tendency of the explanation, which has been given. Cranmer argued, that charity is no less necessary to justification, than faith, and that everlasting life through Christ is the reward of obedience. "Although all "that be justified must of necessity have charity, as well "as faith, yet neither faith nor charity be the worthi"ness or merits of our justification." Burnet, Histor. Reform. vol. i. p. 288. "Wherefore, good children, "labour with all diligence and study, that when Christ "shall come again to judge the world, he may find you "holy and obedient. For then he will reward you with "everlasting life." Catech. p. 131. Latimer repeatedly impressed the necessity of repentance and amendment to obtain pardon here, and eternal happiness hereafter: "May we rise from sin? Yes, that we may; for God "hath provided a remedy for us. What is that? For"sooth penance. We must have the staff of penance, "and rise up withal." Sermons, p. 227. "Almighty "God set out his will by Moses and his Prophets, and "this will is contained in certain laws, which laws God commandeth that we should keep ever before our

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eyes, and look upon them as in a glass, and so learn "to order our lives according unto the same. And in "case that a man swerve from the same, and so fall into "the danger of damnation, God revealed further his will, "how to remedy the matter; namely, by repentance and "faith. So that whosoever, from the bottom of his "heart, is sorry for his sins, and studieth to leave them, "and live uprightly, and then believeth in our Saviour, "confessing, that he came into this world to make "amends for our sins; this man or woman shall not "perish, but have forgiveness of sins, and so obtain "everlasting life." p. 142. "But if we will leave our "sins and wickedness, and study to live according unto "his will and commandments, no doubt he will fulfil his "promises, which he hath made unto us, of everlasting

“life..... This is now a comfortable thing, and a 66 great promise, which God maketh to the whole world. It is not his pleasure, when we be damned. ... Now therefore, if we will follow him,

and leave our wicked living, convert and turn ourselves ❝ unto him, be sorry for that which is past, and intend to "amend our life now forward; if we do so, no doubt "we shall live with him everlastingly, world without "end." p. 247. "And this Parliament will be suffi"cient for all realms of the whole world, which is the "last day. Where our Saviour himself will bear the "rule, there shall be nothing done amiss, I warrant "you; but every one, as he hath deserved, so he shall "have. The wicked shall have hell: the good shall pos66 sess heaven." p. 139.

Nor were Hooper's tenets of a different description. In a small tract, published in 1547, (the same year with our Homilies,) he observed; "Our new Evangelists "have another opinion. They dream of faith that "justifieth, the which neither repentance precedeth, "neither honesty of life followeth which shall be to them "double damnation, if they amend not." A Declaration of Christ and his Office, chap. 4. "The Scripture "is more diligent and more ample in teaching the "Christian justified man the obedience unto God, and "virtuous life, than it is to shew us our salvation in "Christ; for this purpose only, that we should not by "our licentious liberty receive the grace of God in "vain.....The science of the Scripture is practive, "and not speculative. It requireth a doer, and not a "speaker only. There be many dissemble faith, and "have a certain shew of religion, when in the inward 66 man is no faith at all. Let every man, therefore, "search his own conscience, with what faith he is en"dued, and remember that Christ said, it is a straight "and narrow way, that leadeth to life, and but a few

"walk therein. Therefore our only remedy is to pray "for grace, and amend." Chap. 13. And in another work of the year 1549, he thus justifies the ways of God to man: “Understand, that his justice extendeth "to two divers ends; the one is, that he would all men "to be saved; the other end, to give every man accord"ing to his acts. To obtain the first end of his justice, 66 as many as be not utterly wicked, and may be holpen, "partly with threatenings, and partly with promises, "he allureth and provoketh them unto amendment of life. "The other part of his justice rewardeth the obedience of the good, and punisheth the inobedience and contempt "of the ill." Declaration of the Ten Commandments, Preface.

