrines of the Reformers which are tore, intelliget quid dicatur his verbis, Gratis prop- ter Mediatorem sola Fide accipitur Remissio, et placet persona. Hasc lucta omnibus temporibus aliquos erudiit, ut has veras consolationes aliquo modo intellige- rent. Etsi enim Origenes, et multi scriptores et sententiarii, aliud genus doctrincc insincerum pepe- rerunt: tamen in Augustino, et aliis quibusdarn, leguntur dicta qua? ostendunt, eos ex his veris fontibns etiam hausisse consolationes. Quan'quarn autem interdum irnproprie loquun* tur, aut dissimilia dicunt, quia in loquendo negli- gentiores fuerunt : tamen quae fuerit eorum per- petua sententia, si dextre judicare volumus ani- madverti potest. Augustinus in psal. xxxi. in- quit, Qui sunt beat if Non illi, in quibus non inveniet peccata : nam in omnibus invenit. Om- nes enim peccaverunt> et carent glorid Dei. Si ergo in omnibus peccata inveniuntur, remanet qitdd non sunt beati, nisi quorum remissa sunt peccata. Hoc ergo Apostolus sic commendavif, Credidit Abraham Deo, et imputatum est et ad justitiam. Hie certe Augustinus Fidem intel- ligit fiduciam, qusR accipit Remissionem Pecca- torum : et quod est dictum in Genesi, et in Paulo, prorsus intelligit sicut nos enarramus. Alibi de spiritu et litera inquit : x lege time- TUIIS Deum^ et fide corifugimtts ad misericor- diam. I the. Groundwork of the 39 Articles. 1 79 diam. Bernardus in condone de Aimuncia- tione : Necesse est primum omnium credere, quod Remissionem Peccatorum ha be re non possis, ni$i per indulgentiam Dei. Sed adde, ut credas et hoc* qudd per ipsum peccata t'ibi donantur. ' Hoc est testimonium quod perhibet Spiritus Sanctus in cords, tuo, dicens: Remissa sunt tibi peccata tua* Sic enim arbitratur Apostolus, gratis justificari hominem per Jidem. In hoc dicto perspicu et propri citatur sen- tentia Ecclesiarum nostrarum, et extant similia tes- timonia apud hunc authorem. Basilius etiam pro- priissime recitat nostram sententiam, in concione de humilitate, his verbis : Qul gloriatur in Domino glorietur, dicens quod Christ us nobis fact us sit sa- pientia a Deo, etjustitia, et sanctijicatio, et redemp- tiOj sicut scriptum est : Qul gloriatur in Domino glorietur. Htec est enim perfect a et Integra gloria- tio, in Deo, quando neque propter suamjustitiam quisquam effertur, sed agnoscit se indigere verd jus- tit id, Jide autem sold in Christum jiist'ificari. Cum igitur ex his quae jam dicta sunt, manifes- tum fit, quid significet vocabulum fidei, in hac propositione, Fide, justificamur : hinc intelligi po- test, perniciose errare monachos, et alios qui ju- bent converses ad Deum dubitare an placeant Deo. Hunc vulgarem errorem de dubitatione mani- N 2 feste 180 Doctrines of our Reformers- which arc fcst refutant haec dicta : Justi/icati Jide, pacern habemus. Item, Idcd e.vjide, ut sit Jirma promts- sio. Donee enim excruciantur dubitatione corda, fugiunt Deum, non acquiescunt in Deo, non invo- cant. Et promissio fit eis inanis sonitus, quia noi* adsentiuntur ei. Postremd Dei mandatum est asternum et immo- tum, ut credamus Filio Dei,juxtaboc dictum : Spi- ritus afguet mundum ck peccato, quod non credunt in me. Item, 1 Johan. v. Qui non credit Deo, (tccusat eum mendacii. Est autein insulsa cavilla- tio, .quod dicunt, dubitandum esse prapter nostram indignitatem, non propter misericordiam. Ide6 cnim edita est promrssio, irle6 Filius Dei Mediator Constrtutus est, quia nos indigni sumus : et ut Pater propter ipsurn passum, resuscitatum, et de- precantem pro nobis, et habitantem in nobis, ac vestientem nos sua. justitia, certe sit propitius huic, miserse massae, indignae, et plena3 sordium, juxta lllud : Nulla mine condemnatlo est his qui in Christo Jesu ambulant. Absurdum est etiam, quod dicunt, nostrae indignitatis caus& dubitandum -esse. Non enim dujbitandum est an displiceat in- dignitas, sed veris gemitibus fateamur nos indignos esse, t apponamus promissionem, cui adsentiri mandatum Dei est. Nee rectk accommodatur ad bane dubitatkmem sententia in Ecclesiaste ix. Nescit the Groundwork of the 39 Articles. Xescit homo, an amort vet odio dignus sit. * O tia est fingere Salomonem hoc velle, nee justos, nee injustos debere statuerc, an placennt, an dis- pliceant Deo : ctim certissimmn sit, perseyerantes iu sceleribus contra conscientiam, displicere Deo. Sed abducit nos Salomon & spectaculis extern!? ad verbum Dei, quasi dicat : ex rebus seeurtdis non statuas te placere Deo, nee propter res adversas displicfcre. Non ide6 placet Alexander, quia vin- cit, et magno imperio potitur : Job in calamftate, David in exilio, non ideo statuunt se abjectos esse a Deo, quia sunt aerumnosi. Non ex his eventi- bus, seu externis speetaculis judicent, sed ex verbo Dei. Etiani in mediA calamitate affertur conso- latio : Vvco ego, nolo mortem pcccatoris, &c. Sic Dcus dllcxit mundum, ut Filiicm timgenltum dede- r//, ut omnis qui credit in cum, non per eat, Sec. Denique error de dubitatione, prorsus Ethnicq. jinaginatio est, ac Evangelium abolet, et in con- versione veram consolationem ils qui sentiimt irarn Dei adimit. Docendi sunt potius homines, hanc certo vocem Evangelii esse ut Filio Dei credamus, ac statuamus gratiam exuberare supra pecqatum : ideoque re- pugnemus dubitationi, et ekictemur, et fide earn vincamus, ut accedere ad Deum, invocare eum,,et ei gratias agere possimus. Hi surami cultus hor- ribiliter impediuntur, quandocunque animi concu- tiuntur 182 Doctrines of our Reformers which are tjuntur fluetibus dubitationum, ut experientia os- tendit. Hinc perspicuum est, quare decretum Tridentinse Synodi, quod contirmat errorem de dubitatione, taxari necesse sit. Ex his omnibus etiam intelligi potest, juste re- prehendi synecdochen eorum qui sic inter pretan- tur Paulum : Fide justificamur, id est, formata dilectione, ut ipsi loquuntur. Nam vocabulam fidei'intelligunt tantum de notitia, et cogitant hanc esse sententiam : Fide just if icamur, id est, praspa- ramur ad Justitiam : id est, ad casteras virtutes, qua? sunt obedientia et impietio Legis. Ita tantum hoc dicunt : Hominem esse justum propter pro- prias virtutes ; deinde jubent dubitare, an sit orna- tus illis habitibus, de quibus loquuntur. Ostendimus autem supra, Fide significari fidu- ciam acquiescentem in Filio Dei Propitiatore, propter quern recipimur et placemus, non propter nostras virtutes, aut Legis impletionera,. Cum autem in hac ipsa consolatione, fiducia, qua ac- quiescimus in Filio Dei, vere sit motus accensus ? a Spiritu Sancto, quo yivificatur cor, et iiberatur ex asterna morte, dicitur ha?c conversio, regenera- tio, Joan. iii. Nisi qids renafys fuerit ev aqua et Spiritu. Et fit homo jam vere domicilium Dei, qui est in eo efficax, ut Joan. xiv. dicitur : Si quis diligit me, sermonem meam servabit, et Pater meus diligct eum, et vcniemus ad eum, et man- the Groundwork of the 39 Articles. 1 SS mnem apud eum faciemus. yEternus Pater, et Filius, Spiritu suo Sancto vivificant, et renovant corda. In hac consolati^ne, cum fide eriguntur, sicut Paulus inquit Qal. iii. Ut promissionem Spi- ritiis accipiaiis per Fidem. Non igitur loquimur de otiosi notitia : Et errant imperiti, qui existimant Remissionem Peccatorum contingere otiosis, sine aliquo motu anirni, sine certamine, et sine sensu consolationjs in veris doloribus, in ea aetate quaj jam intelligere vocem doctrinae potest, juxtu illud : Fides ex auditu est, duditus per verbum Dei. Et quia conscientiis in poenitentia consolationem proponimus, non addi- mus hie quasstiones de PR.SDESTINATIOXE, sen de ELECTIONE : sed deducimus omnes lectores ad ver- butn Dei, et jubemus ut voluntatem Dei ex vcfrbo ipsius discant, sicut oEternus Pater express^ voce prascipit, Hunc aitdite. Non quasrant alias specu- lationes. Certissimum est, prasdicationem pcenitentias ad omnes homines pertinere, et accusare omnes ho- mines. Ita et promissio universalis est, et omni- bus offert Remissionem Peceatorum, juxta ilia dicta universalia : Venite ad me, omnes qui laboratis, et onerati estis ; ego rejiciam vos. Item Joan. iii. Ut onmis qui credit in eum t non per eat. Rom. x. O vi- ms qui credit in eum, non confundetur. Item, Do- minus omnium, dives in omnes qui invocant cum. Rom, 1 84 Doctrines of cur Reformers, $c. Rom. xi. Conclusit Dcus omnes sub inobedieHtiam, ut omnium misereatur* In hauc universalem promissionem singuli se in- cludant, et non inclulgeant difiidentias, sed lucten- tur ut adsentiantur veibo D^i, ct obsequaiUur Spiritui Sancto, et jtivari se petaut, sicut dictum est, Lucae xi. Quanto magis dabit Spiritum $anc~ turn APPENDIX III. EXTRACTS FROM OUR PRESENT LITURGY, ( 187 ) PASSAGES IN OUR LITURGY, ACCORDING TO THEIR REGULAR ORDER, TO (q) BE COM- PARED WITH THE PRECEDING DECLARATIONS, IN ORDER TO MUTUAL ILLUSTRATION. Exhortation. The Scripture movcth us, in sun- dry places, to acknowledge and confess our mani- fold sins and wickedness with an humble, lowly, penitent, and obedient heart, to the end that we may obtain forgiveness of the same. Wherefore, I pray and beseech you., as many as are here present, to accompany me with a pure heart, and humble voice, unto the throne of the heavenly grace. Confession. Spare thou them, O God, which confess their faults; restore thou them that are penitent. (q) " If any thing in the Articles may seem to carry a. double meaning, or may be said to be obscure, we have the Homilies, the Liturgy, the Kubrick, the Canons, whereby to be ascertained of the true import of the Articles." Pref. Disc, to an Exam, of Bp. Burnet's Expos, of the Articles, 1702, p. 13. " Several Collects in our Liturgy are the best comments on the Articles.'* Ibid. p. 21. Absolution. 