YALE UNIVERSITY LIBRARY ORIGINAL SIN, FREE-WILL, GRACE, REGENERATION, JUSTIFICATION, FAITH, GOOD WORKS, AND UNIVERSAL REDEMPTION, ASsMAINTAINED IN CERTAIN DECtARATIONS OF OUR REFORl^ERV 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, t AND AN ' HISTORICAL AND CRITICAL INTRODUCTION TO THE WHOLE: € Ao'^i^ ^ M^ 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. H^nce 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 Cp) 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 encouragemient, rather than the composition, of the archbishop, as the cha- racteristick of his grace's share in the Homilies. C5')"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, agrc e with Strype, who says, ' the Homily of Salvation particularly seems to be of his [Cranmer's] own doing.' ip) 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, " 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 Nowell, was theauthorof 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. O.K. vol. i. p. 230. edit. I69I. (0 July 2, 1579. Le Neve, Fasti Eccl. Angl. p. 83. Cu) Christian Manuell, sign, c, iii. tounge xiv Historical and Critical Introduction. tounge of Salvation, Faith, and Workes, by that lyght and martyr of Christes churche, 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 authorit3\ 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 Homily of Justification : our reformers, it has been (w) ob served, understanding the terms justification and salvation as equivalent. The First Book, of Homilies (x) was pub lished in 1547. The earliest copy, however, C-dJ See the present volume, p. 47. (j) By Grafton, in 4.tot See Aaics, Hist, of Printing. ['. 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 his 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 154S. 4to. says. xvi Historical and Critical Introduction. , says, (z) " nescio quo modo, quaque occasione, res successu caruit, sive temporum iniquitate, sive nimia eoruni cessatione, quibus tunc 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 Cranmer and the bishop of Ely ; out of the di vines. Cox and Peter Martyr; out of the 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 Cz) Ref. Leg. Eccl. Praef. ad Lectorcm. (a) Mem. of Archbp. Cranmer, B. II. c. 96, (b) Hist, of his Own Time, Conclusion. a time Historical and Critical Introduction, xvii a time may comCj 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) " 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 (dj that year published by Fox ; and prefixed to it are the let ters recommendatory of the sovereigns Henry and Edward. The Latinity of it has been (ej repeat edly admired. It was again published in (f) 1640. The CcJ Dr. Winchester, Dissert, on the l7th Article, ed. Ox. 1773. p. 47. (dJ Ex oilicini Joh. Daij. 1571, mense Aprilis. (eJ Fox, Praef. ad Lect. Burnet, Hist, of the Ref. (/) Dr. Winchester cites an edition of l641, which Jie calls the second. Dissert, on the 17th Art. ut supr. p. 52. The real second edition, which I possess, is dated l640, " typis T. H. ft R. H. impcnus Laurcntii Sadler habitantis in parv^Britan- b nid. itifin Historical and Critical Introduction. The Articles of Religion, formed in 1552, al* most wholly by Cranmer, are the next object of notice in the jJresent Volume. Cg) "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 t)f 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 Iffil, viz. " impensis.Societatis Stationariorum.'' One of these is in the Lambeth Library. It is the same book with' a different title-page, (i') Dr. Laurence, Serm. p. 29, etseq. tion 3 Historical and Critical Introduction, xix tion before its pubUcation, 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 sincerdy 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, and 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 alow this, and «ven more than this; although we admit, that Cranmer held in the highest esteem the raascuhne , 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 eon- XX Historicdl and Criticdt Introduction. considered as the real and not ostensible author tft the production ; although collecting the seritimerits 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- missidh 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 g«ts into the hands of Neal, we find ' that it was resol'fed in council to reform the doctrine of the Church, and tliat archbishop Cranmer and {hy t)T. Laurence, Serm. p, 219. 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 Edvvard 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, 9.nd dispatched with an earnest letter to the Lords of the Coun cil ; ('ArJ " besechynge them to be means unto the kyngs majestic, that al the bishops may have aU" thority from hym to cause all their prechers^ urchdecons, 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 elte is not to be loked for many years. God shal therby be glo rified, his truth shal be avaunced, and your Iord6- 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 1553, both by John jlay and Richard Grafton, not without some verbal varia tion. Other variations there are in the copy of these Articles, printed by bishop Buraet, which I hav6 minutely noted ; not omitting to shew, how not only a word, but sometime's part of a seur tence, differs in 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 Articles being thus allowed, and published ; there followed almost immediately the publica tion of Catechismus Brevis Christian^ Disci plines Summam continens, omnibus ludimagis- tris authoritate regia commendatus ; to which the Articles of Religion were subjoined. The king's letter of recommendation, prefixed to it, is dated at Greenwich, May 20, 155^, not many days Historical and CHtical 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, I 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 v4 Catechism {I) Mem. of Archbp. Cranmer, B. II. c.34, (m) Brief Comm. upon the Church Catechism, 3d edit. Dedicatio]]. (n) See Strype'sMem. of Archbp. Cranmer, B. II. c. 34. Co) Life of Alexander Nowell, Dean of St. Paul's. ,0.\. 1809. p. l6l. to xxiv Historical and Critical Intffoduction. to the King; and, to identify the book, he quotes, as his manner i§, the first words of Edward the sixth's letter, t)refixed 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 1 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 hira 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 erudite viro con- scripta, nobis ad cognoscendum offeretur, ejus pertractationem et diligentem inquisitionem qui' busdara 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 book warrants us to assign it to Nowell. For (q) Anecdotes of Literature, &c. b^ the Rev. W. Beloe, 1808. vol. iii. pp. 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 1563, 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) " Whosoever was the author," as Strype re lates, " the archbishop we may conclude to be the furtherer and recommender of it unto the king ; it being that prelate's great design by Catechisms, and Articles of Religion, and plain Expositions of the Fundamentals, to instil right principles into the minds of youth, and common people, for the more effectual rooting out popery, that had been so long entertained by the in dustrious nurselling up the nation in ignorance." Among the minutes of matters, which were to be considered in the Convocation of 1562, one indeed :>) Mem, of Abp. Cranraer, B. II. ch. 34. was, Historical and Critical Introduction, xxvii was, (s) "¦ A Catechism is to be set forth in Latin : which is already done by Mr. Dean, of Paul's, [Nowell,] and only wanteth viewing." This is supposed to be the Catechism, published in 1570; in the prefatory address to which, there is, however, (t) no mention made by Nowell of the Catechism of Edward the Vlth. Archdeacon Churton considering J>fowell to have (u) " availed himself of almost all that was excellent in Polnet's Catechism," therefore pro nounces, that " he has by his masterly arrange ment, application, and improvement, of what was once another's, made it his own ; and intitled himself to the praise- of the architect, who, in constructing a fair and commodious edifice, dis dains not to use old as wellas new materials.'' The last extracts, given in this volume, from the works of our own reformers, are from that admirable specimen of earnest and vigorous writing, the Apologia Ecclesim Anglicance of bishop Jewel ; which('3cj was finished in 1561; and (s) Strype, Ann. Ref. Qu. Eliz. and Churton, Life of Kowell, p. 166. (i) Churton, Life of Nowell, p. 172. et seq. (i) Ibid. p. 93. (c) Ibid. p. 136. (rf) Ibid. p. 139. (e) Art. XX. Aug. Conf. p. 1S6, (/) Burnet, Strype, Gibson's Synod. Angl. p. 191, et seq, maintained Historical and Critical Introduction, xxxi maintained and impugned as the (g) original subscriptions on these occasions, the importance of the question is diminished, when we consider the memorable subscription which was made, when James the first ascended the throne. That no dispute as to any clause or expression, in consequence of pretended omission or interpola tion, might fairly be made, a printed copy of the iVrticles was now subscribed. This subscrip tion in 1604, is believed to be (h) " the most regular that ever was made to the Articles ,-" and was consigned to the (i) custody of the president of the Convocation, after all the sig natures had been made. The (k) reason of this subscription, however, has to some been not apparent ; and the record of it, from the manner in which it has been spoken of, may by many be supposed to be lost. Enabled to certify the {g) Bennet's Essay on the 39 Articles of Religion, 1715. Collins'? Hist, and Crit. Essay on the 39 Art. 172-1. Exami nation of Bp. Burnet's Hist, of the 39 Alt. 1702. Defence cf Bp. Burnet, in Answ. to the Exam. 1703. (h) See the present volume, p. 213. (i) As that of 1562 had, in like manner, been consigned to the archbishop. ¦ See Bennet's Essay, p. 2 1 2. (i) See the present volume, jjp. 203. 