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Our Reformers indeed frequently reprobated, in the strongest language, the idea of a justification by our own works. But how harsh soever may have been their censures upon this head, we are not surprised at their zeal, when we turn to the Injunctions of Ridley, in the year 1550; for there we perceive, from the various superstitions enumerated with the proscribed doctrine, what those works of our own properly were, which they principally kept in view, when they expressed themselves on the occasion with so much severity. "Item, that none maintain Purgatory, Invocation of "Saints, the six Articles, Bedrowls, Images, Reliques, "Rubrick Primers with invocation of Saints, Justifica"tion of man by his own works, Holy bread, Palms, "Ashes, Candles, Sepulchre Paschal, Creeping to the "Cross, Hallowing of the fire or altar, or any such-like "abuses and superstitions, now taken away by the "King's Grace's most godly proceedings." Burnet, vol. ii. p. 206. Records.

NOTES

ON SERMON VII.

ແ

Page 144, note (1).

SUNT quidem in divinis literis adyta quædam, in "quæ Deus noluit nos altius penetrare, et si penetrare "conemur, quo fuerimus altius ingressi, hoc magis ac "magis caligamus, quo vel sic agnosceremus et divinæ "sapientiæ majestatem impervestigabilem, et humanæ "mentis imbecillitatem. Quemadmodum de specu "quodam Coricio narrat Pomponius Mela, qui primum "jucunda quadam amœnitate allectat, ac ducit ad se, "donec altius atque altius ingressos tandem horror quidam, ac majestas numinis illic inhabitantis submo"veat." Diatribe Erasmi, p. 5. ed. 1525. This passage was particularly admired by Henry VIII. as appears from a letter of Vives to Erasmus: "Regi est heri "tuus liber redditus de libero Arbitrio; ex quo inter sacra legit pagellas aliquot, et ostendit sibi perplacere ; "ait se perlecturum; indicavit mihi locum, quo dicit se "impense delectatum, quum deterres homines ab immo"dica perscrutatione adytorum divinæ illius majestatis.” Anno 1525. Epistolæ Melancth. Mori et Vivis Auctar. Epist. p. 104.

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Page 145, note ( 2 ).

De Deo incognito, hoc est, non revelato et patefacto per verbum, scire aliquid, quid sit, quid faciat, quid velit, ad me non pertinet. Hoc autem ad me pertinet, ut sciam, quid præceperit, quid promiserit, quid

с с 3

comminatus sit. Hæc cum meditaris studiose, invenis Deum. Imo ipse te colligit in suum gremium, ex quo si excidas, hoc est, si aliquid ultra illa, quæ verbo revelata sunt, præsumis scire, ruis in abyssos inferni. Recte igitur ille Heremità monuit. "Si videris," inquit, "juvenem Monachum ascendere ad cœlum, et "jam quasi ponere alterum pedem in cœlum, retrahe "eum statim; si enim ambos ibi posuerit pedes, non in "cœlo, sed in inferno se esse videbit." Hæc vox aliud nihil monet, quam ut moderemur curiositatem, et maneamus intra certos limites præfixos a Deo. Non enim in nubibus, sed in terra, voluit nos ingredi. Opera Lutheri, vol. vi. p. 204. Perniciosa et pestilens cogitatio est de quare, ac certum affert interitum, præsertim cum ascendimus altius, et de prædestinatione volumus philosophari. Ibid. p. 204.

Page 146, note (3).

See Serm. II. note 18. To the opposition which Calvin encountered, upon this subject, he himself thus alluded, at even a later period. "Multos doctrinæ meæ "esse adversarios neque ignoro, neque miror; quia no66 vum non est Christo, sub cujus auspiciis milito, mul"tos blaterones obstrepere: hoc tantum nomine doleo, "quod per latus meum configitur sacra illa æternaque "Dei veritas, quam reverenter a toto mundo suspici "adorarique decebat...... Nulli tamen improborum "virulenti morsus unquam efficient, ut ejus me doctrinæ

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pœniteat, quam a Deo auctore profectam esse certo "mihi constat. Nec tam male in tot, quibus me Deus "exercuit, certaminibus profeci, ut ad futiles vestros "crepitus adhuc expavescam." Opuscula, p. 1011.

Whether indeed he always maintained the doctrine of predestination according to the sense, in which his Institute explains it, may perhaps be doubted; at least, if he so held it in 1535, he certainly adopted a very singular mode to propagate it. For in the preface to a