1 88 Extracts from our present Liturgy. Absolution. Almighty God, the Father of our Lord Jesus Christ, desireth not the death of a sinner, but rather that he may turn from his wick- edness and live. lie pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy Gospel, Wherefore, we beseech him to grant us true repentance, and his Holy Spirit, that those things may please him which we do at this present, and that the rest of our life hereafter may be pure and holy, so that at the last we may come to his eternal joy, through Jesus Christ our Lord. Te Deum. We, therefore, pray thee, help thy servants, whom thou hast redeemed with thy pre- cious blood. Response? after the Creed. Make thy chosen people joyful. And take not thy Holy Spirit from us. Athanasian Creed. Christ suffered for our salvation. Litany. O God the Son, Redeemer of the world, have mercy upon us miserable sinners. Spare us, good lyOrd, spare thy people, whom thou hast redeemed with thy most precious blood. That it may please thee to give to all thy people increase of grace. That it may please thee to strengthen such as do stand, and to raise up them that fall, and finally to beat dqwn Satan under , our Extracts from our present Liturgy. I S9 our feet. That it may please tbee to have mercy upon all men. O Lamb of God, that takest a\vay the sins of the world ! Prayer for the Clergy and People. Send down upon our bishops and curates, and all congrega- tions committed to their charge, the healthful spirit of thy grace. General Thanksgiving. We bless thee, for thine inestimable love in the redemption of the world by our Lord Jesus Christ. Collect for the first Sunday in Advent. Al- mighty God, give us grace, that we may cast away the works of darkness. Collect for the fourth Sunday in Advent. That thy bountiful grace and mercy may speedily help /and deliver us. Collect for Christmas Day. Grant, that we, being regenerate, and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit. Collect for Innocents Day. O Almighty God, so strengthen us by thy grace, that by the imlo- cencj of our lives, and constancy of our faith even unto death, we may glorify thy holy name. Collect for the Circumcision of Christ. Al- mighty God, who madest thy blessed Son to be circumcised and obedient to the law for man, grant to us the true circumcision of the Spirit. Collect for thejirst Sunday after the Epiphany. Grant li)0 Extracts frem our present Liturgy. Grant that they may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same. Collect for the fourth Sunday after the Epi- phany. O God, \vho knowest us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright ; grant to us such strength and protection, as may support us in all dangers, and carry us through all temptations. Collect for the Jifth Sunday after the Epiphany. O Lord, we beseech thee to keep thy church and household continually in thy true religion, that they who do lean only upon the hope of thy heavenly grace, may evermore be defended by thy mighty power. Collect for the sixth Sunday after the Epiphany. O God, whose blessed Son was manifested, that he might destroy the works of the devil, and make us the sons of God, and heirs of eternal life ; grant us, we beseech thee, that, having this hope, we may purify ourselves, even as he is pure. Collect for Ash-Wednesday. Almighty God, who hatest. nothing that thou hast made, and dost forgive the sins of all them that are penitent. Collect for the second Sunday in Lent. Keep us inwardly in our souls, that we may be defended from all evil thoughts. Collect Extracts from our present Liturgy. Collect for the third Sunday in Lent. We be- seech thee, Almignty God, look upon the hearty desires of thy humble servants, and stretch forth the right hand of thy majesty to be our defence against all our enemies. Collect for the Sunday before Easter Day. Al- mighty God sent our Saviour Jesus Christ, to take upon him our flesh, and to suffer death upon the cross, that all mankind should follow the ex- ample of his great humility. First Collect for Good Friday. Almighty God, we beseech thee to behold this thy family, for which our Lord Jesus Christ was contented to suffer death upon the cross. Third Collect for Good Friday. O merciful God, who hast made all men, and hatest nothing that thou hast made, nor wouldest the death of a sinner, but rather that he should be converted and live. Collect for Easter Day. Almighty God, we humbly beseech thee, that as by thy special grace preventing us, thou dost put into our minds good desires, so by thy continual help we may bring the same to good effect. Collect for the second Sunday after Easter. Almighty God, who hast given thine only Son to be unto us both a sacrifice for sin, and also an ensample 192 Extracts from our present Liturgy. ensample of godly life, give us grace that we may always most thankfully receive that his inestimable benefit, and also daily endeavour ourselves to fol- low the blessed steps of his most holy life. Collect for the jifth Sunday after Easter. Grant unto us, that by thy holy inspiration \ve may think those tilings that be good. Collect for the Sunday after Ascension Day. Send to us thine Holy Ghost to comfort us. CoUectfor Whitsunday. Grant us by the same Spirit to have a right judgement in all things. Collect for the Jirst Sunday after Trinity. O God, because through the weakness of our mortal nature we can do no good thing without thee, grant us the help of thy grace, that in keeping thy commandments we may please thee, both in will and deed. Collect for the seventh Sunday after Trinity. Lord of all power and might, graft in our hearts the love of thy name, increase in us true religion, nourish us with all goodness, and of thy great mercy keep us in the same. Collect for the ninth Sunday after Trinity. Grant to us, Lord, the spirit to think and to do always such things as be rightful, that we who cannot do any thing that is good without thee, may by thee be enabled to live according to thy will. Collect Extracts from our present Liturgy. 193 Collect for the eleventh Sunday after Trinity. Grant unto us such a measure of thy grace. Collect for the Jifteenth Sunday after Trinity. Keep, we beseech thee, O Lord, thy church with thy perpetual mercy ; and because the frailty of our nature without thee cannot but fall, keep us ever by thy help from all things hurtful. Collect for the seventeenth Sunday after Trinity. Lord, we pray thee, that thy grace may always prevent and follow us, and make us continually to be given to all good works. Communion Service. The only begotten Son of God for us men, and for our salvation, came down from heaven. Nicene Creed. Above all things we must give most humble and hearty thanks to God, the Father, the Son, and the Holy Ghost, for the redemption of the world. Exhorta- tion before the Communion. Almighty God hath promised forgiveness of sins to all them that with hearty repentance, and true faith, turn unto him. Absolution in the Communion Service. Christ, the very Paschal Lamb, was offered for us, and hath taken away the sin of the world. Preface to the Communion on Easter-Day. Almighty God, of his tender mercy, did give his only Son, Jesus Christ, to suffer death upon the cross for our redemption ; who made there, by his one oblation of himself once offered, a full, perfect, and sufficient O sacrifice J94 Extracts from our present Liturgy. acrifice for the sins of the whole world. Prayer of Consecration. The body of our Lord Jesus Christ, which was given for thee : the blood, which was shed for thee. At the Delivery of the Bread and Wine. Humbly beseeching thee, that all we, who are partakers of this holy commu- nion, may be fulfilled with thy grace. We moat heartily thank thee, that thou dost assure us, that we are heirs through hope of thy everlasting king- dom by the merits of the most precious death and passion of thy dear Son. Prayer and Thanksgiving after receiving the Sacrament. Publick Baptism of Infants. All -men are con- ceived and born in sin : None can enter intot he kingdom of God, except he be regenerate and born anew of water and of the Holy Ghost I be- seech you to call upon God the Father, through our Lord Jesus Christ, that, of his bounteous mercy, he will grant to this child that thing which by nature he cannot have ; that he may be baptized with water and the Holy Ghost ; and received into Christ's holy church ; and be made a lively member of the same. We beseech thee, that thou wilt merci- fully look upon this child, wash him, and sanctify him with the Holy Ghost : We call upon thee for this infant, that he, coming to thy holy Baptism, may receive remission of his sins by spiritual re- generation : that the old Adam may be so buried, that Extracts fnm our present Liturgy. that the new man may be raised up in him. Ye have brought this child here to be baptized, ye have prayed that our Lord Jesus Christ would vouchsafe to receive him, to release him of his sins, to sanctify him with the Holy Ghost, to give him the kingdom of heaven and everlasting life. Ye have heard also, that our Lord Jesus Christ hath promised, in his Gospel, to grant all these things which ye have prayed for; which promise he, for his part, will most assuredly keep and per- form. Seeing now that this child is regenerate, and grafted into the body of Christ's church, let us give thanks unto Almighty God for these bene- fits. We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this infant with thy Holy Spirit, to receive him for thine own child by adoption, and to incorporate him into thy holy church. And humbly we be- seech thee to grant, that he, being dead unto sin, and living unto righteousness, and being buried with Christ in his death, may crucify the old man, and utterly abolish the whole body of sin. Private Baptism of Infants. This child, being born in Original Sin, and in the wrath of God, is now by the laver of regeneration in Baptism received into the number of the children of God, and heirs of everlasting life. Baptism of such as are of riper years. Foras- o 2 much ] 96 Extracts from our present Liturgy. much as all men are conceived and born in sin, and that which is born of the flesh is flesh, and they that are in the flesh cannot please God, but live in sin, committing many actual transgressions ; and that our Saviour Christ saith, None can enter into the kingdom of God, except he be regenerate and born anew of water and the Holy Ghost ; I beseech you to call upon God the Father, through our Lord Jesus Christ, that, of his bounteous mercy, he will grant to these persons that which by nature they cannot have; that they may be baptized with water and the Holy Ghost ; and re- ceived into Christ's holy church ; and be made lively members of the same. Almighty God, grant that the persons, now to be baptized, may receive the fulness of thy grace, and ever remain in the number of thy faithful and elect children. Seeing now that these persons are regenerate, and grafted into the body of Christ's church, let us give thanks unto Almighty God for these bene^ fits, and with oae accord make our prayers unto him, that they may lead the rest of their life ac- cording to this beginning. Catechism. In my Baptism I was made a mem- ber of Christ, the child of God, and an inheritor of the kingdom of heaven. God the Son hath redeemed me and all mankind. God the Holy Ghost hath sanctified me, and all the elect people of Extracts from our present Liturgy. 