205. preservation. xxxii Historical and Critical Introduction. preservation, and to ascertain, I trust, the occa sion, of this general subscription, I have, there fore, thought it due tor the history and authority of our Articles, to devote an appendix in this work to such employment. To this I subjoin a vindication of the authority, as well as an illus tration of the history, of these Articles, in a Charge delivered to the Clerg}', by one of our ablest divines ; at a period, when a refined theology, despising the wisdom of past ages, and whining over the pretended hardship of sub scribing to this formulary of faith, supplied the Socinianism of later times with the epithet ab surd for that, which itself, with equal contempt of truth, pronounced grievous. Before, however, we come to these parts of the volume, there will be found, I should observe, as chronologically preceding them, considerable extracts from the Confession of Augsburg ; the whole article from the Saxon Confession, " De Remissione Peccatorum, et Justificatione ;" and such passages in our Liturgy, as concern the points which the Articles and Homilies exhibit. For the purposes of comparison, and mutual in terpretation, these are adduced. And this obser vation" naturally brings me to the design of briefly Historical and Critical Introduction, xxxiii briefly noticing some doctrinal, as well as his torical, circumstances, relating to the subjects of this compilation. II. In considering the doctrines, which the publick declarations in this volume set forth, we find, that to Cranmer we must look as the prin cipal teacher. One of the sources, from which he drew his materials, was (I J " that boast of Germany, and pride of the Reformation, the Confession of Augsburg. Prudent, cautious, and steady in his attachments ; fearful of , ex tremes, and distrustful of novelties ; he princi pally turned his eye to that favourite quarter, from which the ray of truth had originally pro ceeded, and where it still shone with undiminished lustre. But to descend into a minute compari son of the two productions, would lead me too far from my purpose ; it seems sufficient to no tice the fact of a manifest resemblance between them, which in some instances amounts to a direct transcript of whole passages, in others, to the adoption only of leading sentiments and pecu liar phraseology." — I have, therefore, selected parts of those Articles, in this venerable Con- {l) Dr. Laurence, Serm. p. 39. c fession. xxxiv Historical and Critical Introduction. fession, which define (tn) Original Sin ; which represent the fn) 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 childrei> 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 Ct) 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 C^) Remission (m) See the present volume, p. 143. (m) Ibid. p. 143, 144. (e) Ibid, p. 144, et seq, (p) Ibid. p. 146. ((/) Ibid. p. 147, et seq. (r) Ibid. p. 149. («) Ibid. p. 150. (<) Ibid, p. 150, 151. (b) Ibid. p. 152, et seq. of Historical and Critical Introduction, xxxv of sins is granted to us, and that of unrighteous, we are made righteous, in virtue of the merits of Christ, apd in consideration of Faith, which, if sincere, produces many Other virtues ; and finally, that fxj Good Works are necessary. From the Saxon Confession, which received the title from Melanethon himself of Repetitio Augustance Confessionis, and which has avowed its (y) accordance with that of Aug-sburg, I have thought it necessary, therefore, to make no other citation, than the entire comprehensive Article on Justification ; as a proper supplement to what is delivered on the subject, in the Confession of Augsburg; and as illustrating, also, in another re spect, what the Church of England has professed and observed. For it has been said, that (sj " ac cording to the words of Dr. Hey, "^ the Confes- (_x) See the present volume, p. 156, et seq. (yj " Hanc commemorationem doctrinEe nunc factam congruere cum Confessione Augustae exhibitd, anno 15gO, sentimus." CoTif. Sax. (z) Sermon preached at Leicester, May 20, 1807, at the Visitation of the Rev. Archdeacon Burnaby, by the Hon. and Rev. H. Ryder, A. M. Rectorof Lutterworth, [now Lord Bishop of Gloucester,] p. 6. c 2 omits. xxxvi Historical and Critical Introduction. sion of Augsburg omits, and the Saxon Confes sion delines,' the subject of Predestination. Dr, Laurence, in his Bamplon Lecturces, has very full}! shewn the remarkable agreement between our Ar ticles and these Confessions, as to all other points. Dr. Hey has accounted for their disagreement in this point, by supposing- that the compilers ol our Articles thought it proper, ' to declare against the abuses of certain doctrines then pre vailing,' which they could not well do without touching upon the doctrines t;hemselves." Now it is not hence to be admitted, that, in these eminent Confessions, there is no reference what ever to the subject of Predestination ; though Dr. Tucker also, dean of Gloucester, seems to have long since led the reader to such a sup position. " In regard to Predestination ; from the year 1547, to the year 1551, a total silence vvas observed concerning that capital Article : a silence the more remarkable, as the Augustan Confession, drawn up by Melancthon, thirty years before, had observed the same silence." Letter to Dr. Kippis, &c. 1783, p. 101. Dr. Tucker vvas, therefore, a stranger to the follow ing passage, as it stands in the edition of the Augsburg Confession of 1540; and as it has been Historical and Critical Introduction, xxxvii been cited by Dr. Winchester. Yet Dr. Tucker notices the Saxon Confession pf 1551, where the words of Melancthon, now given, are found with little variation. AfteiC«j asserting the preach ing of repentance and promise of grace, to be universal, and explaining the grounds of the remission of our sins and justification, Melancthon pronouces in the first: (bJ " Non est hie ofus disputationibus de Pr^edestinatione aut simi- libus. J'iam promissio est tiniversalis, et nihil detrahit operibus, imd exusciiat ad fidem, et vere bona opera." In the second : (c) " Quia conscientiis in poenitentia consolationem proponi- mus, non addimus hie qiuestiones de Pr^desti- kationEj seu de Electione ; sed deducimus om- nes lectores ad Verbum Dei ; et jubemus, ut vo- luntatem Dei ex Verbo ipsius discant, sicut jiEternus Pater expressa voce pra^cipi', Hunc audite. Non quaerant alias speculafiones." This, with the two (d) concluding paragraphs of the Article, Dr. Tucker has cited, (e) because the (a) Dr. Winchester on the 17th Article, Gsf. 1773, p. 31, (i) See the present volumo, p. 152. (c) Ibid. p. 183. (d) Ibid. pp. 183, 184. (e) Letters to Dr, Kippis, &c. p. 102. concluding xxxviii Historical and Critical Introduction. " concluding clause of our \7th Article plainly refers to the Saxon ; and because published by Melancthon." The substance, as we now see, is in the elder Confession. These notices, I humbly conceive, ai'e too important to be buried under the chilling description of a sub ject neglected, or wholly overpassed. Nay, the spirited admonition on this subject, in the (fj Necessary Erudition of a Christian Man, may even be traced, I think, to the passage in the elder Confession. On this subject, also, towards the close of the sixteenth century, the publick determinations of the electorate of Saxony, I may add, are (gj ample and perspicuous. It was (/) See the present volume, p. 33. (g) Articuli Visitatorii anno Christi, m.d.xcii. in EIcct toratu et Prov. '-up. Saxoniae publicati, &c. Semleri Appa. rat. ad Libros SymboHcos Eccl, Lutherante, 1775, p. 437. " Art. IV. " De PR.SDESTllf ationk et jEterna Providentia Dbi. " Pura et vera doctrina nostrarutn Ecclesiarum de hoc Articulo. " I. Quod Cbristus pro omnibus hominibus mortuus sit, et ceu Agnus Dei totius mundi peccata suslulerit. " II. Quod Deus neminem ad condemnaiionem condi- derit, Historical and Critial Introduction, xxxix was then, in other parts, as in England, the food of controversy ; and was considered one of (h) the three great causes of discord in the Reformed Churches. Accordingly it here be- derit, sed velit, ut omnes homines salvi fiant et ad agnitionem veritatis perveniant ; propterea omnibus mandct, ut Filium suum Christum in Evangelic audiant, et per hunc auditum promittit virtutem et operationem Spirit6s Sancti ad conver- sionem et salutem. " III. Quod multi homines propria culpd pereant ; al^i qui Evangelium de Christo nolunt audire; alii, qui iterum excidunt de gratid, sive per errores contra fundamentum, sive per peccata contra conscientiam. *' IV. Quod omnes peccatores, pcenitentiam agentes, in gratiam recipjantur, et nemo excludatur, etsi peccata ejus rubeant ut sanguis ; quandoqiiidem Dei misericordia major est qu^m peccata totius mundi, et Deus omnium suorum operum miseretur." (h) Ratio ineundae Condordiae inter Ecclebias Reformatas, 4to. 1579. No place where printed, nor person by whom printed, is named. It opens thus: " Brevis tt dilucida de- claratio, qui ratione controversiae, qu»nunc sunt inter eccle- sias Reformatae Religionis, componi et fieri possint.C.Q.D. A. nobili viro authore. — Inter ecclcsias evangelicas prsBcipua; controversiae has sunt. (1.) De Ccen4 Domini. |2.) De Prcedestinatione seu Providentia Dei. (3.) Et de person^ Christi." Some judicious remarks are offered on the subject of Predestination. came xl Historical and Critical Introduction. came a matter of publick discussion, at the (ij be ginning of the next century, in the presence of the king, who was fk) well satisfied with the authority of the express Article on the subject, and assented to the argument of him who re ferred to that authority. (I) " Concerning fall ing from Grace, the bishop pf London tooke occasion to signifie to his majestic, how very many in these dayes, neglecting hohnesse pf life, presumed too much of persisting in Grace, lay ing all their religion vpon Predestination, ' If I shall bee saved, I shall be saved :' which bee termed a (m) desperate doctrine, shewing it to bee contrarie to good diuinitie, and the true doctrine of Predestination, whereein we should reason rather ascendendo, than deseendendo, thus; ' I live in obedience to God, in love with my neigh bour ; I follow my vocation, &c. therefore I trust that God hath elected me, and predes- (t) Conference at Hampton Court, Jan. l603-4, (A) Ibid. Dr. Barlow's edit. l604, p. 30, (/) Ibid, p. 29. (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. \Vharton, Vol. I. p, 503. tinated Historical and Critical Introduction. x!i 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, he loveth to the end.' Whereupon bee 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 folloioed, which we have expressly declared unto fis in the Word of God,' " The authority of this Article, together with other like passages in our Catechism and Homi lies, it (nj 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 (oj " taxed in a Latin (h) Plaifere's Appendix to the Gospel, Camb. edit. 1719, p. 201. (ft) Hales's Letter from the Synod of Dort to Sir D. Carleton, Nov, I6I8, 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 thesesj, or propositions were as follow. Cp) " 1. Deus, lapsi humani generis misera- 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. 1563, 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 inerito mortis Christi fundatur universale proniissum 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 ij)) Hales's Letter from the Synod of Dort to Sir D. Carleton, 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 uti juxta hoc promissum Evangelii salus omnibus offertur, ea est ad- ministratio gratics suce quce sufficit ad convin- cendos omnes impcenitentes, et incredulos, quod sua culpa voluntarid et vel neglectu vel con- temptu Evangelii perierint, et benefcia oblaia 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 illuminatio, et notitia dogmatum fidei, fides dogmatica, sensus peccati, timor pcence, 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. xiiv Historical ana urnicai iniroauciion. 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-Reraonstrants." (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 fs^'^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^ {q) Hales's Letter from the Synod of Dort to Sir D, Carleton, Nov. 16I8, p. 188. (r) Ibid, p. 188. (s) Declaration of King Charles I. first prefixed to the edit, of the Articles, in 1628. '^ tides Historical and Critical Introduction, xlv tides in respect to this subject was ('f^ , 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 (0 ¦" Opus reformationis imprimis proraovebitur, si, ad ex- eraplum Ecclesiarum Reformatarum extra Angliam, confessio fidei paulo plenior et e.xplicatior edatur, prsecipue super ar- ticulis de Pr.sdestinatione, de Gratia, de Descensu Christi ad inferos, aliisque qui, hactenus parum apposilS et minus dilucide concept'i, adversariis ansam dederuntau suam mentem flectendi quicijuid in speciera diversos sensus admit- tit." Consilium de Rcformanda Ecclesia Anglican^ h, Chris- tiano Alethocrito suggestum Amplissirao Cestui, authoritate augustissimi Consessiis Regis et Regni Ordinura indicto, ad consultandura de rebus gravissimis in Religione. 4to. l643. p. 40. (m) 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. l646, 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 l647, 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, 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, (wj published in 1635, 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 vfhich Calvin is said to have had a considerable share. It is known by the names of the Olitetan and of the Protestants Bible. idem Historical and Critical Introduction, xlvii idem ilia omnia cumulate prsestitit, quae 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 humanum genus reconcili- andum erat Deo, uti his Novi Foederis tabulis continetur et amplissime demonstratur." Again : " Ad istam haereditatem (regni paterni scilicet) vocamur omnes sine personarum acceptatione, Masculi, Fceminee, Summi, Irifimi, Heri, Servi, Magistri, Discipuli, Doctores, Idiotos, Judai, Greed, 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 fx J 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, {x) Dissert, on the 17th Art. p. l6. {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 reverende father in God, Thomas, arch- byshop of Canterbury, &c. 1550. fol. 1 14. accepteth xlviii Historical and Critical Introduction. accepteth the oblatioii and sacrific* of priest and lay person, of kyng and subject, of maister and Servaunt, of man and wdman, of yonge and olde, yea qf 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) Grotius de Satisfact, Historical and Critical Introduction, xlix mentum est dominationis ipsius in caeteras 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 (bJ 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 Free- 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 baptized 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. 1 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 Calvinist 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, Majrtin, late Dean of Ely, his opinion concerning the difference between the Church of England and Geneva &c. l2mo. 1662, p. 65. (e) Letters to Dr. Kippis, p. 111. CfJ See the whole passage in this volume, p. 58—60, 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 Galvinistical 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 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 ; forsaking therein (that is, renouncing the pretended merit of) all 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 sented ; Iii Historical and Critical Introduction. sented ; as if he had intended to exclude or not to admit the necessity of Good Works. (g)"TW\s 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 Cg) The Christian Manuell, by John Woolton, &c. sign. E. vii. b. [k) Rationes decern Obi. Certam. in Cans. Fidei, &c. first privately printed in 1581. His words are, " Faxo, norint isti suorum axiomata. — Opera nostra Deus nequaquam curat, ifc" Eli. Aug. Trev. 1583. p. 58. p. 64. the Historical and Critical Introduction. liii 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, ' 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 (j) " Quamvis autem dicamus, &c." See the whole pas sage in this volume, p. 139. Ch) Five Pious and Learned Discourses, by R. Shelford. Camb. 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,Mt 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 this 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- CO The Necessity of Regeneration, in two Sermons to the University of Oxford, by John Wallis, D.D. Professor of Geometry, &c. 1082. p. 40. tion 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. ,lf 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. irts-iw;, dviv fpytJi', but not Six vifiui Tflf duv Ipyuv. 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 CmJ 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 (he 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 («) " Plures item ab aliis, &c," ' See the whole passage in this volume pp. 114, 115. ending with " proveniunt." (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, l.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, and 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- Cp) 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 bom 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 reiievving 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 Scripture's 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 f — 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, fq) "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 vvhich 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. IS. 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-«^^ 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 he 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 Belisfott* ORIGINAL SIN, FREE-WILL, GRACE, REGENERATION, JUSTIFICATION, FAITH, GOOD WORKS, AND UNI- yERSAL 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. 1535. 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 contentious opinions, &c. ^to. 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. (J>) Instit. think it convenient. , ¦(c) Instit". the. (d) Instit. bi/ «*, 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 life; according to the saying of Cg) Christ : Nisi quis renatus fuerit ex aqud et Spiritu Sancto, non potest intrare in regnum coelorum; that is to say. No man can enter into the kingdom of heaven, except he be born again qf water and the Holy Ghost. Item, that it is offered unto all men, as well infants as such as liave the use of reason ; that by Baptism they shall have remission of (h) sins, Ce) Instit. andfrsf. (f) Instit. ordained hy God in the New Testament. {g) Instit, our Saviour Jesu Christ. The Latin, which fol lows above, is omitted in the Institution; and the reekding is where he sayth, that no man, &c. In Bishop Btirnet's copy,, the English interpretation is omitted. This is the case through' cut ; the Institution giving only the English citations. Bishop Burnet only the Latin. The old printed copies gave tli€ Eng- lish for the benefit of the common people. Fuller gives the English citations only in his copy of these Articles, which he ifiiys he transcribed from the Acts of the Convocation, Ch. Hist. E. 5. p. 213. (//) Instit. all their sins, the grace and favour of God, ani everJastyn^e lyfc. the Groundwork of the 39 Articles. 3 embersy to (n;) forsake. (.t) They, that preach Faitli only justifiieth, do not teach car nal liberty, or that we should do no Good Works, live the Groundzoork 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 repentance) either evil works, or no good works, is not a right, pure, and lively Faith, but a (y) dead, devihsh, 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 {y) The devils have Faith, but not the true Faith. (z) everlasting. (a) What is the true »nd justifying Faith. 64i t>octrines of our Refoitntrs xvhich ar6 is, not only to believe that holy Scripture, and all the foresaid articles of bur Faith are true ; but also to have a sure trust and confiderice 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 prPfession of his mouth, and in his outward receiving of the sacramerits, in com ing to the church, and in all other outward appear ances, ^^meth to be a Christian man, and yet in his living and deeds shewetb the contrary, (b) For how can a man have: this true Faith, this sure tirust and confidence in God, that by the merits of Christ his sins be fe^) remitted,, and he reconciled to the fa vour of God, and to be partaker of the kingdom of heaven by Christ, when he Uveth ungodly, and denieth Christ in his deeds ? Surely, no such ungodly mart can have this faith and trust in Gpd, For as they know Christ to be the only Saviour of the vvorld ; so they know also that wicked men shall not (d) possess thekingddm of God, They know that God hateth un righteousness ; (e) that he will destroy all those that speak untruly ; that those that have done Good Works (which cannot be done w'ithout a lively Faith in Christ) shall come forth into the resurrection of (b) They that continue in evil li^-ing have not true Faith, (c) forgiven. {d) enjoy. (e) Psal. v. life, the Groundwork of the 39 Articles. 65 life, and those that have dpne 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 indignation, wrath, and affliction, &c. Therefore, to conclude, considering the infinite benefits of God, shewed and (g) 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 irt 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 for 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 3ood (/) Later edit, ornit and. (^) given. (h) evttlasting. (0 Some editions pmit bilovedt F 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 bPnour, not our sensual pleasures and vain glPry; 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 as 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 pur 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 Fuith, vv'hereby (as it is declared (i) stir up, in the Groundwork of the 39 Articles. 67 in 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 rioted, that Faith is taken in the Scripture two man- her of ways, (I) There is one Faith, vvhich 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, aud tremble for fear ; yet they do nothing well, but aill 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 reprovable. And this Faith is a persuasion and belief in inan's heart, where by he knoweth that there is a God, and (o) assenteth unto all truth pf God's most holy word, contEtined in holy Scripture. So that it consisteth only irt believing in the Word of God, that it is true. And this is not properly called Faith. But as he that readeth Cassar's Commentaries, believing the sariie to be' true, hath thereby a knowledge of Cfesar's life and noble acts, because he believeth the history t)f Cfesar; yet it is not properly said, that he be- (/) A dead Faith. (m) James ii. («) Titus i. (o) agretth. f£ lieveth 68 Doctrines qf 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 ture, which is not, as the foresaid Faith, idle, unfruit ful, and dead, \i\x\. worketh hy charity, (r) (as St, Paul declareth,) which, as the other vain Faith is called a dead Faith, so liiay this be called a quick or lively Faith, And this is not only the common belief of the articles of our Faith, but it is alsoa (s) sure trust and confidence of the mercy of God thrpugh our Lord Jesus Christ, and a steadfast hope of all good things to be received at God's hand : ( p) everlasting. (?) A lively faith. (r) Gal, V. (s) true. 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 untp us, correcting us for our sin, but not withdrawing his mercy finally from us, if we trust in him, and 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, n9r without the desire to hear God's word, and to fol low the same in eschewmg evil, and doing gladly all Good Works. (t) This Faith, as St. Paul describeth it, is the sure ground and foundation of the benefits which (t) H«b. xi. we fO. Doctrines of our Reformers which are we ought tp Ippk fpr, and trust tp receive pf God, a pertificate 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 mercful rewarder of xeell- doers. And nothing commendeth good men unto God sp 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 (jood Wprks they be that this Faith doth bring forth. (zv) For the first, as the light cannot be hid, but will §he,w forth itself at one place pr pther ; sp a true Faith cannpt be kept secret ; but when occa sion is offered, it will break put, and shew itself by Good Works. And as the living body of a man ever pxerciseth guch things as belong to a natural and living bpdy, for nourishmenr'and preservation of the same, as it hath need, opportunity, arid oc casion ; eyen so the soul that Ijath a lively Faith in it will be doing alway some Good Work, which shall declare that it is living, and will not be unqc- fuj Three things are to be noted of Faith, CwJ Faith is full of Good Works. cupied. the Groundxmrk'ofth€ 39 Articles. 