1 97 of God. I heartily thank our heavenly Father* that he hath called me to this state of salvation, through Jesus Christ our Saviour; and I pray unto God to give me his grace, that I may con- tinue in the same unto my life's end. I desire my Lord God to send his grace unto me, and unto all people. Confirmation Service. Do ye here, in the pre- sence of Ged and of this congregation, renew the solemn promise and vow that was made in your name at your Baptism ; ratifying and confirming the same in your own persons, and acknowledging yourselves bound to believe, and to do, all those things which your godfathers and godmothers then undertook for you ? Almighty and everliving God, who hast vouchsafed to regenerate these thy servants by water and the Holy Ghost, and hast given unto them forgiveness of all their sins ; strengthen them, we beseech thee, with the Holy Ghost the Comforter ; and daily increase in them thy manifold gifts of grace. Order for the Visitation of the Sick. Forasmuch as after this life there is an account to be given to the righteous judge, by whom all must be judged, without respect of persons ; I require you to examine yourself, and your estate, both toward God and man ; so that accusing and condemning yourself for your own faults, you may find mercy at Extracts from our present Liturgy. at our heavenly Father's hand, for Christ's sake. Give him unfeigned repentance for all the errors of his life past, and steadfast faith in thy Son Jesus, that his sins may be done away by thy mercy, and his pardon sealed in heaven, before he go hence, and' be no more seen. Burial Service. O God, most mighty, O holy and merciful Saviour, thou most worthy judge eternal, suffer us not at Our last hour, for any pains of death, to fall from thee. We give thee hearty thanks, for that it hath pleased thee to de- liver this our brother out of the miseries of this sin- ful world ; beseeching thee that it may please thee, of th^ gracious goodness, shortly to accomplish the number of thine elect, and to hasten thy kingdom* APPENDIX IV, ACCOUNT OF THE SUBSCRIPTION OP THE i CONVOCATION TO TUB ARTICLES OP RELIGION, IN 1604. THE ( 201 ) ACCOUNT OF THE SUBSCRIPTION TO THE THIRTY NINE ARTICLES IN THE YEAR 1604. THE Subscription of the Convocation of the Clergy to the thirty-nine Articles of Religion, in 1604, is a most important circumstance ; which, however, has been investigated with less precision than undoubtedly is due to it. (r) " I do not find," Mr. Bennet says, in his elaborate Essay on the thirty-nine Articles, pub- lished in 1715, " that the Convocation ever had the Articles again (since 15/1) before them, till the year 1604, when they subscribed them in a most solemn manner. They took a quarto copy of them, printed at London, in the year 1593, by the deputies of Christopher Barker, (which also has the controverted clause of the twentieth Article, to note that by the way,) bound up in vellum, with a quantity of paper annexed, sufficient for their purpose. And on the back side of the last page was written as follows : ' To all and singular the precedent Articles of Religion comprised in this booke, being in number (r) Essay on the thirty-nine Articles of Religion, p. 358. thirty- Account, oj the Subscription thirty-nine. Wee the Byshops and whole Cleargy of the Prouince of Canterbury e assembled in the Convocation holden at London, vppon a publiquc readinge and deliberate consideracion of the sayed Ar ticks the IStk of May in the. yeare of our Lord God 1 604, haue willingly and with one ac- corde consented and subscribed. 1 *' Then, in the same page," as Mr. Bennet adds, " are the autographal subscriptions of Bancroft, bishop of London, president of the Convocation, and eight other bishops ; on the next page, those of ten other bishops ; on the two following, those of deans ; and on several other pages, those of archdeacons, proctors for chapters, and proctors for the clergy ;" whose names, Mr. Bennet has ac- curately transcribed. He proceeds to state, that " on the outside of this book is written as fol- lows : The Originall of the Articles subscribed, &c. 1562, and 1571. Subscribed againe 1604, in the beginninge of K. Jeames. And note, that these words, Subscribed againe, &c. are manifestly written by archbishop Laud's own hand. And I conclude from the sameness of colour in the ink, that the word and, and the date 1571, were also written by him. So that the book had probably been his. However, it is reported, that it was once pawned for a pot of ale at a public house, and redeemed from thence by a person of curio- sity ; of the Articles oj Religion, in 1604. 203 aity ; after whose death it came, with other books and papers, into the library of the Rev. Mr. Robert Foulkes, rector of Llanbeder and Llanv- wrog in Denbighshire, in North Wales, to whom I here return my humble thanks for the use of it. I must further observe, that there are in this book some corrections made with the pen, viz. in the title-page, kinges for queenes ; the same in the 37th Article ; his for her, ibid ; our late queene, ibid. These corrections were probably previous to the subscription ; though I cannot give a good reason for them. I am sure, there was no necessity of them." This is the plain statement of Mr. Bennet; who might, however, if he had made proper in- vestigation, have discovered a reason for these corrections, and consequently have admitted the necessity of them. His statement gave rise to the following remark of Collins, who suffered not the record, thus de- scribed, to escape his sneers. (5) " For what purpose, or reason," he says, " this subscription was required of the clergy, it seems not easy to know ; since it is to be pre- sumed, that all the members of the Convocation (r) Historical and Critical Essay on the thirty-nine Arti- cle? of the Church of England, 1724, p. 51. had 204 Account of the Subscription > had before, on divers occasions, given their assent to, and subscribed, the Articles. AM that seems remarkable in this affair is, that the book laid before them for their subscription was a quarto copy of the Articles printed in 1593, which had the con- troverted clause ; and not a copy printed in 1571, which as coming out immediately upon the last review, should seem most authentick, and most proper to have been subscribed. From whence it seems probable, that some leading dons among them had a view to the controverted clause ; and that they would riot lay a copy of the Articles, printed in 1571, before the Convocation either because there was no copy printed, in that year, with the clause in it, or because they knew of none, no more than Heylin, and Laud, and Ful- ler, and Burnet, did afterwards. This noble re- cord, after having undergone various fates, and particularly of having been pawned for a pot of ale, at a publick house, is now in a library of North Wales." Such is the reasoning, and such the imagined triumph, of the infidel Collins. But we shall see how easily a little sober enquiry will overthrow unjust imagination ; and how useful it is to clear up and explain a misrepresented point of his- tory. For a learned and liberal Catholick of our own times, relying wholly on former accounts of 4his of the Articles of Religion, in 1604. 205 this remarkable subscription, has also said, that (t) " for some reason, which does not now appear, the Articles were confirmed, in 1604, by the Convoca- tion of Canterbury." It appears, that the king sent the book of Articles to the Convocation of the clergy, for the express purpose of having their approbation and their sub- scriptions de novo annexed to them. The alteration, therefore, of king and his, already noticed, was, no doubt, regularly and properly made in the book, before it was thus transmitted. The book was accompanied with a letter from the king ; as we learn from the Journals of the Convocation, (u) "Anno. 1604. Sess. 16'. May 18. The king's letter, with the Articles of 1562, to be by the Convoca- tion approved and allowed. The said Articles read and subscribed by both houses. And the book, so subscribed, to be kept by the bishop of London, president.'' (.r) "Decimo octavo die men- sis Maii dominus Rex Articulos Relmionis anno o MDLXII. promulgates Synodo mittit de novo ap- (f) Butler. Historical and Literary Account of the For- mularies, Confessions of Faith, or Symbolic Books of the Roman Catholic, Greek, and Principal Protestant Churchy. I8i6. p. 73. (M) Strype, Annals o^ the Reformation, book iv. p. 397. Synodus Anglicana, p. 180. (JT) Wilkins, Concilia Magna, torn. iv. p. 3?9 probandos 206 Account of the Subscription probandos et subscribendos : quod etiam factumf est." The book of Articles having thus been sent, and subscribed, it will be proper to consider the causes of this royal message and convocational subscription. The oppositions of non-conformity, which were displayed in 1583, were now little abated. Ac- cordingly, among the points discussed, during the Conference at Hampton Court in Jan. 1603 4, the Articles of Religion were one of the first. Dr. Reynolds, the leader of the puritans, (y) " moved his majesty, that the book of Articles of Religion, concluded [in] 1562, might be explained in places obscure, arid enlarged where some things were de- fective." And afterwards, " he comes to Subscrip- tion, both as to Articles and Liturgy ; (z) making the urging of it to be a great impeachment of a learned ministry ; and therefore intreated, it might not be exacted as heretofore" To these scruples the king himself replied ; and after (a) " the bishop of London, for the matter of Subscription, had shewed his highness the three Articles, which the . (y) Sum and Substance of the Conference, which it pleased his Majesty to have with the Lords, Bishops, and others of his Clergy, Jan. 14, 1603. Contracted by William Barlow, D. I>. and Dean of Chester, 4-to. 1604, p. 24. (z) Ibid. p. 58. () Ibid. p. 90. church- oj the Articles oj 'Religion, in 1604. 207 church-men of England are to approve by sub- scribing, namely, the King's Supremacy, the Ar- ticles of Religion, and the Book of Common Prayer, all which it pleased his majesty himself to read ; he [the king] dilated how necessary subscription was in every well governed Church ; that it was to be urged for the keeping of peace : for as laws, to prevent killing, did provide there should be no quarrelling ; so, to prevent greater tumults in the Church, subscription was requisite." A few days after this conference, the Constitutions and Canons Ecclesiastical were published ; of which the thirty sixth requires the subscription both of such as are to be made ministers, and of such ministers as are to be admitted to benefices and licensed to lectures, to those three Articles, which the bishop of London names ; and to which, with very little variation, the clergy had before subscribed (b) in 1584, when they were called the Articles of archbishop Whit- gift, but had not formed a part, as now they did, of a particular canon. The Convocational Subscription to. the Articles of Religion was therefore now made, and to the printed (b) " Of the great subscription urged from the pastors and ministers of the worde and sacramentes, in a great part of this lande, the last yeare, ye cannot be lightlie ignorant." The English Creede, &c. by Thomas Rogers, fol. Lond. 1585, Pref. See also Strype and Heylin. copy 208 Account of the Subscription copy of them, sent by the king, in which the (c) controverted clause of the twentieth Article was not omitted ; in order that their unanimity might promote the general subscription now enacted, might shew what copy of the Articles the clergy were " to approve by subscribing" and authenti- cate that in which the clause is found, according to their belief and solemn determination. At the time of subscription in 1604, the see of Canterbury was vacant; and all the business, in- cumbent upon it, was committed to Bancroft, bishop of London, who, soon after this memorable Convo- cation, was advanced to the archbishoprick. It is reasonable to suppose, that he took especial eare of so important 'a book, so solemnly consigned to his custody; that it regularly passed into the hands of his successor, archbishop Abbot; and . (c) That is, the first clause of the twentieth Article. Be- sides the copies of 157-1, which Bennet mentions as containing this clause, one was in 1811 met with and purchased by the late reverend and most learned Dr. Charles Burney, printed by Jugge and Cawood in English in 1571. I do not remem- ber to have seen any observation, (and, it is in my humble opinion, a support of the belief of the authenticity of tliis clause,) that a copy of the Articles appeared in the year 164-2, with this express notification in the title-page, " Printed for the benefit of the Common-wealth, l(>42," having no printer's name to it, yet having the twentieth Article complete. J possess a copy of this remarkable edition. 8 from of the Articles of Religion, in 1604. 209 from his into those of Laud, the next occupier of the primacy. That the private study of Laud was plundered, is notorious ; it was a subject, in- deed, of Laud's deepest grief, (d)" May 9, 1643. All my goods seized upon, books, and all." Such is the record in the archbishop's own diary ; of which also he was plundered. His enemies ran- sacked all papers left by him in his study at Lam- beth ; and Prynne moreover took from the primate what papers he had carried with him, on his com- mitment to the tower ; which were (e) " twenty one bundles of papers, his diary, his book of pri- vate devotions, the Scotch service-book, and di- rections accompanying it, &c." Of all these Prynne promised restitution; but he restored (f) "no more than three bundles, suppressed some, embezzled others, and kept the rest to the day of his death." Upon the death of Prynne, archbishop Sheldon, well knowing that the papers, taken by Prynne from Laud, (g) "either out of his study at Lambeth, or out of his chamber and pockets in the tower ; or seized after his martyrdom," had been unjustly de- (d) Archbp. Laud's Diary, published by Henry WhartoDj p. 66. (e) Henry Wharton's Preface to the Hist, and Troubles of Archbp. Laud. CO Ibid. (g) Ibid, P tained 1 Account of the Subscription tained by him ; procured an order from the kin'* and council, deputing Sir William Dugdale and others to view the study of Prynne, and thence to bring to him all books and papers which had been Laud's. This was accordingly done ; and a return was made of (h) " both very -muck diminished in number." A colonel Scott has been recorded by Dr. Ducarel as a plunderer in 1 (744 of books and manuscripts in Lambeth Palace. Books and pa- pers from the same place had also found a master in the infamous Hugh Peters. An order of Parlia- ment in 1660, directs, *' That all books and papers heretofore belonging to the library of the archbishop of Canterbury, and now, or lately, in the hands of Mr. Hugh Peters, be forthwith secured." But (as I have elsewhere observed) after the grant of them to such a man, and after such a lapse of time, how eOuld the order prove entirely effectual ? We see also how partial the recovery was from the heaps pilfered by Prynne. Selden, by whatever means he obtained it, posesssed the earlier copy of the convocational subscription, which certainly had been in the possession of Laud. The archbishop, (i) " in his speech in the star-chamber, tells us, that he had (not in his office or public registry, but) (h) Henry Wharton's Preface to the Hist, and Troubles of archbp. Land. (i) Beunct, Ess. on the 39 Art. p. 275. in of the Articles of Religion, in 1604. 21 1 in his own hands, that is, in his (k) paper-study, as he elsewhere calls it, the book [of Articles] of 1563 subscribed by all the lower house of convo- cation in 1571. And the same is now in the Bod- leian Library, and came in as one of Mr. Seldens, books. Whether the archbishop's paper-study at Lambeth was a room set apart for the custody of such papers as were to be lodged in the hands of the archbishops themselves, and so descend to their successors, and remain in thoir own immediate cus- tody, and not in their public offices ; (for tbere is at present no room called the paper-study, and that archiepiscopal seat has undergone vast alterations in and since those dismal times ;) and whether upon this account archbishop Laud said, that that copy was in his own hands ; let others judge. It is too (&) There was a room in the palace, called, in the time of Elizabeth or James the first, " the little studie at the end of the gallerye on the left hand," besides Another .called "the place of records." Perhaps the former was the room, which the archbishop mentions by this name of the paper-study in the narration of his troubles and trial. It is ctear, that it had been customary to commit the books, thus subscribed, to the custody of the presidents of the Convocation. Thus in 15(52, *' Clerusque universus eosdem [Articulos] etiam uuanimiter et recepit, et professus est, ul ex manuum suarum subscrip- tionibus patet, quas oktulit et dcposuit apud eundtm reverendis- sim'im, c." And thus in l6"04, " the.book, so subscribed, to le kept by the bishop of London, president." p 2 plain 2 1 2 Account of the Snbscrption plain that every corner of that great prelates pa- lace was shamefully pillaged ; and no wonder that Mr. Selden got so great a curiosity in such times. " The copy of 1604 appears to have fallen into the possession of some person, who knew not or disre- garded its value. That it had been in the hands of Laud, is clear from the writing on the outside of the book, which I firmly believe to be his, having com- pared it with other remains of his pen. That it is an original record, the preceding pages have shown, The remaining history of this record will be found in the two following letters, which I am now graciously permitted, by the archbishop of Canterbury, here to publish; and in the de- claration of the chaplain of archbishop Potter, who deposited it, where it is now preserved, in the archiepiscopal library of Lambeth Palace. "REV. SIR, " I UNDERSTAND by Mr. Davis, that the copy of the 39 Articles, subscribed in 1604, is yours. I think myself obliged, therefore, to acquaint you, that I have transcribed the subscriptions, and that I beg your leave to print them in a book I am now about publishing, vyherein I give a critical and historical account of that subject. I think I have of the Articles of Religion, in 1 504. 