71 ; cupied. Therefore, when men hear in the Scrip tures so high commendations of Faith, that it 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 ?^ Doctrines of our Reformers xvhich are seeth and considereth what God hath done for us, ' is also moved, thrpugh cpntinual assistance of the Spirit of Gpd, to serve and please him, to keep his favour, to fear his displeasure, to continue his obe dient children, shewing thankfulness again by ob serving or keeping his commandments, and that freely, fpr 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 waiter-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 : ieven 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 riot shew ourselves faithful in our conversa tion, the Faith which we pretend to have is bu| a Cy_) Habak. ii. ' (z) Jer. xvii. (a) Ecclus. xxsii. 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 xvorketh 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, aud how it maketh the work of one man more acceptable tP 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 all his friends, and to go unto afar country, there to dwell among strangers. So did alsp 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) Libre de Fide et Operibus, cap. ii. (c) Sermo de Lege et Fide. (d) Heb. xi. Gen. iv. (<•) Gen. vi, (/) Ecclus. xliv. Gen, xi. ig) " depending or hanging only on." places 74 Doctrines of our Reforjners xvhich 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 vvas brought unto, he trusted ever that God would bci his God, and his protector, dnd defender, whatso ever he saw to the contrary. This Faith wrought so in the heart of Moses, that, (i) 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: fpr his trust was so in God, that he passed not of the felicity of this world, hut looked for the reward to come in heaven ; setting his heart (h) Gen. xxii, Ecclus, xliv, (i) Esod, ii. upon th§ Groundwork of the 39 Articles. 75, upon the invisible God, as if he had seen him ever present before his eyes, (k) By Faith the children of Israel passed through the Red Sea. (/) By Faith the walls of Jericho fell dozvn without stroke, and many other wonderful miracles have been wrought. In all good men, that heretofore have been. Faith hath brought forth (711) their Good Works, and obtained the promises of God, (n) Faith hath stopped the lions' mouths : (0) Faith hath quenched the force qf fire ; (p) Faith hath escaped the sword's edge : Faith hath given xveak men strength, victory in battle, overthrozvn the armies of infidels, raised the doad to Ife : 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. (i).E3^od. xiv, (0 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. 76 Doctrines of our Reformers which are They did not only knpw Gpd to be the Lordy Maker, and Gpvernpr pf 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 wc 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 7iot the Faith : For we have both one Faith in one Christ, (s) The same Holy Ghost also that we 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 lie teach them to say, as it is written, (t) Thou, Lord, art our Father and Redeemer; and thy Name is xvithout beginning, and everlasting. God gave them then Grace to be his children, as he 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 M In Johan. Tract, xlv, (j)2Cor,iT, (OI".!*'"- of the Groundwork 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. Aud 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 by 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 npt; 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 life they declared the contrary : which error St, John, in his first Epistle confuting, writeth in this wise : (w) Hereby we are certified that we knozo God, if we observe .his commandments. He that saith he kno^veth God, («) Later edit, read " operation or working," (w) 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 xve know that we be qf the truth, and so we shall persuade our hearts before him. For if our ozvn hearts reprove us, God is above our hearts, and knoweth all things. Well-beloved, if our hearts reprove us not, thenhai}e xve confidence in God, and shall have ofhhn whatso ever we 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 begotten 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 xvritten unto you, that you may knoxv that you have everlasting Ife, xvhich 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 qf 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, {i) 1 John v« (a) Later edit, shevoeth and saying, tb) 1 John v. (c) 3 John, Faith the Groundwork of the 39. Articles. 79 Faith of Gpd bringeth forth Good Works ; so saith he likewise of hppe and charity, that they cannot stand with evil living. Of hope he writeth thus : (d) We knoxo 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 charity he saith these words : (e) He that doth keep God's zvord, or commandment, in him is truly the perfect love of God. And again he saith, (f) This is the love of God, that xve 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, (?) He that be lieveth in the Sun hath everlasting life ; but he. that believeth not in the Son shall not see that Ife, but the xvrath of God remaineth upon hinii And the same he confirmeth with a double oath, saying, (Ji) Forsooth andforsooth, I say unto you, he that be lieveth in me hath everlasting life. Now forasmuch as he that believeth in Christ hath everiasting life, it (rf) 1 John iii. (e) 1 John ii. (/) 1 John v. Is) saying, (^) " consist or stand." (() 1 John v,. John iii. (^) Johuvi. Verily, verily. must go Doctrines of our Reformers which are must needs consequently follow, that he that hath tbfi Faith must have also Good Works, and be studious to observe God's commandments obedienfly. For to them that have evil works, and lead their life in disobedience and (I) transgression of God's com-i mandments, without repentance, pertaineth not everlasting life, but everlasting death, as Christ himself saith, (jn) They that do well shall go into life eternal ; but they that do evil shall go into (n) the eternal fire. And again he saith, (o) I am the first letter and the last, the beginning and the ending s To him that is athirst, I will give of the well of the water qf 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, mist7nisting God, and lacking faith; they that be cursed people, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, shall have their portion in the lake that burneth with fire and brimstone, zvhich is the second death. And as Christ undoubtedly affirmeth, that (p) true Faith bringeth forth Good Works, so doth he say likewise of Charity, (q) Whosoever hath my commandments, and keepeth them, that is' he that loveth me. And after he saith. He that loveth me will keep my word, and he (/) " transgression or breaking." (m) Matt, xxvj (n) everlasting. (0 Apoc. xxii (p) Charity "bringeth forth Good Works* [q) John iiivi f thai the Groundwork of the 39 Articles. 8 i 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 that feareth God will do good xvorks. 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 (u)iorm. 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 whhout true re pentance, after his own sensual mind and pleasure, (0 Ecclus, i. (0 Ecclus xv, («) frme. (">) steadfast. G not 82 Doctrines of our Reformers xvhich are not regarding to know God's word, and much less to live accprding 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 hiiji. 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 xve say that xve 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, Hove 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 in darkness. He that loveth his brother dwelleth in the light ; but he that hateth his brother is in dark ness, amd xealketh in darkness, and knoweth not whither he goeth: for darkness hath blinded Ms eyes. And moreover be saith, (b) Hereby zae (x) iJohni. (y) Ibid. ii. (z) Ibid. ii. («) 1 John ii. (h) Ibid, iii. manifestly the Groundwork of the 39 Articles. 83 manifestly knoxv the children of God from the children qf 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 hfe 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 be 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 devil, nor all the power of thern 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 OUT Faith what it is. Christ himself speaketh «f this matter, and saith, (c)The tree is known (c) Luke vi. 84 Doctrines of our Reformers xvhich 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 gddliness 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 witheut repentance, not uttering the firuits 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 mcrease 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 (fJ unjust. faithful 86 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 final rezvard of your Faith, (g) as St. Peter nameth it, the salvation cf your souls : the which God grant us, that hath promised the same unto his faithful ; tp whom be all honour and glory, world without end. Amen. An Ifomily or Sermon qf Good Wo7'ks annexed unto Faith. In the last Sermon was declared unto you, what ^he lively and true Faith of a Christian man is ; that it causeth npt a man to be idle, but to be pccupied 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 Savipu? , Christ, except it 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. {h) No Good Work can be done without Faith. {i) John xV. I in the Grovmdwork of the 39 Articles. 87 I 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 xvork 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 tp 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 before Faith, nor think that before Faith (i) Heb, xi. (/) Rom. xiv. (^m). everlasting. .{n) InPrajfat. Psal, jixxi, 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 h% praise* 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 ; hot Faith must guide and order the intent of man. And Christ saith, (o) If thine eye be naught, thy xvhole 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 love ; 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 vvorks to him. Faith is it that (o) Matti vi.. (p) In Praefat. Psal xxxi, (?) were. doth 5 the Groundzvork of the 39 Articles. 89 doth commend the work to God : for, as St. Au gustine safth, 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 charity: 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, All the life of them that lack the true Faith is sin, and nothing is good xvithout him that is the Author of goodness : xvhere 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 qf 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 xvithstand vice, either 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 xvorshipping qf 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 find many which have not the true Faith, and be not of the flock of Christ, and yet, as it appeareth, they flourish in Good Works of mercy ; you shall find them full of pity, compassion, and given to justice ; and yet, for all that, they hwoe no fruit of their works, because the chief work lacketh. For when the Jews asked of Christ, what they shpuld do to work Good Works, he answered, (t) This is the work of God, to believ^ in him whom he hath sent : so that he called Faith the work of God. And as soon as a man hatli 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 xvhich glister and shine in Good Works, without Faith in God, be like dead, men, (s) In Sermone de Fjde, Lege, et Spiritu Saucto. (t) John vi. which the Groundxvork qf the 39 Articles. 