2 1 S have scraped together every thing that may illus- trate it, and preserve that momentous transaction to posterity, which may otherwise be more in the dark concerning it, than we ourselves are at pre- sent, who have, notwithstanding, lost our records in the fire of London. This little book, Sir, which a good Providence has made you master of, is a -very great curiosity, and contains the most regu- lar subscription, that, I believe, was ever made to the Articles. This inclines me to hope, (and could an obscure stranger prevail with you, I would presume to intreat,) that you will be pleased to bestow this rarity upon such a public library, as may -secure it to after ages ; and that if you will suffer me to write a chapter in my book,, (ten sheets of which are actually printed,) upon this small volume, you will augment the favour by acquainting me, what society you will deposit it with, that I may have the honor of making the gift and the benefactor known to the world, and direct others where to find what they will be as desirous to see as myself. Nothing, Sir, can add to this favour, unless I may dare to name the place. The great and flourishing society of St. John's College, in Cambridge, where 'twas my happiness to receive my education, is already fur- nished with a large stock of this nature, having lately been enriched with a variety of ancient' and scarce 2 1 4 Account of the Subscription scarce copies of the Articles, more than any place besides, or, perhaps, than the whole world can equal. Their library is truly noble and famous ; and I could heartily wish, and can't forbear be- seeching you, to make this excellent addition to their store, which has lately been deposited there by the respective benefactors for the benefit of after ages, though the donors themselves are per- sons entirely different in their principles and in- terests, and not one of them ever was of that foun- dation ; as will appear by the account I shall give of them. I have nothing further to request, but that you would excuse my boldness, which, my zeal for the public good has pushed me to express, and that you will suffer me to promise you a copy of what, I hope, I shall soon get finished. I am, " Rev. Sir, f; Your most obedient humble servant, THO. 13ENNET," V. Colchester, March 2<> ? 1714." Superscribed, To the Rev. Dr. FOUI.KES." REV. of the Articles of Religion, in \ 6Q4. j> 3 J rio y\i. ,7 vij : " REV. SIR, " YOUR kind letter came to Colchester, whilst I was at this place. At length it reached me. I'm heartily glad your book is safe in your hands, and return you my humble thanks, once more, for the use of it. My Essay is now abroad, and Mr. Davis has a copy for you, which I earnestly desire you to accept, as a testimony of my gratitude. I can't but still press you, for the sake of the public, to lodge this valuable curiosity in St. John's Li- brary, at Cambridge, where I will take care that your kindness shall not be forgotten. Magdalen Library is so obscure, that nobody will ever hear of it, or see it there, But a very great number of the papers I use, are actually in St. John's already; and this will, consequently, be as public as those : for I expressly refer my readers thither. I can't but believe, that these considerations will prevail upon you. For I really urge what I'm sure is for the advantage of the public, as you must be sensible. I intend for Colchester the latter end of this month ; shall be at Cambridge the first Sunday in July, and a few days before and after; shall then return to Colchester, and about the middle of July to this place again. If your affair* lead you near any of these places, the 316 Account of the Subscription, $o. the smallest notice will oblige me to wait on yo and make you my personal acknowledgments for your great kindness tp, " Rev. Sir, * Your most grateful, " And most obedient humble servant, " T. BENNET." " Chelsea College, near LomTon, May 12, 1715." Superscribed, '* To the Rev. Mr. FOULKES, Rector of Llanbeder, near Ruthin, in North Wales." This record is kept among the manuscripts, in the Library of Lambeth Palace, and is numbered 879. The preceding letters are loosely inserted in the book. In the manuscript catalogue in the Library, which carries the list of manuscripts as far as No. 888, the following attestation is affixed to No. 879- " This book was delivered to the Most Reverend Father in God, John Potter, Lord Archbishop pf Canterbury ; and was, by his ^Grace's command, deposited in Lambeth Library, among the MSS. together with two letters from Dr. T. Bennet, to Mr. Foulkes, Pector of Llan- beder, near Ruthin, North "Wales. Witness my hand, Edm. Bateman, his Grace's Chaplain, 3d May, 1738." APPENDIX V. ON SUBSCRIPTION TO THE ARTICLES OP RELIGION. THE REASONABLENESS OF REQUIRING SUBSCRIP- TION TO ARTICLES OF RELIGION FROM PER- SONS TO BE ADMITTED TO HOLY ORDERS, OR A CURE OF SOULS, VINDICATED IN A CHARGE DELIVERED TO THE CLERGY OF THE DIOCESE OF OXFORD, IN THE YEAR 1771. BY THOMAS RANDOLPH, D. D. PRESIDENT OF CORP. Clllt. COLL. LADY MARGARET'S PROFESSOR OF DIVI- NITY, AND ARCHDEACON OF OXFORD. , DEARLY BELOVED BRETHREN. ' i IT has not been my custom, nor that of my predecessors, to detain you with a Charge on every Visitation. You stand not, I think, in need of such frequent admonitions, either to instruct you in your duty, or to enforce on you the prac- tice of it. And it may perhaps seem less necessary now, than ever, to give myself, and you, this trouble, when you have so lately received such an excellent Charge from your worthy Diocesan. It might be sufficient to exhort you seriously to call to mind the good instructions, which you then re- ceived, and diligently to follow them. But 3 220 On Subscription to the But an attempt lately set on foot, and carried on with great zeal, to set aside all Subscription to our Articles and Liturgy, has made me think it incumbent on me to deliver to you my sentiments on this head. I shall confine myself to what chiefly concerns us of the clergy, the reasonable* ness of requiring Subscription to Articles of Re- ligion from persons to be admitted to holy orders, or to a cure of souls. And I hope I need not employ many words to convince you that persons, who are to be teachers of others, should be themselves sound in the faith, and should give to those, who ordain and appoint them, some proof, and assurance, that they are so. (I) St. Paul directs Timothy to commit those things which he had heard to faithful men, who should be able to teach others also : (m) and to ordain such deacons only, as hold the mystery of the faith in a pure conscience, (n) And he com- missions Titus to ordain such elders in every city, as hold fast the faithful word, as they had been taught, that they might be able by sound doctrine, both to exhort, and to convince the gainsayers. And this is agreeable to reason, as well as Scrip- ture. In affairs of less concern, and importance, would you employ a man to teach others, who did (,/) 2 Tim. ii. 2. . (m) 1 Tim. iii. 9. () Tit. i. 9. not Articles of Religion. . 22 1 not understand, or who misunderstood, the things he was to teach ? Soundness of doctrine is indeed the principal thing to be required in a Christian teacher. Ignorant persons are certainly no way qualified to be teachers. But error is worse than ignorance : a blind guide being more eligible than a self-sufficient one, who would purposely carry you the wrong way. Nor does a bad life so im- mediately affect the people under the teachers care, as erroneous principles do. The people may receive profit from the good doctrine of a wicked minister, and need not copy after his bad example. But the appointment of erroneous and false teachers is inconsistent with the very end and design of such appointment ; which is to instruct the people in the truth, and (as the Apostle speaks) by sound doctrine, both to exhort, and to convince the gainsayers. Accordingly in all ages of the Church great care has been taken to enquire into the religious principles of persons to be admitted into orders, or to a cure of souls, though different methods may have been pursued in different times, and places. This method of requiring Subscription to known Articles of Faith, seems to be the least exceptionable of any. If no such Subscription were required by publick authority, every Bishop would 222 On Subscription to the would doubtless be bound to enquire into the re- ligious principles of those, who offered themselves for holy orders, and to reject all such, as he judged to be unsound in the faith. But is it not much for the ease of the Bishop to have a certain rule to go by ? and is he not hereby freed from the odious, and invidious, task of judging of men's faith, and rejecting candidates arbitrarily, accord- ing to his own private opinion? And with regard to the candidates, is it not much better to know previously what test of their orthodoxy will be required of them, than to be subject to the caprice of one man, and run the risk of a refusal, without .knowing what account of their faith will be de- manded ? And with regard to the Church, a test agreed upon by the whole body of the Bishops and Clergy, is certainly a better and securer way of keeping false and erroneous teachers out of the Church, than the leaving the matter to the dis- cretion of each private Bishop, some of whom might happen themselves to be ignorant, indolent, or unsound in the faith. One would hope that so easy, so equitable, and so well approved, a method of proving the faith of candidates for the ministry would meet with but little opposition. But loud has been the clamour against such Subscription, and many are the objections. One Articles of Religion. 223 (o) One chief thing objected is that this Sub- scription interferes with the rights of private judge- ment, and is an infringement of our Christian liberty. But whose libert}*, or what liberty, is hereby infringed ? A test required of candidates fqr the ministry can affect those only, who desire such office. And these are every one still left at liberty to judge for themselves, and think as they please. If they approve not the doctrines of OUF Articles, they are at liberty whether they will sub- scribe to them, or not. No one compels them to subscribe, or assent, to these doctrines. We only refuse to admit into the ministry those, who in points, which we judge important, think differently from us. And herein the governors of our Church have as much right to judge for themselves, as these objectors have. Each Bishop might, and must, have exercised the same right, if nothing herein had been defined by publick authority. If any one like not our terms, he may apply himself to some other profession, .or business, and has no reason to complain of any injury done him. (p) But is not hereby many a conscientious minister laid under the unhappy dilemma of either (o) Confessional, p. 32, 38. Proposals for an Application to Parliament. (j>) Ibid. p. 31. 164. subscribing, 224 On Subscription to the subscribing, or starving? I scarce know how to give a serious answer to such questions- ministers but we are speaking of those, who desire the office of a minister, (q) And of these not only a pure conscience is required, but that they hold the mystery of the faith. If they are not suffered to enter into the ministry, are there no other busi- nesses, or professions, by which they might get an honest livelihood? Is there no bread to be got by any other means, but only by thrusting themselves into the ministry ? Our clergy are indeed in general so meanly provided for, and the rich benefices and preferments confined to so few, that we can scarce think men in earnest, who pretend that they are reduced to the necessity of starving, by being kept out of the ministry. Instances of these starving, conscientious non-subscribers, are, I believe, very rare. But it is said, that we are hereby deprived of the labours of worthy men. If by 'worthy men are meant fit persons, we must beg leave to deny that those, who hold things contrary to sound doc- trine, are worthy men. Such men may be sincere in their profession, and of unblameable life and conversation. They may be also men of good learning and abilities : but, notwithstanding all (?) i Tim.iii.9. these Articles of Religion, 225 these qualifications, we cannot think them fit to be entrusted with the ministry of the Gospel, if they err concerning the faith. Nor do I deny that some have had scruples concerning some of our Articles, and have been thereby debarred from serving in the ministry, who would have done good service to the Church. But this I will be bold to say, tfrat we have not wanted their assistance. No Church has produced greater ornaments of the Christian profession than the CHURCH OF ENGLAND has, in all ages since its first establish- ment to this day. And for the proof of this I may appeal to the annals of our history, and to your own knowledge and experience. (e) Another tiling pretended is, that requiring Subscription to forms of 4iuman composition, is adding to the rule of faith. We do not set up our Articles for a rule of faith, or appeal to them as such. Nor do we prove our doctrines by our Articles, but from Scripture only, which we ac- knowledge to be the sole rule of faith, by which alone the truth of all doctrines, and of our Arti- cles themselves, must be tried. Our Articles themselves teach that (f) the holy Scripture con- taineth all things necessary to salvation, so that whatsoever is not read therein) nor may be proved (e) Confessioual, cb. vi. ff} Art. vi. Q thereby, 226 On Subscription to the thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite, or necessary, to salvation. But though our Church pretends not to be infallible, (g) yet she claims the same right, as has been claimed, and exercised, by all Christian Churches, (h) of taking care that her clergy teach no other doctrine, but what she judges to be true, and agreeable to Scripture, and of requiring of them proper security that they shall do so. Our Arti- cles, though we trust that the truth of them may be proved by Scripture, are not imposed on any man, much less on all men, as articles of faith necessary to salvation, but rather as articles of enquiry, whereby to discover, whether those who offer themselves for the ministry are apt to teach, and hold the true doctrine of Scripture. Some 3uh enquiry it would be the duty of every Bishop (g) The necessity of this is acknowledged, and contended for, by Calvin, who in his Epistle to the Protector of England, thus expresses himself : " Claudenda est enim janua curiosis doctriitis. Ratio autern expedita ad earn rem una est, si extet nempe summa qusedam doctrinae ab omnibus recepta, quam inter prtcdicandum sequantur omnes, ad quam etiam obser- vandam omnes Episcopi et Parochi jurejurando adstringan- tu-r, ut nemo ad munus ecclcsiasticum admittatur, nisi spon- lcat ilium uoctrinse consemnm sibi inyiolatum futurum." (h) Se 1 Tim. i. 3. to Articles of Religion. 227 to make with regard to all such candidates, if there were no form of Articles prescribed. (I) But is not a declaration that we will teach nothing but what we are persuaded may be con- cluded, and proved, by the Scripture a sufficient test of our orthodoxy ? It is such a test, as would admit into the ministry popish priests, Jesuits, and all the wildest sectaries : for all these pretend to found their doctrines on Scripture. (k) But do we think that new and unscriptural words will better fix the sense of Scripture-doc- trine than the words of Christ, and his Apostles ? We acknowledge the Scriptures to be sufficiently clear in all matters necessary to salvation. But what if men 'wrest these Scriptures? explain away the plainest texts of Scripture, and pretend to prove the most erroneous and pernicious doctrines from Scripture? Are such men to be entrusted with the ministry of the Gospel, and commissioned to teach these erroneous doctrines ? What then is to be done in this case ? I know of no better way of security against such deceivers than by drawing up Articles explaining such Scriptures as these men have perverted, and guarding against their misconstructions. Thus, for instance, the () Confessional, p. 16.33S. (i) Ibid. p. 19. Q 2 words On Subscription to the s words of St. John : (/) In the beginning was the Word, and the Word was with God, and the Word was God, are clear, and plain to any common un- derstanding. But, if men will evade the force of such plain texts by subtle distinctions, and tell us that Christ is only a secondary, and inferior kind of God ; a God by office only, and not by nature; a God in the same sense only, as angels, as Moses, and other men, are called gods ; as we think such interpreters of Scripture not qualified to be teachers of the Gospel, we judge it necessary to guard against these evasions. If we are on this account forced to ^make use of new terms, the novelty is chargeable, not on us, but on them. And it may be easily shewn, (m) and indeed has been shewn, that every Article, both of the Nicene and Athanasian Creed, which they exclaim so bitterly against, was occasioned by the new and unscriptural distinctions of subtle corrupters of the faith. Nor could we guard against the errors ..of popery, and other sectaries, but by new words expressly condemning the unscriptural doctrines, which they had introduced. The very persons, TO John i. 1. (m) See Watiflanjd's Critical History of th Athanasian Cre ftd> chap. x. who Articles of Religion. 229 who make this objection, in their writings, and discourses, deliver themselves in words not occur- ring in Scripture, and think they can make the doctrines of Scripture more plain by words of their own devising. Why then will they not allow the governors of the Church to guard against the misconstruction of vain talkers and deceivers by words adapted to this purpose ? If this is not allowed, we can, (as I said before) have no fence to prevent popish emissaries, or any false teachers whatsoever, from thrusting themselves into the ministry. Another common objection is, that this authority claimed by our Church to establish confessions, will equally serve to vindicate the Church of Home with regard to her impositions. But the case is in many respects widely different. Not to mention that the doctrines established by the Church of Rome are manifestly false, -and repug* nant to Scripture, which we can prove ours not to be ; we require those, who are to be entrusted with the ministry and government of our Church, to subscribe to our Articles : the Church of Rome requires her additions to the faith to be believed by all men, laity as well as clergy, under penalty of damnation ; and thunders out her anathemas against all, who will not receive her decisions on every point. We disclaim, and abhor, all perse- cution : 230 On Subscription to the cution : that Church persecutes all who dissent from her with fire and faggot. Again, that Church lays claim to infallibility, usurps an absolute authority over men's con- sciences, and denies all right of private judgement in matters of faith. We pretend not to be infalli- ble : we permit, and desire, all men to judge for themselves. But then the governors of our Church claim the same right, which they allow to others, of judging for themselves, and acting accordingly, And in virtue of this right, they think themselves entitled to judge what doctrines are fit to be taught in the Church, and what securities are to be required of those, who enter into the ministry, that they teach no other doctrine, (n) This power was exercised by all Christian Churches, before the establishment of popery : and has been claimed by all Protestant Churches ever since the Reformation. One chief end indeed of Protes- tant Confessions, and of our Articles in particular, was to be a fence against Popery : and, J humbly apprehend, that we cannot do a thing more ac- ceptable to the Romish Church, or more ser- viceable to their cause, than to throw down this fence. See Biagham Antiq. b. iv. ch. 3. 