91 which have goodly and precious tombs, and yet it availeth them nothing. Faith may not be naked with out Gpod Works ; for then it is no (u) true Faith : and when it is adjoined tP 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 Faith. 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 tP 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 tinieto do Gopd Works, for else he would have done them ; truth it is, and I will not contend therein : but thi$ J will surely affirm, that Faith only saved him. If he had lived, and not regarded Faith, and the Works thereof, he should have Ipst his salvitipn again. But this is the effect that I say, that Faith by itself saved him, but Wprks by theniselves never justified any roan." (a) Some edit, omit trup. - (a") ju0ified. (*) say a^ain. Here 92 Doctrines of our Reformers which are Here ye have heard the mind of St. Cl^rysostom, 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 vvhich 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 ? 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, (o) everlasting. {b) Matt, xix, (c) everlaating. false the Groundxvork of the 39 Articles. 93 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's commandments. (f) everlasting. ' (/) Man from his fiist falling from God's commandments hath ever been ready to do the like, and to devise vvorks of his own fantasy to please God withal, (g) that come of him, (h) full, bv 94 Doctrines of om 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, Apollp, Neptunus, Cer^s, Bacchus, and 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 propheft 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 (f) The devices and idolatry of the Gentiles. {k) country. {I) reprove and rebuke. him the Groundwork of the 39 Articles. §5 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 gpds: and as it came into their heads, they made a calf pf gold, and kneeled, and worshipped it. And after that they fpllowed the Moabites, and worshipped Beelphegor, the Moabites' god. Read the book of Judges, the book of the Kings, and the Prophets ; and there you shall find how («) 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- chom, Baalpeor, Astaroth, Bel, the Dragon, Pria- pus, the brazen Serpent, the twelve Signs, and many other; unto whose images the people, with great devotion, invented pilgrimages, (o) 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 (m) 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 abpmi- nations; so much, that king Achab having but only Helias a true teacher and minister of Gpd, there were eight hundred and fifty priests that per suaded him tP hpnour Baal, and to do sacrifice in the woods or grpyes. And so cpntinued that hor rible errpr, 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 cpmmandments 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 tp have his own holy devotions devised new sects and religions, called Pharisees, Sadducees, and Scribes, with many holy and godly traditions {p) covetotisncss. (q) deceived. (;•) chosen.^ {s) brought again. (<) Religions and sects among the Jews. and Ithc Grdundxdofk dfthe 39 Articles. 9f sind ordinances, (as it seemed by the outward appearance and goodly glistering of the works,) but in very deed all tending to idplatry, super stition, and hypocrisy; their hearts within being full of malice, pride, covetousness,, arid all (u) ini quity. 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 I for you make clean the vessel without, but within you be full qf ravine and filthiness : Thou blind Pharisee and hypocrite I 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, knevv 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, (%) This people honour me with their lips, but their heart is far from me. They xvorship me in vain that teach doctrines and commandments of (a) wickedness^ (a) rehearsing. {x) Matti xxiii. {y) MattiKv, (z) Isai.xix. H ' men t 98 Doctrines, ^f our Ref ormers which are men: for you leave the commandments ofGod 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 cpmmandments ; fpr he himself was ever obedient to the princes and their laws, made for good order and governance of the pepple : 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 npt 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 t© be (d) omitted. God hath appointed his law 3, whereby his pleasure is to be honoured. His pleasure is also, that all man's laws, not being contrary unto bis laws, shall be obeyed and kept, fa J Man's laws n>-ust be observed and kept, but not as God's- laws. , (^i set up so high. (c) pure. {d] left off. the Groundxvork of the 39 Articles. 99 as good and necessary fpr every cpmmpnweal, buV npt as things wherein principally his honpur 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 YX^ consequently Ged 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)Xo be the most high honour ing of Gpd, 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: (kJ for commonly of such traditions, followeth 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, or folloridngly ." (g) nor would they have been. (h) Holy traditions were esteemed as God's laws. (i)for. (k) Holiness of man's device l» commonly occasion that God is offended. Mat. xji, H 2 of 100 Doctrines of our Reformers which ate 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, (f) 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 thttigs commanded of God, as works of mercy, or to do justice, or to deal sincerely, uprightly, and faithfully, with God and man : (oJ These, saith Christ, ought to be done, and the other not j';,; Matt. xv»" (m) laid to their charge. {n) keep. (o) Matt, xxiii. omitted. the Groundztiorkpfthe 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) overthwart. (r) found out. (s) did set up. (,t) pure. judgement 1 02 Doctrines of our Reformers xvhich 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, SP 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, (ii) 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 si.sters of religion, as most ungodly and craftily they had persuaded the multitude of ignorant people ; keep ing in diverse places, as it vvere, 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 pardorts, holy beads, holy shoes, holy rules ; and all full of («) Sects and religions amongst CJhristian ineh. {w) overflo\fing 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 hppe 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 thr^ chief foundations of religion ; that is to say, obedi ence, chastity, and wilful poverty. First, (x) under pretence or colour of obedience to their father in, religion, (vvhich 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 vvere bound to obey. And so the profession of their (a?) The three- chief vows of religion. (y) made free. obedience 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 vvas (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 qf God by your traditions: you honour God with your tips, (z) forsaking. (a) kept, {b) Later edit, add " that is to say, Proper in common " (c) mocked. (d) kept, (e) Matt, xv. b.¥^ the Groundwork of the 39 Articles. 1 05 hut 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, (A) Woe be unto you, Scribes and Pharisees, hypocrites ! for you devour widows' houses under colour qf long prayers ; therefore your damnation shall he the greater. Woe be to you, Scribes and Pha risees, hypocrites ! for you go about by sea and by land to rnake more novices, and new brethren ; and when they be (i) 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 pf his wprd, and an earnest af- fectipn to seek his glpry, 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 vp again the true word," &c. The reading of Archbishop Cranmer is against. The edition of 1562 reads, like the modern, again; that of 1595, against. The Saxon ajeq and the old English again have indeed the meaning of against, in opposition to, and therefore f oufitenance again ; buf the original residing makes the passage al once perspicuous, and 106 Doctrines of our Reformers which are and glory of his most blessed name;ashegavethelike 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 savoriry bread of God's own word, and (as Christ commanded) to eschew all our Pharisaical and Papistical leaven of man's feigned religion : which, althotigh 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 commandrhents of God. (w) 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 in) 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 (/) prmsed. (m) Other devices and supfrstitions, («) " fraternities or brotherhoods." TOOSt the Groundwork of the 39 Articles. 107 most holy things, whereby to attain to the (o) eter- pd life, or remission of sin : Yea, also vain inven tions, unfruitful ceremonies, and ungodly laws, (^) 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 thpy 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 b& a more holiness, a more perfect service and honpur- 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- moJ"e, to take God's commandments for men's com- mandmeiits, and men's commandments fcr God's (o) everlasting, (p) Decrees and decretals. (?) ^tft °ff' ('¦} *ffp command- 108 Doctrines qf our Rjef ormers 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, if) preposterous judgement, great contention, with all ungodly living. (m) Wherefore, as you have any zeal to the right and pure honouring of God ; as you have any re gard to your own spuls, 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, (w) 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, (i) " separate or sever." {t) overthwart. {u) An exhortation to the keeping of God's comraand- fnents. (w) A brief rehearsal of God's commandments. how the Groundwork of the 39 Articles. lOg 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 (,r) the observing the commandments of God, (where- in(3/) consisteth the pure, principal, and (^) direct hon our of God, and which wrought in Faith God hath or dained to be the right trade and path-way unto hpa- ven,) you shall not fail, as Christ hath promised, to (x) keeping, (5/) standeth. (7.) right, come 110 Doctrines qfour 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 (i) laud, honour, and impery, for ever and ever. Amen. ((?) everlasting, (fi) praise. raoM: the Groundwork of the 39 Articles. 1 1 1 (c) FHOM THE REFORMATIO LEGUM ECCLESI ASTICARUM, EX AUTHORITATE PRIMUM RE GIS HENRICI VIlI. INGHOATA ; DEINDE PER REGEM EDWARDUM VI. PROVECTA, ADAUCTA- QUE IN HUNC MODUM, &C. FINISHED, 1552. (jd) Dfi Christo et Mysteriis nostra Redemptionis. CREDATUR, ciim venisset plenitudo temporis, Filium, qui est Verbum Patris, in utero beatae Virginis Mariae ex ipsius carnis substantia, naturam humanam assumpsisse, ita ut duae naturae, divina et humana, integrfe atque perfect^ in unitate per- sonas fuerint inseparabilit^r conjunctse ; ex quibus unus est Christus, verus Deus et verus homo ; qui yerh passus est, crucifixus, mortuus, et sepultus ; descendit ad inferos, ac tertii die resurrexit ; no- bisque per suum sanguinem reconciliavit Patrem, sese hostiam offerens non soliim pro Culpa Originis, verura etiam pro omnibus peccatis quas homines propria, voluntate adjecerunt. (c) Published in 4to. 1571. Again, 1540. {d) De Sum. Trin. et Fide Catholici, cap. 3. De 1 1 2 Doctrines of our Reformers which are (e) De Peccato Originis, Libera Arbitrio, et Jus tificatione. In labe peccati ex ortu nostro contracta, quam Vitium Originis appellamus, primilm quid^m Pela- gianorum, deinde etiam Anabaptistarum, nobis vi- tandus etsubmovendus est error; quorum in eo con sensus contra veritatem sacrarum Scripturarum est, quod Peccatum Originis in Adamo solo haeserit, et non ad posteros transierit, nee ullam afferat naturae nostras perversitatem, nisi qu6d 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 loboris et nervorum ponunt, ut eo solo, sine alia speciali Christi gratia, rectb ab hominibus vivi posse constituunt. Deinde nee illi sunt audiendi, quorum impietas salutarem et in sacris Scripturis fundatam Justificationis nostras doctrinam op- pugnant, in qu4 tenendum est, non operum mo- mentis justitiam hominum collocari. (e) De Hasresibus, cap, 7. De the Groundfvoric of the 39 Articles. 