1. 2. It Articles of Religion. 23 { It is farther said, that by repealing the laws re- quiring Subscription, we shall prevent the evil con- sequences of dissention, and secure the peace of our Church. But why should Subscription destroy this peace? Why may not persons of different persua-^ sions, and communions, live in peace, and mutual charity? We bear no hatred, or malice, to those who dissent from us : nor do we desire to perse- cute, or injure, them. If they will suffer us to be at peace, we shall not molest them. If they ap- prove not the doctrines of our Articles, they need not subscribe to them. If they dislike not the terms of our Communion, we compel them not to come in : they have a full toleration to repair to any conventicle they like best, or to set up one for themselves. Again, would the repeal of these laws promote, or restore, peace? Would persons of dif- ferent persuasions be less zealous in defence of their respective tenets, or treat their opponents with less severity? Would our sectaries, if admitted withie the pale of the Church, be more quiet within doors, than they are without ? ( o) The bitter and viru- lent invectives, which have been published against our Church, and against some of its brightest orna- ments, give us little room to hope for peace, by compliance with such men's clamorous demands. (o) See Confessional from beginning to end. Nor 232 On Subscription to the (p) Nor do we think it would promote, either peace, or edification, if all men of all persuasions were allowed, and commissioned, to teach in our Churches whatever doctrines they pleased. Would not rather every parish have a system of divinity peculiar to itself? and perhaps in the same Church one doctrine might be preached in the morning, and another quite different set forth with equal au- thority in the afternoon? And thus that glorious confusion would soon take place, which infidels wish for, and the Church of Rome would rejoice to see. And many well-disposed persons, not know- ing where to find the Church of England, would take refuge in Popery. The experiment was in great measure tried last century, [the seven* teenth;] and the consequence was not peace, but strife, and confusion, and every evil work. We may well hope that our governors, both in Church and State, will have more regard to their own peace, and that of the pqbljck, than to be willing to repeat the experiment. Another objection is, that such forms of faith will not prevent diversity of opinions, but only tempt men to turn hypocrites. If the best method we can think of to avoid diversities of opinions, and establish consent touching true religion, has, through the per- (p) See Mr. White's Append, to his three Letters, p. 70. verseness Articles of Religion. 233 verseness and corruption of mankind, a contrary effect, surely not we, but these hypocrites, are to blame. But we cannot think it a good reason for throwing down* all the fences of our vineyard, be- cause some wild boars will sometimes break through them. There is nothing but what may be perverted, and abused, by men of corrupt minds, and destitute of the truth. Even the Go? pel of Peace has given occasion to division, and contention. Oaths were designed to put an end to all strife: to secure obedience to the laws, and allegiance to the sovereign. And yet we have too many instances of men's swearing to false- hoods ; of taking oaths of allegiance, and imme- diately breaking out into Rebellion. When this is allowed as a reason for requiring no such Oaths t then it may be urged as an argument for abolish- ing all Subscriptions. But if men will trifle with Oaths, and Subscriptions, it is their fault, and not that of the imposers. But the loudest clamour is against such of our Articles, as have been thought to favour the doc- trine of Calvin. And here we are to combat with enemies of all sorts. The followers of Anus, and Socinus, make this a plea for subscribing the Ar- ticles in their own sense: and pretend that all. who are not the disciples of Calvin, are guilty ot the like prevarication. And some among ourselves, who pretend indeed to be the only true members of the Church 234 On Subscription to the Church of England, (q)jo'm in the cry, and accuse all, who are not as rigid Calvinists as themselves, of equivocation and hypocrisy; of impiously setting their hands to doctrines, which in their hearts they * never assented to. As these heavy charges against us may have dis- turbed the minds of some well-disposed persons, it may be proper to look back into the first occasion, and design, of such Articles. (r) The thing, which gave the first occasion to the Reformation begun by Luther, was the scandalous practice of selling papal indulgences. This gave rise to dis- putes about the merit of Good IVorks: and this again opened a door to controversies about God's Grace, and Free Will, and other nice and difficult points. In these matters the first reformers differed from one another : and some of them, and particu- larly Luther himself, were in the heat of controversy betrayed into some unguarded and unwarrantable expressions. And, what was still worse, others, setting up for reformers, broached many erroneous and pestilent doctrines. Some denied the Divinity of our Blessed Saviour : others denied the necessity of Good JVorks, and held that the saints could not (q) See Pictas Oxon. p. 28.68. (r) See Slcidan, Seckendorf, and other historians of those times. sin; Articles of Religion. 235 sin ; and under this pretence brake out into sedition, and committed the grossest enormities. The Pa- pists made great advantages of these differences among Protestants. They pretended that, by for- saking the Catholick Church, men were led into end- less disputes : and they charged the hasty assertions of particular writers, or errors of false teachers and wi)d enthusiasts, upon the Protestants in general. (s) This laid the Protestants under a necessity of vindicating themselves. And to this end they drew up that celebrated CONFESSION OF FAITH, which they presented to the diet of AUGSBURG. In this they had two views, first, to acquit themselves of the scandal of abetting wild and seditious enthusi- asts, and to declare to all the World what were their real doctrines ; secondly, to prevent such en- thusiasts on the one hand, and Popish emissaries on the other, from intruding themselves into their mi- nistry. And herein they proceeded with great pru- dence and moderation. The disputes, which had arisen on these points, obliged them in some sort to declare their sentiments concerning them. But then they drew up their Articles in general, and (*) The very same account of this affair is given by the au- thor of the Confessional, and he acknowledges this necessity, and thereby effectually confutes himself. See Confessional, p. 4, 5. and Second Letter to the author, p. 23. com- 236 On Subscription to the comprehensive, terms. They condemned on the one hand the 'Papists, who asserted the merit of Good Works, and on the other hand the Antino- mians, who denied the necessity of them. And again they condemned the Pelagians, who denied the necessity of God's Grace: and on the other hand the Anabaptists, and others, who denied all Free-Will, (t) But they so worded their Articles, as to comprehend all those, who thought soberly, and moderately, on these points, though they dif- fered from one another in the manner of explaining them. Our reformers here in England in King Edward the Sixth's Time went on the same plan, (t) It is remarkable that there were the like disputes about Predestination, and Grace in the Romish Church before the Council of Trent, as have been since among the Protestants ; that these points were warmly debated in that Council ; and that they they purposely framed their decrees in such manner, as to satisfy both parties; that these parties continued their disputes during the sitting of that Council, and each party claimed the authority of the Council on their side ; but the fathers, there assembled, never thought fit to explain their own decrees, or decide this controversy. But these differences still subsist in that Church among those who subscribe to the de- crees of the Council of Trent. Though this procedure may seem rather unaccountable in a Church which claims an in- fallible power of deciding all controversies, yet I cannot but applaud their prudence, and wish they had shewn the like mo- deration in other points. See F. Paul's Hist, of the Council of Trent, b. ii. Heylin's Hist. Quinquart. Coutrov. c. 3. and Articles of Religion. 