113 {f) De PerfeCtione Justificatorum, et de Operibus Super erogationis, Illorum etiam superbia legibus nostris est fran- genda, qui tantam vitse perfectionem hominibus justificatls attribuunt, quantam nee imbeciUitas nostras naturae fert, nee quisquam sibi praster Christum sumere potest ; nimiriim ut omnis peccati sint expertes, si mentem ad rectfe pifeque vivendum instituerint. Et hanc volunt absolutam morum perfectionem in hanc prassentem vitam cadere, ci!lm debilis ipsa sit, et fragilis, et ad omnes virtntis et officii ruinas prseceps. Turn et illorum arrogantia comprimenda est,, et authoritate legum domanda, qui Supererogationis Opera quasdam importaverunt, quibus existimant non soliim cumulate Dei legibus et explet^ satisfieri, sed aliquid etiam in illis amplius superesse qu^m Dei mandata postulent, und^ et sibi mereri et aliis merita applicare possint. {£) De Casu Justificatorum, et Pepcato in Spiritum Sanctum. Etiam illi de justificatls perversfe sentiunt, qui credunt illos, postquam justi semel facti sunt, in (/) De Haeresibus, cap. 8. {g) De Hseresibus, cap, 9. I peceatum 1 14 Doctrines of our Reformers which are peccatum non posse incidere ; aut si ioxih quic- quam eorum faciunt qute Dei legibus prohibentHi', ea Deum pro peccatis non accipere. Quibus opinione contrarii, sed impietate pares sunt, qui quodcunque peccatum mortale quod post Baptis- mnm k nobis susceptum voluntate nostra commit- titur, illud omne contra Spiritum Sanctum afiirmanfr gestum esse, et remitti non posse. (h) De BaptismO. Deinde crudelis illorum impietas in Baptismura irruit, quem infantibus impartiri nolunt, sed om- nin6 nulld ratione. Nee enim minimis ad Deum et Ecclesiam pertinent Christianorum infantes, qu^ liberi quondam Hebrjeorum pertinebant, quibus in infantia ciim circumcisio adhiberetur, nostris etiam infantibus debet Baptismus admoveri, quoniam ejusdem protnissionis et foederis divini participes sunt, et k Christo summA cum humanitate suscepti. Plures itemab aliis cumulantur errores in Baptismo, quem aliqui sic attoniti spectant, ut ab ipso illo externo credant elemento Spiritum Sanctum emer- gere, vimque ejus, nomen, et virtutem ex qu3. recreamur, et Gratiam, et reliqua ex eo proficis- {ky De Haeresibus, cap. 18. centia the Groundwork of the 39 Articleii \\S centia dOna, in ipsis Baptismi fonticulis innatare. In summS, totam Regenerationem nostram illi sacro puteo deberi volunt, qui in sensus nostros incurrit. Veriim salus animarum, instauratio Spiritfts, et beneficium adoptionis quo nos Deus pro filiis agnoscit, k misericordi4 divina per Chris tum ad nos dimanante, tum etiam ex promissione sacris in Scripturis apparente, proveniunt. Illo rum etiam impia videri debet scrupulosa supersti tio, qui Dei Gratiam, et Spiritum Sanctum, tan- toper^ cum Sacramentorum elementis colligant, ut plan^ afiirment nullum Christianorum infantem ffiternam salutem esse consequnturum, qui prius k morte fuerit occupatus qu^m ad Baptismum ad- duci potuerit : quod longfe secus habere judicamus. Salus enim illis solum adimitur, qui sacrum hunC Baptismi fortem contemnunt, aut superbii quadam ab eo, vel contumacia, resiliunt : quae importunitas ciim in puerorum aetatem non cadat, nihil contra salutem illorum authoritate Scripturarum decerni potest ; immo contr^, ciim illos communis pro* missio pueros in se coihprehendat, optima nobis spes de illorum salute concipienda est. (i) De Pnedestinatione. Ad extremum, in ecclesiEt multi feris et disso^ (z) De Haeresibus, cap. 22. I S lutis 1 16 Doctrines of our Reformers which are lutis moribus vivunt, qui ciim re ipsi curfosi sini, diff'erti luxu, et a Christi Spiritu prorsiis alieni, semper Praedestinationem, et Rejectionem, vel, ut nsitate loquuntur, Reprobationem jactant, ut, ciim aeterno consilio Deus vel de salute vel de interitu aliquid certi constituent, inde latebram suis male- ficiis, et sceleribus, et omnis generis perversitati quasrant. Et ciim pastores dissipatam illorum et flagitiosam vitam coarguunt, in voluntatem Dei criminum suorum culpam conferunt, et hac defen- sione profligatas admonitorum reprashensiones ex istimant ; ac ita tandem, duce diabolo, vel in des- perationem praesentem abjiciuntur prascipites, vel ad solutam quandam et mollem vitae securitatem, sine aut paenitentiA aut scelerum conscienti^, dila- buntur. Quae duo mala disparem naturam, sed finem videntur eundem habere. Nos ver6, sacris ' Scripturis eruditi, talem in h^c re doctrinam poni- mus, quod diligens et accurata cogitatio de Prae- destinatione nostr^ et Electione suscepta (k) sit CkJ Sit is wanting in the first edition of the Reformatio, 1571. It is added by the editor of the second, l640, " The sentence breaks off abruptly with the word suscepta; but sit by no means makes up the deficiency. The parenthesis im mediately following expresses the same that our l7th Article does in the beginning of the definition ; and the next sentence, Hcec itaqui-, &c. refers to what they had before defined," Sec Dr. V^inchestci-'s Dissert, on the 17th Article, §, 3, (de the Groundwork of the 39 Articles, - 11 (de quibus Dei voluntate determinatum fult an- teguam mundi fundamenta jacerentur.) Haec itaque diligens et seria, quam diximus, his de rebus cogitatio piorum hominum animos Spiritu Christi afflatos, et carnis et membrorum subjectionem praesentes, et ad caslestia sursum tendentes, dul- cissima quadam et jucundissim^ consolatione per- mulcet; quoniam Fidem nostram de perpetu^ salute per Christum ad nos perventur^ confirmat, vehe- inentissimas charitatis in Deum flammas accendit, mirabiliter ad gratias agendas exuscitat, ad Bona nos Opera propinquissimfc adducit, et k peccatis longissimfe abducit, quoniam a Deo sumus clecti, et filii ejus instituti: quae singularis et eximia con ditio summam a nobis salubritategi morum, et excellentissimam virtutis perfectionem, requirit. Denique nobis arrogantiam minuit, ne viribus nos tris geri credamus, quae gratuita Dei beneficentiS. et infinita bonitate indulgentur. Prasterea nemi nem ex hoc loco purgationem censemus vitiorum suorum afferre posse, quia Deus nihil ull^ in re constituit, nee ad peccata voluntates nostras un- quam invitas trudit. Quap/ropter omnes nobis admonendi sunt, ut in actionibus suscipiendis ad decreta Prasdestinationis se non referant, sed universam vitas su£b rationem ad Dei Leges ac- comodent, ciim et promissiones bonis, et minas malis, in sacris Scripturis generaliter propositas 1 is Doctrines qfour Reformers which are contemplentur. Debemus enim ad Dei cultum vijs illis ingredi, et in ilU Dei voluntate com- morari, quam in Sacrjs Scripturis patefactam esse the Groundwork of the 39 Articles. 1 1§ (I) THE ARTICLES OF RELIGION, WHICH RELATE TO THE SUBJECTS IN THE PRECEDING DECLA RATIONS. 1552, COLLATED WITH THOSE IN THE PRESENT THIRTT-NINE ARTICLES, (m) That the Word, or Son of God, xvas 7nade very man. The Son, vvhich is the Word of the Father, took man's nature in the womb of the blessed (I) Articles agreed upon by the Bishops, and other 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 lyia- jesty's authority, 1553, Imprinted at London by John Day, Reprinted by Bishop Sparrow, in his Collection of Articles, Injunctions, &c, 1661, And by Collier, in his Eccl. Hist. Bishop Burnet has also printed the Articlct 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 WordojOod made very man; Grafr ton, " a very man;" our present Article, Of the IVord, or Son of God, U'hich was made very man. This is the second Ar ticle among those oT 1552 and the present. The present adds, after The Son, which is the Word of the Father, " be 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, tp reconcile his Father to us, and to be a sacrifice (p) for all sin of man, both original and actual. (n) The word Mary is not in Burnet, nor in the present Article. (o) Burnet, and the present Article, in. (p) Burnet, and the present Article, not only for original guile, but also for actual sins of men. Bennet, in hi§ Essay 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 11th 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 ; nnd 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 is remarkable, that he should have overlooked the frequent sigreement of this translation, with that of the Articles in 1552, These old copies here read, /or all sin, both origin^ and actual Original the Groundwork cf the 39 Articles.' 121 (?•) Of Original or Birth Sin. Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk, (s) which also the Anabaptists do nowadays renew,) but it is the fault 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 zvhich he had at his creation, and is of his own nature (u) given to evil ; so that the flesh (zv) desireth always contrary to the spirit; and therefore, in every person born in this world, it dfeserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are (x) baptized ; whereby the lust of the (r) Tljis is the eighth among the Art, of 155.2 ; and the NINTH among the present, (sj Burnet, and as at this day z> affirmed by some Anabaptists, The present Article wholly omits this. CtJ Burnet, gone from original righteousness, and is of his own nature, &c. So the present Article. Those printed be- foBe 1571, agree with the above of 1552. (uJ Burnet, inclined. S^o the present Article, The edit, before 1571, given. (w) Burnet and the present Article, lusteth. The edit, be fore 1571, desireth. (x) Burnet and the p];gseoi Article, re^enei-ated. The edit. lapfore 1571, baptized j flesh, 12S Doctrines qfour Reformers xvhich are flesh, called in Greek (f)y3ov»/xa aa^not, which some d© expound the wisdom, some (y) the sensuality, soine the affection, some the desire of the flesh, is not subject to the law of God. And although there is no condemnation for them that believe and arc baptized, yet the Apostle doth confess that concu piscence, and lust, bath 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 will. (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 1571, !»• (b) This Article of 1552 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 xvill to do good things he maketh them to will, and those that xvould evil things he maketh them not to xvill, the same ; yet nevertheless he enforceth not the will : and there-- fore no man, when he sinneth, can excuse himself (e) as not xvorthy to be blamed, or condemned, by alleging that he sinned unwillingly or by com pulsion, if) Of the Justification of Man. Justification by {g) only Faith in Jesus (c) Burnet, which is given by him. CdJ Burnet, though if renderetk us ¦willing to do those good Viorks which before ue were unwilling to do, and unwilling to do those evil works which before we did ; yet is no violence offered by it ta the will of man : so that no man, &c. CeJ Burnet, as if he had sinned against his will, or upon con, Blraint ; and therefore that he ought nut 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 deservings. Where fore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfojft ; as is more largely expressed ^11 the Homily of Justijicatim," (gJ Hurnet, faith only. Christ, 124 Doctrines qfour Reformers which are Christ, in that sense (h) as it is declared in the (?) Homily of Justification, is (k) a niost certain and (/) wholesome doctrine for (nt) Christian men. (ji) 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 : (o) 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 fhj 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, " most certain and most wholesome ;'' the pre sent Article, " is a most wholesome doctrine, &c," (m) Burnet, a Christian man. (n) 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, 8 the Groundwork of the 39 Articles. 