257 and acted with the like prudence and moderation. (u) They were no disciples of Calvin : but they so drew up their Articles, as to include persons of dif- ferent persuasions in these points. In Queen Elizabeth's reign these Articles were reviewed, and received some alterations ; and this is the form of Articles, which we now subscribe to. But the Convocation, who drew up these Articles, though it must be owned that many of them had then imbibed the sentiments of Calvin, yet observed the same moderation as their predecessors had done : nor did they add one single Article in favour of Calvinism. The seventeenth Article, which treats of Predesti- nation, is drawn up without any mention of absolute Reprobation, and tells us that we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture ; which (w) (as the learned Mr. Strype observes) seems to have been done to prevent any scruple, which might arise to any Protestant against subscribing the said Ar- ticles, (x) And accordingly, when soon after dis- (u) See this proved in Dr. Novell's Answer to Pietas Oxon. p. 76, &c. (is) Annals of the Reformation, c. 28. See also Third Letter to author of Confessional, p. 33, &c. Dr. Fothergill's Postscript to Sermon on Is. 42* 24. Bull Apologia pro Har- monia. Waterland's Supplement to Case of Arian Subscription. ( x) See Strype's Life of Whitjift, App. b. iv. N. 25. putes 238 On Subscription to the putcs ran high on these points, the Calvinists at- tempted to add new Articles, and gave this reason for it, that these points were not before concluded, and defined, by publick authority. What then is required of us when we are called upon to subscribe our Articles? and in what sense do we subscribe them ? Our Subscription is, as I apprehend, a declaration of our belief, and assent to- the truth of the doctrines contained in the Articles : and we are required to subscribe them in the sense of the im posers. We are not to subscribe them in our own sense, or in any sense, which we can pos- sibly put upon the words: for this would in all other cases be esteemed downright prevarication. Nor are we to subscribe them so far only, as they are agreeable to Scripture : for this is no Subscrip- tion at all. This amounts to a declaration that we think these Articles agreeable to Scripture so far only as they are agreeable to Scripture, which (y) (as Bishop Conybeare justly observes) is as much trifling with common sense, as with common honesty. But how are we to know the sense of the imposers? I suppose it may in most cases be judged of from the plain, usual, and literal signification of the words used. Where the words of the Article are plain, and determinate, there can be no doubt of (y) Sermon on Tim. vi. 3, 4. p. 25. its Articles of Religion. its meaning. Where doctrines are expressly as- serted, or errors expressly condemned, those who disbelieve the doctrines so asserted, or hold the er- rors so condemned, cannot honestly subscribe. No Papist can conscientiously subscribe to our Articles: most of the peculiar tenets of Popery, the doctrine of the Infallibility of the Church, the Merit of Good Works, Purgatory, Transubstantiation, the Worship of Images and Relicks, and Invocation of Saints, are therein expressly condemned. No Socinian, OF Arian, can honestly subscribe an Article, which as- serts that in the Unity of the Godhead there be three persons of one substance, power, and eternity. No one, who denies the necessity of Divine Grace, can subscribe to the tenth Article: nor can any one, who denies the necessity of Good Works, subscribe * to the Twelfth, (z) But then there are several Articles purposely worded in general terms. To these, persons, who agree in the general doctrine there delivered, may honestly subscribe, though they are of different persuasions in the explication of this general doctrine. And in this case we are to enquire what general doctrine the imposers de- signed to require our assent to, not what were their private opinions with regard to the particular ex- (z) See Dr. Waterland's Ca.se of Arian Subscription, p. 40. Second Letter to the author of the Confessional, p. 135, &c. p. 16'0, &c. Dr. Nowell's Answer to Pietas Oxon, p. 1 19, &c. plications 240 On Subscription to the plications of it. There is a plain instance of this in the 23d Article, which teaches that it is not lawful for any man to take' upon him the office of publick preaching, or ministring the sacraments in the con- gregation, before he be lawfully called, and sent to execute the same, And those we ought to judge lawfully called, and sent, which be chosen, and called to this work by men, who have publick authority given to them in the congregation to call and send minis- ters into the Lord's vineyard. Who those are, is not here determined. The compilers were not xvilling to condemn, or unchurch, the Reformed Churches abroad : and therefore prudently avoided determining the question whether episcopal ordina- tion is necessary. Those who hold,, and those who deny, the necessity of episcopal ordination, may both subscribe to this Article : those only are con- demned by it, who hold that a man may preach with- out any lawful vocation. A like instance of mo- deration is plainly to be seen in the QSth Article, (a) They purposely avoided defining the manner of Christ 's presence in the sacrament of the Lord's Supper. Nay, they struck out part of an Article among those drawn up in King Edward the Sixth's time, which seemed to deny all corporal presence, (a) Bp. Burnet's Hist, of the Reformation, vol. ii. b. 3. p. 405. and Articles of Religion. 24 1 and which therefore the Lutherans might scruple subscribing to : and contented themselves with con- demning those only, who held the doctrine of transubstuntiation, or affirmed, that the body of Christ was eaten after a carnal manner. The like caution they have observed in those Articles relating to Predestination, Free-Will, &c. They worded them in general terms, that 'persons, who were of different persuasions in several particulars relating to them, might yet subscribe, as agreeing in the general doctrine there delivered, (b) They went, as a Calvinistical writer (bishop Hall) observes, a mid-way between both, guarding against the extre- mities on each side ; on one hand condemning the Papists, who ascribed a merit to Good Works, and on the other the Antinomians, who denied the ne- cessity of them. Whenever therefore we subscribe to these Articles, we do not subscribe in contrary, or different, senses. We all subscribe to the same general sense, though, in explaining the particulars relating to it, we use that liberty of judgement, which the Church hath purposely left to us. However, if the oppugners of our Articles would be content with expunging these Articles, we might, if by this means peace might be obtained, be possi- bly willing to comply with them. There may per- (b) Via media. R haps On Subscription to the haps be less occasion for such Articles now, than there was in those times. But this is not all they contend for. They inveigh against all Subscriptions in general : nay, we must part with our (c) Liturgy too, and our Creeds. The principal thing indeed, which seems to be aimed at by most of these re- formers, is the doctrine of the Trinity, so plainly taught, both in our Articles, and our Liturgy. This has been always from the very beginning of Christianity thought an essential Article of Faith : and, if any come unto us, and brin^ not this doc- trine, we may, and ought, to shut our gates against him. I cannot indeed but wonder how men of this persuasion should expect, or desire, to be included in communion with those who believe our Blessed Saviour's Divinity. If we believe Christ, and the Holy Spirit, to be really and truly God, we ought in our publick prayers to ascribe to them the titles, the honour, the worship, due to God: if we do not (c) One argument used against Subscription to the Liturgy is, that such requisition of Subscription must eventually preclude all improvement in a Liturgy ; which is confuted by fact, there having at different times been several additions, and improve- ments, made in our Liturgy* By our Subscription we only de- clare that the Book of Common Prayer, fyc, containeth nothing in it contrary to the Word of God, and that it may lawfully be used, and that vne ourselves will vse it. And what is there herein, which should forbid, or prevent, the governor of our Church from making improvements in our Liturgy ? believe 5 Articles of Religion. 243 believe this, we cannot, I think, pay them such honours without idolatry. How then can there be any communion between persons of sentiments so diametrically opposite ? how can they join in wor- ship, who have not the same object of worship? Far be it from me to desire to persecute them, or injure them in the least, in their persons, or posses- sions : but surely we may exclude them from our communion, and much more from our ministry, without any breach of charity. But neither, if this point were given up, will they be contented. No ; they declare against all Subscriptions, except only the truth of the Holy Scriptures, which would let in (as I observed before) not only Aryans, but Pa- pists, and all the wildest sectaries. They protest against all impositions, and such they call all hu- man ordinances : but without something of this kind there could be neither establishment, nor Church, nor indeed any publick worship. If any of us then should think that some things in our Articles, or Liturgy, might be amended, (as no human composition can be free from all imper- fections,) yet let -us take care how we listen to the plausible suggestions of those, who under the pre- tence of the reformation of our Church strike at the very foundation of it. And this especially at this time, when a spirit of licentiousness seems to be prevailing, and a contempt of all government, which threatens 244 On Subscription, c. threatens the subversion of our happy constitution, both in Church and State. But I have already de- tained you too long, and therefore shall conclude with exhorting you all to (d) holdfast the faithful word, as you have been taught : (d) and avoid them which cause divisions, and offences, contrary to the doctrine, which ye have learned. Let no man de- ceive you with vain words. Give no assistance, countenance, or encouragement, to these innova- tors, who under the pretence of reformation would privily bring in damnable heresies, (e) Fear God, and honour the king ; and meddle not with them that are given to change. (d) Tit. 1.9. (f) Rom. xvi. 17. (f) Prov. xxiv. 21. 1 Pet. ii. 17 THE END. ERRATA. Page x line 21, for which indeed, read of which indeed 4 4, Note, for uidlum, read nullum 34 9, for when be, read when we be Printed bj R, and R. Gilbert, St. John's Square, Loudon. THE LIBRARY UNIVERSITY OF CALIFORNIA Santa Barbara STACK COLLECTION THIS BOOK IS DUE ON THE LAST DATE STAMPED BELOW. Om-10,'63(E1188s4)476D UC SOUTHERN REGIONAL LIBRARY FACILITY A 001 003 956 8