125 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, AVhen ye have done all that are commanded (r) you, say. We (s) be unprofit able servants. (t) No man is xvithout 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 vvas clearly void, both in his flesh and in his spirit. He came to be (w) the Lamb without spot, who, by sacrifice of himself (x) made {q) Burnet and the present Article, impiety. (r) Burnet and the present Article, to you. (i) 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 tin, Burnet's copy. None but Christ without sin. (m) Burnet, excepted. (w) Burnet, a Lamb. (a) Burnet and the present Article, once made, without the werds, for ever. once liiS Doctrines of our Reforjners xvhich are once for ever, should take away the sins of the wdftd : and sin, as St. John saith, was not in him. (y) But the rest, yea although we be baptized and born again in Christ, yet xve oflfend in many things ; and if vve say we have no sin, we deceive ourselves, and the truth is not in us. (i) 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-i 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 " -» (j/) Burnet, But all we the rest, althmigh baptized and bom in Christ, yet offend, he. The present Article the same, except adding, after " born," again. (z) Art, XV. 1552. Art. XVL the present. The title of the present Article^ Of Sin after Baptism : Burnet's copy, Of the Sin against the Holy Ghost. Giafton's copy begins thus, " Every deadlie sinnc, wiliingiie committed after Baptisme, is not sinne against," &c.. (a) Burnet and the present Article, graiit nf repentance. Jhe edit, before 1571> place for penitence, for the Groundxvork of the $9 Articles. - la? 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 vvere 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 everlastifig salvation by Christ, as vessels made to honour, (k) Whereupon such as have so excellent a benefit of God (I) given unto {b) Burnet, of penance. Present Article, of forgiveness. (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, unto. (A) Present Article, before out, " in Christ." (j) Burnet and the present Article, by Christ to everlasting lalvation. (k) Burnet and the present Article, Wherefore, they which be tndued icziA so excellent, &c. The edit, before 1571 read as above, JVherenpon, &c. (/) Burnet and the present Article, have not the words, given unto them. The edit, before 1.571 have. them. 128 Dt>etr^es t^our Reformers which are them, be called according to Gpd's |xrirpos& by his Spirit working in due season ; 'th'ey.tlurougli grace obey the calling; they 'be justified freely; they (m) be made sons (n) iy adoption; they (o) be made liice the image of (p) God's enly 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 and (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) Burnet, are. (n) Burnet, of. The present Article, by, with the words " of God," preceding it. ^a) 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 Groundxvofk of the, 39 Articles. 1 29 tinually? -l^fore 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) wretchlessness 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 unto us in th^ Word of God. (x) Of Baptism. Baptism is not only a sign of profession, and mark of difflsrence, whereby Christian men are discerned from others that be not christened ; but («) Burnet and the present Article, doth. [t) Rechlessness, i, e. recklessness, carelessness ; the true %vord, and so written in the old copies ; corrupted into wretch lessness in later editions, as Burnet writes it, (n) Burnet, "though the decrees of predestination 6e -un known to us," This passage is omitted in the present Article. (w) See the conclusion of the chapter De Prmdcstatione in the Ref, Legum. Eccl, p, 117, of the present compilation, " Quapropter omnes, &c, (jc) Art. XXVIII. 1552. Present Art, XXVII. K it 130 Doctrines of our Reformers which are it is also a (y) sign and seal of our new birth, 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 neu birth. (z) Burnet and the present Article, to be the sons of God by the Holy Ghost. (a), Burnet, for baptizing. This sentence stands in th« present Article thus : " The Baptism of young children is in any wise to be retained in the Church, as most agreeable witl^ the institution of Christ." (I), Burnet, " is both to be, &c." (c) Burnet, by all means, (rf)Art. XXX. 1552. Art. XXXI. the present. Burnet and present Article, Of the one oilation of Christ finished vpon the 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 conunonly said, that the (i) priest did offer Christ for the quick and the dead to have remission of pain or (k) sin, were (I) forged MAes and dangerous deceits. (f) Burnet, a perfect, &c. Present Article, that perfect, &c. (g) Burnet and present Article, propitiation. The edit* before 1571, as above, (h) Burnet has not the word the, (?) Burnet, priests. if) Burnet and the present Article, guilt, (I) Burnet, were fables and dangerous deceits. Present Ar ticle, were blasphemous fables and dangerous deceits. The edit. before 1571, as above. K 2 From 133 Doctrines of our Reformers which are From the Catechismus Brevis Christianae Discipline summam continens, omnibus ludimagistris authoritate kegia com MENDATUS, Huic Catechismo adjuncti /SUNT Articuli de quibus in ultimo sy- NODO LpNDTNENSI, ANNO DoMINI, 1552, AD TOLLENDAM DPINIONUM DISSEN5IONEM, ET CONSENSUM VERiE RELIGIONIS FIRMAN- DUM, INTER EPISCOPOS ET ALIOS ERUDITOS ATQUE PIOS VIROS CONVENEIiAT, &C, 1553. (m) IMAGO Dei in homine per Peccatum Originis, et consuetudinem malam, ade6 in initio obscurata est, et jiidicium naturale ade6 vitiatum, .ut homo ipse non satis intelligat honestum turpi quid intersit, nee justum injusto. Eam itaque imaginem yolens benignus Deus in nobis renovare per legem in tabulis descriptam, effecit primiim ut nosipsos agnosceremus, et in ea, perinde atque in speculo, contueremur sordes et maculas nostri animi, et prffifractam cordis vitiati duritiem, ut vel sic tandem peccato agnito, et perspeCt^ nostras parnis infirmitate atque ira sasvientis in nos Dei (m) Sign, b. ii. b. et |eq. 9t| the Groundwork of the 39 Articles. 133 bb peccatum, ardentius desideraremus Servatorem nostrum Christum Jesum, qui morte sua,, et pre- ciosi sanguinis sui aspersione, purgavit et abluit peccata nostra, Placavit enim iram Omnipotentis Patris, atque sacrosancto sui Spiritus afflatu animos in nobis creat novos, mentesque renovat ad ima ginem et similitudinem sui Creatoris in justitia et sanctitate veritatis ; quam rem nee justitia legis^ nee ulla sacriflcia Mosaica poterant efficere. Quod autem nuUus ex lege justificetur, patet nOn inde solum quoniam Justus ex Fide vivit, sed hinc etiam qu6d nullus vivit mortalimn, qui potest ea omnia prajstare quee decalogus jubet. Impedimenta enim, quos legi adversantur, sunt infirmitas carnisj appetitus pravus, et concupiscentia ingenita. Quod autem ad sacrificia attinet, quod ad purgationes, ad ablutiones et reliquas casremonias legis, umbrse erant, typi, imagines, etfigura;, veri et astenii 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 misntis nostris, condooata sunt.— (n) Cvim mundi hujus fabricam creasset Domi nus Deus, hortum idem ipse plantavit oblectalionis et jucunditatis plehissimum, in loco quodam versus drientem sito ; eUmque nominavit Eden : in quo, (n) Sign; b. Vij. et seq. prteter 134 Doctrines of our Reformers xvhich are prteter arbores alias longfe pulcherrimas, una full in primis non ita procul ab horti illius medio, cujus nomen, Arbor vits ; et altera. Arbor cogni- tionis boni et mali. Hie Dominus Deus, singu- lari amore ductus, posuit hominem, hortumque illi tradidit curandum et colendum,- liberum ei fa- ciens, ut de fructu omnium arborum Paradisi man- ducaret, excepto eo, quem arbor scientije boni et mali produxisset : hujus arboris fructum si quando degustaret, citra omnem coutroversiam mortis su- biret supplicium. Eva autem k diabolo, serpentis imitante 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 tanttim raorti corporis obnoxii fuerunt, verilm animi quoque vitam amiserunt, quJB est justitia: et protinias in illis imago offuscata est, ac linea- menta ilia justitiae, sanctitatis, veritatis, et cogni- tionis Dei, longfe pulcherrima, confusa sunt et penfe deleta : reliqua ver6 fuit imago terrena cum injustitiS. conjuncta, fraude, affectione carnali, et de rebus divinis ac caelestibus ignoratio summa. Inde autem nata est carnis nostrte infirmitas ; inde ista corruptio et confusio affectionum et cupidita- tem omnium ; hinc ilia pestis, hinc illud semiua- rium 8 the Groundxvork afthe 39 Articles. 135 Hum et nutrinientum peccatorum omnium, quo genus humanum 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 seterna supplicia, et ignem qui extingui non potest, corljicerentur. — (o) Prima, prrecipua, et perfectissima causa nos- tr£E justificationis et salutis, est bonitas et amor Dei, quo ille nos in numerum suorum electos ante ascripsit qu^m mundum condiderat. Post nobis datur, ut praedicatione Evangelii Jesu Christi vocemur, quocum infunditur nobis Spiritus Do mini, cujus ductu et auspiciis trahimur, ut firmam in Deo fiduciam collocemus, et promissionum ejus omnium eventum speremus. Ejusdem electionis comes est mortificatio veteris hominis, id est, ap petitus et concupiscentije nostrse. Illius etiam est sanctificatio nostra, amor Dei et proximi, justitia, et innocentia vitae ; atque ut summatim dicam, quicquid purum, -sincerum, verum, et bonum in nobis existit, aut k nobis fieri potest, id totum a radice ist^ suavissima, ab isto fonte largissimo, bonitate, amore, electione, et proposito Dei sanc- (o) Sign. d. vi. b. tissimo l'S6 Doctrines of our Reformers which an tissimo nascitur. Ille est causa, reliqua sunt ef- feetus. Sunt tamen bonitas Dei, et electio, et Spiritus, et ipse Christus, causas inter se conjunc tas et coUigatas, quas inter salutis nostrae principes causas possunt numerari. Quoties ,igitur dici Solet, Sola nos Fide justificari et servari, ita dictum est quia Fides, aut potiiis fiducia sola apprehentUt, intelligit, et cognoscit nostram Justificationem no bis k Deo gratis dari, hoc est, nullis nostris meri- tis, sed ex gratuita gratia Omnipotentis Patris. Porro Fides amorem gignit proximi, et actiones quae Deo placent. Nam si viva et vera sit, et Spiritu Sancto animata, mater est eorum omnium qutECunque benfe aut dicuntur aut hunt. Ex hoc brevi 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, quse preparavit Deus ut in eis ambularemus, in ipso conditi sumus. Et licfet Opera Bona nostram Justificationem apud Deum mereri non possunt, sic tamen Fidei adhas- rent, ut neque ilia sine ipsis inveniri possit, ne^ue Bona Opera extra Fidem usquam reperiantur. — • (p) Quam rem nobis reprassentat, et ob oculos (p) Sign, e. vi, etseq. ponit. thei&roundwork of the 39 Articles, 137 ponit, Baptismus ? — Nos esse per Spiritum Christi renatos, et mundatos k peccato; qu6dque siinus membra et partes ecclesiae ascripti in commu- nionem sanctorum : aqua enim significat Spiritum. Baptimus etiam est iigura sepulturas nostra in Christo, qu6dque cum illo unk resuscitabimur in nov4 vita. From 138 Doctrines qfour Reformers which are From BISHOP jewel's apologia ecclesia ANGLICANJE. WRITTEN IN 1561, PUBLISHED IN 1563. CREDIMUS Jesum Christum Filium unicum seterni Patris, quemadmodum jam ohm ante omnia initia decretum fuerat, cum venisset plenitudo tem poris, suscepisse carnem et omnem naturam hu manam ex beata, illi et pura virginc, ut indicaret hominibus arcana et reconditain voluntatem Patris sui, qufe abdita fuerat k seculis et generationibus, utque in humano corpore perageret Mysterium Redemptionis nostra; ; et peccata nostra, et syn- grapham illam qu£E erat scripta contra nos, afii- geret ad crucem. — Baptismum quidem sacramentum esse remis- sionis peccatorum, et ejus ablutionis quam habe- mus in Christi sanguine. Et ab eo neminem, qui velit profiteri 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 ; neminCm posse verfe dicere, mundum the Groundwork of the 39 Articles. 139 mundum esse cor suum ; justissimum quemque servum esse inutilem ; legem Dei perfectam esse, et k nobis requirere perfectam et plenam obe- dientiam ; illi k 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 unici ilia hostia, quam semel obtulit in cruce, omnia perfecisse, et eS. causa, ciim animam ageret, dixisse Consummatum est ; quasi significare vellet, persolutum jam esse pretium pro peccato humani generis. — Quamvis autem dicamus nihil nobis esse prre- sidii in operibus et factis nostris, et omnem salutis nostrae rationem constituamus in solo Christo, non tamen ei causi dicimus laxfe et solutfe vivendum esse, quasi tingi tantum et credere satis sit homini Christiano, et nihil ab eo aliud expectetur. .Vera fides viva est, nee potest esse otiosa. Sic ergo docemus populum, Deum vocisse nos non ad luxum et libidinem, sed, ut Paulus ait, ad Opera Bona, ut in illis ambulemus ; Deum eripuisse 140 Doctrines qfour Reformers xvhich, cSfc. eripuisse nos k 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 TKOM THIp; CONFESSION OF AUGSBURG. ( 143 ) Ex Augustana Confessione, ART. II. ITEM docent, qu^d post lapsum Adsd omnes homines, naturali modo propagati, nascentes hal- beant Peccatuin Originis, Intelligimus autem Peccatum Originis, quod sic vocant sancti patres, et omnes orthodoxi et pife eruditi in Ecclesia ; vide licet reatum, quo nascentes, propter Adse lapsum, rei sunt iras Dei et mortis asternas ; et ipsam corrup- tionem humanee naturas propagatam ab Adam. Et haec naturae humanas corruptio defectus justi- tise seu integritatis seu obedientiae originalis, et poncupiscentiam, complectitur. — ART. Ill, Item docent, qu6d Verbum, hoc est, Filius Dei, assumpserit humanam naturam in utero beatae Marias virginis, ut sint duse naturas, divina et hu mana, in unitate personae inseparabiliter conjunctas ; unus Christus, verfe Deus, et verh homo, natus ex yirgine Marid, yerfe passus, crucifixus, mortuus, et 144 Doctrines of the Reformei-s zvhich are et sepultus, ut reconciliaret nobis Patrem, et hos tia esset non tantum pro culpa originis, sed etiam pro omnibus actuaUbus peccatis hominum. Idem descendit ad inferos, et verfe resurrexit tertii 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 resuscitatos, juxta Symbolum Apostolorum. ART. IV. Ut autem consequamur base beneficia Christi, scilicet Remissionem. Peccatorum, Justificationem, et Vitam iEtemam, dedit Christus Evangelium, in quo base beneficia nobis y Calvin, vtho in his Epistle to the Protector of England, thus expresses himself: " Claudenda est enim janua curiosi* doctrinis. Ratio autem expedita ad eam rem una est, si extet nempe summa qusedam doctrinae ab omnibus recepta, quam inter pr^dicandum sequantur omnes, ad quam etiam obser- fandam omnes Epis^opi et Parochi jurejurando adstringan- lur, ut nemo ad munus ecclesiasticum admittatur, nisi spon- deat il-ium doctrinas conseiisum tibi inviolatum futurum," (hj See 1 Tim. i. 3. to /Articles qf ReligioTi. ^27 to make vyith jregai-d to all such candidates, if tiijere w,er,e np fo,rjn of Articles prescribed. (i) But Is not a declaratpn that jve will teach nptbing but what we are persuaded may be con cluded, and proved, by the Scripture a sufficienj; test ,of onr prthodoxy ? It is such a test, as would admit intp the rninjstry popish priests, Jesuits, and all the wildest sectaries : for all these preten. 1, 2. It a Articles of Religion. 231 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 ha!tred, or malice, to' those who dissent from us : nor do we desire to perse cute, or injure, them. If they will suffisr 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 within 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 pecuHar to itself? and perhaps in the same Church one doctrine rhight 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. A,nd 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 cpntury, [the sevens 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 pqblick, than to be willing to repeat the experiment. Another objection is, that such forms of fiiith will not prevent diversity of opinions, but only tempt men to turn hvpocrites. If the best method we can ^vdk oi 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 qf corrupt minds, and destitute of the truth. Even the Gospel 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 allegiancBj and imme diately breaking out into Rebellion, When this is allowed as a reason for requiring no such Oaths, 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- triqe of Calvin. And here we are to combat with enemies of all sorts. The followers of Arius, 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 of 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)]oxn 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 f Forks: 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 qfour Blessed Saviour : others denied the necessity of Good Works, and held that the saints could not (y) See Pietas Oxon. p. 28.68. (r) See Slcidan, Seckendorf, and other historians of those times. sin ; Ai'ticks ofUeligion, 1i35 sin ; and under this pretence bi-ake out into sedition, and committed the grossest enormities. The Pa pists made great advantages of these differences .mong 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 wild 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 M'ild 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 ^hen they drew up their Articles in general, and {s) 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- ^36 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 band 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, (f) 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 lit 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. Controv. c, 3. and Articles of Religion. 237 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 oi 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 (zv) (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, Nowell's Answer to Pietas Oxon. p. 76, &c. Cvi) Annals of the Reformation, c. 28, See also Third Letter to authqr of Confessional, p, 33, &c. Dr. Fothergill's Postscript to Sermon on Is, 42, 24, Bull Apologia pro Har- monii, Waterland's Supplement to Case of Arian Subscription. CxJ See Strype's Life of Whitgift, App, b. iv. N°. 25. putes 238 On Subscription to the pates ran high on these points, the Calvinists at tempted to add tiew Articles, and gave this reason for it, that these points were not before concluded^ and defined, by publick authority. What then is required pf 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 imposers, V^e 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 thig 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 zvith 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 ^) Sermpn on Tim. yi. 3, ^. p. 25. its Articles qf Religion. 23$ 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, or 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 Case of Arian Subscription, p. 40. •Second Letter to the author of the Confessional, p. 136, &c. p. 160, &c. Dr. Nowell's Answer to Pietas Oxon, p. II9, &c, plications 240 On Subscription to the plications of it. There is a plain instance of this itt the 23rf 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, zvhich 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 willing 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 28th Article. (a) They purposely avoided defining the manner of Christ's presence in the sacrament qf 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. 241 and which therefore the Lutherans might scruple subscribing to : and conteiited themselves with con demning those only, who held the doctrine of transubstanJtiation, or affirmed, that the body of Christ was eaten after a carnal manner. The like caution they 'have observed in ^^o*e ^r/^ic/e* 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 nlight, if by this means peace might be obtained, be possi bly willing to comply with them. There may per- (b) Via media. R haps *242 0^1 Subscription to the haps be less occasion for such Articles how, than • there was in those times. ' But this is nbt all thev contend for. They inveigh agaibstair Sub&criptions 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 6ur Liturgy. This has been always from the very beginning of Christianity th(^ght an^ essential Article of Faith: and,^ any come unto ns, and brin^iiot this doc trine, we may, and Ought, to shut our gal£s against him. I cannot indeed but wonder how men of this persuasion should expect, or desire, to be included in cpmmunion 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 a.ga.\mt Subscriptionto the Liturgy is, that such requisition oi 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 Subscriptim we only de clare that the Book qf Common Prayer, S^c, containeth nothing in it contrary to t/te Word of God, and that it may lawfully be used, and that we ourselves will use 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 believfe thisy we cannot, I think, pay them such honoufs withodft idolatry. How then can there be -s ¦ any qpramuaiQn Jjfitviip en 4)eVs(lns of sentiments sd 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, oi" 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, witl^ut^ny br^saJth of charity'. ^ But tieither, if thig* point werS ^v-en up, will they, be contented. Na; they declare against all Subscriptions, except only^ the truth qf the Holy Scriptures, which would let in (as I observed before) not only Arians, 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-ihe 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, 8gc. threatens the silbversion of our happy constitution, both in Church and State, But I have already de tained you too long, and thfri^gire shall conclude with exhorting you all to (d) holdfast the faithful word, as you hwce been taught : (d) and avoid t/f em which cause divisions, and offences, contrary to the doctrine, which ye have learned. Let no man de ceive you with vain zvords. Give- bo assistance, countenance, or encouragement, to these innova tors, who under the pretence of reformation would privfily brijig in damnable heresies, (e) Fear God, and honour the king; and meddle not with them that are given to change, {d) Tit, i.g. (e) Rom. xvi, 17. ff) Prov. xxiv. 21, 1 Pet. ii, 17 THE END, ERRATA. Page X line 21, for which indeed, rea.d qf which indeed 4 4, Note, for unllum, read nullum 34 9, for when be, read when we be Printed by R, and R. Gilbert, St. John's Square, London. 3 9002 08844 0533 fi'F#ii' (I nfl'ii.AjiiL'i.K ."i nv io1^*i5"i^** ^ IS ' I- lifl4,.--.